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10/05/21
𝓛𝓔𝓢𝓢𝓞𝓝 4113 Wed 6 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 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜 Button Plant Green Butterfly E Mail Animation Clip 𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢 𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢 𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢 080-25203792 9449260443 9449835875 Spread the Words of Buddha from 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhatApp, Telegram,Facebook, Twitter, more than 5000 Emails. Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
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𝓛𝓔𝓢𝓢𝓞𝓝  4114 Thu 7 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,
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𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM



Is it wrong to want to become a stream enterer - Stream Entry Q&A
Sutta Meditation Series
111 subscribers
Following the talk on poya on Buddha’s Advice to Lay People on Stream Entry, a question has been raised:
“I’ve
listened to some Dhamma teachers that say it’s wrong to want to become a
stream-enterer. They say not to entertain thoughts about stream entry
as it’s linked to craving for existence. Is this true?”
To answer the question the following suttas were directly or indirectly referenced:
— Dhammadinna Sutta (SN 55.53)
— Mahāpadesa Sutta (AN 4.180)
— Dutiyadhāraṇa Sutta (SN 56.16)
— Dutiyasāriputta Sutta (SN 55.5)
— Dhammacakkapavattana Sutta (SN 56.11)
— Pariññeyya Sutta (SN 56.29)
— Akusala Sutta (AN 10.136)
— Sammādiṭṭhi Sutta (MN 9)
— Padhāna Sutta (AN 4.13)
— Manonivāraṇa Sutta (AN 1.24)
— Veludvareyya Sutta (SN 55.7),
— Paṭhamapuggala Sutta (AN 8.59)
— Āyācana Sutta (AN 4.176)
— Samudda Sutta (SN 13.😎
Bohoma pin to the person who asked this Dhamma question.
To watch the poya talk on Stream Entry - https://www.youtube.com/watch?v=p9_5v
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Catukka Nipāta
AN 4.13 (A ii 15)
Padhāna Sutta
— Effort —
[padhāna]
In this sutta, the Buddha gives a definition of the sammappadhānas.
Note: info¡bubbles on every Pali word
Pāḡi
English
Cattār¡imāni, bhikkhave, sammappadhānāni. Katamāni cattāri?
There are, bhikkhus, these four right efforts. Wich four?
Idha,
bhikkhave, bhikkhu anuppannānaᚃ pāpakānaᚃ akusalānaᚃ dhammānaᚃ
anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati; uppannānaᚃ pāpakānaᚃ akusalānaᚃ dhammānaᚃ pahānāya chandaᚃ
janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
anuppannānaᚃ kusalānaᚃ dhammānaᚃ uppādāya chandaᚃ janeti vāyamati
vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ
dhammānaᚃ ᚭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya
pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati. Imāni kho, bhikkhave, cattāri sammappadhānānč ti.
Here,
bhikkhus, a bhikkhu generates his chanda for the non-arising of
unarisen pāpaka and akusala dhammas, he exerts himself, rouses his
viriya, applies vigorously his citta and strives; he generates his
chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives;
he generates his chanda for the arising of unarisen kusala dhammas, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives; he generates his chanda for the steadfastness of arisen kusala
dhammas, for their absence of confusion, for their increase, their
development, their cultivation and their completion, he exerts himself,
rouses his viriya, applies vigorously his citta and strives. These,
bhikkhus, are the four right efforts.
Sammappadhānā māra-dheyy¡ābhibhōtā.
Te asitā jāti-maraṇa-bhayassa pāragū;
Te tusitā jetvā māraᚃ sa-vāhiniᚃ te anejā,
Sabbaᚃ Namuci-balaᚃ upātivattā te sukhitā ti.
The power of Māra is defeated by the right efforts.
He is unattached, having gone beyond the fear of birth and death.
He is contented, having subdued death together with its army, desireless.
Having overstepped all the powers of Namuci, he is happy.

youtube.com
Is it wrong to want to become a stream enterer - Stream Entry Q&A




Poya - Arising and Passing Away of the Five Aggregates - FULL DHAMMA SESSION
Sutta Meditation Series
111 subscribers
This
is the FULL DHAMMA SESSION conducted on NIKINI POYA (22 August 2021)
via zoom on “THE ARISING AND PASSING AWAY OF THE FIVE AGGREGATES”,
focusing on the Buddha’s instructions in the SAMĀDHI BHĀVANĀ SUTTA (SN
22.5)
This
session follows on from the Esala poya session and our deep-dive into
the Noble Truth of Suffering (dukkha). It is very important to
understand the First Noble Truth correctly, in order to then see, with
the wisdom faculty, the arising and passing away of the five aggregates.
In this Dhamma session we:
— go over a quick recap of the last poya session
— investigate the statement “you can’t fix dukkha with craving”
— introduce the Samādhi-bhāvanā Sutta
— “deep dive” into the process of Arising and Passing Away (including meditation)
— go over useful tips for this meditation
Some of the suttas covered directly or indirectly in this session:
— Sakkapanha Vatthu (Dhp 354)
— Dhammacakkapavattana Sutta (SN 56.11)
— Pariññeyya Sutta (SN 56.29)
— Paṭiccasamuppāda Sutta (SN 12.1)
— Pheṇapiṇḍūpama Sutta (SN 22.95)
— Saṅgīti Sutta (DN 33)
— Āhāra Sutta (AN 12.11)
— Saṁvara Sutta (SN 35.98)
— Pamādavihārī Sutta (SN 35.97)
— Kummopama Sutta (SN 35.240)
— Samādhi-bhāvanā Sutta (AN 4.41)
— Vitthata Sutta (AN 5.14)
To read the Samādhi-bhāvanā Sutta - https://suttacentral.net/sn22.5/en/bodhi
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.
Blessings of the Triple Gem. Theruwan saranai
Tree >> Sutta Piᚭaka >> Saᚃyutta Nikāya >> Saḡāyatana Saᚃyutta
SN 35.97 (S iv 79)
Pamādavihārč Sutta
— Living with negligence —
[pamāda+vihārč]
What makes the difference between one who lives with negligence and one who lives with vigilance.
Note: info¡bubbles on every Pali word
Pāḡi
English
pamāda·vihāriñ·ca vo, bhikkhave, desessāmi appamāda·vihāriñ·ca. taṃ suṇātha. kathañ·ca, bhikkhave, pamāda·vihārī hoti?
I
will teach you, bhikkhus, about one living with negligence and one
living with vigilance. Listen to that. And how, bhikkhus, does one live
with negligence?
cakkhundriyaᚃ
a¡saᚃvutassa, bhikkhave, viharato cittaᚃ byāsiùcati. cakkhu¡viùùeyyesu
rōpesu. tassa byāsitta¡cittassa pāmojjaᚃ na hoti. pāmojje a¡sati pčti na
hoti. pčtiyā a¡sati passaddhi na hoti. passaddhiyā a¡sati dukkhaᚃ hoti.
dukkhino cittaᚃ na samādhiyati. a¡samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.
In
one living without restraint over the eye faculty, the mind is defiled
by forms cognizable by the eye. In one whose mind is defiled, there is
no joy. There being no joy, there is no exaltation. There being no
exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.
sotindriyaᚃ
a¡saᚃvutassa, bhikkhave, viharato cittaᚃ byāsiùcati. sota¡viùùeyyesu
saddesu. tassa byāsitta¡cittassa pāmojjaᚃ na hoti. pāmojje a¡sati pčti
na hoti. pčtiyā a¡sati passaddhi na hoti. passaddhiyā a¡sati dukkhaᚃ
hoti. dukkhino cittaᚃ na samādhiyati. a¡samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.
In
one living without restraint over the ear faculty, the mind is defiled
by sounds cognizable by the ear. In one whose mind is defiled, there is
no joy. There being no joy, there is no exaltation. There being no
exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.
ghāṇindriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati ghāṇa·viññeyyesu
gandhesu. tassa byāsitta¡cittassa pāmojjaᚃ na hoti. pāmojje a¡sati pčti
na hoti. pčtiyā a¡sati passaddhi na hoti. passaddhiyā a¡sati dukkhaᚃ
hoti. dukkhino cittaᚃ na samādhiyati. a¡samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.
In
one living without restraint over the nose faculty, the mind is defiled
by odors cognizable by the nose. In one whose mind is defiled, there is
no joy. There being no joy, there is no exaltation. There being no
exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.
jivhindriyaᚃ
a¡saᚃvutassa, bhikkhave, viharato cittaᚃ byāsiùcati jivhā¡viùùeyyesu
rasesu. tassa byāsitta¡cittassa pāmojjaᚃ na hoti. pāmojje a¡sati pčti na
hoti. pčtiyā a¡sati passaddhi na hoti. passaddhiyā a¡sati dukkhaᚃ hoti.
dukkhino cittaᚃ na samādhiyati. a¡samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.
In
one living without restraint over the tongue faculty, the mind is
defiled by tastes cognizable by the tongue. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence.
kāyindriyaᚃ
a¡saᚃvutassa, bhikkhave, viharato cittaᚃ byāsiùcati kāya¡viùùeyyesu
phoᚭᚭhabbesu. tassa byāsitta¡cittassa pāmojjaᚃ na hoti. pāmojje a¡sati
pčti na hoti. pčtiyā a¡sati passaddhi na hoti. passaddhiyā a¡sati
dukkhaᚃ hoti. dukkhino cittaᚃ na samādhiyati. a¡samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.
In
one living without restraint over the body faculty, the mind is defiled
by bodily phenomena cognizable by the body. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence.
manindriyaᚃ
a¡saᚃvutassa, bhikkhave, viharato cittaᚃ byāsiùcati mano¡viùùeyyesu
dhammesu. tassa byāsitta¡cittassa pāmojjaᚃ na hoti. pāmojje a¡sati pčti
na hoti. pčtiyā a¡sati passaddhi na hoti. passaddhiyā a¡sati dukkhaᚃ
hoti. dukkhino cittaᚃ na samādhiyati. a¡samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati. evaᚃ kho, bhikkhave, pamāda¡vihārč hoti.
In
one living without restraint over the mind faculty, the mind is defiled
by mental phenomena cognizable by the mind. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence. Thus, bhikkhus, one lives with
negligence.
kathaù¡ca,
bhikkhave, appamāda¡vihārč hoti? cakkhundriyaᚃ saᚃvutassa, bhikkhave,
viharato cittaᚃ na byāsiùcati cakkhu¡viùùeyyesu rōpesu. tassa
a¡byāsitta¡cittassa pāmojjaᚃ jāyati. pamuditassa pčti jāyati.
pčtimanassa kāyo passambhati. passaddha¡kāyo sukhaᚃ viharati. sukhino
cittaᚃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaᚃ
pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.
And
how, bhikkhus, does one live with vigilance? In one living with
restraint over the eye faculty, the mind is not defiled by forms
cognizable by the eye. In one whose mind is not defiled, joy arises. In
one who is joyful, exaltation arises. For one who is exlated, the body
calms down. One whose body is calmed down dwells in well-being. The mind
of one in well-being gets concentrated. In one whose mind is
concentrated, phenomena become manifest. Since phenomena become
manifest, one is thus reckoned as living with vigilance.
sotindriyaᚃ
saᚃvutassa, bhikkhave, viharato cittaᚃ na byāsiùcati sota¡viùùeyyesu
saddesu. tassa a¡byāsitta¡cittassa pāmojjaᚃ jāyati. pamuditassa pčti
jāyati. pčtimanassa kāyo passambhati. passaddha¡kāyo sukhaᚃ viharati.
sukhino cittaᚃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.
In
one living with restraint over the ear faculty, the mind is not defiled
by sounds cognizable by the ear. In one whose mind is not defiled, joy
arises. In one who is joyful, exaltation arises. For one who is exlated,
the body calms down. One whose body is calmed down dwells in
well-being. The mind of one in well-being gets concentrated. In one
whose mind is concentrated, phenomena become manifest. Since phenomena
become manifest, one is thus reckoned as living with vigilance.
ghāṇindriyaṃ
saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati ghāṇa·viññeyyesu
gandhesu. tassa a¡byāsitta¡cittassa pāmojjaᚃ jāyati. pamuditassa pčti
jāyati. pčtimanassa kāyo passambhati. passaddha¡kāyo sukhaᚃ viharati.
sukhino cittaᚃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.
In
one living with restraint over the nose faculty, the mind is not
defiled by odors cognizable by the nose. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.
jivhindriyaᚃ
saᚃvutassa, bhikkhave, viharato cittaᚃ na byāsiùcati jivhā¡viùùeyyesu
rasesu. tassa a¡byāsitta¡cittassa pāmojjaᚃ jāyati. pamuditassa pčti
jāyati. pčtimanassa kāyo passambhati. passaddha¡kāyo sukhaᚃ viharati.
sukhino cittaᚃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.
In
one living with restraint over the tongue faculty, the mind is not
defiled by tastes cognizable by the tongue. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.
kāyindriyaᚃ
saᚃvutassa, bhikkhave, viharato cittaᚃ na byāsiùcati kāya¡viùùeyyesu
phoᚭᚭhabbesu. tassa a¡byāsitta¡cittassa pāmojjaᚃ jāyati. pamuditassa
pčti jāyati. pčtimanassa kāyo passambhati. passaddha¡kāyo sukhaᚃ
viharati. sukhino cittaᚃ samādhiyati. samāhite citte dhammā
pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ
gacchati.
In
one living with restraint over the body faculty, the mind is not
defiled by bodily phenomena cognizable by the body. In one whose mind is
not defiled, joy arises. In one who is joyful, exaltation arises. For
one who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.
manindriyaᚃ
saᚃvutassa, bhikkhave, viharato cittaᚃ na byāsiùcati, mano¡viùùeyyesu
dhammesu. tassa a¡byāsitta¡cittassa pāmojjaᚃ jāyati. pamuditassa pčti
jāyati. pčtimanassa kāyo passambhati. passaddha¡kāyo sukhaᚃ viharati.
sukhino cittaᚃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati. evaṃ kho,
bhikkhave, appamāda¡vihārč hotč¡ti.
In
one living with restraint over the mind faculty, the mind is not
defiled by mental phenomena cognizable by the mind. In one whose mind is
not defiled, joy arises. In one who is joyful, exaltation arises. For
one who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance. Thus, bhikkhus, one lives with vigilance.

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Poya - Arising and Passing Away of the Five Aggregates - FULL DHAMMA SESSION




The Numerical Discourses: Book I: 82-97 - Heedlessness
Candana Bhikkhu
726 subscribers
00:00 – Pamādādi Vagga (The Section on Heedlessness)
00:16 – Sutta 82
00:30 – Sutta 83
00:45 – Sutta 84
00:57 – Sutta 85
01:13 – Sutta 86
01:28 – Sutta 87
01:42 – Sutta 88
01:58 – Sutta 89
02:10 – Sutta 90
02:24 – Sutta 91
02:39 – Sutta 92
02:55 – Sutta 93
03:08 – Sutta 94
03:22 – Sutta 95
03:35 – Sutta 96
04:00 – Sutta 97
In
reciting and recording these suttas in full, in addition to the Pāli, I
have used the sources listed below. It is recommended that listeners
become encouraged enough to obtain copies of these from their
publishers/authors, whenever available:
• Upalavanna, A. & Jayasundere, A.D. (?). Tipitaka: The Anguttara Nikāya. Online resource. Retrieved from: https://www.dhammatalks.net/tipitaka/
• Tan, Piya, (2003). Translated with notes by Piya Tan: The Minding Centre at Dharma Farers (http://www.themindingcentre.org).
• Ñāṇananda, K. B. (2010). Nibbāna: the mind stilled. Kandy, Sri Lanka: Theravada Tipitaka Press.
•
Bodhi, B. (2012). The Numerical Discourses of the Buddha: A Complete
Translation of the Anguttara Nikaya. MA: Wisdom Publications.
• Sujato, B. (2012). Numbered Discourses. Translation by Bhante Sujato, SuttaCentral. (https://suttacentral.net)
Please
Note: As a Bhikkhu, living without the support of a monastery or a
supportive large Buddhist community, I have been continuing to dedicate
my life (with time, energy, and resources) to my practice and in making
these translations and recordings available for listeners now and into
the future. To this end, I do appreciate whatever financial gifts you
may be able to make that will go towards my housing/shelter, food,
medicine, and transportation needs. If you like to contribute by
supporting my work in teaching and making these online translations and
recordings of suttas freely available, you are welcome to offer your
financial gifts via Paypal: www.paypal.me/candanabhikkhu
Blessings of the Triple Gem.
Bhante C.
About this project:
Over
the past 30+ years, in my quest for understanding the Dhamma, i.e. the
Teachings of Lord Buddha, I have dedicated countless hours studying the
suttas found in the Pāli Canon of the Theravada Tradition (Words of the
Elders) as I sat at the feet of many a great teacher, trying to learn
and grasp the meaning behind the words.
In
these difficult times, however, where time itself has become truly
constricted in its abundance, the curious and struggling minds of
individuals do not necessarily have the same luxuries of sitting down
and reading the Nikāyas, let alone exploring their meaning, something
that was enjoyed only a generation or two earlier. Instead, one becomes
hesitant to even pick up one of the Nikāyas given their massive volume,
therefore, the danger of their inaccessibility (by shying away from
reading the Pāli Nikāyas) looms in the horizon; this, while considering
that many newcomers to the Dhamma are often petrified to tackle the
wonderful exploration that would otherwise be awaiting them in those
voluminous pages. Thus, as one of my own students expressed of her
apprehension despite her love for the Dhamma, to pick up one these
precious texts, I saw it necessary for posterity to go ahead and
transfer these words onto audio. I realize the amount of work, time and
energy this would take, but the necessity for making the Dhamma
available in an age of scarcity of time where most of our time is spent
driving, sitting long hours in commute, etc., becomes all the more
relevant, if not imperative.
Being
a Dhamma Teacher means nothing if there is no Dhamma available, which
means that it is available whether in being read, studied, and in this
case, listened to.
To
this end, I am dedicating my time and energy to do my small part in
retranslating and recording the precious words of Lord Buddha digitally
for posterity; hoping that listeners would be able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.
Mettacittena,
Candana (Chandana) Bhikkhu
(Garbis J. Bartanian, Doctor of Buddhist Ministry, DBMin, LMFT).
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.81-97 (A i 15)
Pamādādi Vagga
— Starting with negligence —
[pamāda+ādi]
The Buddha repetedly warns us against heedlessness.
Note: info¡bubbles on every Pali word
Pāḡi
English
81.
Appa-mattikā esā, bhikkhave, vuddhi yadidaᚃ yaso-vuddhi. Etad-aggaᚃ,
bhikkhave, vuddhčnaᚃ yadidaᚃ paùùā-vuddhi. Tasmātiha, bhikkhave, evaᚃ
sikkhitabbaᚃ: paùùā-vuddhiyā vaddhissāmā ti. Evaù-hi vo, bhikkhave,
sikkhitabba nti.
81.
This growth, bhikkhus, is [nothing more than] a bit of mud, that is to
say the growth of worldly success. This, bhikkhus, is the highest
growth, that is to say the growth of paùùā. Therefore, bhikkhus, you
should train thus: ‘We will cultivate the growth in paùùā’. Thus should
you train, bhikkhus.
82.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: pamādo. Pamādo, bhikkhave,
mahato anatthāya saᚃvattatč ti.
82.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: pamāda. Pamāda, bhikkhus, leads to great
harm.
83.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: appamādo. Appamādo,
bhikkhave, mahato atthāya saᚃvattatč ti.
83.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: appamāda. Appamāda, bhikkhus, leads to
great welfare.
84.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: kosajjaᚃ. Kosajjaᚃ,
bhikkhave, mahato anatthāya saᚃvattatč ti.
84.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: indolence. Indolence, bhikkhus, leads to
great harm.
85.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: včriyārambho. Včriyārambho,
bhikkhave, mahato atthāya saᚃvattatč ti.
85.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: application of exertion. Application of
exertion, bhikkhus, leads to great welfare.
86.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: mahicchatā. Mahicchatā,
bhikkhave, mahato anatthāya saᚃvattatč ti.
86.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: having many desires. Having many desires,
bhikkhus, leads to great harm.
87.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: appicchatā. Appicchatā,
bhikkhave, mahato atthāya saᚃvattatč ti.
87.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: being satisfied with little. Being
satisfied with little, bhikkhus, leads to great welfare.
88.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: asantuᚭᚭhitā. Asantuᚭᚭhitā,
bhikkhave, mahato anatthāya saᚃvattatč ti.
88.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: discontentment. Discontentment, bhikkhus,
leads to great harm.
89.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: santuᚭᚭhitā. Santuᚭᚭhitā,
bhikkhave, mahato atthāya saᚃvattatč ti.
89.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: contentment. Contentment, bhikkhus,
leads to great welfare.
90.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: a-yoniso manasikāro.
A-yoniso manasikāro, bhikkhave, mahato anatthāya saᚃvattatč ti.
90.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: lack of yoniso manasikāra. Lack of yoniso
manasikāra, bhikkhus, leads to great harm.
91.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: yoniso manasikāro.
Yonisomanasikāro, bhikkhave, mahato atthāya saᚃvattatč ti.
91.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: yoniso manasikāra. Yoniso manasikāra,
bhikkhus, leads to great welfare.
92.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: a-sampajaùùaᚃ.
A-sampajaùùaᚃ, bhikkhave, mahato anatthāya saᚃvattatč ti.
92.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: lack of sampajaùùa. Lack of sampajaùùa,
bhikkhus, leads to great harm.
93.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: sampajaùùaᚃ. Sampajaùùaᚃ,
bhikkhave, mahato atthāya saᚃvattatč ti.
93.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: sampajaùùa. Sampajaùùa, bhikkhus, leads
to great welfare.
94.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: pāpa-mittatā. Pāpa-mittatā,
bhikkhave, mahato anatthāya saᚃvattatč ti.
94.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: bad friendship. Bad friendship, bhikkhus,
leads to great harm.
95.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: kalyāṇamittatā.
Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī ti.
85.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: kalyāṇamittatā. Kalyāṇamittatā,
bhikkhus, leads to great welfare.
96.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
anatthāya saᚃvattati yatha-yidaᚃ, bhikkhave: anuyogo akusalānaᚃ
dhammānaᚃ, an-anuyogo kusalānaᚃ dhammānaᚃ. Anuyogo, bhikkhave,
akusalānaᚃ dhammānaᚃ, an-anuyogo kusalānaᚃ dhammānaᚃ mahato anatthāya
saᚃvattatč ti.
96.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: undertaking akusala dhammas and not
undertaking kusala dhammas. Undertaking akusala dhammas and not
undertaking kusala dhammas, bhikkhus, leads to great harm.
97.
N¡āhaᚃ, bhikkhave, aùùaᚃ eka-dhammam-pi samanupassāmi yo evaᚃ mahato
atthāya saᚃvattati yatha-yidaᚃ, bhikkhave: anuyogo kusalānaᚃ dhammānaᚃ,
an-anuyogo akusalānaᚃ dhammānaᚃ. Anuyogo, bhikkhave, kusalānaᚃ
dhammānaᚃ, an-anuyogo akusalānaᚃ dhammānaᚃ mahato atthāya saᚃvattatč ti.
97.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: undertaking kusala dhammas and not
undertaking akusala dhammas. Undertaking kusala dhammas and not
undertaking akusala dhammas, bhikkhus, leads to great welfare.

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The Numerical Discourses: Book I: 82-97 - Heedlessness




(Khandha) Patisallana Sutta (S 22.6, SD 48.13) | Freedom from the aggregates. Piya Tan 191124
TheMindingCentre
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(Khandha) Paᚭisallāna Sutta
The (Aggregate) Discourse on Mental Solitude | S 22.6, SD 48.13.
Theme: Understanding the 5 aggregates with a free mind ends suffering
Translated & annotated by Piya Tan Š2014
Suttas & teachings on early Buddhism: http://dharmafarer.org
Please support our dhamma work to beautify the lives of others, Sadhu! http://www.themindingcentre.org/dharm
Tree >> Sutta Piᚭaka >> Saᚃyutta Nikāya >> Sacca Saᚃyutta
SN 56.2 (S v 414)
Paᚭisallāna Sutta
— Seclusion —
[seclusion]
The
Buddha exhorts the bhikkhus to practice seclusion (seclusion), for it
leads to understanding the four noble truths in their true nature.
Note: info¡bubbles on every Pali word
Pāḡi
English
(Sāvatthi¡nidānaᚃ).
The (sutta) opening at Sāvatthč.{n}
Paᚭisallāne, bhikkhave, yogam¡āpajjatha. Paᚭisallčno, bhikkhave, bhikkhu yathā¡bhōtaᚃ pajānāti. Kiù¡ca yathā¡bhōtaᚃ pajānāti?
You
should undertake seclusion, bhikkhus. Secluded, bhikkhus, a bhikkhu
understands as it actually is. And what does he understand as it
actually is?
‘Idaṃ
dukkha’nti yathā·bhūtaṃ pajānāti, ayaṃ dukkha·samudayo’ti yathā·bhūtaṃ
pajānāti, ayaṃ dukkha·nirodho’ti yathā·bhūtaṃ pajānāti, ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yathā·bhūtaṃ pajānāti.
He
understands as it actually is: ‘This is suffering’ He understands as it
actually is: ‘This is the cause of suffering’ He understands as it
actually is: ‘This is the cessation of suffering’ He understands as it
actually is: ‘This is the path leading to the cessation of suffering’.
Paᚭisallāne, bhikkhave, yogam¡āpajjatha. Paᚭisallčno, bhikkhave, bhikkhu yathā¡bhōtaᚃ pajānāti.
You should undertake seclusion, bhikkhus. Secluded, bhikkhus, a bhikkhu understands as it actually is.
Tasmātiha,
bhikkhave, ‘idaṃ dukkha’nti yogo karaṇīyo; ayaṃ dukkha·samudayo’ti yogo
karaṇīyo; ayaṃ dukkha·nirodho’ti yogo karaṇīyo; ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yogo karaṇīyo ti.
Therefore,
bhikkhus, you should yoke yourselves to [understanding:] ‘This is
suffering’; you should yoke yourselves to ‘This is the cause of
suffering’; you should yoke yourselves to ‘This is the cessation of
suffering’; you should yoke yourselves to ‘This is the path leading to
the cessation of suffering’.

(Khandha) Patisallana Sutta (S 22.6, SD 48.13) | Freedom from the aggregates. Piya Tan 191124





The Karaniya Metta Sutta: Good Will (Tᝍ Kinh)

Karaniya Metta Sutta: The Buddha’s Words on Loving-Kindness
This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm and wise and skillful,
Not proud or demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born —
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world:
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
The
Karaniya Metta Sutta: Good Will (often referred to simply as the Mettā
Sutta) is a Buddhist discourse (Pali, sutta) found in the Pali Canon’s
Sutta Nipata and Khuddakapatha. Ten verses in length, the Mettā Sutta
extols both the virtuous qualities and the meditative development of
mettā (Pali), traditionally translated as “loving kindness” or
“friendliness.
In
Theravada Buddhism’s Pali Canon, metta is one of the four “divine
abodes” (Pali: brahmavihara) recommended for cultivating interpersonal
harmony and meditative concentration (see, for instance, kammatthana).
In later canonical works (such as the Cariyapitaka), metta is one of ten
“perfections” (parami) that facilitates the attainment of awakening
(bodhi) and is a prerequisite to attaining buddhahood.
According
to post-canonical Sutta Nipata commentary, the background story for the
Metta Sutta is that a group of monks is harassed by earth-dwelling
deities in a forest; when the monks seek the Buddha’s aid in dealing
with the deities, the Buddha teaches the monks the Metta Sutta for them
to recite regularly; the monks do so and, as a result, win over the
deities’ good will.
Tᝍ
Kinh (慈經), cũng được gọi là Từ bi kinh, là một bài kinh văn hệ Pali,
giúp Phật tử phát huy lòng từ ái. Kinh này được phổ biến rất rộng rãi ở
các nước theo truyền thống Thượng toạ bộ, được tăng ni tụng niệm hàng
ngĂ y.
Tree >> Sutta Piᚭaka >> Saᚃyutta Nikāya >> Vedanā Saᚃyutta
SN 36.10 (S iv 215)
— Rooted in contact —
[phassa+mĹŤlaka]
The three types of feelings are rooted in three types of contacts.
Note: info¡bubbles on every Pali word
Pāḡi
English
tisso
imā, bhikkhave, vedanā phassa¡jā phassa¡mōlakā phassa¡nidānā
phassa¡paccayā. katamā tisso? sukhā vedanā, dukkhā vedanā,
adukkham¡asukhā vedanā.
There
are, bhikkhus, these three feelings, which are born of contact, rooted
in contact, caused by contact, conditioned by contact. Which three?
Pleasant feeling, painful feeling and neutral feeling.
sukha¡vedaniyaᚃ,
bhikkhave, phassaᚃ paᚭicca uppajjati sukhā vedanā. tass¡eva
sukha¡vedaniyassa phassassa nirodhā, yaᚃ tajjaᚃ vedayitaᚃ
sukha¡vedaniyaᚃ phassaᚃ paᚭicca uppannā sukhā vedanā, sā nirujjhati, sā
vĹŤpasammati.
On
account of a contact that is liable to be experienced as pleasurable,
bhikkhus, there arises a pleasant feeling. When that same contact which
is liable to be experienced as pleasurable has ceased, then the feeling
born from it, the pleasant feeling that arose on account of that contact
liable to be experienced as pleasurable, ceases and is stilled.
dukkha¡vedaniyaᚃ,
bhikkhave, phassaᚃ paᚭicca uppajjati dukkhā vedanā. tass¡eva
dukkha¡vedaniyassa phassassa nirodhā, yaᚃ tajjaᚃ vedayitaᚃ
dukkha¡vedaniyaᚃ phassaᚃ paᚭicca uppannā dukkhā vedanā, sā nirujjhati,
sā vōpasammati.
On
account of a contact that is liable to be experienced as painful,
bhikkhus, there arises a painful feeling. When that same contact which
is liable to be experienced as painful has ceased, then the feeling born
from it, the painful feeling that arose on account of that contact
liable to be experienced as painful, ceases and is stilled.
adukkham¡asukha¡vedaniyaᚃ,
bhikkhave, phassaᚃ paᚭicca uppajjati adukkham¡asukhā vedanā. tass¡eva
adukkham¡asukha¡vedaniyassa phassassa nirodhā, yaᚃ tajjaᚃ vedayitaᚃ
adukkham¡asukha¡vedaniyaᚃ phassaᚃ paᚭicca uppannā adukkham¡asukhā
vedanā, sā nirujjhati, sā vōpasammati.
On
account of a contact that is liable to be experienced as neutral,
bhikkhus, there arises a neutral feeling. When that same contact which
is liable to be experienced as neutral has ceased, then the feeling born
from it, the neutral feeling that arose on account of that contact
liable to be experienced as neutral, ceases and is stilled.
seyyathāpi,
bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭana·samodhānā usmā jāyati, tejo
abhinibbattati, tesaᚃ¡yeva kaᚭᚭhānaᚃ nānābhāvā vinikkhepā, yā tajjā
usmā, sā nirujjhati, sā vōpasammati; evameva kho, bhikkhave, imā tisso
vedanā phassa¡jā phassa¡mōlakā phassa¡nidānā phassa¡paccayā: tajjaᚃ
phassaᚃ paᚭicca tajjā vedanā uppajjanti; tajjassa phassassa nirodhā
tajjā vedanā nirujjhantč ti.
Just
as, bhikkhus, from the combination and rubbing of two sticks heat
arises and fire is produced, and by the separation and disconnection of
those same sticks, the heat produced by them ceases and is stilled; in
the same way, bhikkhus, these three feelings which are born of contact,
rooted in contact, caused by contact, conditioned by contact: on account
of a contact of a certain kind there arises a corresponding feeling; by
the cessation of that contact the corresponding feeling ceases.


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The Karaniya Metta Sutta: Good Will (Tᝍ Kinh)
~
Website:
http://www.facebook.com/pages/Buddhism/253631344296?ref=tsKaraniya Metta
Sutta: The Buddha’s Words on Loving-KindnessThis is what should be
doneBy…





අවුරුදු 5000 කදී රුවන්මැලි මහා සෑ රදුන් ඉදිරිපිට ධාතු පරිනිර්වාණය සිදුවේද? 481
Tree >> Sutta Piᚭaka >> Saᚃyutta Nikāya >> Saḡāyatana Saᚃyutta
SN 35.13 (S iv 6)
Pubbesambodha Sutta
— Before awakening —
[pubbe+sambodha]
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.
Note: info¡bubbles on every Pali word
Pāḡi
English
sāvatthi¡nidānaᚃ.
The (sutta) opening at Sāvatthč.{n}
pubbeva
me, bhikkhave, sambodhā an¡abhisambuddhassa bodhisattass¡eva sato
etad¡ahosi: ‘ko nu kho cakkhussa assādo, ko ādÄŤnavo, kiᚃ nissaraṇaᚃ? ko
sotassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko ghānassa assādo, ko
ādīnavo, kiṃ nissaraṇaṃ? ko jivhāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
ko kāyassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko manassa assādo, ko
ādÄŤnavo, kiᚃ nissaraṇan¡ti?’
Before
my awakening, bhikkhus, while I was not fully awakened, being still a
bodhisatta, it occured to me: what is the allure of the eye, what is its
drawback, its emancipation? what is the allure of the ear, what is its
drawback, its emancipation? what is the allure of the nose, what is its
drawback, its emancipation? what is the allure of the tongue, what is
its drawback, its emancipation? what is the allure of the body, what is
its drawback, its emancipation? what is the allure of the mind, what is
its drawback, its emancipation?
tassa
mayhaᚃ, bhikkhave, etad¡ahosi: yaᚃ kho cakkhuᚃ paᚭicca uppajjati sukhaᚃ
somanassaᚃ, ayaᚃ cakkhussa assādo. yaᚃ cakkhuᚃ aniccaᚃ dukkhaᚃ
vipariṇāma·dhammaṃ, ayaṃ cakkhussa ādīnavo. yo cakkhusmiṃ
chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ cakkhussa nissaraṇaṃ.
Then,
bhikkhus, it occured to me: the well-being and mental pleasure that
arise on account of the eye, this is the allure of the eye. That the eye
is impermanent, suffering, naturally subject to alteration, this is the
drawback of the eye. The destruction of desire and passion, the
abandoning of desire and passion for the eye, this is the emancipation
from the eye.
yaᚃ
sotaᚃ paᚭicca uppajjati sukhaᚃ somanassaᚃ, ayaᚃ sotassa assādo. yaᚃ
sotaṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ sotassa ādīnavo. yo
sotasmiᚃ chanda¡rāga¡vinayo chanda¡rāga¡ppahānaᚃ, idaᚃ sotassa
nissaraṇaṃ.
The
well-being and mental pleasure that arise on account of the ear, this
is the allure of the ear. That the ear is impermanent, suffering,
naturally subject to alteration, this is the drawback of the ear. The
destruction of desire and passion, the abandoning of desire and passion
for the ear, this is the emancipation from the ear.
yaᚃ
ghānaᚃ paᚭicca uppajjati sukhaᚃ somanassaᚃ, ayaᚃ ghānassa assādo. yaᚃ
ghānaṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ ghānassa ādīnavo. yo
ghānasmiᚃ chanda¡rāga¡vinayo chanda¡rāga¡ppahānaᚃ, idaᚃ ghānassa
nissaraṇaṃ.
The
well-being and mental pleasure that arise on account of the nose, this
is the allure of the nose. That the nose is impermanent, suffering,
naturally subject to alteration, this is the drawback of the nose. The
destruction of desire and passion, the abandoning of desire and passion
for the nose, this is the emancipation from the nose.
yaᚃ
jivhaᚃ paᚭicca uppajjati sukhaᚃ somanassaᚃ, ayaᚃ jivhāya assādo. yā
jivhā aniccā dukkhā vipariṇāma·dhammā, ayaṃ jivhāya ādīnavo. yo jivhāya
chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ jivhāya nissaraṇaṃ.
The
well-being and mental pleasure that arise on account of the tongue,
this is the allure of the tongue. That the tongue is impermanent,
suffering, naturally subject to alteration, this is the drawback of the
tongue. The destruction of desire and passion, the abandoning of desire
and passion for the tongue, this is the emancipation from the tongue.
yaᚃ
kāyaᚃ paᚭicca uppajjati sukhaᚃ somanassaᚃ, ayaᚃ kāyassa assādo. yo kāyo
anicco dukkho vipariṇāma·dhammo, ayaṃ kāyassa ādīnavo. yo kāyassa
chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ kāyassa nissaraṇaṃ.
The
well-being and mental pleasure that arise on account of the body, this
is the allure of the body. That the body is impermanent, suffering,
naturally subject to alteration, this is the drawback of the body. The
destruction of desire and passion, the abandoning of desire and passion
for the body, this is the emancipation from the body.
yaᚃ
manaᚃ paᚭicca uppajjati sukhaᚃ somanassaᚃ, ayaᚃ manassa assādo. yaᚃ [yo
mano anicco dukkho vipariṇāma·dhammo, ayaṃ manassa ādīnavo. yo manasmiṃ
chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ manassa nissaraṇan·ti.
The
well-being and mental pleasure that arise on account of the mind, this
is the allure of the mind. That the mind is impermanent, suffering,
naturally subject to alteration, this is the drawback of the mind. The
destruction of desire and passion, the abandoning of desire and passion
for the mind, this is the emancipation from the mind.
yāvakčvaù¡c¡āhaᚃ,
bhikkhave, imesaᚃ channaᚃ ajjhattikānaᚃ āyatanānaᚃ evaᚃ assādaù¡ca
assādato, ādīnavañ·ca ādīnavato, nissaraṇañ·ca nissaraṇato yathābhūtaṃ
n¡ābbhaùùāsiᚃ, n¡eva tāv¡āhaᚃ, bhikkhave, sa¡deva¡ke loke sa¡māra¡ke
sa·brahma·ke sa·ssamaṇa·brāhmaṇiyā pajāya sa·devamanussāya anuttaraṃ
sammā¡sambodhiᚃ abhisambuddho ti paccaùùāsiᚃ.
And
as long, bhikkhus, as I did not know directly as they actually are the
allure as allure, the drawback as drawback and the emancipation as
emancipation regarding these six internal sense spheres, I did not
declare, bhikkhus, to this world with its devas, Māras and Brahmās, with
recluses and brahmans, to this generation with its rulers and people,
having awakened to the ultimate right awakening.
yato
ca khv¡āhaᚃ, bhikkhave, imesaᚃ channaᚃ ajjhattikānaᚃ āyatanānaᚃ evaᚃ
assādañ·ca assādato, ādīnavañ·ca ādīnavato, nissaraṇañ·ca nissaraṇato
yathābhōtaᚃ abbhaùùāsiᚃ, ath¡āhaᚃ, bhikkhave, sa¡deva¡ke loke sa¡māra¡ke
sa·brahma·ke sa·ssamaṇa·brāhmaṇiyā pajāya sa·devamanussāya anuttaraṃ
sammā¡sambodhiᚃ abhisambuddho ti paccaùùāsiᚃ.
But
when, bhikkhus, I knew directly in this way as they actually are the
allure as allure, the drawback as drawback and the emancipation as
emancipation regarding these six internal sense spheres, I declared,
bhikkhus, to this world with its devas, Māras and Brahmās, with recluses
and brahmans, to this generation with its rulers and people, having
awakened to the ultimate right awakening.
ñāṇaù¡ca pana me dassanaᚃ udapādi: ‘akuppā me ceto¡vimutti, ayam¡antimā jāti, n¡atthi dāni puna¡bbhavo’ti.
And
the knowledge and vision arose in me: unshakeable is the liberation of
my mind, this is my last birth, there is now no more further existence.

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අවුරුදු 5000 කදී රුවන්මැලි මහා සෑ රදුන් ඉදිරිපිට ධාතු පරිනිර්වාණය සිදුවේද? 481





How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 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.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḡi 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 Pāḡi,


  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-CatalĂ  clĂ ssic
  • 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-KlasickĂĄ čeĹĄtina

    28) 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-ClĂĄsico 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 קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-KlassĂ­sk Ă­slensku,
    49) Classical Igbo,KlassĂ­skt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-IndinĂŠisis 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 Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-KurdĂŽ (KurmancĂŽ),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latvieťu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch LĂŤtzebuergesch,
    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 پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-PortuguĂŞs ClĂĄssico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-GĂ idhlig 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-KlasickĂ˝ slovenskĂ˝,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-EspaĂąol clĂĄsico,
    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 Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik TĂźrk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) 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 ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu



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