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2-10-2021
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https://www.buddha-vacana.org/sutta/anguttara/05/an05-209.html
AN 5.209 (A iii 251)
Gītassara Sutta
— A melodic intonation —
[gīta+sara]
This sutta has been largely overlooked by the various buddhist traditions: the Buddha explains why he does not allow the bhikkhus to perform any melodic chanting.
Note: info·bubbles on every Pali word
Pāḷi
English
Pañc·ime, bhikkhave, ādīnavā āyatakena gīta·s·sarena dhammaṃ bhaṇantassa. Katame pañca?
There are, bhikkhus, these five drawbacks of reciting the Dhamma with a sustained melodic intonation. Which five?
Attanā·pi tasmiṃ sare sārajjati, pare·pi tasmiṃ sare sārajjanti, gahapati·kā·pi ujjhāyanti: ‘yath·eva mayaṃ gāyāma, evam·evaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttim·pi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati.
Oneself gets attached to that intonation, others get attached to that intonation, householders get angry: ‘Those ascetics who are followers of the Sakyans’ son sing in the same way that we do!’,{1} there is a break in concentration for those striving [to produce] musicality, and the upcoming generations imitate what they see.
Ime kho, bhikkhave, pañca ādīnavā āyatakena gīta·s·sarena dhammaṃ bhaṇantassā·ti.
These, bhikkhus, are the five drawbacks of reciting the Dhamma with a sustained melodic intonation.
https://www.buddha-vacana.org/sutta/majjhima/mn152.html
MN 152 (M iii 298)
Indriyabhāvanā Sutta
— Development of the sense faculties —
[indriya+bhāvana]
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Note: info·bubbles on every Pali word
Pāḷi
English
evaṃ me sutaṃ:
Thus have I heard:
ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati suveḷuvane. atha kho uttaro māṇavo pārāsivi·y·antevāsī yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdi; ekam·antaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsivi·y·antevāsiṃ bhagavā etad·avoca:
On one occasion, the Bhagavā was staying among the Kajaṅgalas in the Bamboo Grove. Then the young brahman Uttara, a pupil of Pārāsivi, approached the Bhagavā; having approached, he rejoiced together with the Bhagavā; having exchanged the rejoicement to be shared and the words to be exchanged, he sat to one side; as he was sitting to one side, the Bhagavā told the young brahman Uttara, the pupil of Pārāsivi:
– deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti?
– Uttara, does the brahman Pārāsivi teach his disciples the development of the (sense) faculties?
– deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti.
– The brahman Pārāsivi does teach, fellow Gotama, the development of the (sense) faculties.
– yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti?
– But how, Uttara, does the brahman Pārāsivi teach his disciples the development of the (sense) faculties?
– idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti: evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti.
– Here, fellow Gotama, one does not see a visible form with the eye, one does not hear a sound with the hear: this is how, fellow Gotama, the brahman Pārāsivi teaches his disciples the development of the (sense) faculties.
– evaṃ sante kho, uttara, andho bhāvit·indriyo bhavissati, badhiro bhāvit·indriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī ti.
– If it were so, Uttara, then a blind man would have developed faculties, and a deaf man would have developed faculties, according to the words of the brahman Pārāsivi. Indeed, Uttara, a blind man does not see forms and a deaf man does not hear sounds.
evaṃ vutte, uttaro māṇavo pārāsivi·y·antevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. atha kho bhagavā uttaraṃ māṇavaṃ pārāsivi·y·antevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:
When this had been said, the young brahman Uttara, the disciple of Pārāsivi, sat silent, confused, with drooping shoulders, the head down, grieved, unable to answer. Then the Bhagavā, seeing that the young brahman Uttara, the disciple of Pārāsivi, was sitting silent, confused, with drooping shoulders, the head down, grieved, unable to answer, said to āyasma Ānanda:{1}
– aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanaṃ, aññathā ca pan·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hotī ti.
– It is one thing, Ānanda, that the development of the faculties that the brahman Pārāsivi teaches his disciples, and it is something different that the unsurpassed development of the faculties in a noble one’s vinaya.
– etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriya·bhāvanaṃ deseyya. bhagavato sutvā bhikkhū dhāressantī ti.
– This is the time, Bhagavā, this is the time, Sugata, for the Bhagavā to teach the unsurpassed development of the faculties in a noble one’s vinaya. Having heard it from the Bhagavā, the bhikkhus will bear it in mind.
– tena·h·ānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī ti.
– Listen to that, Ānanda, and pay close attention; I will speak.
– evaṃ, bhante ti kho āyasmā ānando bhagavato paccassosi. bhagavā etad·avoca:
– Yes, Bhante, answered āyasma Ānanda to the Bhagavā. The Bhagavā said:
– kathañ·c·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hoti? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti. seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā cakkhu·viññeyyesu rūpesu.
– And how, Ānanda, is there the unsurpassed development of the faculties in a noble one’s vinaya? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a man with good eyes, having open them would shut them, or having shut them would open them; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to forms cognizable by the eye.
puna ca·paraṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso appa·kasiren·eva accharaṃ pahareyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā sota·viññeyyesu saddesu.
Furthermore, Ānanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would easily snap the fingers; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to sounds cognizable by the ear.
puna ca·paraṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, īsakaṃ·poṇe padumini·patte udaka·phusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā ghānaviññeyyesu gandhesu.
Furthermore, Ānanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, on a gently sloping lotus leaf, drops of water roll off and do not remain there; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to odors cognizable by the nose.
puna ca·paraṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso jivhagge kheḷa·piṇḍaṃ saṃyūhitvā appa·kasirena vameyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā jivhāviññeyyesu rasesu.
Furthermore, Ānanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man having gathered a ball of saliva on the tip of the tongue would easily spit it; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to flavors cognizable by the tongue.
puna ca·paraṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā kāyaviññeyyesu phoṭṭhabbesu.
Furthermore, Ānanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would easily flex his extended arm or extend his flexed arm; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to bodily phenomena cognizable by the body.
puna ca·paraṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso divasaṃ·santatte ayo·kaṭāhe dve vā tīṇi vā udaka·phusitāni nipāteyya: dandho, ānanda, udaka·phusitānaṃ nipāto, atha kho naṃ khippam·eva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā manoviññeyyesu dhammesu. evaṃ kho, ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hoti.
Furthermore, Ānanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would let two or three drops of water fall onto an iron pan heated all day: slow, Ānanda, would be the falling the drops of water, but then they would quickly vanish and disappear; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to mental phenomena cognizable by the mind. Such, Ānanda, is the unsurpassed development of the faculties in a noble one’s vinaya.
kathañ·c·ānanda, sekho hoti pāṭipado? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.
And how, Ānanda, is one under training, on the path? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.
Having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.
Having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.
Having tasted a flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.
Having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati. evaṃ kho, ānanda, sekho hoti pāṭipado.
Having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing]. Thus, Ānanda, is one under training on the path.
kathañ·c·ānanda, ariyo hoti bhāvit·indriyo? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ ti, upekkhako tattha viharati sato sampajāno.
And how, Ānanda, is one a noble one developing the faculties? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.
puna ca·paraṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.
Furthermore, Ānanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.
puna ca·paraṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.
Furthermore, Ānanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.
puna ca·paraṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.
Furthermore, Ānanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.
puna ca·paraṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.
Furthermore, Ānanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.
puna ca·paraṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno. evaṃ kho, ānanda, ariyo hoti bhāvit·indriyo.
Furthermore, Ānanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna. Such, Ānanda, is a noble one developing the faculties.
iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriya·bhāvanā, desito sekho pāṭipado, desito ariyo bhāvit·indriyo. yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, ānanda, rukkha·mūlāni, etāni suññ·āgārāni. jhāyath·ānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī ti.
Thus, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya has been explained by me, the path for one under training has been explained, the noble one developing the faculties has been explained. What should be done by a teacher desiring the welfare of his disciples, with a kind heart, out of compassion, that I have done for you. These, Ānanda, are the roots of trees, those are empty dwellings. Meditate, Ānanda, don’t be heedless, don’t later fall into regret. This is our instruction to you.
idam·avoca bhagavā. attamano āyasmā ānando bhagavato bhāsitaṃ abhinandī·ti.
This is what the Bhagavā said. Satisfied, āyasmā Ānanda delighted in the Bhagavā’s words.
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
AN 3.66 -
Kesamutti [aka Kālāmā] Sutta
— To the Kālāmas of Kesamutti —
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’.
Note: info·bubbles on every Pali word
Pāḷi
English
Evaṃ me sutaṃ:
Thus have I heard:
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tad·avasari. Assosuṃ kho kesamuttiyā kālāmā: ‘samaṇo khalu, bho, gotamo sakya·putto sakya·kulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ‘itipi so Bhagavā arahaṃ sammā·sambuddho, vijjā·caraṇa·sampanno, sugato, loka·vidū, anuttaro purisa·damma·sārathi, satthā deva·manussānaṃ, Buddho Bhagavā·ti. So imaṃ lokaṃ sa·deva·kaṃ sa·māra·kaṃ sa·brahma·kaṃ sa·s·samaṇa·brāhmaṇiṃ pajaṃ sa·deva·manussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādi·kalyāṇaṃ majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ sātthaṃ sa·byañjanaṃ; kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.
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.’
Atha kho kesamuttiyā kālāmā yena bhagavā ten·upasaṅkamiṃsu; upasaṅkamitvā app·ekacce bhagavantaṃ abhivādetvā ekam·antaṃ nisīdiṃsu; app·ekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdiṃsu; app·ekacce yena bhagavā ten·añjaliṃ paṇāmetvā ekam·antaṃ nisīdiṃsu; app·ekacce nāma·gottaṃ sāvetvā ekam·antaṃ nisīdiṃsu; app·ekacce tuṇhībhūtā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etad·avocuṃ:
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:
– Santi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Apare·pi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te·pi sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Tesaṃ no, bhante, amhākaṃ hot·eva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṃ bhavataṃ samaṇa·brāhmaṇānaṃ saccaṃ āha, ko musā’ti?
– 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?’
– Alañ·hi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīy·eva pana vo ṭhāne vicikicchā uppannā. Etha tumhe kālāmā mā anussavena,{1} mā param·parāya,{2} mā iti·kirāya,{3} mā piṭaka·sampadānena,{4} mā takka·hetu,{5} mā naya·hetu,{6} mā ākāra·parivitakkena,{7} mā diṭṭhi·nijjhāna·kkhantiyā,{8} mā bhabba·rūpatāya,{9} mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
– 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.
– Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– Ahitāya, bhante.
– For his harm, bhante.
– Luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.
– 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.
– Evaṃ, bhante.
– Indeed, bhante.
– Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– Ahitāya, bhante.
– For his harm, bhante.
– Duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.
– 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.
– Evaṃ, bhante.
– Indeed, bhante.
– Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– Ahitāya, bhante.
– For his harm, bhante.
– Mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.
– 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.
– Evaṃ, bhante.
– Indeed, bhante.
– Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusalā, bhante.
– Akusala, bhante.
– Sāvajjā vā anavajjā vā ti?
– Sāvajja or anavajja?
– Sāvajjā, bhante.
– Sāvajja, bhante.
– Viññu·garahitā vā viññu·ppasatthā vā ti?
– Censured by the wise or commended by the wise?
– Viññu·garahitā, bhante.
– Censured by the wise, bhante.
– Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī ti.
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
– Iti kho, kālāmā, yaṃ taṃ avocumha: ‘etha tumhe, kālāmā mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe kālāmā attanā·va jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyāthā’ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ.
– 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.
Etha tumhe, kālāmā, mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
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.
– Taṃ kiṃ maññatha, kālāmā, a·lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– Hitāya, bhante.
– For his welfare, bhante.
– A·luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.
– 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.
– Evaṃ, bhante.
– Indeed, bhante.
– Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– Hitāya, bhante.
– For his welfare, bhante.
– A·duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.
– 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.
– Evaṃ, bhante.
– Indeed, bhante.
– Taṃ kiṃ maññatha, kālāmā, amoho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– Hitāya, bhante.
– For his welfare, bhante.
– A·mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.
– 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.
– Evaṃ, bhante.
– Indeed, bhante.
– Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusalā, bhante.
– Kusala, bhante.
– Sāvajjā vā anavajjā vā ti?
– Sāvajja or anavajja?
– Anavajjā, bhante.
– Anavajja, bhante.
– Viññu·garahitā vā viññu·ppasatthā vā ti?
– Censured by the wise or commended by the wise?
– Viññu·ppasatthā, bhante.
– Commended by the wise, bhante.
– Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī ti.
– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
– Iti kho, kālāmā, yaṃ taṃ avocumhā: ‘etha tumhe, kālāmā mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti. Iti yaṃ taṃ vuttaṃ idam·etaṃ paṭicca vuttaṃ.
– 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.
Sa kho so kālāmā ariya·sāvako evaṃ vigat·ābhijjho vigatā·byāpādo a·sammūḷho sampajāno patissato mettā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
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.
Karuṇā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
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.
Muditā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
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.
Upekkhā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
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.
Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti:
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:
‘Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.
‘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.
‘Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, idh·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.
‘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.
‘Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti: ayam·assa tatiyo assāso adhigato hoti.
‘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.
‘Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.
‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī·ti.
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.
– Evam·etaṃ, bhagavā, evam·etaṃ, sugata! Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
– 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:
‘Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.
‘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.
‘Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.
‘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.
‘Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ – kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti: ayam·assa tatiyo assāso adhigato hoti.
‘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.
‘Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.
‘And if pāpa does not befall its doer, then I consider myself pure in both respects’: this is the fourth confidence he has gained.
Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
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.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā tela·pajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evam·evaṃ bhagavatā aneka·pariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhu·saṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate ti.
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.
Bodhi leaf
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’:
..idh·ekacco satthā anussaviko hoti anussava·sacco. So anussavena itihitiha-paramparāya piṭaka-sampadāya dhammaṃ deseti.
..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:
yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ..
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:
..idh·ekacco satthā takkī hoti vīmaṃsī. So takka·pariyāhataṃ vīmaṃs·ānucaritaṃ sayaṃ·paṭibhānaṃ dhammaṃ deseti.
..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..
SN 55.24
Tathāgata·ppaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.
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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Verse 209. Admiration of Self-Seekers
One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.
Explanation: Being devoted to what is wrong, not being devoted to what is right, abandoning one’s welfare, one goes after pleasures of the senses. Having done so, one envies those who develop themselves.
Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful
Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.
Explanation: Never associate with those whom you like, as well as with those whom you dislike. It is painful to part company from those whom you like. It is equally painful to be with those you dislike.
Verse 211. Not Bound By Ties Of Defilements
Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.
Explanation: Therefore, one must not have endearments; because separation is painful. For those who are free of bonds there are no endearments or non-endearments.
Verse 212. The Outcome Of Endearment
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation: From endearment arises sorrow. From endearment fear arises. For one free of endearment, there is no sorrow. Therefore, how can there be fear for such a person?
Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation: From affection sorrow arises. From affection fear arises. To one free of affection there is no sorrow. Therefore, how can there be fear for such a person?
Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation: From passion arises sorrow. From passion fear arises. To one free of passion there is no sorrow, In such a person how can there be fear?
Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation: From desire arises sorrow. From desire fear arises. To one free of desire there is no sorrow. For such a person how can there be fear?
Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation: From craving arises sorrow. From craving fear arises. To one free of craving there is no sorrow. For such a person how can there be fear?
Verse 217. Beloved Of The Masses
Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.
Explanation: He is endowed with discipline and insight. He is firmly established on the laws of righteousness. He speaks the truth. He looks after his worldly and spiritual responsibilities. The masses adore that kind of person.
Verse 218. The Person With Higher Urges
One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.
Explanation: In that person a deep yearning for the undefined - for Nibbana - has arisen. He has already touched it mentally. He is called a swimmer against the current - an upstream-bound person. He has already started the process towards Nibbana.
Verse 219. The Fruits Of Good Action
One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.
Explanation: When a person, who has lived away from home for a long while, returns home safely, his friends, relations and well-wishers welcome him back.
Verse 220. Good Actions Lead To Good Results
In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.
Explanation: In the same way, when those who have done meritorious deeds in this world go to the next world, their meritorious actions welcome them, like relatives welcoming back relatives returning from a long journey.
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Verse 221. He Who Is Not Assaulted By Sorrow
Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.
Explanation: Abandon anger. Give up pride fully. Get rid of all clingings. To that person, who is not attracted to name and form, and is free of appendages, no suffering befalls.
Verse 222. The Efficient Charioteer
Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.
Explanation: That person who is capable of curbing sudden anger is like the expert charioteer who restrains a chariot rushing out of control. That person I describe as a true charioteer. The other charioteer is a mere holder of the reins.
Verse 223. Four Forms Of Victories
Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.
Explanation: Let anger be conquered by love. Let bad be conquered by good. Let miserliness be overcome be generosity. Let the liar by conquered by the truth.
Verse 224. Three Factors Leading To Heaven
Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.
Explanation: Speak the truth. Do not get angry. When asked, give even a little. These three factors will ensure that you will reach the deities.
Verse 225. Those Harmless One Reach The Deathless
Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.
Explanation: Those harmless sages, perpetually restrained in body, reach the place of deathlessness, where they do not grieve.
Verse 226. Yearning For Nibbana
For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.
Explanation: Of those who are perpetually wakeful - alert, mindful and vigilant - who are given to discipline themselves and studying day and night, intent upon the attainment of Nibbana, the taints and cankers get extinguished.
Verse 227. There Is No One Who Is Not Blamed
An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.
Explanation: O’ Atula, This has been said in the olden days too - it is not just for today. They blame the person who remains silent. They find fault with the person who talks too much. Even with the individual who speaks in moderation, they find fault. In this world there is no one who is not blamed.
Verse 228. No One Is Exclusively Blamed Or Praised
There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.
Explanation: There was never a person who was wholly, totally and exclusively blamed. Nor was there any time a person who was wholly, totally and exclusively praised. And, there will never will be such a person. Even today one cannot find such a person.
Verse 229. Person Who Is Always Praise-Worthy
But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.
Explanation: But those whom the wise praise, after a daily scrutiny, are persons whose conduct is blameless, who are intelligent, well endowed with insight and discipline.
Verse 230. Person Who Is Like Solid Gold
Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.
Explanation: A person of distinction is beyond blame or praise and fault finding - like a coin of pure gold - no one can find fault with such a person. Deities praise him.
Verse 231. The Person Of Bodily Discipline
Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.
Explanation: Guard against the physical expression of emotions. Be restraint in physical behaviour. Give up physical misconduct. Practice wholesome physical behaviour.
Verse 232. Virtuous Verbal Behaviour
Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.
Explanation: Guard against the verbal expression of emotions. Be restrained in your speech behaviour. Give up speech misconduct. Practice wholesome speech behaviour.
Verse 233. Discipline Your Mind
Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.
Explanation: Guard against the mental expression of emotions. Be restrained in the behaviour of your mind. Give up mental misconduct. Practice wholesome mental behaviour.
Verse 234. Safeguard The Three Doors
Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.
Explanation: The wise are restrained in body. They are restrained in speech as well. They are also well disciplined in mind. They, who have safe-guarded the three doors - body, speech and mind - are supremely restrained.
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Verse 235. Man At The Door Of Death
Now a withered leaf are you
and now Death’s men draw near,
now you stand at the parting gates
but waybread you have none.
Explanation: Now you are like a withered, yellowed dried leaf. The first breath of wind will make you fall. Forces of death have come for you. You are now are death’s door. You do not have any provision for the road.
Verse 236. Get Immediate Help
Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.
Explanation: As things are, be a lamp, an island, a refuge unto yourself. Strive earnestly and diligently and become a wise person. Bereft of blemishes, devoid of defilements reach the heavenly realm of the noble ones.
Verse 237. In The Presence Of King Of Death
Even now the end draws near,
to the presence of death you’ve fared.
Along the path’s no place for rest
and waybread you have none.
Explanation: Now, your allotted life span is spent. You have reached the presence of the king of death (Yama). You do not have a resting place in between. You do not seem to have provisions for the road either.
Verse 238. Avoid The Cycle Of Existence
Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
you’ll not return, take flesh, decay.
Explanation: Therefore, become a lamp, an island, a refuge to your own self. Strive earnestly and become a wise person. Bereft of blemishes, devoid of defilements, you will not enter the cycle of birth and decay any more.
Verse 239. Purify Yourself Gradually
Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.
Explanation: Wise persons, moment by moment, little by little, remove the blemishes off their own selves, just like the smiths removing impurities off silver.
Verse 240. One’s Evil Ruins One’s Own Self
As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.
Explanation: The rust springing from iron, consumes the iron itself. In the same way, bad actions springing out of an individual, destroys the individual himself.
Verse 241. Causes Of Stain
For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.
Explanation: For formulas that have to be memorized, non repetition is the rust. For houses the neglect of the inmates is the rust. For complexion non-caring is the rust. For a guard heedlessness is the rust.
Verse 242. Ignorance Is The Greatest Taint
In mankind, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.
Explanation: For mankind, misconduct is the blemish. For charitable persons, miserliness is the stain. Evil actions are a blemish both here and in the here-after.
Verse 243. Ignorance The Worst Taint
More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!
Explanation: Monks, there is a worst blemish than all these stains. The worst stain is ignorance. Getting rid of this stain become stainless.
Verse 244. The Shameless Life Is Easy
Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this one’s completely stained.
Explanation: If an individual possesses no sense of shame, life seems easy for him since he can live whatever way he wants with no thought whatsoever for public opinion. He can do any destruction he wishes to do with the skill of a crow. Just as that of the crow, the shameless person’s life, too, is unclean. He is boastful and goes ahead utterly careless of others.
Verse 245. For A Modest Person Life Is Hard
But hard the life of a modest one
who always seeks for purity,
who’s cheerful though no braggart,
clean-living and discerning.
Explanation: The life is hard for a person who is modest, sensitive and inhibited, constantly pursuing what is pure, not attached, who is not slick and impudent, who is leading a pure life and is full of insight.
Verse 246. Wrong Deeds To Avoid
In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to another’s partner goes.
Explanation: One day a group of lay disciples who only kept one precept each, fell into dispute, each of them saying, “It’s a hard thing I have to do; it’s a hard precept I have to keep. Going to the Buddha to settle the dispute, the Buddha listened to what they had to say, and then, without naming a single precept as of lesser importance, said, “All precepts are hard to keep”.
Verse 247. Precepts The Lay Person Should Follow
Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.
Explanation: A man who is given to taking intoxicating drinks, uproots himself in this world itself.
Verse 248. These Precepts Prevent Suffering
Therefore friend remember this;
Hard to restrain are evil acts,
don’t let greed and wickedness
down drag you long in dukkha.
Explanation: Evil actions do not have restraint or discipline. This way, you must appreciate that greed and the evil action of anger should not be allowed to inflict suffering on you for a long while.
Verse 249. The Envious Are Not At Peace
People give as they have faith,
as they are bright with joyfulness.
Who’s troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.
Explanation: The people give in terms of the faith they have in the recipient. They give in terms of their pleasure. If one were to be jealous when they receive, food and drink, he will never attain tranquillity of mind day or night.
Verse 250. The Unenvious Are At Peace
But who has severed envy’s mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.
Explanation: If someone were to utterly uproot and totally eradicate this jealousy, and if it is absolutely destroyed, he will, without any doubt, attain tranquillity day and night.
Verse 251. Craving Is The Worst Flood
There is no fire like lust,
nought seizes like aversion,
unequalled is delusion’s net,
no river’s like to craving.
Explanation: There is no fire life passion. There is no grip like hatred. There is no net like ignorance. There is no torrent like craving.
Verse 252. Easy To See Are The Faults Of Others
Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw.
Explanation: The faults of others are clearly observed. But one’s own faults are difficult to see. A person winnows the fault of others into prominence, like chaff. He hides his own like the bird-hunter who conceals himself with leaves and twigs.
Verse 253. Seeing Others’ Faults
Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.
Explanation: There are those who are given to the habit of observing the fault of others. They deride others constantly. Their taints keep on thriving, and far away from the state of taintlessness.
Verse 254. Nothing Is Eternal Other Than Nibbana
In skies above there is no path,
no peaceful one’s without,
in manifoldness do folk delight,
Tathagatas are manifold-free.
Explanation: In the skies, there are no footsteps that can be discerned. In the same way, outside the Buddha-Dhamma there are no persons who have realized the four Paths and the four Fruits. The ordinary masses are assailed by worldly hindrances. The Buddhas (Tathagatas) are not affected by those hindrances.
Verse 255. The Buddha Has No Anxiety
In skies above there is no path,
no peaceful one’s without,
nothing conditioned ever lasts,
no Buddha’s ever shaken.
Explanation: In the skies, there is no footsteps that can be discerned. In the same way, outside the Buddha-Dhamma there are no persons who could be described as Samana-bhikkhus. No component thing is eternal. The Buddha has no agitation or anxiety.
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Verse 256. The Just And The Impartial Judge Best
Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.
Explanation: If for some reason someone were to judge what is right or wrong, arbitrarily, that judgment is not established on righteousness. But, the wise person judges what is right and what is wrong discriminately, without prejudice.
Verse 257. Firmly Rooted In The Law
Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a ‘Dhamma-holder’s’ called.
Explanation: That wise person, who dispenses justice and judges others, impartially, without bias, non-arbitrarily, is guarded by and is in accordance with the Law of Righteousness. Such a person is described as well established in the Dhamma.
Verse 258. Who Speaks A Lot Is Not Necessarily Wise
Just because articulate
one’s not thereby wise,
hateless, fearless and secure,
a ‘wise one’ thus is called.
Explanation: A person cannot be described as learned simply because he speaks quite a lot. He who is liberated and secure, non-hating and fearless is described as a learned person.
Verse 259. Those Who Know Speak Little
Just because articulate
one’s not skilled in Dhamma;
but one who’s heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.
Explanation: One does not become an upholder of the Law of Righteousness merely because one talks quite a lot. Even if one, though he has heard only a little, experiences the Dhamma by his body and is diligent, he is the true upholder of the Dhamma.
Verse 260. Grey Hair Alone Does Not Make An Elder
A man is not an Elder
though his head be grey,
he’s just fully ripe in years,
‘aged-in-vain’ he’s called.
Explanation: One does not become an elder merely because one’s hair has turned grey. One, who is only old in years, has grown ripe uselessly.
Verse 261. The Person Full Of Effort Is The True Elder
In whom is truth and Dhamma too,
harmlessness, restraint, control,
he’s steadfast, rid of blemishes,
an ‘Elder’ he is called.
Explanation: All things that men do arise out of the mind. The words and deeds of men spring from their minds. Sometimes, their mind are blemished - evil. If they speak or act with an evil mind, the inevitable result is suffering. Wherever they go, this suffering will follow them. They cannot shake off this suffering. This is very much like the wheel of the cart that follows the steps of a draught bull yoked to the cart. The bull is perpetually bound to it.
Verse 262. Who Gives Up Jealousy Is Good-Natured
Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.
Explanation: Merely because of one’s verbal flourishes, impressive style of speaking, or the charming presence, a person who is greedy, envious and deceitful, does not become an acceptable individual.
Verse 263. Who Uproots Evil Is The Virtuous One
But ‘beautiful’ is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.
Explanation: If an individual has uprooted and eradicated all these evils and has got rid of blemishes, such a person is truly an acceptable person.
Verse 264. Shaven Head Alone Does Not Make A Monk
By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?
Explanation: Can an individual who does not practice religion, speaks untruth, and is filled with desire and greed, become an ascetic, merely because he is shaven-headed?
Verse 265. Who Give Up Evil Is True Monk
All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a ‘Samana’.
Explanation: If an individual were to quell all defilements, big and small, he is described as an ascetic - a samana.
Verse 266. One Is Not A Monk Merely By Begging Alms Food
Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.
Explanation: No one becomes a monk merely because he begs others. An individual, though begging , does not become a monk if he embraces vicious and repulsive beliefs.
Verse 267. The Holy Life Makes a Monk
Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.
Explanation: Who rises above both good and evil and treads the path of higher discipline, reflecting wisely , that person, indeed, deserves to be described as a monk.
Verse 268. Silence Alone Does Not Make A Sage
By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.
Explanation: The ignorant person, possessing foolish ways and seemingly bewildered, may practice silence - the austerities of the munis. But this does not make him a sage. But the wise person, like someone holding scales, weighs good and bad and selects what is noble.
Verse 269. Only True Wisdom Makes a Sage
Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.
Explanation: Weighing what is right and wrong, he shuns evil. For he is a sage (muni). He is capable of weighing both worlds through his sagely wisdom.
Verse 270. True Ariyas Are Harmless
By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live
one is called a ‘Noble One’.
Explanation: A person who hurts living beings is not a noble human being. The wise person, who does not hurt any living being is called ariya, a noble individual.
Verse 271. A Monk Should Destroy All Passions
Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.
Explanation: These two stanzas are an admonition to the monks making an effort to reach the state of blemishlessness - Nibbana. They are asked not to slacken their effort to win liberation by being content with some achievement which only pave the way to the final goal.
Verse 272. Blemishes Should Be Given Up To Reach Release
Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.
Explanation: Monks, do not rest content by precepts and rites. Do not be content with extensive learning, Nor should you feel satisfied by achieving states of mental trance. Do not rest content with seclusion, assuring yourself “I have experienced the joy of renunciation not possible for the ordinary.” Do not slacken your effort until you have attained Nibbana.
http://www.buddhanet.net/dhammapada/d_path.htm
http://www.buddhanet.net/dhammapada/images/titles/chapt20-title.gif
Verse 273. The Eight-fold Path Is Best
Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.
Explanation: Off all paths, the eight-fold path is the greatest. Of the truths, the greatest are the four noble truths. Detachment is the greatest of all states. And, of all those who are two-footed ones, one who possesses eyes. The Buddha is the greatest.
Verse 274. The Only Path To Purity
This is the path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.
Explanation: This is the path. There is no other for the achievement of clarity of insight. You must follow this path to the total bewilderment of mara.
Verse 275. The Path To End Suffering
Entered then upon this path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.
Explanation: If you follow this path, you will reach the termination of suffering. This path has been revealed by me, after the extraction of arrows.
Verse 276. Buddhas Only Shows The Way
Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds.
Explanation: The effort must be made by yourself. The Buddhas (the Teachers) only show the way and direct you.Those contemplative meditators, who follow the path, fully and totally escape the snares of death.
Verse 277. Conditioned Things Are Transient
When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the path to purity.
Explanation: All component things, all things that have been put together, all created things are transient, impermanent, non-constant. When this realized through insight, one achieves detachment form suffering. This is the path to total freedom from blemishes.
Verse 278. All Component Things Are Sorrow
When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the path to purity.
Explanation: All component things - all things that have been put together - all created things are sorrow-fraught. When this is realized through insight, one achieves detachment from suffering. This is the path to total freedom from suffering.
Verse 279. Everything Is Soul-less
When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the path to purity.
Explanation: All states of being are without a self. When this is realized through insight, one achieves detachment from suffering. This is the path of total freedom from suffering.
Verse 280. The Lazy Miss The Path
Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdom’s way.
Explanation: If an individual does not make an effort even at a time when exertion is due, if a person is lethargic even when he is young and strong; if a person suppresses the wholesome thoughts that arise in his mind, if he is lazy, he will not find the path to wisdom.
Verse 281. Purify Your Thoughts, Words And Deeds
In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.
Explanation: If one is well-guarded in speech, well-restrained in mind, and if one refrains from physical misdeeds, that person will certainly attain the noble eight-fold path realized by the sages.
Verse 282. Way To Increase Wisdom
From endeavour wisdom springs,
lacking effort wisdom wanes:
having known this two-fold path
either to progress or decline
so should one exhort oneself
that wisdom may increase.
Explanation: From reflection and concentrated meditation refined wisdom arises. Through the non-practice of concentrated wisdom erodes. Once these two paths - one leading to progress and the other to decline - are recognized, one must conduct one’s self to increased wisdom.
Verse 283. Shun Passion
The wood cut down but not a tree
since it’s from wood that fear is born.
Having cut wood and woodedness
O bhikkhus be without a wood.
Explanation: Monks, cut down the forest of defilements. But, do not cut down the trees. Fear comes from the forests of defilements. Clear both the forest and the undergrowth. Having done this achieve the state of Nibbana.
Verse 284. Attachment To Women
As long indeed as woodedness
of man to women is not cut
so long in bondage is one’s mind
as milch-calf to the mother cow.
Explanation: As long as a man’s mind is attached to women, even minutely, like a little undergrowth that has not been cut down, so long will his mind be attached like a suckling calf to its mother cow.
Verse 285. Path To Peace
Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful path,
Nibbana by the Buddha taught.
Explanation: Just like a person plucking out a lily with one’s own hand, pluck out your self-attachment. Cultivate the path to Nibbana, as advocated by the Buddha.
Verse 286. The Fear Of Death
Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.
Explanation: In the four months during retreat, winter or summer in a chosen place, the ignorant plans unaware of the threat of death.
Verse 287. Death Takes Away The Attached
For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.
Explanation: Men are proud that they process children, cattle and other forms of wealth. They tend to be proud that way because their minds are overcome with blemishes. Floods sweep away a sleeping village, taking along all its people and their possessions. In the same way, death comes unaware and sweeps along the people however proud they are of their possessions.
Verse 288. No Protection When Needed
No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.
Explanation: When and individual is gripped by death, sons cannot protect one. Not even one’s father can shield a person from the grip of death. Nor can one’s relations come to the rescue.
Verse 289. The Path To The Deathless
Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the path
leading to Nibbana.
Explanation: Being aware that no one can rescue you from death, the wise person, who is restrained and disciplined, should clear the path to Nibbana, without any loss of time.
Posted by: site admin @ 5:55 am
1-10-2021
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-094.html
yutta
SN 35.94 (S iv 69)
1-10-2021
— Uncontrolled and unguarded —
[a+danta+a+gutta]
Here is one of those advises which are so easy to understand with the intellect, yet so difficult to understand at deeper levels because our wrong views constantly interfere in the process. Therefore we need to get it repeated often, even though that may seem boring to some.
Note: info·bubbles on every Pali word
Pāḷi
English
sāvatthi·nidānaṃ.
The (sutta) opening at Sāvatthī.{n}
cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha?
These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?
cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The eye as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The ear as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The nose as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
The tongue as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti.
Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.
cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha?
These six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being. Which six?
cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The eye as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The ear as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The nose as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The tongue as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The body as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The mind as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti.
Those six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being.
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-142.html
SN 35.142 (S iv 130)
Ajjhattānattahetu Sutta
— The internal cause being nonself —
[ajjhatta+anatta+hetu]
How investigating the causes for the arising of the sense organs, for which in this case the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Note: info·bubbles on every Pali word
Pāḷi
English
cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?
The eye, bhikkhus, is nonself. The cause and condition for the arising of the eye are themselves nonself. Being produced by what is nonself, bhikkhus, how could the eye be self?
sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?
The ear, bhikkhus, is nonself. The cause and condition for the arising of the ear are themselves nonself. Being produced by what is nonself, bhikkhus, how could the ear be self?
ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?
The nose, bhikkhus, is nonself. The cause and condition for the arising of the nose are themselves nonself. Being produced by what is nonself, bhikkhus, how could the nose be self?
jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?
The tongue, bhikkhus, is nonself. The cause and condition for the arising of the tongue are themselves nonself. Being produced by what is nonself, bhikkhus, how could the tongue be self?
kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?
The body, bhikkhus, is nonself. The cause and condition for the arising of the body are themselves nonself. Being produced by what is nonself, bhikkhus, how could the body be self?
mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?
The mind, bhikkhus, is nonself. The cause and condition for the arising of the mind are themselves nonself. Being produced by what is nonself, bhikkhus, how could the mind be self?
evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.
Seeing thus, bhikkhus, an instructed noble disciple grows disgusted towards the eye, disgusted towards the ear, disgusted towards the nose, disgusted towards the tongue, disgusted towards the body, disgusted towards the mind; being disgusted, he is dispassionate; being dispassionate, he is liberated; in one who is liberated, there is the knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the brahmic life has been lived, what had to be done has been done, there is nothing else for this state of being.’
https://www.buddha-vacana.org/sutta/anguttara/01/an01-021.html
AN 1.21-30 (A i 5)
Akammaniya Vagga
— Unpliant —
The mind can be our worst enemy or our best friend.
Note: info·bubbles on every Pali word
Pāḷi
21. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·kammaniyaṃ hotī·ti.
English
21. “I don’t envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant.”
22. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī·ti.
22. “I don’t envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant.”
23. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ mahato an·atthāya saṃvattatī·ti.
23. “I don’t envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.”
24. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī·ti.
24. “I don’t envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.”
25. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattatī·ti.
25. “I don’t envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.”
26. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattatī·ti.
26. “I don’t envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.”
27. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattatī·ti.
27. “I don’t envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.”
28. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī·ti.
28. “I don’t envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.”
29. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hotī·ti.
29. “I don’t envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.”
30. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hotī·ti.
30. “I don’t envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.”
https://www.buddha-vacana.org/sutta/majjhima/mn118.html
MN 118 (M iii 78)
Ānāpānassati Sutta
{excerpt}
— Mindfulness of the breath —
[ānāpāna+sati]
The famous sutta about the practice of ānāpānassati, and how it leads to the practice of the four satipaṭṭhānas and subsquently to the fulfillment of the seven bojjhaṅgas.
Note: info·bubbles on every Pali word
Pāḷi
English
…
…
(Ānāpānassati bhāvana)
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhu·saṅghe ānāpānassati·bhāvan·ānuyogam·anuyuttā viharanti.
(The practice of ānāpānassati)
There are, bhikkhus, in this sangha of bhikkhus, some bhikkhus who dwell applying themselves to the bhāvana and practice of ānāpānassati.
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā maha·p·phalā hoti mah·ānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjā·vimuttiṃ paripūrenti. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā?
Ānāpānassati, bhikkhus, when cultivated and pursued, [bears] great fruits, great benefits. Ānāpānassati, bhikkhus, when cultivated and pursued, brings the four satipaṭṭhānas to their completude. The four satipaṭṭhānas, when cultivated and pursued, bring the seven bojjhaṅgas to their completude. The seven bojjhaṅgas, when cultivated and pursued, bring vijjā and vimutti to their completude. And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to [bear] great fruits, great benefits?
Idha, bhikkhave, bhikkhu arañña-gato vā rukkha-mūla-gato vā suññ·āgāra-gato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati.
Here, bhikkhus, a bhikkhu, having gone to the forest or having gone at the root of a tree or having gone to an empty room, sits down folding the legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being thus sato he breathes in, being thus sato he breathes out.
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti. Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
Breathing in long he understands: ‘I am breathing in long’. Breathing out long he understands: ‘I am breathing out long’. Breathing in short he understands: ‘I am breathing in short’. Breathing out short he understands: ‘I am breathing out short’. He trains himself: ‘feeling the whole kāya, I will breathe in’. He trains himself: ‘feeling the whole kāya, I will breathe out’. He trains himself: ‘calming down the kāya-saṅkhāras, I will breathe in’. He trains himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.
‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.
He trains himself: ‘experiencing pīti, I will breathe in’. He trains himself: ‘experiencing pīti, I will breathe out’. He trains himself: ‘experiencing sukha, I will breathe in’. He trains himself: ‘experiencing sukha, I will breathe out’. He trains himself: ‘perceiving citta-saṅkhāras, I will breathe in’. He trains himself: ‘perceiving citta-saṅkhāras, I will breathe out’. He trains himself: ‘calming down citta-saṅkhāras, I will breathe in’. He trains himself: ‘calming down citta-saṅkhāras, I will breathe out’.
‘Citta-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.
He trains himself: ‘perceiving citta, I will breathe in’. He trains himself: ‘perceiving citta, I will breathe out’. He trains himself: ‘gladdening citta, I will breathe in’. He trains himself: ‘gladdening citta, I will breathe out’. He trains himself: ‘concentrating citta, I will breathe in’. He trains himself: ‘concentrating citta, I will breathe out’. He trains himself: ‘releasing citta, I will breathe in’. He trains himself: ‘releasing citta, I will breathe out’.
‘Anicc·ānupassī assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati. ‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’ ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.
He trains himself: ‘contemplating aniccā, I will breathe in’. He trains himself: ‘contemplating aniccā, I will breathe out’. He trains himself: ‘contemplating virāga, I will breathe in’. He trains himself: ‘contemplating virāga, I will breathe out’. He trains himself: ‘contemplating nirodha, I will breathe in’. He trains himself: ‘contemplating nirodha, I will breathe out’. He trains himself: ‘contemplating relinquishment, I will breathe in’. He trains himself: ‘contemplating relinquishment, I will breathe out’.
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā
Thus cultivated, bhikkhus, thus pursued, ānāpānassati [bears] great fruits, great benefits.
(Satipaṭṭhānānaṃ pāripūrī)
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?
(Completude of the Satipaṭṭhānas)
And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to bring the four satipaṭṭhānas to their completude?
Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti, Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati, kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Kāyesu kāy·aññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
On whatever occasion, bhikkhus, a bhikkhu breathing in long understands: ‘I am breathing in long’, breathing out long understands: ‘I am breathing out long’., breathing in short understands: ‘I am breathing in short’, breathing out short he understands: ‘I am breathing out short’, trains himself: ‘feeling the whole kāya, I will breathe in’, trains himself: ‘feeling the whole kāya, I will breathe out’, trains himself: ‘calming down the kāya-saṅkhāras, I will breathe in’, trains himself: ‘calming down the kāya-saṅkhāras, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I say, bhikkhus, that it is another body inside the body, that is to say the in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
Yasmiṃ samaye, bhikkhave, bhikkhu ‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati, vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Vedanāsu vedan·āññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘experiencing pīti, I will breathe in’, trains himself: ‘experiencing pīti, I will breathe out’, trains himself: ‘experiencing sukha, I will breathe in’, trains himself: ‘experiencing sukha, I will breathe out’, trains himself: ‘perceiving citta-saṅkhāras, I will breathe in’, trains himself: ‘perceiving citta-saṅkhāras, I will breathe out’, trains himself: ‘calming down citta-saṅkhāras, I will breathe in’, trains himself: ‘calming down citta-saṅkhāras, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I say, bhikkhus, that it is another vedanā inside the vedanā, that is to say the thorough manasikāra of in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
Yasmiṃ samaye, bhikkhave, bhikkhu ‘Citta-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati, citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
N·āhaṃ, bhikkhave, muṭṭha·s·satissa a·sampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘perceiving citta, I will breathe in’, trains himself: ‘perceiving citta, I will breathe out’, trains himself: ‘gladdening citta, I will breathe in’, trains himself: ‘gladdening citta, I will breathe out’, trains himself: ‘concentrating citta, I will breathe in’, trains himself: ‘concentrating citta, I will breathe out’, trains himself: ‘releasing citta, I will breathe in’, trains himself: ‘releasing citta, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I do not speak, bhikkhus, of ānāpānassati for one who looses sati, for one who is not sampajāna. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
Yasmiṃ samaye, bhikkhave, bhikkhu ‘Anicc·ānupassī assasissāmī’ ti sikkhati, ‘Anicc·ānupassī passasissāmī’ ti sikkhati, ‘Virāg·ānupassī assasissāmī’ ti sikkhati, ‘Virāg·ānupassī passasissāmī’ ti sikkhati, ‘Nirodh·ānupassī assasissāmī’ ti sikkhati, ‘Nirodh·ānupassī passasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati, dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
So yaṃ taṃ abhijjhā-domanassaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘contemplating aniccā, I will breathe in’, trains himself: ‘contemplating aniccā, I will breathe out’, trains himself: ‘contemplating virāga, I will breathe in’, trains himself: ‘contemplating virāga, I will breathe out’, trains himself: ‘contemplating nirodha, I will breathe in’, trains himself: ‘contemplating nirodha, I will breathe out’, trains himself: ‘contemplating relinquishment, I will breathe in’, trains himself: ‘contemplating relinquishment, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
Whoever has abandoned abhijjhā-domanassa, having seen with paññā, is thoroughly endowed with upekkhā.{1} Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.
Thus cultivated, bhikkhus, thus pursued, ānāpānassati brings the four satipaṭṭhānas to their completude.
(Bojjhaṅgānaṃ pāripūrī)
Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?
(Completude of the bojjhaṅgas)
And how, bhikkhus, are the four satipaṭṭhānas cultivated, how are they pursued to bring the seven bojjhaṅgas to their completude?
(1. Kāyānupassanādi)
Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
(1. Starting with the observation of body)
On whatever occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
(2. Vedanānupassanādi)
Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
(2. Starting with the observation of vedanā)
On whatever occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
(3. Cittānupassanādi)
Yasmiṃ samaye, bhikkhave, bhikkhu citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
(3. Starting with the observation of mind)
On whatever occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
(4. Dhammānupassanādi)
Yasmiṃ samaye, bhikkhave, bhikkhu dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
(4. Starting with the observation of dhammas)
On whatever occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.
He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.
Thus cultivated, bhikkhus, thus pursued, the four satipaṭṭhānas brings the seven bojjhaṅgas to their completude.
(Vijjāvimutti)
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti?
(Vijjā and vimutti)
And how, bhikkhus, are the seven bojjhaṅgas cultivated, how are they pursued to bring vijjā and vimutti to their completude?
Idha, bhikkhave, bhikkhu sati·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Dhammavicaya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Vīriya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Pīti·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Passaddhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Samādhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Upekkhā·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti.
Here, bhikkhus, a bhikkhu develops the sati sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the dhammavicaya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the vīriya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the pīti sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the passaddhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the samādhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the upekkhā sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
This is what the Bhagavā said. Gladdened, the bhikkhus delighted in the Bhagavā’s words.
https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-059.html
utta
SN 22.59 (S iii 66)
Anattalakkhana Sutta
— The characteristic of no-Self —
[anattā·lakkhaṇa]
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Notes:
1) info·bubbles on every Pali word
2) there is some uncertainty over the declension ending of some words in the Pali text, but that should not affect the reader’s experience.
Pāḷi
English
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:
On one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
– Bhikkhavo ti.
– Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
– Bhikkhus.
– Bhadante, the bhikkhus replied. The Bhagavā said:
– Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
– Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this rūpa would not lend itself to dis·ease, and it could [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’
Vedanā anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’
Saññā bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya: ‘evaṃ me saññā hotu, evaṃ me saññaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saññaṃ anattā, tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya: ‘evaṃ me saññā hotu, evaṃ me saññaṃ mā ahosī’ti.
Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’
Saṅkhārā bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca labbhati saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti.
Saṅkhāras, bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’
Viññāṇaṃ bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.
Viññāṇa, bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’
Taṃ kiṃ maññatha, bhikkhave: rūpaṃ niccaṃ vā aniccaṃ vā ti?
What do you think of this, bhikkhus: is Rūpa permanent or anicca?
– Aniccaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?{1}
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.
– Vedanā niccā vā aniccā vā ti?
– No, Bhante.
– Is Vedanā permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.
– Saññā niccā vā aniccā vā ti?
– No, Bhante.
– Is Saññā permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.
– Saṅkhārā niccā vā aniccā vā ti?
– No, Bhante.
– Are Saṅkhāras permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.
– Viññāṇaṃ niccaṃ vā aniccaṃ vā ti?
– No, Bhante.
– Is Viññāṇa permanent or anicca?
– Aniccaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.
– Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
– No, Bhante.
– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Yā kāci vedanā atīt·ānāgata·paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā vedanā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Yā kāci saññā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saññā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Ye keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saṅkhārā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Yaṃ kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati, vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati, viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati. Vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ti pajānātī·ti.
Seeing thus, an instructed noble disciple gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’
Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.
This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.
Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-147.html
SN 35.147 (S iv 133)
Aniccanibbānasappāya Sutta
— The [perception] of impermanence suitable for Nibbāna —
[anicca+nibbāna+sappāya]
Here are hardcore vipassanā instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining Nibbāna.
Note: info·bubbles on every Pali word
Pāḷi
English
nibbāna·sappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmi. katamā ca sā, bhikkhave, nibbāna·sappāyā paṭipadā?
I will show you, bhikkhus, the method which is suitable for Nibbāna. Listen to that and pay close attention, I will speak. And what, bhikkhus, is that method which is suitable for Nibbāna?
idha, bhikkhave, bhikkhu ‘cakkhuṃ aniccan’ti passati, ‘rūpā aniccā’ti passati, ‘cakkhu·viññāṇaṃ aniccan’ti passati, ‘cakkhu·samphasso anicco’ti passati, yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.
Here, bhikkhus, a bhikkhu understands: ‘the eye is impermanent’, he understands: ‘(visible) forms are impermanent’, he understands: ‘eye-consciousness is impermanent’, he understands: ‘eye-contact is impermanent’,{1} he understands: ‘whatever arises on account of eye-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
’sotaṃ aniccā’ti passati, ’saddā aniccā’ti passati, ’sota·viññāṇaṃ aniccan’ti passati, ’sota·samphasso anicco’ti passati, ‘yam·p·idaṃ sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.
He understands: ‘the ear is impermanent’, he understands: ’sounds are impermanent’, he understands: ‘ear-consciousness is impermanent’, he understands: ‘ear-contact is impermanent’, he understands: ‘whatever arises on account of ear-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘ghāṇaṃ aniccā’ti passati, ‘gandhā aniccā’ti passati, ‘ghāṇa·viññāṇaṃ aniccan’ti passati, ‘ghāṇa·samphasso anicco’ti passati, ‘yam·p·idaṃ ghāṇa·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.
He understands: ‘the nose is impermanent’, he understands: ’smells are impermanent’, he understands: ‘nose-consciousness is impermanent’, he understands: ‘nose-contact is impermanent’, he understands: ‘whatever arises on account of nose-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘jivhā aniccā’ti passati, ‘rasā aniccā’ti passati, ‘jivhā·viññāṇaṃ aniccan’ti passati, ‘jivhā·samphasso anicco’ti passati, ‘yam·p·idaṃ jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.
He understands: ‘the tongue is impermanent’, he understands: ‘tastes are impermanent’, he understands: ‘tongue-consciousness is impermanent’, he understands: ‘tongue-contact is impermanent’, he understands: ‘whatever arises on account of tongue-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘kāyo aniccā’ti passati, ‘phoṭṭhabbā aniccā’ti passati, ‘kāya·viññāṇaṃ aniccan’ti passati, ‘kāya·samphasso anicco’ti passati, ‘yam·p·idaṃ kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.
He understands: ‘the body is impermanent’, he understands: ‘bodily phenomena are impermanent’, he understands: ‘body-consciousness is impermanent’, he understands: ‘body-contact is impermanent’, he understands: ‘whatever arises on account of body-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘mano anicco’ti passati, ‘dhammā aniccā’ti passati, ‘mano·viññāṇaṃ aniccan’ti passati, ‘mano·samphasso anicco’ti passati, ‘yam·p·idaṃ mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.
He understands: ‘the mind is impermanent’, he understands: ‘mental phenomena are impermanent’, he understands: ‘mind-consciousness is impermanent’, he understands: ‘mind-contact is impermanent’, he understands: ‘whatever arises on account of mind-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
ayaṃ kho sā, bhikkhave, nibbāna·sappāyā paṭipadā ti.
This, bhikkhus, is that method which is suitable for Nibbāna.
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html
SN 35.53 (S iv 30)
Avijjāpahāna Sutta
— Abandoning ignorance —
[avijjā+pahāna]
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Note: info·bubbles on every Pali word
Pāḷi
English
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekam·antaṃ nisīdi. Ekam·antaṃ nisinno kho so bhikkhu bhagavantaṃ etad·avoca:
On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove, Anāthapiṇḍika’s park.{n} At that moment, a certain bhikkhu approached the Bhagavā; having approached and paid respect to the Bhagavā, he sat on one side. Sitting on one side, the bhikkhu told to the Bhagavā:
– Kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī ti?
– By knowing how, by seeing how, Bhante, does avijjā subside and vijjā arise?
– Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato avijjā pahīyati, vijjā uppajjati. Cakkhu·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Cakkhu·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.
– By knowing and seeing the impermanence of the eye, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of (visible) forms, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the eye-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.
Sotaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Sadde aniccato jānato avijjā pahīyati, vijjā uppajjati. Sota·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Sota·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.
By knowing and seeing the impermanence of the ear, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of sounds, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the ear-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.
Ghānaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Gandhe aniccato jānato avijjā pahīyati, vijjā uppajjati. Ghāna·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Ghāna·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ ghāna·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.
By knowing and seeing the impermanence of the nose, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of odors, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the nose-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.
Jivhaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Rase aniccato jānato avijjā pahīyati, vijjā uppajjati. Jivhā·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Jivhā·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.
By knowing and seeing the impermanence of the tongue, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of tastes, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the tongue-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.
Kāyaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Phoṭṭhabbe aniccato jānato avijjā pahīyati, vijjā uppajjati. Kāya·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Kāya·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.
By knowing and seeing the impermanence of the body, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of bodily phenomena, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the body-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.
Manaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Dhamme aniccato jānato avijjā pahīyati, vijjā uppajjati. Mano·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Mano·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.
By knowing and seeing the impermanence of the mind, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of dhammas, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the mind-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.
Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī ti.
By knowing thus, bhikkhu, by seeing thus, avijjā subsides and vijjā arises.
https://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
SN 56.11 (S v 420)
Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —
[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya·saccas for the first time.
Note: info·bubble on every Pali word
Pāḷi
English
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
Dve·me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo c·āyaṃ kāmesu kāma·sukh·allik·ānuyogo hīno gammo pothujjaniko an·ariyo an·attha·saṃhito, yo c·āyaṃ attakilamath·ānuyogo dukkho an·ariyo an·attha·saṃhito. Ete kho, bhikkhave, ubho ante an·upagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
These two extremes, bhikkhus, should not be adopted by one who has gone forth from the home life. Which two? On one hand, the devotion to hedonism towards kāma, which is inferior, vulgar, common, an·ariya, deprived of benefit, and on the other hand the devotion to self-mortification, which is dukkha, an·ariya, deprived of benefit. Without going to these two extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima paṭipada, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
And what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has fully awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the Tathāgata has awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.
Furthermore, bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna’k'khandhas are dukkha.
Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.
Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Idaṃ kho pana, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ: yo tassā·y·eva taṇhāya asesa·virāga·nirodho cāgo paṭinissaggo mutti anālayo.
Furthermore, bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning, forsaking, emancipation and freedom from that very taṇhā.
Idaṃ kho pana, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ: ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi.
Furthermore, bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi, sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma, sammā·sati and sammā·samādhi.
‘Idaṃ dukkhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññeyya’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññāta’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca has been completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
‘Idaṃ dukkha·samudayaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahīna’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca is to be abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
‘Idaṃ dukkha·nirodhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikata’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has been personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
‘Idaṃ dukkha·nirodha·gāminī paṭipadā ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvetabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvita’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
Yāvakīvañ·ca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa·dassanaṃ na su·visuddhaṃ ahosi, neva tāv·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ.
And so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was not quite pure, I did not claim in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa-dassanaṃ su·visuddhaṃ ahosi, ath·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇa·ñca pana me dassanaṃ udapādi: ‘akuppā me vimutti, ayam·antimā jāti, natth·idāni puna·b·bhavo’ ti.
But when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was quite pure, I claimed in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi. And the knowledge and vision arose in me: ‘my vimutti is unshakeable, this is my last jāti, now there is no further bhava.
Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmi·ñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhamma·cakkhuṃ udapādi: ‘yaṃ kiñci samudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamma’ nti.
This is what the Bhagavā said. Delighted, the groupe of five bhikkhus approved of the Bhagavā’s words. And while this exposition was being spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from passion and stainless: ‘all that has the nature of samudaya has the nature of nirodha’.
Pavattite ca pana bhagavatā dhamma·cakke bhummā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
And when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the devas of the earth, the Cātumahārājika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Having heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Iti·ha tena khaṇena tena muhuttena yāva brahma·lokā saddo abbhuggacchi. Aya·ñca dasasahassi·loka·dhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ dev·ānubhāva’ nti.
Thus in that moment, in that instant, the cry diffused up to Brahma·loka. And this ten thousandfold world system shook, quaked, and trembled, and a great, boundless radiance appeared in the world, surpassing the effulgence of the devas
Atha kho bhagavā imaṃ udānaṃ udānesi: ‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño’ ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsi·koṇḍañño’ tv·eva nāmaṃ ahosīti.
Then the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña really understood!’ And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.
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30-9-2021
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Tree
Suttas word by word
This page lists the suttas in which each Pali word has its own info·bubble.
Abhijāna Sutta (SN 22.24)
Two conditions (doubled as four with synonyms) for the destruction of suffering: full understanding and abandoning. One should remain aware not to focus on only one of these two.
Abhinanda Sutta (SN 35.20)
There is no escape for whoever delights in sense objects.
Accharāsaṅghāta Peyyāla (AN 1.53-55)
Practicing goodwill makes one worthy of gifts.
Adantāgutta Sutta (SN 35.94)
Here is one of those advises which are so easy to understand with the intellect, yet so difficult to understand at deeper levels because our wrong views constantly interfere in the process. Therefore we need to get it repeated often, even though that may seem boring to some.
Ajjhattānattahetu Sutta (SN 35.142)
How investigating the causes for the arising of the sense organs, in which the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Akammaniya Vagga (AN 1.21-30)
The mind can be our worst enemy or our best friend.
Ānāpānassati Sutta (MN 118)
The famous sutta about the practice of ānāpānassati, and how it leads to the practice of the four satipaṭṭhānas and subsquently to the fulfillment of the seven bojjhaṅgas.
Anattalakkhana Sutta (SN 22.59)
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Aṅga Sutta (SN 55.50)
The four sotāpattiyaṅgas (factors for stream-entry).
Āṇi Sutta (SN 20.7)
A very important thing is reminded to us by the Buddha: for our own benefit as well as for the benfit of the generations yet to come, we must give most importance to his own actual words, and not so much to whoever else pretends nowadays or has pretended in the past to be a proper (Dhamma) teacher.
Aniccanibbānasappāya Sutta (SN 35.147)
Here are hardcore vipassanā instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining Nibbāna.
Avijjāpahāna Sutta (SN 35.53)
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Bahuvedanīya Sutta (MN 59) {excerpt}
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Dhammacakkappavattana Sutta (SN 56.11)
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Dhammānupassī Sutta (AN 6.118)
It is worth having repeated the message given in this sutta: six habits without abandoning which it is not possible to practice the satipaṭṭhānas properly. Quite some cleaning may be advisable here.
Gītassara Sutta (AN 5.209)
This sutta has been largely overlooked by the various buddhist traditions: the Buddha explains why he does not allow the bhikkhus to perform any melodic chanting.
Indriyabhāvanā Sutta (MN 152)
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Kālāmā Sutta (AN 3.66)
See Kesamutti Sutta.
Kammapatha Sutta (AN 3.164)
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
Kasiṇa Sutta (AN 10.25)
This is the standard description of the practice on the ten kasiṇas.
Kesamutti [aka Kālāmā] Sutta (AN 3.66)
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’.
Khajjanīya Sutta (SN 22.79) {excerpt}
This sutta provides a succinct definition of the five khandhas.
Kusala Sutta (SN 46.32)
All that is advantageous unite in one thing.
Kusala Suttas (AN 1.56-73)
What produces and what eliminates wholesome and unwholesome mental states.
Mahānāma Sutta (AN 8.25) {excerpt}
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Mahāparinibbāna Sutta (DN 16) {excerpts}
This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22)
This sutta is widely considered as a fundamental reference for meditation practice.
Mahāvedalla Sutta (MN 43) {excerpt}
Sāriputta answers various interesting questions asked by āyasmā Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and Viññāṇa are not clearly delineated but deeply interwoven.
Migajāla Sutta Sutta (SN 35.64) {excerpt}
Some neophytes (and we may often count ourselves among them) sometimes want to believe that it is possible to delight in sensual pleasures without giving rise to attachment nor suffering. The Buddha teaches Migajāla that this is downright impossible.
Nanda Sutta (AN 8.9) {excerpt}
The Buddha describes how Nanda, though being prey to fierce sense desire, practices throroughly in accordance to his instructions. This sutta contains a definition of satisampajañña.
Nandikkhaya Sutta (SN 22.51)
How to operate the destruction of delight.
Nirāmisa Sutta (SN 36.31) {excerpt}
We can understand here that pīti, though being often listed as a bojjhaṅga, can also sometimes be akusala. This passage also includes a definition of the five kāmaguṇā.
Nīvaraṇa Sutta (AN 9.64)
How to remove the five hindrances.
Nīvaraṇappahāna Vagga (AN 1.11-20)
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Padhāna Sutta (AN 4.13)
In this sutta, the Buddha gives a definition of the sammappadhānas.
Padīpopama Sutta (SN 54.8)
Here the Buddha explains ānāpānassati and recommands it for various purposes: from abandoning gross impurities, through developing all the eight jhānas.
Pamādavihārī Sutta (SN 35.97)
What makes the difference between one who lives with negligence and one who lives with vigilance.
Pamādādi Vagga (AN 1.81-97)
The Buddha repetedly warns us against heedlessness.
Paṭisallāna Sutta (SN 56.2)
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it leads to understanding the four noble truths in their true nature.
Phassamūlaka Sutta (SN 36.10)
The three types of feelings are rooted in three types of contacts.
Pubbesambodha Sutta (SN 35.13)
The Buddha defines what he means by allure, drawback and emancipation in the case of the internal sense spheres, and then declares that his awakening was nothing more nor less than understanding them.
Ruṇṇa Sutta (AN 3.108)
Here the Buddha explains what is singing and dancing in the discipline of the noble ones, and then gives his instrunction regarding laughing and smiling.
Rūpādi Vagga (AN 1.1-10)
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Rūpārāma Sutta (SN 35.137)
The Buddha explains for us once more, in yet another way, the cause and the cessation of suffering. It takes place right in the middle of what we keep doing all day and all night.
Sabbupādānapariññā Sutta (SN 35.60)
The Buddha, while expounding the complete understanding of all attachment, gives a deep and yet very clear explanation: contact arises on the basis of three phenomena.
Sakkapañhā Sutta Sutta (SN 35.118)
The Buddha gives a rather simple answer to Sakka’s question: what is the reason why some people attain the final goal while others don’t?
Samādhi Sutta (SN 56.1)
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
Samādhi Sutta (SN 22.5)
The Buddha exhorts his followers to develop concentration so that they can practice insight into the arising and passing away of the five aggregates, after which he defines what he means by arising and passing away of the aggregates, in terms of dependent origination.
Samādhibhāvanā Sutta (AN 4.41)
The four types of concentration that the Buddha commends. It is quite obvious here that no clear distinction is made between samādhi and paññā.
Saṅkhitta Sutta (AN 8.53)
The Buddha gives here to his former nurse eight criteria to discriminate whether a given statement belongs to his teaching or not, which may happen to be handy nowadays.
Sati Sutta (SN 47.35)
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Satthusāsana Sutta (AN 7.83)
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Sikkhādubbalya Sutta (AN 9.63)
What to do if one is not yet perfect in the five precepts.
Sikkhattaya Sutta (AN 3.90)
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Sikkhattaya Sutta (AN 3.91)
Here the Buddha gives an alternate definition of adhipaññāsikkhā.
Siṃsapāvana Sutta (SN 56.31)
The famous sutta where the Buddha states that he has no interest in baroque teachings which are not immediately connected with attaining the goal.
Upādāparitassanā Sutta (SN 22.8)
The arising and cessation of suffering takes place in the five aggregates.
Vibhaṅga Sutta (SN 12.2)
A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
Vibhaṅga Sutta (SN 45.8)
Here the Buddha defines precisely each factor of the eightfold noble path.
Vibhaṅga Sutta (SN 47.40)
The satipaṭṭhānas taught in short.
Vijjābhāgiya Sutta (AN 2.32)
Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
Vipallāsa Sutta (AN 4.49)
In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
Vitthata Sutta (AN 5.14)
Here are defined the five balas.
Bodhi leaf
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Verse 1. Suffering Follows The Evil-Doer
Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a corrupted mind
one should either speak or act
dukkha follows caused by that,
as does the wheel the ox’s hoof.
Explanation: All that we experience begins with thought. Our words and deeds spring from thought. If we speak or act with evil thoughts, unpleasant circumstances and experiences inevitably result. Wherever we go, we create bad circumstances because we carry bad thoughts. This is very much like the wheel of a cart following the hoofs of the ox yoked to the cart. The cart-wheel, along with the heavy load of the cart, keeps following the draught oxen. The animal is bound to this heavy load and cannot leave it.
Verse 2. Happiness Follows The Doer of Good
Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
as one’s shadow ne’er departing.
Explanation: All that man experiences springs out of his thoughts. If his thoughts are good, the words and the deeds will also be good. The result of good thoughts , words and deeds will be happiness. This happiness will never leave the person whose thoughts are good. Happiness will always follow him like his shadow that never leaves him.
Verse 3. Uncontrolled Hatred Leads to Harm
Who bears within them enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is not allayed for them.
Explanation: When a person holds that he was insulted, assaulted, defeated, or robbed, his anger continues to increase. The anger such a person has no way of subsiding. The more he goes over his imaginary trouble the greater becomes his desire to avenge it.
Verse 4. Overcoming Anger
Who bears within no enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is quite allayed for them.
Explanation: Living in human society, people often quarrel with one another. When such conflicts occur, people often keep thinking about the wrongs done to them by others. When that happens, their anger tends to grow. But in those who forgive and forget the wrongs done to them, anger quickly vanishes. They are then at peace.
Verse 5. Hatred is Overcome Only by Non-hatred
Never here by enmity
are those with enmity allayed,
they are allayed by amity,
this is the timeless Truth.
Explanation: Those who attempt to conquer hatred by hatred are like warriors who take weapons to overcome others who bear arms. This does not end hatred, but gives it room to grow. But, ancient wisdom has advocated a different timeless strategy to overcome hatred. This eternal wisdom is to meet hatred with non-hatred. The method is of overcoming hatred through non-hatred is eternally effective. That is why that method is described as eternal wisdom.
Verse 6. Recollection of Death Brings Peace
Still others do not understand
that we must perish in this world,
those who understand this,
there quarrels are allayed.
Explanation: Most of us are not prepared to face the reality of impermanence and death. It is because we forget this fact that our lives are transitory, that we quarrel with each other, as if we are going to live for ever. But, if we face the fact of death, our quarrels will come to an end. We will then realize the folly of fighting when we ourselves are doomed to die. Excited by emotions our thoughts being clouded, we cannot see the truth about life. When we see the truth, however, our thoughts become free of emotions.
Verse 7. Laziness Defeats Spirituality
One who beauty contemplates,
whose faculties are unrestrained,
in food no moderation knows,
is languid, who is indolent:
that one does Mara overthrow
as wind a tree of little strength.
Explanation: Those who dwell on the attractiveness of sensual enjoyment, and live with the senses unguarded, and are immoderate in eating, they are slothful and weak in perseverance and will-power. Emotions overpower such persons easily as the wind overpowers a weak tree.
Verse 8. Spiritual Strength is Undefeatable
One who foulness contemplates,
whose faculties are well-restrained,
in food does moderation know,
is full of faith, who’s diligent:
that one no Mara overthrows,
as wind does not a rocky mount.
Explanation: Those who dwell on the unattractiveness of sensual enjoyment, and live with the senses well guarded, and are moderate in eating, they are devoted to the Teaching and to persistent methodical practice. Such persons are not overpowered by emotions just as a rocky mountain is not shaken by the wind.
Verse 9. Those Who Do Not Deserve the Stained Robe
One who wears the stainless robe
who’s yet not free from stain,
without restraint and truthfulness
for the stainless robe’s unfit.
Explanation: A monk may be stained by defilements, bereft of self-control and awareness of reality. Such a monk, though he may wear the ’stained cloth’ ( the monk’s robe which has been specially coloured with dye obtained from wild plants), he is not worthy of such a saintly garb.
Verse 10. The Virtuous Deserve the Stained Robe
But one who is self-cleansed of stain,
in moral conduct firmly set,
having restraint and truthfulness
is fit for the stainless robe.
Explanation: Whoever dons the ’stained cloth’, being free of defilements, who is well conducted and tranquil within, having emotions under control and aware of reality, such a person is worthy of the sacred ’stained cloth’.
Verse 11. False Values Bar Spiritual Progress
Conceiving the real in unreality
while seeing unreal the truly real,
roaming fields of thoughts ill-formed:
never they at the real arrive.
Explanation: A person interested in spiritual progress must be aware of spiritual values. It is true that material things are also necessary. But they are not the values to be sought after for spiritual progress. If people were to give prominence to material values they cannot attain any spiritual heights.
Verse 12. Truth Enlightens
That which is real they know as real,
that unreal, to be unreal;
roaming fields of thought well-formed
they at the real arrive.
Explanation: The wise person who is able to recognize the true values leading to spiritual attainment, is capable of attaining to spiritual heights. Such a person is possessed of right views.
Verse 13. Lust Penetrates Untrained Mind
Even as the rain does penetrate
a house that’s badly thatched,
likewise lust does penetrate
the mind uncultivated.
Explanation: It is quite necessary that a house should have a well-thatched roof. If the thatching is weak, rain seeps through the house. Just as a badly thatched roof lets in the rain, the uncultured temperament too is open to passions. The temperament that is not cultured is penetrated easily by lust.
Verse 14. The Disciplined Mind Keeps Lust Away
As rain does never penetrate
a house that is well-thatched,
so lust does never penetrate
the mind well cultivated.
Explanation: When the house is well protected by a well-thatched roof, it is not harmed by the rain, because rain-water cannot seep though it. In the same way, the well-cultured temperament too does not allow passion to come through. Therefore, the well-cultured temperament cannot be penetrated by passions.
Verse 15. Sorrow Springs From Evil Deeds
Here one grieves, one grieves hereafter,
in both ways does the evil-doer grieve;
one grieves and is afflicted,
one’s own base kammas seeing.
Explanation: People who commit evil actions are unaware of their consequences at the moment of performance. Therefore, they tend to repent on seeing the consequences of what they did. This creates grief. This does not mean that one must always suffer the consequences of one’s deeds, without any hope. If that is the case, there is no benefit in leading a religious life, nor is there any opportunity to work for one’s emancipation.
Verse 16. Good Deeds Bring Happiness
Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one’s own pure kammas seeing.
Explanation: A wise person does good deeds. Having done those good deeds he rejoices here in this world. He rejoices in the life after as well. Seeing the purity of his virtuous actions, he rejoices. He is thoroughly joyous seeing the goodness of his deeds.
Verse 17. Evil Action Leads to Torment
Here one burns, one burns hereafter,
in both ways does the evil-doer burn;
evil I’ve done, remorsefully one burns,
and more one burns passed to realms of woe.
Explanation: Those who do evil, those given to wrong doings, are tortured in mind both here and hereafter. Being born in a state of woe after death the doer of evil keeps on torturing himself more with the thought “I have done evil deeds. ”
Verse 18. Virtuous Deeds Make One Rejoice
Here one’s glad, one’s glad hereafter,
in both ways is the merit-maker glad;
‘Merit I’ve made’, serenely one is glad,
and more one’s glad passed to blissful states.
Explanation: The person who has done good and virtuous deeds rejoices in this world. Gone to a pleasant state of existence after death, he rejoices exceedingly. This way he rejoices here and in the next world. In both worlds he rejoices realizing that he has done virtuous deeds.
Verse 19. Fruits of Religious Life Through Practice
Though many sacred texts he chants
the heedless man’s no practiser,
as cowherd counting other’s kine
in samanaship he has no share.
Explanation: Some persons may know the words of the Buddha extensively and can repeat it all. But through utter neglect they do not live up to it. In consequence they do not reach any religions attainments. They do not enjoy the fruit of the recluse life. This is exactly like the way of life of a cowherd who looks after another’s cattle. The cowherd takes the cattle to the pastures in the morning, and in the evening he takes them back to the owner’s house. He gets only the wages.
Verse 20. Practice Ensures Fulfilment
Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
Explanation: A true seeker of truth through he may speak only little of the Buddha’s word. He may not be able to recite extensively from religious texts. But, if he belongs to the teaching of the Buddha assiduously, lives in accordance with the teaching of the Buddha, if he has got rid of passion, ill-will and delusion, he has well penetrated experience and is free from clinging to worldly things, he is a partaker of the life of a renunciate.
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Verse 21. Freedom Is Difficult
Heedfulness is the Deathless path,
heedlessness, the path to death.
Those who are heedful do not die,
heedless are like the dead.
Explanation: The path to the Deathless is the perpetual awareness of experience. The deathless does not imply a physical state where the body does not die. When an individual becomes totally aware of the process of experiencing, he is freed from the continuity of existence. Those who do not have that awareness are like the dead, even if they are physically alive.
Verse 22. Freedom Is Difficult
The wise then, recognizing this
as the distinction of heedfulness,
pleased with the spheres of Nobles Ones,
in heedfulness rejoice.
Explanation: Those who are truly wise are especially aware of the need for sanity. They take delight in sanity. They take pleasure in the pursuit of sanity because it is the region of the supernormal.
Verse 23. Freedom Is Difficult
They meditate persistently,
constantly they firmly strive,
the steadfast to Nibbana reach,
the Unexcelled Secure from bonds.
Explanation: Those wise individuals who steadfastly practice meditation, reach a level of understanding that enables them to experience Nibbana. Those wise individuals who unceasingly continue in their meditation, firmly and steadfastly, experience Nibbana, which is the supreme release from all bonds.
Verse 24. Glory Of The Mindful Increase
Assiduous and mindful,
pure kamma making, considerate,
restrained, by Dhamma heedful living,
for one such spread renown.
Explanation: If a person is persevering, attention focused within, if his physical and spiritual actions are unblemished, if he is restrained and if he is living in accordance with the Teaching and is sane, his glory will grow.
Verse 25. Island Against Floods
By energy and heedfulness,
by taming and by self-control,
the one who’s wise should make as isle
no flood can overwhelm.
Explanation: The whole world is full of defilements. The sensualities of life are a vast and forceful flood. But the wise person builds steadfastly for himself an Island that cannot be washed away by those vast floods. The Island is built of steadfastness, mindfulness, restraint and discipline. Once steadily established on that island, the flood cannot overwhelm the wise.
Verse 26. Treasured Mindfulness
Foolish folk of little wit
in heedlessness indulge,
the one who’s wise guards heedfulness
kin to the greatest wealth.
Explanation: Those who are foolish and indiscriminating indulge in heedlessness. But the wise cherish mindfulness as a great treasure. The foolish people live a life of sensual pleasure. They indulge in pursuits that are not at all conductive to spiritual advancement. To obtain worldly acquisitions, people need wealth. In the same way, to obtain high spiritual acquisitions we need some wealth, and that wealth is mindfulness.
Verse 27. Meditation Leads To Bliss
Don’t indulge in heedlessness!
Don’t come near to sexual joys!
The heedful and contemplative
attains abundant bliss.
Explanation: Do not indulge in heedlessness. Avoid craving for sensual pleasures, whatever their nature. The mindful person is tranquil in mind. He will attain the great bliss.
Verse 28. The Sorrowless View The World
When one who’s wise does drive away
heedlessness by heedfulness,
having ascended wisdom’s tower
steadfast, one surveys the fools,
griefless, views the grieving folk,
as mountaineer does those below.
Explanation: The wise person is always mindful. Through this alertness he discards the ways of the slothful. The wise person ascends the tower of wisdom. Once he has attained that height he is capable of surveying the sorrowing masses with sorrowless eyes. Detached and dispassionate he sees these masses like a person atop a mountain peak, surveying the ground below.
Verse 29. The Mindful One Is Way Ahead Of Others
Among the heedless, heedful,
among the sleepy, wide awake.
As the swift horse outruns a hack
so one of good wisdom wins.
Explanation: The extremely wise individual of deep wisdom is always alert and mindful. He is therefore like a wide-awake individual among those who are deep in sleep. That wise person, who possesses supreme insight overtakes in spirituality all those ordinary masses, just as a fast horse overtakes a weak one.
Verse 30. Mindfulness Made Him Chief Of Gods
Heedfulness is always praised,
heedlessness is ever blamed.
By heedfulness did Magha go
to lordship of the gods.
Explanation: The brahmin youth Magha, through his mindfulness, was born as the Chief of Gods. Therefore mindfulness is always praised, and sloth and unmindfulness are always condemned.
Verse 31. The Heedful Advance
The bhikkhu liking heedfulness,
seeing fear in heedlessness,
advances as a conflagration
burning fetters great and small.
Explanation: The monk, as the seeker after the truth, is frightened of mindlessness because he knows that if one is unmindful, one is caught up in the unending suffering of samsara. Therefore, he forges ahead diligently, and mindfully burning away those bonds that fetter people to worldliness.
Verse 32. The Heedful Advances To Nibbana
The bhikkhu liking heedfulness,
seeing fear in heedlessness,
never will he fall away,
near is he to Nibbana.
Explanation: The monk as the seeker after the truth, see fear in lack of mindfulness. He will certainly not fall back from any spiritual heights he has already reached. He is invariably in the proximity of Nibbana.
http://www.buddhanet.net/dhammapada/d_mind.htm
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Verse 33. The Wise Person Straightens The Mind
Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.
Explanation: In the Dhammapada there are several references to the craftsmanship of the fletcher. The Buddha seems to have observed the process through which a fletcher transforms an ordinary stick into an efficient arrow-shaft. The disciplining of the mind is seen as being a parallel process. In this stanza the Buddha says that the wise one straightens and steadies the vacillating mind that is difficult to guard, like a fletcher straightening an arrow-shaft.
Verse 34. The Fluttering Mind
As fish from watery home
is drawn and cast upon the land,
even so flounders this mind
while Mara’s Realm abandoning.
Explanation: When making an effort to abandon the realm of Mara (evil), the mind begins to quiver like a fish taken out of the water and thrown on land.
Verse 35. Restrained Mind Leads To Happiness
The mind is very hard to check
and swift, it falls on what it wants.
The training of the mind is good,
a mind so tamed brings happiness.
Explanation: The mind is exceedingly subtle and is difficult to be seen. It attaches on whatever target it wishes. The wise guard the mind. The guarded mind brings bliss.
Verse 36. Protected Mind Leads To Happiness
The mind is very hard to see
and find, it falls on what it wants.
One who’s wise should guard the mind,
a guarded mind brings happiness.
Explanation: The mind moves about so fast it is difficult to get hold of it fully. It is swift. It has a way of focusing upon whatever it likes. It is good and of immense advantage to tame the mind. The tame mind brings bliss.
Verse 37. Death’s Snare Can Be Broken By Tamed Mind
Drifting far, straying all alone,
formless, recumbent in a cave.
They will be free from Mara’s bonds
who restrain this mind.
Explanation: The mind is capable of travelling vast distances - up or down, north or south, east or west - in any direction. It can travel to the past or the future. It roams about all alone. It is without any perceptible forms. If an individual were to restrain the mind fully, he will achieve freedom from the bonds of death.
Verse 38. Wisdom Does Not Grow If the Mind Wavers
One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.
Explanation: If the mind of a person keeps on wavering, and if a person does not know the doctrine, if one’s enthusiasm keeps on fluctuating or flagging,, the wisdom of such a person does not grow.
Verse 39. The Wide-Awake Is Unfrightened
One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.
Explanation: For the person who’s mind is not dampened by passion, unaffected by ill-will and who has risen above both good and evil, there is no fear because he is wide-awake.
Verse 40. Weapons To Defeat Death
Having known this urn-like body,
made firm this mind as fortress town,
with wisdom-weapon one fights Mara
while guarding booty, unattached.
Explanation: It is realistic to think of the body as vulnerable, fragile, frail and easily disintegrated. In fact, one must consider it as a clay vessel. The mind should be thought of as a city. One has to be perpetually mindful to protect the city. Forces of evil have to be fought with the weapons of wisdom. After the battle, once you have achieve victory, live without being attached to the mortal self.
Verse 41. Without The Mind, Body Is Worthless
Not long alas, and it will lie
this body, here upon the earth.
Discarded, void of consciousness,
useless as a rotten log.
Explanation: Soon, this body, without consciousness, discarded like a decayed worthless log, will lie on the earth.
Verse 42. All Wrong Issue Out Of Evil Mind
Whatever foe may do to foe,
or haters those they hate
the ill-directed mind indeed
can do one greater harm.
Explanation: When one bandit see another, he attacks the second bandit. In the same way, one person sees someone he hates, he also does harm to the hated person. But what the badly deployed mind does to the possessor of that mind is far worse than what a bandit would do to another bandit or what one hater will do to another hater.
Verse 43. Well-Trained Mind Excels People
What one’s mother, what one’s father,
whatever other kin may do,
the well directed mind indeed
can do greater good.
Explanation: Well directed thoughts can help a person better than one’s father or one’s mother.
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Verse 44. The Garland-Maker
Who will comprehend this earth,
the world of Yama, and the gods?
Who will discern the well-taught Dhamma
as one who’s skilled selects a flower.
Explanation: An expert in garland making will select, pluck and arrange flowers into garlands. In the same way who will examine the nature of life penetratingly? Who will perceive the real nature of life in the world, along with the realms of the underworld and heavenly beings? Who will understand and penetratively perceive the well-articulated doctrine, like an expert maker of garlands, deftly plucking and arranging flowers.
Verse 45. The Seeker Understands
One Trained will comprehend this earth,
the world of Yama, and the gods,
One Trained discern the well-taught Dhamma
as one who’s skilled selects a flower.
Explanation: In the previous stanza the question was raised as to who will penetrate the well-articulated doctrine? The present stanza provides the answer: the student, the learner, the seeker, the person who is disciplined. He or she will perceive the doctrine, like the expert garland-maker who recognizes and arranges flowers. It is the learner, the seeker, the student who will perceive the world of Yama, the realm of heavenly beings and existence on earth. He will discard and determine the various areas of the doctrine, life a deft garland-maker who plucks and arranges the flowers into garlands.
Verse 46. Who Conquers Death?
Having known this froth-like body
and awakening to its mirage nature,
smashing Mara’s flowered shafts
unseen beyond the Death-king go.
Explanation: This body of ours is like froth, bubbles, or foam. It disintegrates quickly. The nature of life is like a mirage, an illusion. Therefore, one must give up these unrealities. To achieve that one must destroy Mara’s flower-arrows by which he tempts men and women. It is necessary that the truth-seeker should go beyond Mara’s region, to areas unseen by him. Mara knows only the realm of death. The truth seeker goes beyond that region to the ‘deathless’ (Nibbana) - a domain Mara has never seen.
Verse 47. Pleasure Seeker Is Swept Away
For one who has a clinging mind
and gathers only pleasure-flowers,
Death does seize and carry away
as great flood a sleeping village.
Explanation: Those men and women , fascinated by worldly things, go about seeking pleasure, like a garland-maker picking the flowers of his choice in a garden. But, gradually and silently, death overcomes them like a flood in the night sweeping away a village asleep.
Verse 48. Attachment To Senses If Folly
For one of desires insatiate
who gathers only pleasure-flowers,
for one who has a clinging mind
Death the sovereign overpowers.
Explanation: Those who pursue worldly pleasures are like garland-makers who pick flowers here and there in the garden according to their preference. Those given to pleasures of the senses are not satisfied. They seek still more. In consequence of their endless pleasure-seeking they come under the spell of Antaka, or ‘ender of all’, i.e. death.
Verse 49. The Monk In The Village
Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.
Explanation: The bee extracts honey from flowers without damaging either the colour or the fragrance of the flower and in so doing helps the tree bear much fruit. Similarly, the silent sage goes about the village collecting alms without harming anyone even minutely, and in so doing helps people gain much merit and happiness.
Verse 50. Look Inwards And Not At Others
Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.
Explanation: Do not find fault with others. Do not worry about what others do or not do. Rather, look within yourself to find out what you yourself have done or left undone. Stop doing evil; do good.
Verse 51. Good Words Attract Only Those Who Practice
Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.
Explanation: A flower may be quite attractive, alluring. It may possess a brilliant hue. But, if it is devoid of fragrance, and has no scent, it is of no use. So is the well spoken word of him who does not practice it. It turns out to be useless.
Verse 52. Good Words Profit Only Those Who Practise
Just as a gorgeous blossom
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.
Explanation: A flower may be quite attractive, alluring and possessing a brilliant hue. In addition, it may be also full of fragrance. So is the person who is well spoken and practises what he preaches. His words are effective and they are honoured.
Verse 53. Those Born Into This World Must Acquire Much Merit
As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.
Explanation: The deft maker of garlands takes a variety of flowers. Out of these he creates garlands of different strands and variegated arrangements. In the same way, those who are born into this world should, out of their lives, create good, wholesome, meritorious actions of a vast variety.
Verse 54. Fragrance of Virtue Spreads Everywhere
The fragrance of flowers drifts with the wind
as sandalwood, jasmine of lavender.
The fragrance of virtue o’ersweeps the wind,
all pervasive is virtue of the good.
Explanation: The world knows, many a sweet smelling flower and fragrant object. But, the fragrance of these moves only leeward. None of these, however strong their fragrance may be, spread their sweet smell against the wind. But, in contrast, the sweet smell of virtue of a spiritually evolved individual spreads in all directions and is universally experienced.
Verse 55. Fragrance Of Virtue Is The Sweetest Smell
Sandalwood or lavender,
lotus or the jasmine great,
of these many fragrances
virtue’s fragrance is supreme.
Explanation: Sandalwood, lavender, water-lily and the jasmine exude fragrance. Of all these varieties of fragrances the sweet-smell of virtue is the most supreme. This is because the fragrance of virtue is universally favoured. Besides, the fragrance of virtue spreads in all directions, even against the wind.
Verse 56. Fragrance Of Virtue Wafts To Heaven
Faint is this fragrance
of lavender and sandalwood,
but fragrance of the virtuous
soars sublime amongst the gods.
Explanation: The fragrance of lavender and sandalwood is quite slight. Why? Because it is limited in this world. Such a fragrance can spread only on earth. This way it is a very slight fragrance. But, the sweet smell of virtue is, in contrast, supreme, because it spreads not only throughout the earth, it rises even to the highest heavens.
Verse 57. Death Cannot Trace The Path Of Arahats
Of those with perfect virtue
who dwell in heedfulness,
freed by Final Knowledge
Mara cannot know their path.
Explanation: Of those noble one, who are perfect in behaviour, living constantly alert, fully aware of the experience within, Mara, the evil one, does not know their destiny. Mara can trace only the slothful dead. He cannot trace those who have reach the Deathless.
Verse 58. Lotus Is Attractive Though In A Garbage Heap
As beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.
Explanation: Someone is likely to dump refuse on a high road. In that heap of refuse, a sweet-smelling lotus is likely to grow.
Verse 59. Arahats Shine Wherever They Are
So among rubbish-beings,
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.
Explanation: In the same way, in the heap of rubbish made up of various types of foolish people, the disciple of the Buddha shines above all others.
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Verse 60. Samsara Is Long To The Ignorant
Long is the night for the sleepless,
long is the league for the weary one,
samsara’s way is long for fools
who know not the Dhamma True.
Explanation: To a sleepless person the night is very long. To the weary the league seems quite long. To the ignorant, bereft of an awareness of the Dhamma, the cycle of existence is very long, as he is not aware of how to shorten it.
Verse 61. Do Not Associate With The Ignorant
If a wayfarer fails to find
one better or equal,
steadfast he should fare alone
for a fools no fellowship.
Explanation: People need companions. But if one does not find a person who is better than, or at least equal to oneself, it is better to be alone rather than keep company with foolish people. There is no profitable companionship with fools.
Verse 62. Ignorance Brings Suffering
“Sons have I, wealth have I”,
thus the fool is fretful.
He himself is not his own,
how then are sons, how wealth?
Explanation: The fool worries “I have sons,” “I have wealth.” When the self is not his own, then how can he claim, “I have sons,” “I have wealth”?
Verse 63. Know Reality. Be Wise
Conceiving so his foolishness
the fool is thereby wise,
while ‘fool’ is called that fool
conceited that he’s wise.
Explanation: If a foolish person were to become aware that he is foolish, by virtue of that awareness, he could be described as a wise person. On the other hand, if a foolish person were to think that he is wise, he could be described as a foolish person.
Verse 64. The Ignorant Cannot Benefit From The Wise
Though all through life the fool
might wait upon the wise,
no more Dhamma can he sense
than spoon the taste of soup.
Explanation: The fool, even if he kept the company of a wise person intimately over a life-time, will not become aware of the nature of experience, just as a spoon will not know the taste of soup.
Verse 65. Profit From The Wise
Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.
Explanation: If a wise person were to associate with a wise person, even for a moment, he will quickly understand the Teaching. This is very much like the tongue being able to discern the subtle flavours of soup. This stanza could be further appreciated when you contrast it with the previous one. In the previous one the image used is the soup. Though it serves tasty food endlessly, it just cannot appreciate how food tastes, very much like a foolish individual being unable to appreciate the teaching even when he keeps company with the wise. An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
Verse 66. A Sinner Is One’s Own Foe
Fools of feeble wisdom fare
enemies to themselves,
making evil kamma
which is of bitter fruit.
Explanation: Those unwise foolish people behave in a manner that is harmful to themselves. Their sinful actions yield bitter fruit. They are their own enemy.
Verse 67. Do What Brings Happiness
That kamma’s not well-made
from which there is remorse,
of which one senses the result
with weeping and a tear-stained face.
Explanation: It is good if one were to avoid committing such actions which would later lead to regret. When one regrets one weeps.
Verse 68. Happiness Results From Good Deeds
But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.
Explanation: It is good if one were to do such actions that would not bring repentance later. One should do things that bring pleasant consequences.
Verse 69. Sin Yields Bitter Results
When evil kamma’s immature
the fool thinks it is honeyed,
but when the evil has matured
then to the fool comes dukkha.
Explanation: When a sinful act is being done, the ignorant person enjoys it as if it were honey. But the suffering comes when it begins to yield its evil results.
Verse 70. The Unconditioned Is The Highest Achievement
Month after month with blady-grass tip
the fool may take his food;
he’s not worth the slightest bit
of one who Dhamma knows.
Explanation: A foolish person sets out to attain the highest reward of spiritual life. As an austere ascetic, he eats a mere morsel of food with the tip of a blade of grass. And, that too, only once a month. Still that kind of misguided ascetic will not at all be nearer liberation than when he started. With all that, he is not worth even one-sixteenth part of an Arahant who has achieved the Unconditioned.
Verse 71. Sin Is Like Sparks Of Fire Hidden In Ashes
As milk, is evil kamma done,
so slowly does it sour.
Smouldering does it follow the fool
like fire with ashes covered.
Explanation: When an ignorance person commits an act of sin, it does not immediately yield bad results. This is like the freshly extracted milk, which does not curdle immediately on being extracted from the cow’s udder. The sin that has been committed remains concealed like the sparks covered with ashes, and continues to follow and burn the doer of sins.
Verse 72. The Knowledge Of The Wicked Splits His Head
Truly to his detriment
skill is born to the fool;
ruined is his better nature
and scattered are his wits.
Explanation: Whatever is learned by the ignorant is conducive to harm. It brings about his own downfall. Misplaced learning destroys whatever potential the learner possesses and renders him useless in terms of real knowledge.
Verse 73. Desire For Pre-Eminence
For position a fool may wish:
among the bhikkhus precedence,
in monasteries authority,
from other families honours.
Explanation: He is fond of being recognized for what he, in reality, is not. Yearns for pre-eminence among peers. He craves for preference in matters relating to residences. He is enamoured of the idea of receiving gifts and requisites from other families as well.
Verse 74. The Ignorant are Ego-Centred
Both monks and laymen, let them think
‘This was done by me,
whatever the works, both great and small,
let them depend on me’.
Such the intention of a fool,
swollen his greed and conceit.
Explanation: The ignorant has this attitude of mind: “Let everybody know that this was done by me alone. In whatever activity small or big my leadership shall prevail. Everybody must follow me.” This conceit of the ignorant leads to craving, uncontrolled desire and to a groundless pride, to a false sense of superiority. These begin to grow.
Verse 75. Path To Liberation
One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.
Explanation: There is one way to worldly and material progress and profit. But the way to Nibbana is quite different than that. The monk, who is the Buddha’s disciple, should be clearly aware of this difference. He must not take delight in the worldly gifts with which he is being enticed. He must on the other hand seek solitude.
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Verse 76. Treasure The Advice Of The Wise
Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.
Explanation: If one discovers a wise person who points out one’s errors and sternly corrects one, he should be looked upon as a benign revealer of a treasure. His company should be sought. Such association would make better persons of men.
Verse 77. The Virtuous Cherish Good Advice
Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.
Explanation: The wise and good person who reproaches and warns, and prevents a person from getting into anti-social behaviour, is liked by virtuous individuals - and disliked by those who are evil.
Verse 78. In The Company Of The Virtuous
Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.
Explanation: Do not associate with people who have evil ways. Avoid the company of wicked, evil people who are mean and bad. Associate with worthy friends. Keep the company of noble persons who are superior in quality and virtue and who will be able to elevate you.
Verse 79. Living Happily In The Dhamma
Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.
Explanation: One who delights in “The Teaching” lives happily with a pure mind. The experience of the “Sublime Ones” the wise always enjoy.
Verse 80. The Wise Control Themselves
Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.
Explanation: The irrigator who manages water is skilled in directing water to whatever place he wants. The fletcher skilfully shapes a very straight arrow-shaft out of a piece of wood by working skilfully on it. The carpenter selects a block of wood and constructs whatever he wants out of it, depending on his need. In the same way, the wise person works upon their mind, restraining it the way they desire.
Verse 81. The Wise Are Steadfast
Just as a mighty boulder
stirs not with the wind,
so the wise are never moved
either by praise or blame.
Explanation: The wise remain unmoved and unruffled both by praise and humiliation. The wise remain unshaken under all vicissitudes of life, like the solid rock that withstands the buffetings of wind, unmoved.
Verse 82. The Wise Are Happy
Even as a fathomless lake,
a lake so calm and clear,
so dhammas having heard
serene the wise become.
Explanation: The exceedingly deep oceans are tranquil, calm and are not agitated. In the same way whose wise ones who listen to the word of the Buddha acquire deep awareness and are extremely calm and tranquil.
Verse 83. The Wise Are Tranquil
Everything the good renounce,
the peaceful chatter not of fond delights,
and whether touched by pleasure or pain
nor joy or woe in the wise is seen.
Explanation: The noble and wise persons are not attached to anything whatsoever in the world. The disciplined persons do not talk desiring worldly things, material benefits or sensual delights. Whatever fortune or ill-fortune may touch them, they remain calm, neither depressed or elated.
Verse 84. The Wise Live Correctly
Neither for one’s own, nor for another’s sake
one should wish for children, wealth, estate,
nor success desire by means unjust,
thus virtuous, and wise, righteous one would be.
Explanation: Not for one’s own benefit nor for that of others, does he desire children, wealth or kingdom. Nor does he desire self-glory. Thus he is realistic, penetrative and well behaved.
Verse 85. A Few Reach The Other Shore
Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.
Explanation: Of those who wish to cross over to the other side only a handful are successful. Those others who are left behind keep running along this shore. Those masses who have not been able to reach liberation continue to be caught up in Samsara.
Verse 86. Those Who Follow The Dhamma Are Liberated
But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.
Explanation: The realms over which Mara has sway, are difficult to be crossed. Only those who quite righteously follow the way indicated in the well-articulated Teachings of the Buddha, will be able to cross these realms that are so difficult to cross.
Verse 87. Liberation Through Discipline
Abandoning the dhammas dark
the wise should cultivate the bright,
having from home to homeless gone
in solitude unsettling.
Explanation: The wise person abandons fully and totally those tainted views and questionable ways of behaviour and moves away from the known comforts of lay life into the unfamiliar way of life of the renunciate. He practises virtue conducive to the achievement of liberation.
Verse 88. Purify Your mind
Let them desire that rare delight
renouncing pleasures, owing nought,
those wise ones should cleanse themselves
from all defilements of the mind.
Explanation: He takes interest in liberation. He gives up all preferences for sensualities. This way, he is without any possessions. The wise person proceeds to cleanse his mind from those defilements that blemish the mind.
Verse 89. Arahats Are Beyond Worldliness
Those who come to Wakening
with mind full-cultivated,
delight, no longer clinging,
in relinquishing attachment:
they, without pollution, radiant,
in this world have reach Nibbana.
Explanation: There are those wise individuals who have practiced extremely well the factors conducive to the attainment of liberation. They do not cling to anything emotionally or mentally. They are opposed to the tendency to be greedy and grasping, They take delight in non-grasping. They, the shining ones, who are totally bereft of blemishes, have attained liberation in this world itself.
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Verse 90. Passion’s Fever Gone
With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.
Explanation: The are at the journey’s end - their quest for liberation has succeeded. They are sorrowless and totally released in mind. They have got rid of all knots and no bonds bind them. In them no anxiety exists.
Verse 91. Saints Are Non-Attached
Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.
Explanation: Those mindful ones make the effort to keep their attentiveness always in trim. They are not at all attached to abodes or settlements. Giving up all places of settled living, they leave like the swans who fly away free in mind.
Verse 92. Blameless Is The Nature Of Saints
For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.
Explanation: With full understanding that nature is empty and objectless the mind is free of craving and leaves no trace of its whereabouts like the paths of birds in flight.
Verse 93. Arahat’s State Cannot Be Traced
For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.
Explanation: If one is totally free of influences, internal or external, that motivates human behaviour, and is not attached even to food, that kind of individual focuses his mind on emptiness, objectlessness and freedom of thought. The path of such saints is difficult to be traced, like the path of birds flying through the sky.
Verse 94. The Gods Adore Arahats
Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.
Explanation: Those who senses are calmed as a horse trained by a horse-tamer, who have fully given up judgment, who is free of influences, the sight of those mentally stable ones please even the gods.
Verse 95. Arahats Are Noble
Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.
Explanation: The noble Arahats never lose their temper whatsoever is done to them. They are firm and unshaken as the gate-pillars that secure the city gates. They are as lucid and tranquil as the ocean and the lakes devoid of mud. That kind of person ceases to wander in the round of existence - samsara.
Verse 96. The Tranquillity Of The Saints
Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.
Explanation: A noble arahat, who is freed by ‘disknowing’, or freedom from knowing, is calm and unshaken by the impact of changing circumstances. His mind is at peace. His words are peaceful. His actions are peaceful.
Verse 97. Exalted Are The Unblemished
With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.
Explanation: He has no faith in anybody but in himself. He is aware of deathlessness - the unconditioned. He is a breaker of connections, because he has severed all worldly links. He has destroyed all the opportunities for rebirth. He has given up all desires. Because of these, the arahat, is a truly noble person.
Verse 98. Dwelling Of The Unblemished Is Alluring
Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahats
so pleasing there the earth.
Explanation: Whether in the village, in the forest, in a valley or in the plain, wherever arahats - noble saints - dwell, that place is alluring in the extreme.
Verse 99. The Passionless Delight In Forests
Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.
Explanation: Those fascinating forests that do not capture the mind of the worldly masses and in which they do not take worldly delight are attractive to the passionless ones. The Arahats take delight in the forests, because they are not pursuers of sensual pleasures.
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Verse 100. One Pacifying Word Is Noble
Through a thousand speeches be
composed of meaningless lines,
better the single meaningful line
one hears, then comes to calm.
Explanation: Expressions replete with thousands of words are of no value. One single meaningful word is more valuable, if hearing it one is pacified.
Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses
Though a thousand verses be
composed of meaningless lines,
better the single line of verse
one hears, then comes to calm.
Explanation: A poem replete with thousands of verses is of no value if it has no useful meaning. One single stanza pregnant with wisdom is more valuable, if hearing it one is pacified.
Verse 102. A Dhamma-Word Is Noble
Though a thousand verses chant
composed of meaningless lines,
better the single Dhamma-line
one hears, then comes to calm.
Explanation: One may recite hundreds of verses replete with meaningless expressions. If one recites one line of verse pregnant with wisdom, which is pacifying, it will be more valuable and nobler.
Verse 103. Self-Conquest Is The Highest Victory
Though thousand times a thousand
in battle one may conquer,
yet should one conquer just oneself
one is the greatest conqueror.
Explanation: One may conquer a thousand men in a thousand battles. But the person who conquers just one person, which is one’s own self, is the greatest conqueror.
Verse 104. Victory Over Oneself Is Unequalled
Greater the conquest of oneself
than subjugating others,
that one who’s always self-restrained,
that one who’s tamed of self .
Explanation: Self conquest is greater than the conquest of others. The victory of one who conquers himself cannot be turned into defeat. He remains a self controlled individual who lives ever disciplined.
Verse 105. Victory Over Self Cannot Be Undone
Neither deva nor minstrel divine,
nor Mara together with Brahma,
can overthrow the victory
of such a one as this.
Explanation: Such conquest cannot be turned into defeat either by a god, spirit, a Mara (devil) or a Brahma (creator).
Verse 106. The Greatest Offering
Month by month for a hundred years
a thousand one might sacrifice,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than century of sacrifice.
Explanation: One may make sacrifice every month for a hundred years; but, the honoured paid to one spiritually developed person, for a moment, is greater than oblations made for a hundred years.
Verse 107. Even Brief Adoration Of An Arahat Is Fruitful
One might tend for a hundred years
the forest’s sacred fire,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than centuries of sacrifice.
Explanation: A person may perform fire-worship ritual in the forest for a hundred years. Yet, for a person who adores just for a moment, a self-restrained, disciplined Arahat, that moment’s adoration of the Arahat is far nobler than the fire-worship of hundred years.
Verse 108. Worshipping An Unblemished Individual Is Noble
Whatever one who merit seeks
should for a year make sacrifice,
all comes not to a quarter part
of honouring the Noble.
Explanation: In this world, an individual seeking merit may give alms and offerings during a religious festival. Or else that person may conduct an elaborate sacrifice for a whole year. But the merit from all those activities put together is not even one-fourth the merit one gets by paying homage to a person who walks straight - an arahat.
Verse 109. Saluting Venerables Yields Four Benefits
For one of respectful nature
who ever the elders honours,
long life and beauty, joy and strength,
these qualities increase.
Explanation: If a person is in the habit of constantly honouring and respecting those who are developed and mature, their lives improve in four ways. Their life span soon increases. Their complexion becomes clearer. Their good health and comfort will improve. Their vigour and stamina too will increase.
Verse 110. Virtuous Life Is Noble
Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
moral and meditative.
Explanation: A single day lived as a virtuous, meditative person is greater than a hundred years as an individual bereft of virtue and uncomposed in mind.
Verse 111. A Wise One’s Life Is Great
Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
wise and meditative.
Explanation: A single day’s life of a wise person, who is aware of reality, is greater than even a hundred years of life of an individual who is bereft of wisdom and insight.
Verse 112. The Person Of Effort Is Worthy
Though one should live a hundred years
lazy, of little effort,
yet better is life for a single day
strongly making effort.
Explanation: A single day’s life of a wise person who is capable of strenuous effort, is nobler than even a hundred years of life of an individual who is lazy, incapable of making an effort and is wanting in initiative.
Verse 113. Who Knows Reality Is Great
Though one should live a hundred years
not seeing rise and fall,
yet better is life for a single day
seeing rise and fall.
Explanation: A single day’s life of a person who perceives the arising and disappearance of things experienced is nobler and greater than the hundred-year life-span of a person who does not perceive the process of the rising and disappearance of things.
Verse 114. The Seer Of The Deathless Is A Worthy One
Though one should live a hundred years
not seeing the Deathless State,
yet better is life for a single day
seeing Deathlessness.
Explanation: A single day’s life of a person who sees the state of deathlessness is far greater and nobler than the hundred -years life-span of a person who does not perceive the deathless state.
Verse 115. Life Of One Who Knows The Teaching is Noble
Though one should live a hundred years
not seeing Dhamma Supreme,
yet better is life for a single day
seeing Dhamma Supreme.
Explanation: A single day’s life of a seer of the Noble Teaching of the Buddha is by far greater than the life of a hundred years of a person who does not see the Noble Teaching.
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Verse 116. Never Hesitate To Do Good
Make haste towards the good
and check the mind for evil.
The one who’s is slow to make merit
delights in the evil mind.
Explanation: In the matter of performing virtuous, meritorious actions, be alert and act quickly. Guard the mind against evil. If one were to perform meritorious actions hesitantly, his mind will begin to take delight in evil things.
Verse 117. Do No Evil Again And Again
If one some evil does
then do it not again and again.
Do not wish for it anew
for evil grows to dukkha.
Explanation: A person may do some evil things. But he should not keep on doing it over and over, repeatedly. He should not take delight in it. Accumulation of evil is painful.
Verse 118. Accumulated Merit Leads To Happiness
If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.
Explanation: A person may do some meritorious activity. He must keep on repeating it, over and over. He must take delight in that meritorious action. Accumulation of merit leads to happiness.
Verse 119. Evil Seems Sweet Until It Ripens
As long as evil ripens not
even the evil one goodness knows,
but when the evil ripens
then the person evil knows.
Explanation: The evil doer even see evil as good. When evil begins to mature, the evil doer will understand evil to be evil.
Verse 120. Good May Seem Bad Until Good Mature
As long as goodness ripens not
even the good one evil knows,
but when the goodness ripens
then that person knows the good.
Explanation: A person may do good things. But those good things may at first seem evil. But when the good matures, then the good will be seen to be actually good.
Verse 121. Take Not Evil Lightly
Think lightly not of evil,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The fool with evil fills himself,
he soaks up little by little.
Explanation: Some tend to believe that evil can be taken lightly. There attitude to wrong-doing is that they can get away with anything whatsoever. They say in effect: “I will behave in the way I want. Evil results will never come my way.” But evil accumulates little by little - very much like a water-pot being filled drop by drop. Little by little the evil accumulates, until he is filled with it.
Verse 122. Merit Grows Little By Little
Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.
Explanation: Some tend to think that virtue can be taken lightly, and that virtue practiced is not likely to bring about any spectacular good results. This view is not quite correct. The good done by an individual accumulates little by little. The process is very much like the filling of a water-pot, drop by drop. As time goes on, the little acts of virtue accumulate, until the doer of good is totally filled with it.
Verse 123. Shun Evil As Poison
As merchant on a perilous path,
great wealth having little guard,
as life-loving man with poison
so with evil heedful be.
Explanation: A rich and wise trader carrying goods will scrupulously avoid a risky road, especially if he does not have an adequate escort to ensure safety. Again an individual fond of his life will very carefully avoid poison. In the same way, one must totally avoid evil.
Verse 124. Evil Results From Bad Intentions
If in the hand’s no wound
poison one may bear.
A woundless one is poisoned not,
non-doers have no evil.
Explanation: If a person has no wound in his palm, that person can carry poison in his hand. In the same way, to a person who has not committed an evil action, there is no fear of evil consequences.
Verse 125. Wrong Done To Others Returns To Doer
Who offends the inoffensive,
the innocent and blameless one,
upon that fool does evil fall
as fine dust flung against the wind.
Explanation: If an ignorant person were to become harsh and crude towards a person who is without blemishes, pure, and is untouched by corruption, that sinful act will return to the evil-doer. It is very much like the fine dust thrown against the wind. The dust will return to the thrower.
Verse 126. Those Who Pass Away
Some find birth within a womb,
evil-doer quicken in hell,
good-farers to the heavens go,
the Unpolluted wholly cool.
Explanation: Some, after death, receive conception in wombs, Those who have committed sins in their lifetime are reborn in hell. Those whose ways have been virtuous when they were alive go to heaven when they die. These blemishless ones who are totally free of taints and corruptions, achieve total Nibbana, on giving up their mortal lives.
Verse 127. Shelter Against Death
Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s from evil kamma free.
Explanation: There is not a single spot on Earth an evil-doer can take shelter in to escape the results of evil actions. No such place is seen out there in space, or in the middle of the ocean. Neither in an opening, a cleft or a crevice in a rocky mountain can he shelter to escape the results of his evil action.
Verse 128. No Escape From Death
Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s by death not overcome.
Explanation: Not in the sky, nor in the ocean midst, not even in a cave of a mountain rock, is there a hiding place where one could escape death.
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Verse 129. Of Others Think Of As Your Own Self
All tremble at force,
of death are all afraid.
Likening others to oneself
kill not nor cause to kill.
Explanation: All tremble at violence, all fear death. Comparing oneself with others do not harm, do not kill.
Verse 130. To All Life Is Dear
All tremble at force,
dear is life to all.
Likening others to oneself
kill not nor cause to kill.
Explanation: All are frightened of being hurt or any threat to one’s life. To all life is dear. Seeing that others feel the same way as oneself, equating others to oneself, refrain from harming or killing.
Verse 131. Those Who Do Not Receive Happiness
Whoever harms with force
those desiring happiness,
as seeker after happiness
one gains no future joy.
Explanation: People who like to be happy and are in search of pleasure hurt others through various acts of violence for their own happiness. These victims too want to be happy as much as those who inflict pain on them. Those who inflict pain do not achieve happiness even in their next birth.
Verse 132. Those Who Do Not Receive Happiness
Whoever doesn’t harms with force
those desiring happiness,
as seeker after happiness
one gains future joy.
Explanation: If people who are in search of pleasure and happiness for themselves, do not hurt or torture others or give pain to others, then they achieve happiness in the next life too.
Verse 133. Retaliation Brings Unhappiness
Speak not harshly to other folk,
speaking so, they may retort.
Dukkha indeed is quarrelsome speech
and force for force may hurt you.
Explanation: Never speak harsh words. If you do, you will also be replied to in the same vein. This kind of cross-talk is painful. It may lead to an exchange of blows.
Verse 134. Tranquillity Should Be Preserved
If like a broken gong
never you reverberate,
quarrelling’s not part of you,
that Nibbana’s reached.
Explanation: When an individual is tranquil and silent like a flattened out metal pot, it is as if he has already attained Nibbana. Such a person does not engage in vain talk. Even when it is struck, the flattened out metal pot cannot make a sound in return.
Verse 135. Decay And Death Terminate Life
As with force the cowherds drive
their cattle out to graze,
like this decay and death drive out
the life from all beings.
Explanation: The cowherd drive the cattle along to the pasture with the goad. In the same way, decay and death drive the life span of beings.
Verse 136. Results Of Evil Torment The Ignorant
When the fool does evil deeds
their end he does not know,
such kamma burns the one unwise
as one who’s scorched by fire.
Explanation: Fools, unaware that evil rebounds, through evil acts they hurt themselves. As flies leap into fire and burn, their own executioners they become.
Verse 137. The Evil Results of Hurting The Pious
Whoever forces the forceless
or offends the inoffensive,
speedily comes indeed
to one of these ten states:
Explanation: If one attacks one who is harmless, or ill-treat innocent beings, ten woeful states lie here and now to one of which he shall befall.
Verse 138. Evil Results Of Hurting Harmless Saints
Sharp pain or deprivation,
or injury to body,
or to a serious disease,
derangement of the mind;
Explanation: The following ten forms of suffering will come to those who hurt the harmless, inoffensive saints: severe pain; disaster; physical injury; serious illness, mental disorder.
Verse 139. Harming The Holy Is Disastrous
Troubled by the government,
or else false accusation,
or by loss of relatives,
destruction of one’s wealth;
Explanation: Trouble from rulers; grave charges; loss of relatives; property loss.
Verse 140. Woeful States In The Wake Of Evil Doing
Or one’s houses burn
on raging conflagration,
at the body’s end, in hell
arises that unwise one.
Explanation: Or else, his houses will be burnt by fire and, upon death, that person will be reborn in hell.
Verse 141. Practices That Will Not Lead To Purity
Not going naked, nor matted hair, nor filth,
nor fasting, not sleeping on bare earth,
no penance on heels, nor sweat nor grime
can purify a mortal still overcome by doubt.
Explanation: A person seeking the purification of his soul may practice the ritual of wandering about naked; or else he may wear turbans; he may even smear his body with mud; he may even refrain from partaking of food as an austerity to obtain purity; he may lie on bare earth; or else he may throw dust all over his body. And again, some may practice a squatting posture. All of these will not wash a person into spiritual purity if his wavering of mind is not overcome.
Verse 142. Costumes Do Not Mar Virtue
Even though adorned, if living in peace
calm, tamed, established in the holy life,
for beings all laying force aside:
one pure, one peaceful, a bhikkhu is he.
Explanation: Although a person may be attractively dressed, he behave in a harmonious manner. He is tranquil, restrained: assured of liberation. He leads the religious life. He is not violent towards beings. Such a person is truly a priest (brahmana) and a mendicant monk (bhikkhu).
Verse 143. Avoid Evil Through Shame
Where in the world is found
one restrained by shame,
awakened out of sleep
as splendid horse with whip?
Explanation: Rarely in the world is that person who is restrained by shame. Like a well-breed horse who avoids the whip, he avoids disgrace.
Verse 144. Effort Is Necessary To Avoid Suffering
As splendid horse touched with whip,
be ardent, deeply moved,
by faith and virtue, effort too,
by meditation, Dhamma’s search,
by knowledge, kindness, mindfulness;
abandon dukkha limitless!
Explanation: Like a well-bred horse duly disciplined by the whip, you shall be persistent and earnest. Possessed of devotion, discipline and persistence and with composure examine experience. Attain to conscious response with well established introspection.
Verse 145. Those Who Restrain Their Own Mind
Irrigators govern water,
fletchers fashion shafts,
as joiners shape their timber
those of good conduct tame themselves.
Explanation: Irrigators direct the water. Fletchers shape the arrows.
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Verse 146. One Pacifying Word Is Noble
Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?
Explanation: When you are perpetually burning with the flames of passion, what laughter, what pleasure? When you are enveloped in the darkness of ignorance, why do you not seek the light of Wisdom to dispel that darkness?
Verse 147. Behold The True Nature Of The Body
See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.
Explanation: This body has no permanent existence. It is in fact a body of sores. It is diseased. It is propped up by many kinds of bones. It is considered by many to be good. It is well thought of by many. It is glamorously made up. Observe the true nature of the body.
Verse 148. Life Ends In Death
All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.
Explanation: This form - this body - is fully broken down. It is truly a den of diseases. It disintegrates easily. Out of its nine orifices, putrid matter oozes constantly. It breaks apart. Death puts an end to it.
Verse 149. A Sight That Stops Desire
These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?
Explanation: In the dry autumnal season, one can see bones and skulls strewn around. These dry grey-hued skulls are like gourds thrown here and there. Seeing this, whoever will lust?
Verse 150. The Body Is A City Of Bones
This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.
Explanation: This body is made of bones which form its structure. This bare structure is plastered and filled with flesh and blood. Inside this citadel are deposited decay, death, pride and ingratitude.
Verse 151. Buddha’s Teaching Never Decays
Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.
Explanation: Such beautiful and attractive objects as the carriages of kings also disintegrate. The human body too decays. But, the experience of truth never decays. The calm ones experience this truth.
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Verse 152. Body Fattens - Mind Does Not
Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.
Explanation: The person who has scarcely heard the Teaching grows in physique, like a fattened bull. Although his body grows, his self understanding does not.
Verse 153. Seeing The Builder of The House
Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.
Explanation: This tour, this cycle of existence, has run through numerous births without encountering, the builder, the creator of the world and self. For repeated birth is painful.
Verse 154. Thy Building Material Is Broken
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.
Explanation: Verses 153 and 154 were spoken by the Buddha immediately after his enlightenment under the Bodhi tree, and at a later time was recited to Venerable Ananda in an answer to a question).
Verse 155. Regrets In Old Age
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.
Explanation: In youth they did not lead the higher spiritual life. Nor did they acquire wealth when they were young. Now they are old and incapable. They are similar to those old emaciated, old flightless storks who are sighing away at the bank of a lake without fish. The fish are gone because others have caught them.
Verse 156. Nostalgia For Past Glory
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.
Explanation: This verse captures a situation that is universally true. Most people tend to spend their youth squandering the precious days with no though about the inevitable old-age that will overtake them. Youth is allow to slip by without having garnered either material or spiritual wealth. The Buddha’s admonition to mankind in this passage, is that they must, in time, become mindful of the passage of time and the speedy fading of the glamour of youth.
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Verse 157. Safeguard Your Own Self
If one holds oneself as dear,
protected, one protects oneself.
One who’s wise should be aware
through all the watches three.
Explanation: If you are aware that you are fond of your own self then protecting it is the best safeguard. You must take measures to protect your self in one of the three stages of life - namely childhood, youth and old age. The best safeguard is the acquisition of virtue.
Verse 158. Giver Advice While Being Virtuous Yourself
One should first establish
oneself in what is proper.
One may then teach others,
and wise, one is not blamed.
Explanation: If you are keen to advise others, in the first instance establish yourself in the proper virtues. It is only then that you become fit to instruct others.
Verse 159. Discipline Yourself Before You Do Others
As one teaches others
so should one do oneself.
Well-tamed, on may tame others,
oneself to tame is hard.
Explanation: If you are keen to discipline others in the same way, you must yourself behave in that manner. It is the best disciplined person, who will disciplined others best. The most difficult to be disciplined is one’s own self indeed.
Verse 160. One Is One’s Best Saviour
Oneself is refuge of oneself,
who else indeed could refuge be?
By good training of oneself
one gains a refuge hard to gain.
Explanation: The saviour of oneself is one’s own self. What other person could be your saviour? This is a difficult kind of help - being your own saviour. It can be achieved only through self discipline.
Verse 161. The Unwise Person Comes To Grief On His Own
By oneself is evil done,
it’s born of self and self-produced.
Evil grinds the unwise one
as diamond does the hardest gem.
Explanation: The diamond is born of, produced and is sprung from stone. But it cut the precious stone. The evil action is born of, produced by, and sprung from the evil doer.
Verse 162. Evil Action Crushes The Doer
He whose conduct’s very bad
like oak-tree choked with ivy,
so he does towards himself
what enemies would wish.
Explanation: The extremely evil action of the person lacking in virtue is similar to that of the parasitic maluva creeper. The creeper grows on the tree and crushes in into destruction. The evil doer’s action too crushes himself in that way.
Verse 163. Doing Good Unto One’s Own Self Is Difficult
Easy is what’s bad to do,
what’s harmful to oneself.
But what is good, of benefit,
is very hard to do.
Explanation: Those actions which are very bad and harmful to one’s own self can be very easily done. But if some action is good for one’s own self; that kind of right action will be found to be difficult to do.
Verse 164. The Wicked Are Self-Destructive
Whatever man unwise relies
on evil views and so condemns
the Teaching of the Arahats,
or Noble Ones who Dhamma live,
he, as a bamboo fruiting,
fruits to self-destruction.
Explanation: There are some ignorant ones who, due to some harmful views, obstruct the teachings of noble saints, who conduct their lives righteously. They, like the bamboo plant that are destroyed when they bear fruit, are self-destructing.
Verse 165. Purity, Impurity Self-Created
By oneself is evil done,
by oneself defiled,
by oneself it’s left undone,
by self alone one purified.
Purity, impurity on oneself depend,
no one can purify another.
Explanation: It is by one’s own self that evil is done. It is one’s own actions that defiles a person. If a person does not commit evil action, one is purified. A person is cleansed entirely by one’s own self. One cannot purify another. Purity and impurity both depend on one’s own self.
Verse 166. Help Others - But Promote One’s Own Good
Let none neglect their good
for others’ good however great.
Know well oneself’s own good
and to that good attend.
Explanation: One should not neglect one’s own spiritual progress in the course of many acts of service to others. Be fully aware of one’s own spiritual interest, and promote one’s own higher goals
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Verse 167. Do Not Cultivate The Worldly
Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.
Explanation: Stoop not to depraved ways, to practices that promote lower urges. Do not live slothfully. Do not associate yourself with those who hold false views.
Verse 168. The Righteous Are Happy - Here And Hereafter
Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.
Explanation: Wake up to reality; do not be delude. Live in accordance with reality. The realistic person lives happily in this world and in the next.
Verse 169. Behave According To The Teaching
Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.
Explanation: Practice the dhamma to perfection. Do not practice it in a faulty manner. He who follows the teaching in the proper manner will live in peace and comfort both in this world and in the next.
Verse 170. Observe The Impermanence Of Life
Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.
Explanation: Look at a bubble. How impermanent is it? Look at a mirage. What an illusion! If you look at the world in this way, even the king of death will not see you.
Verse 171. The Disciplined Are Not Attached To The Body
Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.
Explanation: The spiritually immature ones are fully engrossed in this world the glamour of which is deceptively like a decorated royal carriage. Those who are aware of reality do not cling to those worldly things. See the world as it really is.
Verse 172. The Diligent Illumine The World
Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.
Explanation: An individual may have been deluded in the past. But later corrects his thinking and becomes a disillusioned person. He, therefor, is like the moon that has come out from behind a dark cloud; thus, he illuminates the world.
Verse 173. Evil Is Overcome By Good
Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.
Explanation: If the evil habits of behaviour of an individual get replaced by his good behaviour, he will illuminate the world.
Verse 174. Without Eye of Wisdom, This World Is Blind
This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.
Explanation: Most people in this world are unable to see. They cannot see reality properly. Of those, only a handful are capable of insight. Only they see well. A few, like a stray bird escaping the net, can reach heaven.
Verse 175. The Wise Travel Beyond The Worldly
Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.
Explanation: The swans fly away in the sky - as the path of the sun. Those possessing psychic power travel through the sky. Those diligent, wise saint conquer death with his armies and leave the world and reach Nibbana.
Verse 176. A Liar Can Commit Any Crime
For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.
Explanation: The evil person who has given up the virtue of truthfulness has abandoned all hope of the next world.
Verse 177. Happiness Through Partaking In Good Deeds
To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.
Explanation: The extreme misers do not reach the heavenly worlds. The evil ignorant ones do not approve acts of charity. But those noble ones approve and partake of charity. In consequence, they are happy in the next birth.
Verse 178. Being Stream-Winner Is Supreme
Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.
Explanation: The achievement of the stream-winner is the primary stage in the attainment of spiritual success. The state is greater than being a universal monarch, or reaching heaven.
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Verse 179. The Buddha Cannot Be Tempted
That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?
Explanation: The Buddha’s victory has not been won incorrectly. No one can turn Buddha’s victory into defeat. Nothing that he has conquered can return, or pursue him, because his conquest is so complete: His ken infinite, In what way can you tempt or ensnare him.
Verse 180. The Buddha Cannot Be Brought Under Sway
That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?
Explanation: The Buddha, in whom there is no thirst (tanha) for grasping to the net that lures, whose ken is infinite, in what way can you lure him away?
Verse 181. Gods And Men Adore The Buddha
E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.
Explanation: Those noble and wise ones are intent on meditation. They are bent on conquering defilements - that is achieving Nibbana. They are mindful; and such enlightened ones are beloved by everyone.
Verse 182. Four Rare Opportunities
Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.
Explanation: It is rare that one is born a human being, in this cycle of rebirth. It is difficult and rare to get the opportunity to hear the good teaching, It is, indeed, rare for the birth of a Buddha to occur.
Verse 183. The Instructions Of The Buddha
Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.
Explanation: Abandoning all evil and purifying one’s own mind by oneself - this is the Teaching of the Buddha.
Verse 184. Patience Is A Great Ascetic Virtue
Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.
Explanation: Enduring patience is the highest asceticism. The Buddhas say that imperturbability (Nibbana) is the most supreme. One is not a renunciate if he hurts another. Only one who does not harm others is a true saint (samana).
Verse 185. Noble Guidelines
Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.
Explanation: To refrain from finding fault with others; to refrain from hurting others, to be trained in the highest forms of discipline and conduct; to be moderate in eating food; to take delight in solitude; and to engage in higher thought (which is meditation). This is the Buddha’s Teaching.
Verse 186. Sensual Pleasures Never Satiated
Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.
Explanation: Insatiable are sensual desires. Sensual desires will not be satisfied even with a shower of gold. The wise knows that sensual pleasure bring but little satisfaction and much pain.
Verse 187. Shun Worldly Pleasures
Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.
Explanation: The discipline of the Buddha does not even go after heavenly pleasures. The discipline of the Buddha has his mind fixed only on the process of ending cravings.
Verse 188. Fear Stricken Masses
Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.
Explanation: Human beings who tremble in fear seek refuge in mountains, forests, parks, trees, and shrines.
Verse 189. Those Refuges Do Not Help
Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.
Explanation: These are not secure refuges. The are not the supreme refuge. One who takes refuge in them is not released from all sufferings.
Verse 190. Seeing Four Noble Truths
But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:
Explanation: If a wise person were to take refuge in the Buddha, Dhamma and the Sangha, he will observe the four Noble Truths with high wisdom.
Verse 191. The Noble Path
Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.
Explanation: The four extraordinary realities are suffering; the arising of suffering; the ending of suffering; the eight-fold path leading to the ending of suffering.
Verse 192 The Refuge That Ends All Suffering
Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.
Explanation: This refuge in the Triple Refuge is, of course, totally secure. This is the supreme refuge. Once you take this refuge you gain release from all your sufferings.
Verse 193. Rare Indeed Is Buddha’s Arising
Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.
Explanation: The Buddha is rare indeed. Such a rare person is not born everywhere. If such a noble and wise person were born in a clan, that clan will reap happiness.
Verse 194. Four Factors of Happiness
Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.
Explanation: The arising of the Buddha is joyful. The proclamation of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful indeed is spiritual practice in harmony.
Verse 195. Worship Those Who Deserve Adoration
Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.
Explanation: Those who have gone beyond apperception ( the normal way of perceiving the world), who have crossed over grief and lamentation. They deserve to be worshipped; namely, the Buddhas and their disciples.
Verse 196. Worship Brings Limitless Merit
They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.
Explanation: One who worships those who have attained imperturbability and do not tremble or fear, earns much merit. The merit earned by such a person cannot be measured by anyone.
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Treasury of Truth (Dhammapada) Chapter 15, Happiness
Verse 197. Happiness
We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.
Explanation: Among those who hate, we live without hating, When they hate we live without hating, We live happily among those who hate.
Verse 198. Without Sickness Among The Sick
We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.
Explanation: Among those sick, afflicted by defilements, we, who are not so afflicted, live happily. Among the sick, we live, unafflicted, in extreme happiness.
Verse 199. Not Anxious Among The Anxious
We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.
Explanation: Among the anxious men and women, who ceaselessly exert themselves in pursuit of worldly things. We, who do not make such a feverish effort to pursue the worldly, live happily. Among those who seek the worldly, among men who seek pleasure, we live without seeking pleasure.
Verse 200. Happily They Live - Undefiled
We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.
Explanation: Happily we live, who have no property to worry about. Feeding on joy we live like deities of the Heaven of radiance.
Verse 201. Happy About Both Victory And Defeat
Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.
Explanation: Victory brings hatred into being. The defeated person lives in misery. But the person, whose mind is calm and tranquil, lives happily as he has risen above both victory and defeat.
Verse 202. Happiness Tranquilizes
There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.
Explanation: There is no fire like passion. There is no crime like anger. There is no pain like the personalized aggregate of phenomena. There is no higher happiness than the supreme peace.
Verse 203. Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Explanation: The most severe disease is hunger. The worst of pain is in component things. If this is realistically appreciated, Nibbana is the highest bliss.
Verse 204. Four Supreme Acquisitions
Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.
Explanation: Of acquisitions, good health is the foremost. Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy are the best. The highest bliss is Nibbana.
Verse 205. The Free Are The Purest
Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.
Explanation: He has savoured the taste of solitude. He has also experienced the flavour of tranquillity arising from the absence of blemishes. Enjoying the sweetness of the realistic awareness he is unaffected by blemishes and is bereft of evil.
Verse 206. Pleasant Meetings
So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.
Explanation: Seeing nobles ones is good. Living with them is always conducive to happiness. Associating with the ignorant is like keeping company with enemies.
Verse 207. Happy Company
Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.
Explanation: A person who keeps company with the ignorant will grieve over a long period of time. Association with the ignorant is like keeping company with enemies - it always leads to grief. Keeping company with the wise is like a reunion with one’s kinfolk - it always leads to happiness.
Verse 208. The Good And The Wise
Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.
Explanation: The moon keeps to the path of the stars. In exactly the same way, one must seek out the company of such noble persons who are non-fluctuating, endowed with deep wisdom, greatly learned, capable of sustained effort, dutiful, noble, and are exalted human beings.
29-9-2021
மும்மணி காலை வணக்கம்
28-09-2021 (99 வது நாள்)
*புத்தரும் அவர் தம்மமும்*
*டாக்டர் பாபாசாகேப்*
Dhamma 3.1.2
2. *புத்தர் தன்னால் முக்தியளிக்க முடியுமென்று உறுதிகூறவில்லை. தான் மார்க்க தத்தரே (வழி காட்டுபவர்) அன்றி, மோட்ச தத்தர் (முக்தி அளிப்பவர்) அல்ல என்றார் அவர்* —–தொடர்ச்சி
17. “ஆம் ! அது அப்படிதான் பிராமணரே! ஒரு புத்திக்கூர்மையுள்ள குதிரைப் பயிற்சியாளரை எடுத்துக் கொள்ளுங்கள். நல்ல தரமான குதிரையை பழக்க முற்படும் போதில் அவர் முதல் பயிற்சியில் படிப்படியாக பழக்கிக் கொஞ்சம், கொஞ்சமாகக் கடினப் பயிற்சிகளில் அதை ஈடுபடுத்துவார் அல்லவா?” அது போல.
18. “அதைப் போலவேதான் பிராமணரே! ததாகதர் (புத்தர்) பயிற்சி அளிக்கப்பட வேண்டிய மனிதரைக் கட்டுப்படுத்தி, முதல் பாடத்தைப் போதிக்கிறார். வாரும் சகோதரரே! நல்லோராக இருங்கள். கடமை உணர்வுக்குக் கட்டுப்படுங்கள்.”
19. “நல்ல செயற்பாட்டில் நன்கு பழகியபின், அற்பத் தவறுகளின் ஆபத்துகளை அறிந்து, நல்லொழுக்க விதிகளைக் கற்கும் மாணவராகப் பயிற்சி பெறுங்கள்.
20. “இவையனைத்தும் கைவரப் பெற்றபின், அந்த மாணவருக்குத் ததாகதர் இரண்டாம் பாடத்தைப் போதிக்கிறார். ‘வாரும் சகோதரரே ஒரு பொருளைக் கண்டமாத்திரத்தில் அதன் தோற்றத்திலும் அம்சங்களிலும் கவர்ச்சி கொள்ளாதீர்கள்.’
21. “ ‘ஆசையால் ஏற்படும் ஆபத்திலிருந்து விலகி இருங்கள். அதாவது கட்டுக்கடங்காத அருங்காட்சிகள் வெள்ளம் போல் உம்மை அடித்துச் செல்லக்கூடிய ஐம்புலன் உணர்வுகளால் நிலைக்குலையாதிருங்கள். புலன்கள் உணரும் காட்சிகளில் கவனமாக இருந்து கட்டுப்படுத்தி வெல்லுங்கள்.’
22. “ ‘அதேபோல் ஐம்புலன்களையும் கையாளுங்கள். உங்கள் செவியால் ஒன்றைக் கேட்கும்போது, அல்லது உங்கள் மூக்கால் ஒன்றை முகரும் போது, உங்கள் நாவால் ஒன்றை ருசிக்கும்போது உடலின் உணர்ச்சியால் ஒன்றை அறியும் போது,
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𝓛𝓔𝓢𝓢𝓞𝓝 4111 Mon 4 Oct 2021
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𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
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Verse 198. Without Sickness Among The Sick
Explanation: Among those sick, afflicted by defilements, we, |
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Verse 199. Not Anxious Among The Anxious
Explanation: Among the anxious men and women, who ceaselessly |
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Verse 200. Happily They Live - Undefiled
Explanation: Happily we live, who have no property to worry |
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Verse 201. Happy About Both Victory And Defeat
Explanation: Victory brings hatred into being. The defeated |
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Verse 202. Happiness Tranquilizes
Explanation: There is no fire like passion. There is no crime |
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Verse 203. Worst Disease And Greatest Happiness
Explanation: The most severe disease is hunger. The worst |
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Verse 204. Four Supreme Acquisitions
Explanation: Of acquisitions, good health is the foremost. |
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Verse 205. The Free Are The Purest
Explanation: He has savoured the taste of solitude. He has |
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Verse 206. Pleasant Meetings
Explanation: Seeing nobles ones is good. Living with them |
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Verse 207. Happy Company
Explanation: A person who keeps company with the ignorant |
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Verse 208. The Good And The Wise
Explanation: The moon keeps to the path of the stars. In exactly |
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Verse 197. Happiness
Explanation: Among those who hate, we live without hating, |
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𝓛𝓔𝓢𝓢𝓞𝓝 4102 Fri 24 Sep to 4110 Sun 3 Oct 2021
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
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Spread the Words of Buddha from
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails.
Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
https://www.buddha-vacana.org/
Buddha Vacana
http://www.buddhanet.net/
𝓛𝓔𝓢𝓢𝓞𝓝 4102 Fri 24 Sep 2021
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
080-25203792
9449260443
9449835875
Spread the Words of Buddha from
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails.
Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
https://www.buddha-vacana.org/
Buddha Vacana
SEPTEMBER 26
269. Good Health is the highest gain,
And contentment is the greatest wealth.
Trust is the best kinsmen,
And Nibbana is the highest happiness - Buddha
SEPTEMBER 28
271. There are these four ways of answering ques-
tions. Which four? there-is the question that requires a
categorical reply that which requires a counter ques-
tion, that which might be put aside and that which re
-quires a discriminating reply.
SEPTEMBER 29
272 In what way one could say: “The reculse
Gotama .is an annihilationist, he teaches the doctrine
of annihilation,” and speaking correctly? I teach the
annihilation of greed, hatred and delusion. I proclaim
the annihilation of evil unskilled states. It is in this way
that one could say: ” The reculse Gotama is an annihili-
lationist. He teaches the doctrine of annihilation,” And
be speaking correctly.
OCTOBER 3
276. Four things shine in the world,
A fifth you will not find.
By day the sun shines, by night the moon.
Fire gives light both day and night,
Both here and there.
But of all things that shine,
A Buddha is the best.
I do not say that the attainment of profound knowledge comes straight
away; on the contrary, it comes from a gradual training, a gradual
doing, a gradual practice.- Buddha
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ āsevati;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ bhāveti;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
If even for the time of a finger snap, bhikkhus, a bhikkhu develops a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ manasi
karoti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
If even for the time of a finger snap, bhikkhus, a bhikkhu considers a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
Powerful Theravada Pali ChantingChanted by Bhante
Indarathanahttps://youtu.be/Yswwm-gxnFU—————————————————————…
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-094.html
Here is one of those advises which are so easy to understand
with the intellect, yet so difficult to understand at deeper levels
because our wrong views constantly interfere in the process. Therefore
we need to get it repeated often, even though that may seem boring to
some.
Pāḷi |
English |
|
|
|
|
cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha? |
|
|
cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti. |
|
|
sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti. |
|
|
ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti. |
|
|
jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti |
|
|
kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti |
|
|
mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti. |
|
|
ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. |
|
|
cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha? |
|
|
cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti. |
|
|
sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti. |
|
|
ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti. |
|
|
jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti. |
|
|
kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti. |
|
|
mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti. |
|
|
ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti. |
|
http://www.buddhanet.net/
Daily Readings from the Buddha’s Words of Wisdom
Daily Readings from the Buddha’s Words of Wisdom
 |
Verse 167. Do Not Cultivate The Worldly
Explanation: Stoop not to depraved ways, to practices that |
 |
Verse 168. The Righteous Are Happy - Here And Hereafter
Explanation: Wake up to reality; do not be delude. Live in |
 |
Verse 169. Behave According To The Teaching
Explanation: Practice the dhamma to perfection. Do not practice |
 |
Verse 170. Observe The Impermanence Of Life
Explanation: Look at a bubble. How impermanent is it? Look |
 |
Verse 171. The Disciplined Are Not Attached To The Body
Explanation: The spiritually immature ones are fully engrossed |
 |
Verse 172. The Diligent Illumine The World
Explanation: An individual may have been deluded in the past. |
 |
Verse 173. Evil Is Overcome By Good
Explanation: If the evil habits of behaviour of an individual |
 |
Verse 174. Without Eye of Wisdom, This World Is Blind
Explanation: Most people in this world are unable to see. |
 |
Verse 175. The Wise Travel Beyond The Worldly
Explanation: The swans fly away in the sky - as the path of |
 |
Verse 176. A Liar Can Commit Any Crime
Explanation: The evil person who has given up the virtue of |
 |
Verse 177. Happiness Through Partaking In Good Deeds
Explanation: The extreme misers do not reach the heavenly |
 |
Verse 178. Being Stream-Winner Is Supreme
Explanation: The achievement of the stream-winner is the primary |
 |
Verse 180. The Buddha Cannot Be Brought Under Sway
Explanation: The Buddha, in whom there is no thirst (tanha) |
 |
Verse 181. Gods And Men Adore The Buddha
Explanation: Those noble and wise ones are intent on meditation. |
 |
Verse 182. Four Rare Opportunities
Explanation: It is rare that one is born a human being, in |
 |
Verse 183. The Instructions Of The Buddha
Explanation: Abandoning all evil and purifying one’s |
 |
Verse 184. Patience Is A Great Ascetic Virtue
Explanation: Enduring patience is the highest asceticism. |
 |
Verse 185. Noble Guidelines
Explanation: To refrain from finding fault with others; to |
 |
Verse 186. Sensual Pleasures Never Satiated
Explanation: Insatiable are sensual desires. Sensual desires |
|
Verse 187. Shun Worldly Pleasures
Explanation: The discipline of the Buddha does not even go |
 |
Verse 188. Fear Stricken Masses
Explanation: Human beings who tremble in fear seek refuge |
 |
Verse 189. Those Refuges Do Not Help
Explanation: These are not secure refuges. The are not the |
 |
Verse 190. Seeing Four Noble Truths
Explanation: If a wise person were to take |
 |
Verse 191. The Noble Path
Explanation: The four extraordinary realities are suffering; |
 |
Verse 192 The Refuge That Ends All Suffering
Explanation: This refuge in the Triple Refuge is, of course, |
 |
Verse 193. Rare Indeed Is Buddha’s Arising
Explanation: The Buddha is rare indeed. Such a rare person |
 |
Verse 194. Four Factors of Happiness
Explanation: The arising of the Buddha is joyful. The proclamation |
 |
Verse 195. Worship Those Who Deserve Adoration
Explanation: Those who have gone beyond apperception ( the |
 |
Verse 196. Worship Brings Limitless Merit
Explanation: One who worships those who have attained imperturbability |
 |
Verse 179. The Buddha Cannot Be Tempted
Explanation: The Buddha’s victory has not been won incorrectly. |
Daily Readings from the Buddha’s Words of Wisdom
Daily Readings from the Buddha’s Words of Wisdom
|
Verse 167. Do Not Cultivate The Worldly
Explanation: Stoop not to depraved ways, to practices that |
|
Verse 168. The Righteous Are Happy - Here And Hereafter
Explanation: Wake up to reality; do not be delude. Live in |
|
Verse 169. Behave According To The Teaching
Explanation: Practice the dhamma to perfection. Do not practice |
|
Verse 170. Observe The Impermanence Of Life
Explanation: Look at a bubble. How impermanent is it? Look |
|
Verse 171. The Disciplined Are Not Attached To The Body
Explanation: The spiritually immature ones are fully engrossed |
|
Verse 172. The Diligent Illumine The World
Explanation: An individual may have been deluded in the past. |
|
Verse 173. Evil Is Overcome By Good
Explanation: If the evil habits of behaviour of an individual |
|
Verse 174. Without Eye of Wisdom, This World Is Blind
Explanation: Most people in this world are unable to see. |
|
Verse 175. The Wise Travel Beyond The Worldly
Explanation: The swans fly away in the sky - as the path of |
|
Verse 176. A Liar Can Commit Any Crime
Explanation: The evil person who has given up the virtue of |
|
Verse 177. Happiness Through Partaking In Good Deeds
Explanation: The extreme misers do not reach the heavenly |
|
Verse 178. Being Stream-Winner Is Supreme
Explanation: The achievement of the stream-winner is the primary |
-
7,117 languages are spoken today.
That number is constantly in flux, because we’re
learning more about the world’s languages every day. And beyond that,
the languages themselves are in flux. They’re living and dynamic, spoken
by communities whose lives are shaped by our rapidly changing world.
This is a fragile time: Roughly 0% 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.
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 7,139
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 natural languages for
communication. 117 languages are translated by https://translate.google.comin
-
01) Classical Magahi Magadhi,
-
02) Classical Chandaso language,
-
03)Magadhi Prakrit,04)
Classical Hela Basa (Hela Language),
-
05) Classical Pāḷi,
-
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
-
07) ClassicalCyrillic08) Classical Afrikaans– Klassieke Afrikaans09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى12) Classical Armenian-դասական հայերեն,13) Classical Assamese-ধ্ৰুপদী অসমীয়া
14) Classical Azerbaijani- Klassik Azərbaycan,
-
-
20) Classical Catalan-Català clàssic
-
21) Classical Cebuano-Klase sa Sugbo,
-
22) Classical Chichewa-Chikale cha Chichewa,23) Classical Chinese (Simplified)-古典中文（简体）,24) Classical Chinese (Traditional)-古典中文（繁體）,25) Classical Corsican-Corsa Corsicana,26) Classical Croatian-Klasična hrvatska,
-
27) Classical Czech-Klasická čeština28) Classical Danish-Klassisk dansk,Klassisk dansk,29) Classical Dutch- Klassiek Nederlands,30) Classical English,Roman,31) Classical Esperanto-Klasika Esperanto,32) Classical Estonian- klassikaline eesti keel,
-
33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen,35) Classical French- Français classique,36) Classical Frisian- Klassike Frysk,37) Classical Galician-Clásico galego,38) Classical Georgian-კლასიკური ქართული,39) Classical German- Klassisches Deutsch,40) Classical Greek-Κλασσικά Ελληνικά,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,42) Classical Haitian Creole-Klasik kreyòl,43) Classical Hausa-Hausa Hausa,44) Classical Hawaiian-Hawaiian Hawaiian,45) Classical Hebrew- עברית קלאסית46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku,49) Classical Igbo,Klassískt Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
-
78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
-
89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,103) Classical Tatar104) Classical Telugu- క్లాసికల్ తెలుగు,105) Classical Thai-ภาษาไทยคลาสสิก,106) Classical Turkish-Klasik Türk,107) Classical Turkmen108) Classical Ukrainian-Класичний український,109) Classical Urdu- کلاسیکی اردو110) Classical Uyghur,111) Classical Uzbek-Klassik o’z,112) Classical Vietnamese-Tiếng Việ,113) Classical Welsh-Cymraeg Clasurol,114) Classical Xhosa-IsiXhosa zesiXhosa,115) Classical Yiddish- קלאסישע ייִדיש116) Classical Yoruba-Yoruba Yoruba,117) Classical Zulu-I-Classical Zulu
-
7,117 languages are spoken today.
That number is constantly in flux, because we’re
learning more about the world’s languages every day. And beyond that,
the languages themselves are in flux. They’re living and dynamic, spoken
by communities whose lives are shaped by our rapidly changing world.
This is a fragile time: Roughly 0% 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.
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 7,139
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 natural languages for
communication. 117 languages are translated by https://translate.google.comin
-
01) Classical Magahi Magadhi,
-
02) Classical Chandaso language,
-
03)Magadhi Prakrit,04)
Classical Hela Basa (Hela Language),
-
05) Classical Pāḷi,
-
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
-
07) ClassicalCyrillic08) Classical Afrikaans– Klassieke Afrikaans09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى12) Classical Armenian-դասական հայերեն,13) Classical Assamese-ধ্ৰুপদী অসমীয়া
14) Classical Azerbaijani- Klassik Azərbaycan,
-
-
20) Classical Catalan-Català clàssic
-
21) Classical Cebuano-Klase sa Sugbo,
-
22) Classical Chichewa-Chikale cha Chichewa,23) Classical Chinese (Simplified)-古典中文（简体）,24) Classical Chinese (Traditional)-古典中文（繁體）,25) Classical Corsican-Corsa Corsicana,26) Classical Croatian-Klasična hrvatska,
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27) Classical Czech-Klasická čeština28) Classical Danish-Klassisk dansk,Klassisk dansk,29) Classical Dutch- Klassiek Nederlands,30) Classical English,Roman,31) Classical Esperanto-Klasika Esperanto,32) Classical Estonian- klassikaline eesti keel,
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33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen,35) Classical French- Français classique,36) Classical Frisian- Klassike Frysk,37) Classical Galician-Clásico galego,38) Classical Georgian-კლასიკური ქართული,39) Classical German- Klassisches Deutsch,40) Classical Greek-Κλασσικά Ελληνικά,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,42) Classical Haitian Creole-Klasik kreyòl,43) Classical Hausa-Hausa Hausa,44) Classical Hawaiian-Hawaiian Hawaiian,45) Classical Hebrew- עברית קלאסית46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku,49) Classical Igbo,Klassískt Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
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78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,103) Classical Tatar104) Classical Telugu- క్లాసికల్ తెలుగు,105) Classical Thai-ภาษาไทยคลาสสิก,106) Classical Turkish-Klasik Türk,107) Classical Turkmen108) Classical Ukrainian-Класичний український,109) Classical Urdu- کلاسیکی اردو110) Classical Uyghur,111) Classical Uzbek-Klassik o’z,112) Classical Vietnamese-Tiếng Việ,113) Classical Welsh-Cymraeg Clasurol,114) Classical Xhosa-IsiXhosa zesiXhosa,115) Classical Yiddish- קלאסישע ייִדיש116) Classical Yoruba-Yoruba Yoruba,117) Classical Zulu-I-Classical Zulu
Posted by: site admin @ 4:31 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4101 Thu 23 Sep 2021
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
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Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
I do not say that the attainment of profound knowledge comes straight
away; on the contrary, it comes from a gradual training, a gradual
doing, a gradual practice.- Buddha
https://www.buddha-vacana.org/
Buddha Vacana
http://www.buddhanet.net/
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ āsevati;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ bhāveti;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
If even for the time of a finger snap, bhikkhus, a bhikkhu develops a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ manasi
karoti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
If even for the time of a finger snap, bhikkhus, a bhikkhu considers a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
Powerful Theravada Pali ChantingChanted by Bhante
Indarathanahttps://youtu.be/Yswwm-gxnFU—————————————————————…
If you are aware that you are fond of your own self then protecting it
is the best safeguard. You must take measures to protect your self in
one of the three stages of life - namely childhood, youth and old age.
The best safeguard is the acquisition of virtue.
If you are keen to advise others, in the first instance establish
yourself in the proper virtues. It is only then that you become fit to
instruct others.
If you are keen to discipline others in the same way, you must yourself
behave in that manner. It is the best disciplined person, who will
disciplined others best. The most difficult to be disciplined is one’s
own self
The saviour of oneself is one’s own self. What other person could be
your saviour? This is a difficult kind of help - being your own saviour.
It can be achieved only through self discipline.
The diamond is born of, produced and is sprung from stone. But it cut
the precious stone. The evil action is born of, produced by, and sprung
from the evil doer.
The extremely evil action of the person lacking in virtue is similar to
that of the parasitic maluva creeper. The creeper grows on the tree and
crushes in into destruction. The evil doer’s action too crushes himself
in that way.
Those actions which are very bad and harmful to one’s own self can be
very easily done. But if some action is good for one’s own self; that
kind of right action will be found to be difficult to do.
There are some ignorant ones who, due to some harmful views, obstruct
the teachings of noble saints, who conduct their lives righteously.
They, like the bamboo plant that are destroyed when they bear fruit, are
self-destructing.
It is by one’s own self that evil is done. It is one’s own actions that
defiles a person. If a person does not commit evil action, one is
purified. A person is cleansed entirely by one’s own self. One cannot
purify another. Purity and impurity both depend on one’s own self.
One should not neglect one’s own spiritual progress in the course of
many acts of service to others. Be fully aware of one’s own spiritual
interest, and promote one’s own higher goals
Posted by: site admin @ 11:04 pm
Posted by: site admin @ 11:14 pm
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta in ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी
— Delight —
[abhinanda]
There is no escape for whoever delights in sense objects.
English
One,
bhikkhus, who delights in (visible) forms, delights in
unsatisfactoriness. Of one who delights in unsatisfactoriness, I say:
‘he is not liberated from unsatisfactoriness’.
One, bhikkhus, who
delights in sounds, delights in unsatisfactoriness. Of one who delights
in unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in odors,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in tastes,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in bodily
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in mental
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight
in (visible) forms, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
sounds, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
odors, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
tastes, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
bodily phenomena, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
mental phenomena, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
ভিখখুচ, যি (দৃশ্যমান) ৰূপত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
ভিখখুচ, যি শব্দত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
ভিখখুচ, যি গোন্ধত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
ভিখখুচ, যি সোৱাদত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
ভিখখুচ, যি শাৰীৰিক পৰিঘটনাত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
ভিখখুচ, যি মানসিক পৰিঘটনাত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
ভিখখুচ, যি (দৃশ্যমান) ৰূপত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
ভিখখুচ, যি শব্দত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
ভিখখুচ, যি গোন্ধত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
ভিখখুচ, যি সোৱাদত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
ভিখখুচ, যি শাৰীৰিক পৰিঘটনাত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
ভিখখুচ, যি মানসিক পৰিঘটনাত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
ভিকখুস, যারা (দৃশ্যমান) ফর্মগুলিতে আনন্দিত, অসন্তুষ্টতা অর্জন করে।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
ভিকখুস, যারা শব্দে আনন্দিত, অসন্তুষ্টির মধ্যে আনন্দিত। অসন্তুষ্টির
মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা থেকে মুক্ত
নন’।
ভিকখুস, যারা odors মধ্যে delights, অসন্তুষ্টতা মধ্যে delights।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
ভিকখুস, যারা স্বাদ মধ্যে delights, অসন্তুষ্টতা মধ্যে delights।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
ভিকখুস, যিনি শারীরিক ঘটনাগুলিতে আনন্দিত হন, অসন্তুষ্টির মধ্যে আনন্দিত
হন। অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি
অসন্তুষ্টতা থেকে মুক্ত নন’।
ভিকখুস, যারা মানসিক ঘটনাগুলিতে আনন্দিত, অসন্তুষ্টির মধ্যে আনন্দিত হয়।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
ভিকখুস, যিনি (দৃশ্যমান) ফর্মগুলিতে আনন্দ করেন না, অসন্তুষ্টতা অর্জন
করেন না। অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি
অসন্তুষ্টতা থেকে মুক্ত হয়েছেন’।
ভিকখুস, যারা শব্দে আনন্দিত না, অসন্তুষ্টতায় আনন্দিত হয় না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
ভিকখুস, যারা odors মধ্যে আনন্দ না, অসন্তুষ্টতা আনন্দ না। অসন্তুষ্টতায়
আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা থেকে মুক্ত
হয়েছেন’।
ভিকখুস, যারা স্বাদে আনন্দ করে না, অসন্তুষ্টতায় আনন্দিত হয় না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
ভিকখুস, যিনি শারীরিক ঘটনাতে আনন্দ করেন না, অসন্তুষ্টতায় আনন্দিত হয়
না। অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
ভিকখুস, যিনি মানসিক ঘটনাগুলিতে আনন্দ করেন না, অসন্তুষ্টতায় আনন্দিত না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
to RDC media Pvt.Ltd(on behalf YouTube by of NK production) and 1
music Right societies
ભીખસ, જે (દૃશ્યમાન) સ્વરૂપોમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે
છે. જે અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત નથી’.
ભીખસ, જે અવાજોમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
ભીખસ, જે ગંધમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
ભીખસ, જે સ્વાદમાં આનંદ કરે છે, અસંતોષતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
ભીખુસ, જે શરીરની ઘટનામાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
ભીખસ, જે માનસિક ઘટનામાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
ભીખુસ, જે (દૃશ્યમાન) સ્વરૂપોમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ
નથી કરતું. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
ભીખુસ, જે અવાજોમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
ભીખુસ, જે ગંધમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
ભીખસ, જે સ્વાદમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
ભિક્ખુસ, જેઓ શરીરની ઘટનાઓમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી
કરતા. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
ભીખસ, જે માનસિક ઘટનામાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી
કરતો. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
Sangeeta Presents - 20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો ||
Traditional Folk Famous Gujarati Songs || કાઠિયાવાડી લોકગીત || ગુજરાતી
સ્પેશલ ગીતો ||
ಭಿಕ್ಖಸ್, ಯಾರು (ಗೋಚರ) ರೂಪಗಳು, ಅತೃಪ್ತಿಕರವಲ್ಲದ ಸಂತೋಷದಿಂದ ಸಂತೋಷಪಡುತ್ತಾರೆ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಭಿಕ್ಖಸ್, ಶಬ್ದಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಭುಕ್ಕಸ್, ವಾಸನೆಯಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಭಿಕ್ಖಸ್, ಅಭಿರುಚಿಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಭುಕ್ಕಾಸ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಭಿಕ್ಖಸ್, ಮಾನಸಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿ
ಸಂತೋಷಪಡುತ್ತಾರೆ. ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ:
‘ಅವರು ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಭಿಕ್ಖಸ್, ಯಾರು (ಗೋಚರ) ರೂಪಗಳಲ್ಲಿ ಆನಂದಿಸುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಶಬ್ದಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದ ಭಿಕ್ಕುಸ್, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ. ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ
ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಭುಕ್ಕಸ್, ಯಾರು ವಾಸನೆಯನ್ನು ಆನಂದಿಸುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಭುಕ್ಕಸ್, ಅಭಿರುಚಿಯಲ್ಲಿ ಸಂತೋಷವಾಗುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಭುಕ್ಕಸ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷವಾಗುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದ ಭಿಕ್ಷಾಸ್, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ. ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ
ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ഭിക്കൽഹസ്, (ദൃശ്യമായ) രൂപങ്ങളിൽ ആനന്ദിക്കുന്ന, തൃപ്തികരമല്ലെന്ന്
ആനന്ദിക്കുന്നു. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ
തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ആനന്ദിക്കുന്ന ഒന്ന്, ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത്
പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കുന്ന ഒന്ന്, ഭീവനൻ, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത്
പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ഭിച്ചഹസ്, (ദൃശ്യമായ) രൂപങ്ങളിൽ ആനന്ദിക്കാത്തതിനാൽ, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത്
അണിവേദനയുമാണ്’.
ഭിക്കൽഹസ്, ശബ്ദത്തിൽ ആനന്ദിക്കാത്തതിനാൽ, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന്
ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന്
ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
भिकखस, जो (दृश्यमान) फॉर्म आनंद देतो, असंतोषांमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
भिकखस, जो गंधांमध्ये आनंद करतो, असंतोषजनकांमधील आनंद होतो. असंतुष्टतेत
आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
भिकखस, जो अभिरुचीनुसार आनंदित करतो, असंतोषांमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
भिकखस, जो शारीरिक घटनांमध्ये आनंद देतो, असंतोषजनकांमधील आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
भिकखस, जो मानसिक घटनांमध्ये आनंद देतो, असंतोषजनकतेमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
भिकखस, जो (दृश्यमान) स्वरूपात आनंद होत नाही, असंतोषजनकतेत आनंद होत
नाही. ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट
गोष्टीपासून मुक्त आहे’.
भिक्खस, जो आवाजात आनंद होत नाही, असंतोषजनकतेत आनंद होत नाही. ज्यामुळे
असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त आहे’.
भिक्खस, जो गंधांमुळे आनंदित नाही, असंतोषांमुळे आनंद होत नाही. ज्यामुळे
असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त आहे’.
भिश्ख, जो अभिरुचीनुसार आनंदित नाही, असंतोषजनकतेत आनंद होत नाही.
ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून
मुक्त आहे’.
भिक्खस, ज्याला शारीरिक घटनांमध्ये आनंद होत नाही, तो समाधानीपणात आनंद
होत नाही. ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट
गोष्टीपासून मुक्त आहे’.
भाख्ख, जो मानसिक घटनांमध्ये आनंद होत नाही, असंतोषजनकतेत आनंद होत नाही.
ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून
मुक्त आहे’.
video has been released in 31st august 2016, produced,written &
directed by adeetya m. jhainsi, i it never has been released anywhere
before this channel,its original and self made content ,owner of this
short film one and only adeetya m. jhainsi,story about 4 friends they
are meeting after 10 years and the come to know about one is gay who
belong to lgbtq community who running & fighting with society for
his rights & meet with madhesh & fall in love with him but got
him as a straight..what happened next please watch full video. its about
377 indian penal act of idian constitution which is make LGBT
activities criminalized . in this video we have tried to show lgbtq
community also part of our society, theay have also rights to live with
their dignity.
भोक्खस, जो खुशी हुन्छन् (देखिने) फारमहरू, असन्तुष्टतामा रमाउँदछन्। एक
जो असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र
हुँदैन।
भिक्कीस, जो आवाजमा रमाउँछन्, असन्तुष्टपनमा रमाउँछन्। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
भक्वस, जो गन्धहरूमा रमाउँछन्, असन्तुष्टपनमा रमाउँछन्। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
भक्ख, जो स्वादमा रमाइलो गर्दछ, असन्तुष्टतामा रमाउँछ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
भक्वस, शारीरिक घटनाहरू मा रमाइलो, असन्तुष्टिमा रमाउँछ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
भक्खस, जो मानसिक घटनाहरूमा रमाउँदछ, असन्तुष्टपनहरूमा खुशी हुन्छ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
भिक्कीस, जो भित्र (देखिने) फारमहरूमा खुशी हुँदैनन्, असन्तुष्टतामा
रमाउँदैनन्। हामी एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट
स्वतन्त्र हुन्छ।
भक्ख, जो अनुहारमा रमाउँदैनन्, असन्तुष्टपनामा रमाउँदैनन्। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
भक्ख, जो गन्धहरूमा रमाउँदैन, असन्तुष्टतामा रमाउँदैनन्। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
भक्खस, जो स्वादमा खुशी हुँदैन, असन्तुष्टतामा रमाउँदैन। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
भक्खस, जसले शारीरिक फेनोमेनमा खुशी हुँदैन, असन्तुष्टतामा रमाउँदैनन्।
हामी एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र
हुन्छ।
भिक्कीस, जो मानसिक घटनाहरूमा रमाउँदैनन्, असन्तुष्टतामा रमाउँदैनन्। हामी
एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
ଭିକ୍କସ୍, ଯିଏ (ଦୃଶ୍ୟମାନ) ଫର୍ମଗୁଡିକ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଭିକ୍କସ୍, ଯିଏ ଧ୍ୱନିରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଭିକ୍କସ୍, ଯିଏ ଦୁର୍ଗନ୍ଧରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଭିକ୍କସ୍, ଯିଏ ସ୍ୱାଦରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଭିକ୍କସ୍, ଯିଏ ଶାରୀରିକ ଫେନୋମେନାରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ |
ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଭିକ୍କସ୍, ଯିଏ ମାନସିକ ଘଟଣା ଗ୍ରହଣ କରେ, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ
ହୁଅନ୍ତି | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ
ମୁକ୍ତି ପାଇନାହାଁନ୍ତି’ |
ଭିକ୍କସ୍, ଯିଏ (ଦୃଶ୍ୟମାନ) ଫର୍ମରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ
ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଭିକ୍କହୁସ୍, ଯିଏ ଶବ୍ଦରେ ସନ୍ତୁଷ୍ଟ ନୁହଁନ୍ତି, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦ
କରନ୍ତି ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଭାଇକହସ୍, ଯେଉଁମାନେ ଦୁର୍ଗନ୍ଧରେ ଆନନ୍ଦ କରୁନାହାଁନ୍ତି, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦ କରନ୍ତି ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଭିକ୍କହୁସ୍, ଯିଏ ସ୍ୱାଦରେ ଆନନ୍ଦ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ |
ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ
ମୁକ୍ତି ପାଇଛନ୍ତି |
ଭିକ୍କସ୍, ଯିଏ ଶାରୀରିକ ଘଟଣାରେ ନିଜକୁ ସନ୍ତୁଷ୍ଟ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦିତ ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଭିକ୍କସ୍, ଯିଏ ମାନସିକ ଘଟଣାରେ ନିଜକୁ ସନ୍ତୁଷ୍ଟ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦିତ ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
20 different ways to say ‘congratulations’ and ‘good luck’ in English
to avoid repetition. This lesson includes idioms and both formal and
informal phrases. Download the FREE lesson PDF (with quiz) here: http://bit.ly/GoodLuckPDF
you want to improve your pronunciation? I have launched my British
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We’ll compare similar sounds, and look at tricky topics like the glottal
stop and the dark L.
ਭਿੱਖਸ, ਜੋ (ਦਿਖਾਈ ਦੇਣ ਵਾਲੇ) ਬਣਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨਤਾ ਵਿਚ ਪ੍ਰਸੰਨ
ਹੁੰਦਾ ਹੈ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਭੀਖ ਲਵੋ, ਭਿੱਖੁਸ ਨੇ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਕੀਤਾ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ
ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਭਿੱਖੁਸਾ ਜੋ ਸੁਜੁਸਾਂ ਵਿਚ ਮਨਦਾਸ ਕਰਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ
ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ. ਇਕ
ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦੇ ਹਨ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਭਿੱਖਸ, ਜੋ ਮਾਨਸਿਕ ਵਰਤਾਰਾ ਵਿਚ ਖੁਸ਼ੀ ਹੋਇਆ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ
ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਭਿੱਖੁਸ, ਜੋ (ਦਿਖਾਈ ਦੇਣ ਵਾਲੇ) ਫਾਰਮ ਵਿਚ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਵਿਚ
ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ
ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਭਿੱਖੁਸਾ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟ ਹੋਣ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ
ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਸੁਗੰਧਾਂ ਵਿਚ ਦੁਬਾਰਾ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ
ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ
ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਕਰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਵਿਚ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ.
ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਅਨੰਦ ਨਹੀਂ
ਲੈਂਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਮਾਨਸਿਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਅਨੰਦ
ਨਹੀਂ ਲੈਂਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ
ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
video explains the the Classical theory in details (meaning, objective,
pillars and criticism)Span of control
https://youtu.be/wu6n5NvewBwScientific Ma…
भिक्खुस्, wहो देलिघ्त्स् इन् (विसिब्ले) fओर्म्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो देलिघ्त्स् इन् सोउन्द्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो देलिघ्त्स् इन् ओदोर्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो देलिघ्त्स् इन् तस्तेस्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो देलिघ्त्स् इन् बोदिल्य् फेनोमेन, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो देलिघ्त्स् इन् मेन्तल् फेनोमेन, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् (विसिब्ले) fओर्म्स्, दोएस् नोत्
देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् सोउन्द्स्, दोएस् नोत् देलिघ्त्
इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् ओदोर्स्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् तस्तेस्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् बोदिल्य् फेनोमेन, दोएस् नोत्
देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् मेन्तल् फेनोमेन, दोएस् नोत्
देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
rulers of india from babur to narendra modi timelinelist of rulers
contains emperors empire kings governors viceroys and prime ministers
بيخبر، جيڪو (ظاهر) شڪلن ۾ خوش ڪري ٿو، غير منسلر ڪري خوشي ڪري ٿو. هڪ جو
جيڪو غير مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد
نه ڪيو ويو آهي.
بيخلا، جيڪو آوازن ۾ خوش ڪري ٿو، نافزان ڪندڙ ۾ خوشي ٿو. هڪ جو جيڪو غير
مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو
ويو آهي.
ڀائيڪي، جيڪو گندن ۾ خوش ڪري ٿو، اڻ لکندو آهي. هڪ جو جيڪو غير مطلوب نفيس
۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو ويو آهي.
بيخبس، جيڪو ذوق ۾ خوش آهن، ناپسنديده ۾ منن کي منن کي پياريندو آهي. هڪ
جو جيڪو غير مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد نه ڪيو ويو آهي.
بيخوشي، جيڪي بدنصيب ۾ خوشي رکي ٿو. هڪ جو جيڪو غير مطلوب نفيس ۾ خوش ڪري
ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو ويو آهي.
بيخبرس، جيڪو ذهني رجحان ۾ خوش ڪري، نافذ ڪرڻ ۾ خوش ڪري ٿو. هڪ جو جيڪو
غير مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه
ڪيو ويو آهي.
بيخبر، جيڪو (ظاهري) فارم ۾ خوش نه ٿو اچي، ناخوشازي ۾ خوش نه ٿيو. هڪ مان
جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد
ڪيو ويو آهي.
بيخبر، جيڪو آواز ۾ خوش نٿو ڪري، نافستگيء ۾ خوش نٿو ڪري. هڪ مان جيڪو
ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد ڪيو
ويو آهي.
هڪ، شئيسس، جيڪو ادارست ۾ محسوس نه ڪندو آهي، نازز ڪلر ۾ خوشي نٿو ڪري. هڪ
مان جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد ڪيو ويو آهي.
بيخبر، جيڪو ذائقي ۾ خوش نٿو ڪري، نافستر ۾ خوشي نٿو ڪري. هڪ مان جيڪو
ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد ڪيو
ويو آهي.
بيخبر، جيڪو جسماني طور تي مزي ۾ خوشي نٿو ٿئي، غير مطمئن ڪندڙ خوشيء ۾ نه
ٿو اچي. هڪ مان جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي
نافذ ڪرڻ کان آزاد ڪيو ويو آهي.
بيڪار، جيڪو ذهني رجحان ۾ خوش نٿو ڪري، غير مطمئن ڪرڻ ۾ خوش نه آهي. هڪ
مان جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد ڪيو ويو آهي.
Along with the entire cast of the film in this track - Kareena Kapoor
& Hrithik Roshan start the festivities quickly followed by SRK and
Kajol and then joined by the patriarch Amitabh Bachchan and his wife
Jaya Bachchan. Song Name - Bole Chudiyan Movie - Kabhi Khushi Kabhie
Gham Singer - Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan &
Kavita Krishnamurthy Composer - Jatin Lalit Lyricists - Sameer Anjaan
Director - Karan Johar Producer - Yash Johar Studio - Dharma
Productions Pvt. Ltd. Music Label - Sony Music Entertainment India Pvt.
Ltd. (C) 2001 Sony Music Entertainment India Pvt. Ltd. Subscribe:
Vevo - http://www.youtube.com/user/sonymusic… Like us: Facebook: https://www.facebook.com/SonyMusicIndia
(on behalf of Sony Music Entertainment India Pvt. Ltd.); SMEIndia_Pub,
UNIAO BRASILEIRA DE EDITORAS DE MUSICA - UBEM, ASCAP, Songtrust, CMRRA,
LatinAutor - SonyATV, Sony ATV Publishing, SOLAR Music Rights
Management, LatinAutorPerf, and 9 Music Rights Societies
Along with the entire cast of the film in this track - Kareena Kapoor
& Hrithik Roshan start the festivities quickly followed by SRK and
Kajol and then joined by the patriarch Amitabh Bachchan and his wife
Jaya Bachchan. Song Name - Bole Chudiyan Movie - Kabhi Khushi Kabhie
Gham Singer - Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan &
Kavita Krishnamurthy Composer - Jatin Lalit Lyricists - Sameer Anjaan
Director - Karan Johar Producer - Yash Johar Studio - Dharma
Productions Pvt. Ltd. Music Label - Sony Music Entertainment India Pvt.
Ltd. (C) 2001 Sony Music Entertainment India Pvt. Ltd. Subscribe:
Vevo - http://www.youtube.com/user/sonymusic… Like us: Facebook: https://www.facebook.com/SonyMusicIndia Follow us: Twitter: https://twitter.com/sonymusicindia G+: https://plus.google.com/+SonyMusicIndia
(on behalf of Sony Music Entertainment India Pvt. Ltd.); SMEIndia_Pub,
UNIAO BRASILEIRA DE EDITORAS DE MUSICA - UBEM, ASCAP, Songtrust, CMRRA,
LatinAutor - SonyATV, Sony ATV Publishing, SOLAR Music Rights
Management, LatinAutorPerf, and 9 Music Rights Societies
பிக்ஹஸ், யார் (தெரியும்) வடிவங்களில் மகிழ்வது, திருப்தியற்ற நிலையில்
மகிழ்வது. திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், ஒலிப்பதிவுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், நாற்றங்கள் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், சுவைமிக்க மகிழ்ச்சி, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், உடல் நிகழ்வுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், மனநல நிகழ்வுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், யார் (தெரியும்) வடிவங்களில் மகிழ்ச்சி இல்லை, திருப்தியற்ற
நிலையில் மகிழ்ச்சி இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார்
என்று நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், ஒலிகளில் மகிழ்ச்சியடையவில்லை, திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
பிக்ஹஸ், நாற்றங்கள் மகிழ்ச்சியாக இல்லை, திருப்தியற்ற நிலையில் மகிழ்ச்சி
இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று நான்
கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படுகிறார்’
என்று நான் கூறுகிறேன்.
பிக்ஹஸ், சுவை மீது மகிழ்ச்சியாக இல்லை, திருப்தியற்ற நிலையில் மகிழ்ச்சி
இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று நான்
கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படுகிறார்’
என்று நான் கூறுகிறேன்.
பிக்ஹஸ், உடல் நிகழ்வுகளில் மகிழ்ச்சியடையவில்லை, திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
நிகழ்வுகளில் மகிழ்ச்சியடையாத ஒரு பிக்ஹஸ், திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
ஆய்வு நூல்கள், மேஜிக் தந்திரங்கள்,இயற்கை மருத்துவம்,உளவியல் ஆலோசனை
பயிற்சி,உந்துதலை உண்டாகும் பேச்சு,குடும்ப நல கருத்து,ஜோதிடசாஸ்திரத்தில்
ஆராய்ச்சி,ஜோதிட பலன்,ராசிபலன்கள்,அக்குபஞ்சர் பயிற்சி மற்றும் ஆராய்ச்சி,
மாற்றுமுறை மருத்துவம்,சுற்றுலா பயணம், தமிழக கோவில் வழிபாடு போன்ற
பதிவுகள் சோராஜ்ஹாந்த் தில் இடம்பெறும்.உங்களுக்கு முக்கியமானவற்றை மட்டும்
பார்க்க playlists சென்று பார்க்கலாம்
will feature the Siddha Study Books, Magic Tactics, Natural Medicine,
Psychological Advice Training, Motivational Speech, Family Welfare,
Astrology Research, Astrological Benefit, Rachi balans, Acupuncture
Training and Research, Alternative Medicine, Travels guide, Tamilnadu
Temple guide. Just go to the playlist to see what’s important to
you.
భిఖస్, ఎవరు (కనిపించే) రూపాలు, అసంతృప్తికరంగా ఆనందపరుస్తుంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
భిక్హస్, శబ్దాలలో ఆనందం కలిగించేది, అసంతృప్తికరంగా ఆనందంగా ఉంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
భిక్హస్, వాసనలు లో ఆనందం, అసంతృప్తికరంగా డిలైట్స్. అసంతృప్తికరంగా ఆనందం
కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా నుండి విముక్తి
పొందలేదు’.
భిక్ఖస్, అభిరుచులలో ఆనందం కలిగించే, అసంతృప్తికరంగా ఆనందంగా ఉంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
భిక్ఖస్, శారీరక దృగ్విషయంలో డిలైట్స్, అసంతృప్తికరంగా డిలైట్స్.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
దృగ్విషయంలో ఆనందం కలిగించే వ్యక్తి, భిక్హస్, అసంతృప్తికరంగా ఉంటారు.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
భిక్హస్, (కనిపించే) రూపాల్లో ఆహ్లాదం లేదు, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
భిక్ఖస్, శబ్దాలలో ఆహ్లాదకరమైనది కాదు, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
భిక్ఖస్, వాసనలు లో ఆహ్లాదం లేదు, అసంతృప్తసాము లో ఆనందం లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
భిక్హస్, అభిరుచులలో ఆహ్లాదం లేనిది, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
దృగ్విషయంలో ఆహ్లాదం లేని వ్యక్తి, భిక్ఖస్, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
దృగ్విషయంలో ఆహ్లాదం లేని వ్యక్తి, భిక్ఖస్, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
Classical Dance beat | Classical Beat
Music | Indian Classical Music | classical Fusion | Classical Dance
beat | Classical Beat, Best music for Indian classical dance.
this video there is Classical music. This music is very nice for
Classical dance or India classical music for Classical india dance
classical music is the classical music of the Indian subcontinent. It
has two major traditions: the North Indian classical music tradition is
called Hindustani, while the South Indian expression is called Carnatic.
These traditions were not distinct until about the 15th century.
classical music is the classical music of the Indian subcontinent. It
has two major traditions: the North Indian classical music tradition is
called Hindustani, while the South Indian expression is called Carnatic.
These traditions were not distinct until about the 15th century. During
the period of Mughal rule of the Indian subcontinent, the traditions
separated and evolved into distinct forms. Hindustani music emphasizes
improvisation and exploration of all aspects of a raga, while Carnatic
performances tend to be short composition-based. However, the two
systems continue to have more common features than differences
Subscribe this Channel for more Videos, so that you can get all new Videos in time )
Classical Dance beat | Classical Beat
Music | Indian Classical Music | classical Fusion | Classical Dance
beat | Classical Beat, Best music for Indian classical dance.In this
video ther…
to the World with lyrics is a Popular Christmas carol. Joy to the World
is beautifully sung by our choir - great for concerts, performances,
choirs and churches
Subscribe: http://www.youtube.com/c/ChristmasSon…
Download Joy to the World Video Song:
Christmas Songs and Carols Album with a BEAUTIFUL Book Download: https://www.christmassongsandcarols.c...
Free lyric sheet: https://www.christmassongsandcarols.c...
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Instagram:to the World with lyrics is a Popular Christmas carol. Joy to the World
is beautifully sung by our choir - great for concerts, performances,
choirs and churches
Subscribe: http://www.youtube.com/c/ChristmasSon… Download Joy to the World Video Song: Christmas Songs and Carols Album with a BEAUTIFUL Book Download: https://www.christmassongsandcarols.c... Free lyric sheet: https://www.christmassongsandcarols.c... LIVE Christmas Countdown: https://www.christmassongsandcarols.c... Facebook: https://www.facebook.com/christmasson… Pinterest:https://www.pinterest.nz/christmasson… Instagram:
to the World with lyrics is a Popular Christmas carol. Joy to the World
is beautifully sung by our choir - great for concerts, performances,
choirs and c…
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.
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𝓛𝓔𝓢𝓢𝓞𝓝 4099 Tue 21 Sep 2021
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Buddha Vacana