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*เถ”เถถ
เถญเท”เท… เถปเทเถœ เทƒเท’เถญเทŠ เทƒเถšเทƒเทŠเท€เท™เถฑเทŠเถฑเทš เถฑเถธเทŠ เถฑเท’เถปเถญเท”เถปเท”เท€เถธ เทƒเท’เถญ เถšเทเถธเถบเถฑเทŠเถง เถ‡เถฝเท™เถฑเท€เท เถฑเถธเทŠ เถปเท–เถดเถบเถฑเทŠ
เถšเท™เถปเท™เท„เท’ เถ‡เถฝเท“ เถบเถฑเท€เถฑเถธเทŠ เถœเทเถฝเท“ เถบเถฑเท€เถฑเถธเทŠ เถ‘เถšเถธ เถšเถธเถงเท„เถฑ เถ‘เถšเถธ เถ–เท‚เถฐเถบ “เถšเทเถบเทเถฑเท”เถดเทƒเทŠเทƒเถฑเทเท€เถบเท’”
*เถšเถธเถงเท„เถฑเถšเทŠ เถ”เถถเทš เถขเท“เท€เท’เถญเถบเถง เถฝเถถเท เถœเถฑเทŠเถฑเท เท„เทเถงเท’
*เถญเถธเท”เถฑเทŠ เทƒเท’เถฝเทŠเถดเถฏ เถถเท’เถณ เถœเถญเทŠ เท„เทเถงเท’/เถขเท“เท€เท’เถญเถบ เท€เถปเถฏเทŠเถฏเท เถœเถญเทŠ เท„เทเถงเท’ เถธเท™เถฑเท™เท„เท’ เถšเถป เถœเถฑเท’เถธเท’เถฑเท’ เถฑเท’เท€เทเถปเถฏเท’ เท€เถฑ เถ†เถšเทเถปเถบ
เถ…เถญเท’ เถดเท–เถขเถซเท“เถบ เถปเทเถขเถœเท’เถปเท’เถบเทš เถ…เถปเท’เถบเถฅเทเถซ เท„เท’เถธเท’
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เถธเท™เถธ เถ‹เถญเทŠเถญเถธ เถฏเทšเทเถฑเทเท€ เถฏเทšเทเถฑเท เถšเถปเถฑ เถฏเทšเทเถšเถบเทเถฑเถฑเทŠ เท€เท„เถฑเทŠเทƒเทšเถงเถญเทŠ เถธเท™เถธ เถฐเถปเทŠเถธ เถฏเทเถฑเถบ เถถเท™เถฏเท เท„เถปเท’เถฑ เถธเท เท„เถงเถญเทŠ,
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Tree >> Sutta Piแนญaka >> Saแนƒyutta Nikฤya >> Khandha Saแนƒyutta
SN 22.8 (S iii 18)
Upฤdฤparitassanฤ Sutta
โ€” Agitation through clinging โ€”
[upฤda+paritassana]
The arising and cessation of suffering takes place in the five aggregates.
Note: infoยทbubbles on every Pali word
Pฤแธทi
sฤvatthiยทnidฤnaแนƒ.
English
The Sฤvatthi opening.
โ€“
upฤdฤยทparitassanaรฑยทca vo, bhikkhave, desessฤmi
anยทupฤdฤยทaยทparitassanaรฑยทca. taแนƒ suแน‡ฤtha, sฤdhukaแนƒ manasi karotha,
bhฤsissฤmฤซ ti.
โ€“
I will expound you, bhikkhus, what is agitation through clinging and
non-agitation through non-clinging. Listen to this and pay close
attention, I shall speak.
โ€“ ‘evaแนƒ, Bhante’ ti kho te bhikkhลซ bhagavato paccassosuแนƒ. bhagavฤ etadยทavoca:
โ€“ Yes, Bhante, answered the bhikkhus to the Bhagavฤ. The Bhagavฤ spoke thus:
โ€“
kathaรฑยทca, bhikkhave, upฤdฤยทparitassanฤ hoti? idha, bhikkhave, assutavฤ
puthujjano rลซpaแนƒ ‘etaแนƒ mama, esoยทhamยทasmi, eso me attฤ’ ti
samanupassati. tassa taแนƒ rลซpaแนƒ vipariแน‡amati aรฑรฑathฤ hoti. tassa
rลซpaยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ uppajjanti
sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
โ€“
And how, bhikkhus, is there agitation through clinging? Here, bhikkhus,
an uninstructed ordinary individual regards Form as ‘This is mine, I am
this, this is my self.’ For him, that Form changes and varies. With the
change and variation of that Form, there arise in him sorrow,
lamentation, pain, affliction and despair.
vedanaแนƒ
‘etaแนƒ mama, esoยทhamยทasmi, eso me attฤ’ ti samanupassati. tassa sฤ
vedanฤ vipariแน‡amati aรฑรฑathฤ hoti. tassa vedanฤยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ
uppajjanti sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
He
regards Feeling as ‘This is mine, I am this, this is my self.’ For him,
that Feeling changes and varies. With the change and variation of that
Feeling, there arise in him sorrow, lamentation, pain, affliction and
despair.
saรฑรฑaแนƒ
‘etaแนƒ mama, esoยทhamยทasmi, eso me attฤ’ ti samanupassati. tassa sฤ saรฑรฑฤ
vipariแน‡amati aรฑรฑathฤ hoti. tassa saรฑรฑฤยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ
uppajjanti sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
He
regards Perception as ‘This is mine, I am this, this is my self.’ For
him, that Perception changes and varies. With the change and variation
of that Perception, there arise in him sorrow, lamentation, pain,
affliction and despair.
saแน…khฤre
‘etaแนƒ mama, esoยทhamยทasmi, eso me attฤ’ ti samanupassati. tassa te
saแน…khฤrฤ vipariแน‡amanti aรฑรฑathฤ honti. tassa
saแน…khฤrฤยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ uppajjanti
sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
He
regards Fabrications as ‘This is mine, I am this, this is my self.’ For
him, these Fabrications change and vary. With the change and variation
of these Fabrications, there arise in him sorrow, lamentation, pain,
affliction and despair.
viรฑรฑฤแน‡aแนƒ
‘etaแนƒ mama, esoยทhamยทasmi, eso me attฤ’ ti samanupassati. tassa taแนƒ
viรฑรฑฤแน‡aแนƒ vipariแน‡amati aรฑรฑathฤ hoti. tassa
viรฑรฑฤแน‡aยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ uppajjanti
sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ. evaแนƒ kho, bhikkhave,
upฤdฤยทparitassanฤ hoti.
He
regards Consciousness as ‘This is mine, I am this, this is my self.’
For him, that Consciousness changes and varies. With the change and
variation of that Consciousness, there arise in him sorrow, lamentation,
pain, affliction and despair. This, bhikkhus, is how there is agitation
through clinging.
kathaรฑยทca,
bhikkhave, anยทupฤdฤยทaยทparitassanฤ hoti? idha, bhikkhave, sutavฤ
ariyaยทsฤvako rลซpaแนƒ ‘nยทetaแนƒ mama, nยทesoยทhamยทasmi, na mยทeso attฤ’ ti
samanupassati. tassa taแนƒ rลซpaแนƒ vipariแน‡amati aรฑรฑathฤ hoti. tassa
rลซpaยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ naยทuppajjanti
sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
And
how, bhikkhus, is there non-agitation through non-clinging? Here,
bhikkhus, an instructed noble disciple regards Form as ‘This is not
mine, I am not this, this is not my self.’ For him, that Form changes
and varies. With the change and variation of that Form, no sorrow,
lamentation, pain, affliction nor despair arise in him.
vedanaแนƒ
‘nยทetaแนƒ mama, nยทesoยทhamยทasmi, na mยทeso attฤ’ ti samanupassati. tassa sฤ
vedanฤ vipariแน‡amati aรฑรฑathฤ hoti. tassa vedanฤยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ
naยทuppajjanti sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
He
regards Feeling as ‘This is not mine, I am not this, this is not my
self.’ For him, that Feeling changes and varies. With the change and
variation of that Feeling, no sorrow, lamentation, pain, affliction nor
despair arise in him.
saรฑรฑaแนƒ
‘nยทetaแนƒ mama, nยทesoยทhamยทasmi, na mยทeso attฤ’ ti samanupassati. tassa sฤ
saรฑรฑฤ vipariแน‡amati aรฑรฑathฤ hoti. tassa saรฑรฑฤยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ
naยทuppajjanti sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
He
regards Perception as ‘This is not mine, I am not this, this is not my
self.’ For him, that Perception changes and varies. With the change and
variation of that Perception, no sorrow, lamentation, pain, affliction
nor despair arise in him.
saแน…khฤre
‘nยทetaแนƒ mama, nยทesoยทhamยทasmi, na mยทeso attฤ’ ti samanupassati. tassa te
saแน…khฤrฤ vipariแน‡amati aรฑรฑathฤ hoti. tassa
saแน…khฤrฤยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ naยทuppajjanti
sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ.
He
regards Fabrications as ‘This is not mine, I am not this, this is not
my self.’ For him, these Fabrications change and vary. With the change
and variation of these Fabrications, no sorrow, lamentation, pain,
affliction nor despair arise in him.
viรฑรฑฤแน‡aแนƒ
‘nยทetaแนƒ mama, nยทesoยทhamยทasmi, na mยทeso attฤ’ ti samanupassati. tassa
taแนƒ viรฑรฑฤแน‡aแนƒ vipariแน‡amati aรฑรฑathฤ hoti. tassa
viรฑรฑฤแน‡aยทvipariแน‡ฤmยทaรฑรฑathฤยทbhฤvฤ naยทuppajjanti
sokaยทparidevaยทdukkhaยทdomanassยทupฤyฤsฤ. evaแนƒ kho, bhikkhave,
anยทupฤdฤยทaยทparitassanฤ hotฤซ ti.
He
regards Consciousness as ‘This is not mine, I am not this, this is not
my self.’ For him, that Consciousness changes and varies. With the
change and variation of that Consciousness, no sorrow, lamentation,
pain, affliction nor despair arise in him. This, bhikkhus, is how there
is non-agitation through non-clinging.

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เถ”เถถ เทƒเท’เถญ เถฑเท’เถปเถญเท”เถปเท”เท€เถธ เถšเทเถธเถบเถฑเทŠเถง เถ‡เถฝเท™เถฑเท€เท เถฑเถธเทŠ เถ‘เถšเถธ เถ–เท‚เถฐเถบ ||@Maha Rahathun Wadi Maga Osse!!!

Salayathana Vibhanga Sutta (Part 1)
Damsak1
14K subscribers
Venerable Kiribathgoda Gnanananda Thero
Tree >> Sutta Piแนญaka >> Saแนƒyutta Nikฤya >> Nidฤna Saแนƒyutta
SN 12.2 (S ii 2)
Vibhaแน…ga Sutta
โ€” An explanation โ€”
[vibhaแน…ga]
A detailed explanation of paแนญicca samuppฤda, with a definition of each of the twelve links.
Note: infoยทbubbles on every Pali word
Pฤแธทi
Evaแนƒ me sutaแนƒ:
English
Thus I have heard:
Ekaแนƒ samayaแนƒ bhagavฤ sฤvatthiyaแนƒ viharati Jetaยทvane anฤthapiแน‡แธikassa ฤrฤme. Tatra kho bhagavฤ bhikkhลซ ฤmantesi:
On
one occasion, the Bhagavฤ was dwelling near Sฤvatthฤซ, in Jeta’s grove,
Anฤthapiแน‡แธika’s park.{n} There, the Bhagavฤ adressed the bhikkhus:
โ€“ ‘Bhikkhavo’ ti.
โ€“ ‘Bhaddante’ ti te bhikkhลซ bhagavato paccassosuแนƒ. Bhagavฤ etadยทavoca:
โ€“ Bhikkhus.
โ€“ Bhaddante promised the bhikkhus. The Bhagavฤ said:
โ€“ Paแนญicca-samuppฤdaแนƒ vo, bhikkhave, desessฤmi vibhajissฤmi. Taแนƒ suแน‡ฤtha, sฤdhukaแนƒ manasi karotha, bhฤsissฤmฤซ ti.
โ€“ Bhikkhus, I will teach you and explain you in detail paแนญicca-samuppฤda. Listen to it with thorough attention, I shall speak.
โ€“ ‘Evaแนƒ, Bhante’ ti kho te bhikkhลซ bhagavato paccassosuแนƒ. Bhagavฤ etadยทavoca:
โ€“ Yes, Bhante, promised the bhikkhus. The Bhagavฤ said:
โ€“ Katamo ca, bhikkhave, paแนญiccasamuppฤdo?
โ€“ And what, bhikkhus, is paแนญicca-samuppฤda?
Avijjฤยทpaccayฤ, bhikkhave, saแน…khฤrฤ;
Conditioned by avijjฤ, bhikkhus, there are saแน…khฤras
saแน…khฤraยทpaccayฤ viรฑรฑฤแน‡aแนƒ;
conditioned by saแน…khฤras, there is viรฑรฑฤแน‡a
viรฑรฑฤแน‡aยทpaccayฤ nฤmarลซpaแนƒ;
conditioned by viรฑรฑฤแน‡a, there is nฤmarลซpa
nฤmarลซpaยทpaccayฤ saแธทฤyatanaแนƒ;
conditioned by nฤmarลซpa, there are saแธทฤyatanas
saแธทฤyatanaยทpaccayฤ phasso;
conditioned by saแธทฤyatanas, there is phassa
phassaยทpaccayฤ vedanฤ;
conditioned by phassa, there is vedanฤ
vedanฤยทpaccayฤ taแน‡hฤ;
conditioned by vedanฤ, there is taแน‡hฤ
taแน‡hฤยทpaccayฤ upฤdฤnaแนƒ;
conditioned by taแน‡hฤ, there is upฤdฤna
upฤdฤnaยทpaccayฤ bhavo;
conditioned by upฤdฤna, there is bhava
bhavaยทpaccayฤ jฤti;
conditioned by bhava, there is jฤti
jฤtiยทpaccayฤ
jarฤ-maraแน‡aแนƒ soka parideva dukkha domanassยทupฤyฤsฤ sambhavanti.
Evamยทetassa kevalassa dukkha’k'khandhassa samudayo hoti.
conditioned
by jฤti arise jarฤ-maraแน‡a, sorrow, lamentation, dukkha, domanassa and
distress. Thus arises this whole mass of dukkha.
Katamaรฑca,
bhikkhave, jarฤ-maraแน‡aแนƒ? Yฤ tesaแนƒ tesaแนƒ sattฤnaแนƒ tamhi tamhi
sattaยทnikฤye jarฤ jฤซraแน‡atฤ khaแน‡แธiccaแนƒ pฤliccaแนƒ valittacatฤ ฤyuno saแนƒhฤni
indriyฤnaแนƒ paripฤko: ayaแนƒ vuccati jarฤ. Yฤ tesaแนƒ tesaแนƒ sattฤnaแนƒ tamhi
tamhi sattaยทnikฤyฤ cuti cavanatฤ bhedo antaradhฤnaแนƒ maccu maraแน‡aแนƒ
kฤlakiriyฤ khandhฤnaแนƒ bhedo kaแธทevarassa nikkhepo, idaแนƒ vuccati maraแน‡aแนƒ.
Iti ayaยทรฑca jarฤ, idaยทรฑca maraแน‡aแนƒ: idaแนƒ vuccati, bhikkhave,
jarฤ-maraแน‡aแนƒ.
And
what, bhikkhus, is jarฤ-maraแน‡a? For the various beings in the various
classes of beings, jarฤ, the state of being decayed, of having broken
[teeth], of having grey hair, of being wrinkled, the decline of
vitality, the decay of the indriyas: this is called jarฤ. For the
various beings in the various classes of beings, the decease, the state
of shifting [out of existence], the break up, the disappearance, the
death, maraแน‡a, the passing away, the break up of the khandhas, the
laying down of the corpse: this is called maraแน‡a. Thus there is this
jarฤ and this maraแน‡a: this is called, bhikkhus, jarฤ-maraแน‡a.
Katamฤ
ca, bhikkhave, jฤti? Yฤ tesaแนƒ tesaแนƒ sattฤnaแนƒ tamhi tamhi sattaยทnikฤye
jฤti saรฑjฤti okkanti nibbatti abhinibbatti khandhฤnaแนƒ pฤtubhฤvo
ฤyatanฤnaแนƒ paแนญilฤbho. Ayaแนƒ vuccati, bhikkhave, jฤti.
And
what, bhikkhus, is jฤti? For the various beings in the various classes
of beings, jฤti, the birth, the descent [into the womb], the arising [in
the world], the appearance, the apparition of the khandhas, the
acquisition of the ฤyatanas. This, bhikkhus, is called jฤti.
Katamo ca, bhikkhave, bhavo? Tayoยทme, bhikkhave, bhavฤ: kฤma-bhavo, rลซpa-bhavo, arลซpa-bhavo. Ayaแนƒ vuccati, bhikkhave, bhavo.
And
what, bhikkhus, is bhava? There are, bhikkhus, these three [types of]
bhava: kฤma-bhava, rลซpa-bhava and arลซpa-bhava. This, bhikkhus, is called
bhava.
Katamaรฑca,
bhikkhave, upฤdฤnaแนƒ? Cattฤrยทimฤni, bhikkhave, upฤdฤnฤni: kฤm’upฤdฤnaแนƒ,
diแนญแนญh’upฤdฤnaแนƒ, sฤซlabbat’upฤdฤnaแนƒ, attavฤd’upฤdฤnaแนƒ. Idaแนƒ vuccati,
bhikkhave, upฤdฤnaแนƒ.
And
what, bhikkhus, is upฤdฤna? There are, bhikkhus, these four upฤdฤnas:
kฤm’upฤdฤna, diแนญแนญh’upฤdฤna, sฤซlabbat’upฤdฤna and attavฤd’upฤdฤna. This,
bhikkhus, is called upฤdฤna.
Katamฤ
ca, bhikkhave, taแน‡hฤ? Cha’y'ime, bhikkhave, taแน‡hฤยทkฤyฤ: rลซpaยทtaแน‡hฤ,
saddaยทtaแน‡hฤ, gandhaยทtaแน‡hฤ, rasaยทtaแน‡hฤ, phoแนญแนญhabbaยทtaแน‡hฤ, dhammaยทtaแน‡hฤ.
Ayaแนƒ vuccati, bhikkhave, taแน‡hฤ.
And
what, bhikkhus, is taแน‡hฤ? There are, bhikkhus, these six types of
taแน‡hฤ: taแน‡hฤ for visible forms, taแน‡hฤ for sounds, taแน‡hฤ for odors, taแน‡hฤ
for tastes, taแน‡hฤ for tangible bodily phenomena, taแน‡hฤ for mental
phenomena. This, bhikkhus, is called taแน‡hฤ.
Katamฤ
ca, bhikkhave, vedanฤ? Cha’y'ime, bhikkhave, vedanฤยทkฤyฤ:
cakkhuยทsamphassaยทjฤ vedanฤ, sotaยทsamphassaยทjฤ vedanฤ, ghฤnaยทsamphassaยทjฤ
vedanฤ, jivhฤยทsamphassaยทjฤ vedanฤ, kฤyaยทsamphassaยทjฤ vedanฤ,
manoยทsamphassaยทjฤ vedanฤ. Ayaแนƒ vuccati, bhikkhave, vedanฤ.
And
what, bhikkhus, is vedanฤ? There are, bhikkhus, these six vedanฤs:
vedanฤ born of phassa at cakkhu, vedanฤ born of phassa at sota, vedanฤ
born of phassa at ghฤna, vedanฤ born of phassa at jivhฤ, vedanฤ born of
phassa in kฤya, vedanฤ born of phassa in mana. This, bhikkhus, is called
vedanฤ.
Katamo
ca, bhikkhave, phasso? Cha’y'ime, bhikkhave, phassaยทkฤyฤ:
cakkhuยทsamphasso, sotaยทsamphasso, ghฤnaยทsamphasso, jivhฤยทsamphasso,
kฤyaยทsamphasso, manoยทsamphasso. Ayaแนƒ vuccati, bhikkhave, phasso.
And
what, bhikkhus, is phassa? There are, bhikkhus, these six phassas:
phassa at cakkhu, phassa at sota, phassa at ghฤna, phassa at jivhฤ,
phassa at kฤya and phassa at mana. This, bhikkhus, is called phassa.
Katamaรฑca,
bhikkhave, saแธทฤyatanaแนƒ? Cakkhยทฤyatanaแนƒ, sotยทฤyatanaแนƒ, ghฤnยทฤyatanaแนƒ,
jivhยทฤyatanaแนƒ, kฤyยทฤyatanaแนƒ, manยทฤyatanaแนƒ. Idaแนƒ vuccati, bhikkhave,
saแธทฤyatanaแนƒ.
And
what, bhikkhus, are the saแธทฤyatanas? The ฤyatana of cakkhu, the ฤyatana
of sota, the ฤyatana of ghฤna, the ฤyatana of jivhฤ, the ฤyatana of
kฤya, the ฤyatana of mana. These, bhikkhus, are called saแธทฤyatanas.
Katamaรฑca,
bhikkhave, nฤma-rลซpaแนƒ? Vedanฤ, saรฑรฑฤ, cetanฤ, phasso, manasikฤro: idaแนƒ
vuccati nฤmaแนƒ. Cattฤro ca mahฤ-bhลซtฤ, catunnaยทรฑca mahฤ-bhลซtฤnaแนƒ
upฤdฤyaยทrลซpaแนƒ: Idaแนƒ vuccati rลซpaแนƒ. Iti idaยทรฑca nฤmaแนƒ, idaยทรฑca rลซpaแนƒ:
idaแนƒ vuccati, bhikkhave, nฤma-rลซpaแนƒ.
And
what, bhikkhus, is nฤma-rลซpa? Vedanฤ, saรฑรฑฤ, cetanฤ, phassa and
manasikฤra: this is called nฤma. The four great elements and the rลซpa
derived from the four great elements: this is called rลซpa. Thus, there
is this nฤma and this rลซpa: this is called nฤma-rลซpa.
Katamaรฑca,
bhikkhave, viรฑรฑฤแน‡aแนƒ? Cha’y'ime, bhikkhave, viรฑรฑฤแน‡aยทkฤyฤ:
cakkhuยทviรฑรฑฤแน‡aแนƒ, sotaยทviรฑรฑฤแน‡aแนƒ, ghฤnaยทviรฑรฑฤแน‡aแนƒ, jivhฤยทviรฑรฑฤแน‡aแนƒ,
kฤyaยทviรฑรฑฤแน‡aแนƒ, manoยทviรฑรฑฤแน‡aแนƒ. Idaแนƒ vuccati, bhikkhave, viรฑรฑฤแน‡aแนƒ.
And
what, bhikkhus, is viรฑรฑฤแน‡a? There are, bhikkhus, six viรฑรฑฤแน‡as: the
viรฑรฑฤแน‡a of cakkhu, the viรฑรฑฤแน‡a of sota, the viรฑรฑฤแน‡a of ghฤna, the
viรฑรฑฤแน‡a of jivhฤ, the viรฑรฑฤแน‡a of kฤya and the viรฑรฑฤแน‡a of mana. This,
bhikkhus, is called viรฑรฑฤแน‡a.
Katame
ca, bhikkhave, saแน…khฤrฤ? Tayยทome, bhikkhave, saแน…khฤrฤ: kฤyaยทsaแน…khฤro,
vacฤซยทsaแน…khฤro, cittaยทsaแน…khฤro. Ime vuccanti, bhikkhave, saแน…khฤrฤ.
And
what, bhikkhus, is saแน…khฤra? There are, bhikkhus, three [types of]
saแน…khฤras: kฤyaยทsaแน…khฤras, vฤcฤยทsaแน…khฤras, cittaยทsaแน…khฤras. These,
bhikkhus, are called saแน…khฤras.
Katamฤ
ca, bhikkhave, avijjฤ? Yaแนƒ kho, bhikkhave, dukkhe aรฑรฑฤแน‡aแนƒ,
dukkha-samudaye aรฑรฑฤแน‡aแนƒ, dukkha-nirodhe aรฑรฑฤแน‡aแนƒ, dukkha-nirodha-gฤminiyฤ
paแนญipadฤya aรฑรฑฤแน‡aแนƒ. Ayaแนƒ vuccati, bhikkhave, avijjฤ.
And
what, bhikkhus, is avijjฤ? Not knowing dukkha, not knowing
dukkha-samudaya, not knowing dukkha-nirodha, not knowing
dukkha-nirodha-gฤmini paแนญipada. This, bhikkhus, is called avijjฤ.
Iti kho, bhikkhave,
Thus, bhikkhus,
avijjฤยทpaccayฤ, bhikkhave, saแน…khฤrฤ;
conditioned by avijjฤ, bhikkhus, there are saแน…khฤras
saแน…khฤraยทpaccayฤ viรฑรฑฤแน‡aแนƒ;
conditioned by saแน…khฤras, there is viรฑรฑฤแน‡a
viรฑรฑฤแน‡aยทpaccayฤ nฤmarลซpaแนƒ;
conditioned by viรฑรฑฤแน‡a, there is nฤmarลซpa
nฤmarลซpaยทpaccayฤ saแธทฤyatanaแนƒ;
conditioned by nฤmarลซpa, there are saแธทฤyatanas
saแธทฤyatanaยทpaccayฤ phasso;
conditioned by saแธทฤyatanas, there is phassa
phassaยทpaccayฤ vedanฤ;
conditioned by phassa, there is vedanฤ
vedanฤยทpaccayฤ taแน‡hฤ;
conditioned by vedanฤ, there is taแน‡hฤ
taแน‡hฤยทpaccayฤ upฤdฤnaแนƒ;
conditioned by taแน‡hฤ, there is upฤdฤna
upฤdฤnaยทpaccayฤ bhavo;
conditioned by upฤdฤna, there is bhava
bhavaยทpaccayฤ jฤti;
conditioned by bhava, there is jฤti
jฤtiยทpaccayฤ
jarฤ-maraแน‡aแนƒ soka parideva dukkha domanassยทupฤyฤsฤ sambhavanti.
Evamยทetassa kevalassa dukkha’k'khandhassa samudayo hoti.
conditioned
by jฤti arise jarฤ-maraแน‡a, sorrow, lamentation, dukkha, domanassa and
distress. Thus arises this whole mass of dukkha.
Avijjฤya tvยทeva asesaยทvirฤgaยทnirodhฤ saแน…khฤraยทnirodho;
Now, with the complete virฤga and nirodha of avijjฤ, there is the nirodha of saแน…khฤra;
saแน…khฤraยทnirodhฤ viรฑรฑฤแน‡aยทnirodho;
with the nirodha of saแน…khฤra, there is the nirodha of viรฑรฑฤแน‡a;
viรฑรฑฤแน‡aยทnirodhฤ nฤma-rลซpaยทnirodho;
with the nirodha of viรฑรฑฤแน‡a, there is the nirodha of nฤma-rลซpa;
nฤma-rลซpaยทnirodhฤ saแธทฤyatanaยทnirodho;
with the nirodha of nฤma-rลซpa, there is the nirodha of the saแธทฤyatanas;
saแธทฤyatanaยทnirodhฤ phassaยทnirodho;
with the nirodha of the saแธทฤyatanas, there is the nirodha of phassa;
phassaยทnirodhฤ vedanฤยทnirodho;
with the nirodha of phassa, there is the nirodha of vedanฤ;
vedanฤยทnirodhฤ taแน‡hฤยทnirodho;
with the nirodha of vedanฤ, there is the nirodha of taแน‡hฤ;
taแน‡hฤยทnirodhฤ upฤdฤnaยทnirodho;
with the nirodha of taแน‡hฤ, there is the nirodha of upฤdฤna;
upฤdฤnaยทnirodhฤ bhavaยทnirodho;
with the nirodha of upฤdฤna, there is the nirodha of bhava;
bhavaยทnirodhฤ jฤtiยทnirodho;
with the nirodha of bhava, there is the nirodha of jฤti;
jฤtiยทnirodhฤ
jarฤ-maraแน‡aแนƒ soka parideva dukkha domanassยทupฤyฤsฤ nirujjhanti.
Evamยทetassa kevalassa dukkha’k'khandhassa nirodho hotฤซ ti.
with
the nirodha of jฤti, jarฤ-maraแน‡a, sorrow, lamentation, dukkha,
domanassa and distress come to cease. Such is the nirodha of this entire
mass of dukkha.

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Salayathana Vibhanga Sutta (Part 1)
Venerable Kiribathgoda Gnanananda Thero

2018 Mn 138 Uddesa-Vibhanga Sutta: The Exposition of a Summary
Bhante Vimalaramsi
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Mn 138 Uddesa-Vibhanga Sutta: Exposition of a Summary
This
sutta has MahaKaccana explain what the Buddha meant by “Material Form
is the cause.” The Idea that Material Form is the cause of the basic
craving of restlessness and desire.
Recorded:
Where:
Talk by Bhante Vimalaramsi
Abbot - Dhamma Sukha Meditation Center
Tree >> Sutta Piแนญaka >> Saแนƒyutta Nikฤya >> Magga Saแนƒyutta
SN 45.8 (S v 2)
Vibhaแน…ga Sutta
โ€” A detailed explanation โ€”
[vibhaแน…ga]
Here the Buddha defines precisely each factor of the eightfold noble path.
Note: infoยทbubbles on every Pali word
Pฤแธทi
Evaแนƒ me sutaแนƒ:
English
Thus I have heard:
Ekaแนƒ samayaแนƒ bhagavฤ sฤvatthiyaแนƒ viharati Jeta-vane anฤthapiแน‡แธikassa ฤrฤme. Tatra kho bhagavฤ bhikkhลซ ฤmantesi:
On
one occasion, the Bhagavฤ was dwelling near Sฤvatthฤซ, in Jeta’s grove,
Anฤthapiแน‡แธika’s park.{n} There, the Bhagavฤ adressed the bhikkhus:
โ€“ ‘Bhikkhavo’ ti.
โ€“ ‘Bhaddante’ ti te bhikkhลซ bhagavato paccassosuแนƒ. Bhagavฤ etad-avoca:
โ€“ Bhikkhus.
โ€“ Bhaddante promised the bhikkhus. The Bhagavฤ said:
โ€“ Ariyaแนƒ vo, bhikkhave, aแนญแนญhaแน…gikaแนƒ maggaแนƒ desessฤmi vibhajissฤmi. Taแนƒ suแน‡ฤtha, sฤdhukaแนƒ manasi karotha, bhฤsissฤmฤซ ti.
โ€“
Bhikkhus, I will teach you and explain you in detail the ariya
aแนญแนญhaแน…gika magga. Listen to it with thorough attention, I shall speak.
โ€“ ‘Evaแนƒ, Bhante’ ti kho te bhikkhลซ bhagavato paccassosuแนƒ. Bhagavฤ etad-avoca:
โ€“ Yes, Bhante, promised the bhikkhus. The Bhagavฤ said:
Katamo
ca, bhikkhave, ariyo aแนญแนญhaแน…giko maggo? Seyyathidaแนƒ sammฤdiแนญแนญhi,
sammฤsaแน…kappo, sammฤvฤcฤ, sammฤkammanto, sammฤ-ฤjฤซvo, sammฤvฤyฤmo,
sammฤsati, sammฤsamฤdhi.
And
what, bhikkhus, is the ariya aแนญแนญhaแน…gika magga? It is just sammฤdiแนญแนญhi,
sammฤsaแน…kappo, sammฤvฤcฤ, sammฤkammanto, sammฤ-ฤjฤซvo, sammฤvฤyฤmo,
sammฤsati and sammฤsamฤdhi.
Katamฤ
ca, bhikkhave, sammฤdiแนญแนญhi? Yaแนƒ kho, bhikkhave, dukkhe รฑฤแน‡aแนƒ,
dukkha-samudaye รฑฤแน‡aแนƒ , dukkha-nirodhe รฑฤแน‡aแนƒ, dukkha-nirodha-gฤminiyฤ
paแนญipadฤya รฑฤแน‡aแนƒ ayaแนƒ vuccati, bhikkhave, sammฤdiแนญแนญhi.
And
what, bhikkhus, is sammฤdiแนญแนญhi? That, bhikkhus, which is the รฑฤแน‡a of
dukkha, the รฑฤแน‡a of dukkha-samudaya, the รฑฤแน‡a of dukkha-nirodha and the
รฑฤแน‡a of dukkha-nirodha-gฤmini paแนญipada, that is called, bhikkhus,
sammฤdiแนญแนญhi.
Katamo
ca, bhikkhave, sammฤsaแน…kappo? Yo kho, bhikkhave, nekkhamma-saแน…kappo ,
abyฤpฤda-saแน…kappo, avihiแนƒsฤ-saแน…kappo ayaแนƒ vuccati, bhikkhave,
sammฤsaแน…kappo.
And
what, bhikkhus, are sammฤsaแน…kappas? Those, bhikkhus, which are
saแน…kappas of nekkhamma, saแน…kappas of abyฤpฤda, saแน…kappas of avihiแนƒsฤ,
those are called, bhikkhus, sammฤsaแน…kappas.
Katamฤ
ca, bhikkhave, sammฤvฤcฤ? Yฤ kho, bhikkhave, musฤvฤdฤ veramaแน‡ฤซ,
pisuแน‡ฤya vฤcฤya veramaแน‡ฤซ, pharusฤya vฤcฤya veramaแน‡ฤซ, samphappalฤpฤ
veramaแน‡ฤซ ayaแนƒ vuccati, bhikkhave, sammฤvฤcฤ.
And
what, bhikkhus, is sammฤvฤcฤ? That, bhikkhus, which is abstaining from
musฤvฤdฤ, abstaining from pisuแน‡a vฤcฤ, abstaining from pharusa vฤcฤ, and
abstaining from samphappalฤpa, that is called, bhikkhus, sammฤvฤcฤ.
Katamo
ca, bhikkhave, sammฤ-kammanto? Yฤ kho, bhikkhave, pฤแน‡ฤtipฤtฤ veramaแน‡ฤซ,
adinnฤdฤnฤ veramaแน‡ฤซ, abrahmacariyฤ veramaแน‡ฤซ ayaแนƒ vuccati, bhikkhave,
sammฤ-kammanto.
And
what, bhikkhus, is sammฤ-kammanta? That, bhikkhus, which is abstaining
from pฤแน‡ฤtipฤta , abstaining from adinnฤdฤna, abstaining from
abrahmacariya, that is called, bhikkhus, sammฤ-kammanta.
Katamo
ca, bhikkhave, sammฤ-ฤjฤซvo? Idha, bhikkhave, ariya-sฤvako micchฤ-ฤjฤซvaแนƒ
pahฤya sammฤ-ฤjฤซvena jฤซvitaแนƒ kappeti ayaแนƒ vuccati, bhikkhave,
sammฤ-ฤjฤซvo.
And
what, bhikkhus, is sammฤ-ฤjฤซva? Here, bhikkhus, a noble disciple,
having abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammฤ-ฤjฤซva.
Katamo
ca, bhikkhave, sammฤvฤyฤmo? Idha, bhikkhave, bhikkhu anuppannฤnaแนƒ
pฤpakฤnaแนƒ akusalฤnaแนƒ dhammฤnaแนƒ anuppฤdฤya chandaแนƒ janeti vฤyamati
vฤซriyaแนƒ ฤrabhati cittaแนƒ paggaแน‡hฤti padahati; uppannฤnaแนƒ pฤpakฤnaแนƒ
akusalฤnaแนƒ dhammฤnaแนƒ pahฤnฤya chandaแนƒ janeti vฤyamati vฤซriyaแนƒ ฤrabhati
cittaแนƒ paggaแน‡hฤti padahati; anuppannฤnaแนƒ kusalฤnaแนƒ dhammฤnaแนƒ uppฤdฤya
chandaแนƒ janeti vฤyamati vฤซriyaแนƒ ฤrabhati cittaแนƒ paggaแน‡hฤti padahati;
uppannฤnaแนƒ kusalฤnaแนƒ dhammฤnaแนƒ แนญhitiyฤ asammosฤya bhiyyobhฤvฤya
vepullฤya bhฤvanฤya pฤripลซriyฤ chandaแนƒ janeti vฤyamati vฤซriyaแนƒ ฤrabhati
cittaแนƒ paggaแน‡hฤti padahati. Ayaแนƒ vuccati, bhikkhave, sammฤvฤyฤmo.
And
what, bhikkhus, is sammฤvฤyฤma? Here, bhikkhus, a bhikkhu generates his
chanda for the non-arising of unarisen pฤpaka and akusala dhammas, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives; he generates his chanda for the forsaking of arisen pฤpaka 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. This is called, bhikkhus, sammฤvฤyฤma.
Katamฤ ca, bhikkhave, sammฤsati? Idha, bhikkhave, bhikkhu
An what, bhikkhus, is sammฤsati? Here, bhikkhus, a bhikkhu
kฤye
kฤyฤnupassฤซ viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke
abhijjhฤ-domanassaแนƒ; vedanฤsu vedanฤnupassฤซ viharati ฤtฤpฤซ sampajฤno
satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ; citte cittฤnupassฤซ viharati
ฤtฤpฤซ sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ; dhammesu
dhammฤnupassฤซ viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke
abhijjhฤ-domanassaแนƒ.
Ayaแนƒ vuccati, bhikkhave, sammฤsati.
This is called, bhikkhus, sammฤsati.
Katamo ca, bhikkhave, sammฤsamฤdhi? Idha, bhikkhave, bhikkhu
And what, bhikkhus, is sammฤsamฤdhi? Here, bhikkhus, a bhikkhu,
vivicceva kฤmehi vivicca akusalehi dhammehi savitakkaแนƒ savicฤraแนƒ vivekajaแนƒ pฤซtisukhaแนƒ paแนญhamaแนƒ jhฤnaแนƒ upasampajja viharati;
vitakkavicฤrฤnaแนƒ
vลซpasamฤ ajjhattaแนƒ sampasฤdanaแนƒ cetaso ekodibhฤvaแนƒ avitakkaแนƒ avicฤraแนƒ
samฤdhijaแนƒ pฤซtisukhaแนƒ dutiyaแนƒ jhฤnaแนƒ upasampajja viharati;
pฤซtiyฤ
ca virฤgฤ upekkhako ca viharati sato ca sampajฤno sukhaรฑca kฤyena
paแนญisaแนƒvedeti yaแนƒ taแนƒ ariyฤ ฤcikkhanti: โ€˜upekkhako satimฤ sukhavihฤrฤซโ€™ti
tatiyaแนƒ jhฤnaแนƒ upasampajja viharati;
sukhassa
ca pahฤnฤ dukkhassa ca pahฤnฤ pubbeva somanassadomanassฤnaแนƒ atthaแน…gamฤ
adukkhamasukhaแนƒ upekkhฤsatipฤrisuddhiแนƒ catutthaแนƒ jhฤnaแนƒ upasampajja
viharati.
Ayaแนƒ vuccati, bhikkhave, sammฤsamฤdhi ti.
This is called, bhikkhus, sammฤsamฤdhi.
2018 Mn 138 Uddesa-Vibhanga Sutta: The Exposition of a Summary
Mn
138 Uddesa-Vibhanga Sutta: Exposition of a SummaryThis sutta has
MahaKaccana explain what the Buddha meant by “Material Form is the
cause.” The Idea that…


Salayatana-vibhanga Sutta | An Analysis of the Six Sense-media Discourse - TipitakaSeries
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Tree >> Sutta Piแนญaka >> Saแนƒyutta Nikฤya >> Satipaแนญแนญhฤna Saแนƒyutta
SN 47.40 (S v 183)
Vibhaแน…ga Sutta
โ€” An explanation โ€”
[vibhaแน…ga]
The satipaแนญแนญhฤnas taught in short.
Note: infoยทbubbles on every Pali word
Pฤแธทi
English
Satipaแนญแนญhฤnaยทรฑca vo, bhikkhave, desessฤmi satipaแนญแนญhฤna-bhฤvanaยทรฑca satipaแนญแนญhฤna-bhฤvanฤ-gฤminiยทรฑca paแนญipadaแนƒ. Taแนƒ suแน‡ฤtha.
Bhikkhus,
il will expound you the satipatthฤnas, the bhฤvana of the satipatthฤnas
and the paแนญipada leading to the bhฤvana of the satipatthฤnas. Listen to
that.
Katamaยทรฑca,
bhikkhave, satipaแนญแนญhฤnaแนƒ? Idha, bhikkhave, bhikkhu kฤye kฤyฤnupassฤซ
viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ.
vedanฤsu vedanฤnupassฤซ viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke
abhijjhฤ-domanassaแนƒ. Citte cittฤnupassฤซ viharati ฤtฤpฤซ sampajฤno satimฤ,
vineyya loke abhijjhฤ-domanassaแนƒ. Dhammesu dhammฤnupassฤซ viharati ฤtฤpฤซ
sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ. Idaแนƒ vuccati,
bhikkhave, satipaแนญแนญhฤnaแนƒ.
And
what, bhikkhus, are the satipatthฤnas? Here, bhikkhus, a bhikkhu dwells
observing kฤya in kฤya, ฤtฤpฤซ sampajฤna, satimฤ, having given up
abhijjhฤ-domanassa towards the world. He dwells observing vedanฤ in
vedanฤ, ฤtฤpฤซ sampajฤna, satimฤ, having given up abhijjhฤ-domanassa
towards the world. He dwells observing citta in citta, ฤtฤpฤซ sampajฤna,
satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells
observing the dhammas in the dhammas, ฤtฤpฤซ sampajฤna, satimฤ, having
given up abhijjhฤ-domanassa towards the world. These, bhikkhus, are
called the satipatthฤnas.
Katamฤ
ca bhikkhave, satipaแนญแนญhฤna-bhฤvana? idha bhikkhave, bhikkhu
samudaya-dhammยทฤnupassฤซ kฤyasmiแนƒ viharati ฤtฤpฤซ sampajฤno satimฤ,
vineyya loke abhijjhฤ-domanassaแนƒ. Vaya-dhammยทฤnupassฤซ kฤyasmiแนƒ viharati
ฤtฤpฤซ sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ.
Samudaya-vaya-dhammยทฤnupassฤซ kฤyasmiแนƒ viharati ฤtฤpฤซ sampajฤno satimฤ,
vineyya loke abhijjhฤ-domanassaแนƒ.
And
what, bhikkhus, is the bhฤvana of the satipatthฤnas? Here, bhikkhus, a
bhikkhu dwells observing the phenomenon of arising in kฤya, ฤtฤpฤซ
sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the world.
He dwells observing the phenomenon of passing away in kฤya, ฤtฤpฤซ
sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the world.
He dwells observing the phenomena of arising and passing away in kฤya,
ฤtฤpฤซ sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the
world.
Samudaya-dhammยทฤnupassฤซ
vedanฤsu viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke
abhijjhฤ-domanassaแนƒ. Vaya-dhammยทฤnupassฤซ vedanฤsu viharati ฤtฤpฤซ
sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ.
Samudaya-vaya-dhammยทฤnupassฤซ vedanฤsu viharati ฤtฤpฤซ sampajฤno satimฤ,
vineyya loke abhijjhฤ-domanassaแนƒ.
He
dwells observing the phenomenon of arising in vedanฤ, ฤtฤpฤซ sampajฤna
satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells
observing the phenomenon of passing away in vedanฤ, ฤtฤpฤซ sampajฤna
satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells
observing the phenomena of arising and passing away in vedanฤ, ฤtฤpฤซ
sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the world.
Samudaya-dhammยทฤnupassฤซ
cittasmiแนƒ viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke
abhijjhฤ-domanassaแนƒ. Vaya-dhammยทฤnupassฤซ cittasmiแนƒ viharati ฤtฤpฤซ
sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ.
Samudaya-vaya-dhammยทฤnupassฤซ cittasmiแนƒ viharati ฤtฤpฤซ sampajฤno satimฤ,
vineyya loke abhijjhฤ-domanassaแนƒ.
He
dwells observing the phenomenon of arising in citta, ฤtฤpฤซ sampajฤna
satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells
observing the phenomenon of passing away in citta, ฤtฤpฤซ sampajฤna
satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells
observing the phenomena of arising and passing away in citta, ฤtฤpฤซ
sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the world.
Samudaya-dhammยทฤnupassฤซ
dhammesu viharati ฤtฤpฤซ sampajฤno satimฤ, vineyya loke
abhijjhฤ-domanassaแนƒ. Vaya-dhammยทฤnupassฤซ dhammesu viharati ฤtฤpฤซ
sampajฤno satimฤ, vineyya loke abhijjhฤ-domanassaแนƒ.
Samudaya-vaya-dhammยทฤnupassฤซ dhammesu viharati ฤtฤpฤซ sampajฤno satimฤ,
vineyya loke abhijjhฤ-domanassaแนƒ. Ayaแนƒ vuccati bhikkhave,
satipaแนญแนญhฤna-bhฤvana.
He
dwells observing the phenomenon of arising in the dhammas, ฤtฤpฤซ
sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the world.
He dwells observing the phenomenon of passing away in the dhammas, ฤtฤpฤซ
sampajฤna satimฤ, having given up abhijjhฤ-domanassa towards the world.
He dwells observing the phenomena of arising and passing away in the
dhammas, ฤtฤpฤซ sampajฤna satimฤ, having given up abhijjhฤ-domanassa
towards the world. This, bhikkhus, is called the bhฤvana of the
satipatthฤnas.
Katamฤ
ca, bhikkhave, satipaแนญแนญhฤna-bhฤvanฤ-gฤminฤซ paแนญipadฤ? Ayam-eva ariyo
aแนญแนญhaแน…giko maggo, seyyathidaแนƒ: sammฤdiแนญแนญhi, sammฤsaแน…kappo, sammฤvฤcฤ,
sammฤkammanto, sammฤ’ฤjฤซvo, sammฤvฤyฤmo, sammฤsati, sammฤsamฤdhi. Ayaแนƒ
vuccati, bhikkhave, satipaแนญแนญhฤna-bhฤvanฤ-gฤminฤซ paแนญipadฤ ti.
And
what, bhikkhus, is the paแนญipada leading to the bhฤvana of the
satipatthฤnas? Just this ariya aแนญแนญhaแน…gika magga, that is to say:
sammฤdiแนญแนญhi, sammฤsaแน…kappo, sammฤvฤcฤ, sammฤkammanto, sammฤ’ฤjฤซvo,
sammฤvฤyฤmo, sammฤsati, sammฤsamฤdhi. This, bhikkhus, is called the
paแนญipada leading to the bhฤvana of the satipatthฤnas.

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AN 2.31: Vijjฤbhฤgiya Sutta โ€” A Share in Clear Knowing
MyanmarSutta
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How tranquillity (samatha) and insight (vipassana) function together to uproot passion and ignorance.
Tree >> Sutta Piแนญaka >> Aแน…guttara Nikฤya >> Duka Nipฤta
AN 2.32 (A i 61)
Vijjฤbhฤgiya Sutta
โ€” Conducive to knowledge โ€”
[vijjฤ+bhฤgiya]
Here the Buddha relates Samatha with rฤga and cetovimutti, and Vipassanฤ with avijjฤ and paรฑรฑฤvimutti.
Note: infoยทbubbles on every Pali word
Pฤแธทi
English
Dveยทme, bhikkhave, dhammฤ vijjฤ-bhฤgiyฤ. Katame dve? Samatho ca vipassanฤ ca.
These two dhammas, bhikkhus, are conducive to vijjฤ. Which two? Samatha and vipassanฤ.
Samatho, bhikkhave, bhฤvito kam-attham-anubhoti? Cittaแนƒ bhฤvฤซyati. Cittaแนƒ bhฤvitaแนƒ kam-attham-anubhoti? Yo rฤgo so pahฤซyati.
By
developping Samatha, bhikkhus, what purpose is served? Citta is
developped. By developping citta, bhikkhus, what purpose is served?
Whatever rฤga there is is abandoned.
Vipassanฤ, bhikkhave, bhฤvitฤ kam-attham-anubhoti? Paรฑรฑฤ bhฤvฤซyati. Paรฑรฑฤ bhฤvitฤ kam-attham-anubhoti? Yฤ avijjฤ sฤ pahฤซyati.
By
developping vipassanฤ, bhikkhus, what purpose is served? Paรฑรฑฤ is
developped. By developping paรฑรฑฤ, bhikkhus, what purpose is served?
Whatever avijjฤ there is is abandoned.
Rฤgยทupakkiliแนญแนญhaแนƒ
vฤ, bhikkhave, cittaแนƒ na vimuccati, avijjยทupakkiliแนญแนญhฤ vฤ paรฑรฑฤ na
bhฤvฤซyati. Iti kho, bhikkhave, rฤga-virฤgฤ cetovimutti, avijjฤ-virฤgฤ
paรฑรฑฤvimuttฤซ.
Defiled
by rฤga, bhikkhus, citta is not released, and defiled by avijjฤ, paรฑรฑฤ
is not developped. Thus, bhikkhus, with the virฤgฤ of rฤga there is
cetovimutti, with the virฤgฤ of avijjฤ there is paรฑรฑฤvimutti.

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What makes us incapable of realising Nibbana? - FULL SESSION (poya)
Sutta Meditation Series
This
is the FULL DHAMMA SESSION conducted on POSON POYA (24 June 2021) via
zoom on “WHAT MAKES US INCAPABLE OF REALISING NIBBANA?”, or escaping
from samsฤra (the continual cycle of rebirth).
In this Dhamma session we:
โ€” Introduce and look at the context of the Buddha’s teaching of the Tayodhamma Sutta (AN 10.76)
โ€” Take a closer look at the Groupings of 3s and the individual elements
โ€”Extract the Insight Pathways (รฑฤแน‡apathฤ)
This
session is more of a broad overview, initial study and snapshot of the
Tayodhamma Sutta, explaining the key elements and the groupings and a
glimpse at the insight pathways. More time is really needed to deeply
study, investigate and contemplate these Dhammas (as in
Dhammฤnupassana). But even this initial session is really helpful at
seeing how certain teachings of the Buddha fit together and why what we
have been studying thus far is so helpful to encouraging, developing and
realising the Noble Eightfold Path.
It’s
recommended to (1) ensure you understand each element in this sutta (2)
go through each grouping of three (3) start investigating the links for
each grouping of three, and then (4) gradually study parts or the whole
insight pathways of lust (greed), hatred and delusion, and non-lust
(non-greed), non-hatred and non-delusion.
Some of the suttas covered directly or indirectly in this session:
โ€” Dhammacakkappavattana Sutta (SN 56.11)
โ€” Anumana Sutta (MN15)
โ€” Vatthลซpama Sutta (MN 7)
โ€” Saแนsappanฤซya Sutta (AN 10.216)
โ€” Cลซแธทapuแน‡แน‡ama Sutta (MN 110)
โ€” Sappurisa Sutta (MN 113)
โ€” Pamฤdavihฤri Sutta (SN 35.97)
โ€” Sekha-pฤแนญipada Sutta (MN53)
โ€” Nagaropama Sutta (AN 7.67)
โ€” Anฤซvaraแน‡a Sutta (SN 46.38)
โ€” Karaแน‡ฤซyametta Sutta (Sn 1.๐Ÿ˜Ž
โ€” Sammฤdiแนญแนญhi Sutta (MN 9)
โ€” Avijja Sutta (AN 10.61)
โ€” Vipallฤsa Sutta(AN 4.49)
โ€” Samฤdhi-bhฤvanฤ Sutta (SN 22.5)
โ€” Sฤซlavanta Sutta (SN 22.122)
โ€” Sakkฤyadiแนญแนญhi Sutta (SN 22.155)
โ€” Diแนญแนญhikathฤ (Ps 2)
โ€” Suttatthasamuccayabhลซmi (Pe 6)
โ€” Veแธทudvฤreyya Sutta (SN 55.7)
โ€” Cลซแธทakammavibhaแน…ga Sutta (MN 135)
โ€” Duccaritavipฤka Sutta (AN 8.40)
โ€” Kalahavivฤdasuttaniddesa (Mnd 11)
To read the Tayodhamma Sutta - https://suttacentral.net/an10.76/en/s
An
electronic copy the key tables from this session has been posted to the
Sutta Meditation Series Telegram channel (pinned posts)
Bohoma
pin to the person who suggested the Tayodhamma Sutta following on from
our Vesak poya session on wise contemplation (yonisomanasikฤra).
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 Piแนญaka >> Aแน…guttara Nikฤya >> Catukka Nipฤta
AN 4.49 (A ii 52)
Vipallฤsa Sutta
{excerpt}
โ€” Distortions โ€”
[vipallฤsa]
In this sutta, the Buddha describes the fourfold distortion of saรฑรฑฤ, citta and diแนญแนญhi.
Note: infoยทbubbles on every Pali word
Pฤแธทi
English
Cattฤroยทme, bhikkhave, saรฑรฑฤ-vipallฤsฤ citta-vipallฤsฤ diแนญแนญhi-vipallฤsฤ. Katame cattฤro?
These four, bhikkhus, are distortions of saรฑรฑฤ, distortions of citta, distortions of diแนญแนญhi. Which four?
Anicce,
bhikkhave, niccanti saรฑรฑฤ-vipallฤso citta-vipallฤso diแนญแนญhi-vipallฤso;
dukkhe, bhikkhave, sukhanti saรฑรฑฤ-vipallฤso citta-vipallฤso
diแนญแนญhi-vipallฤso; anattani, bhikkhave, attฤti saรฑรฑฤ-vipallฤso
citta-vipallฤso diแนญแนญhi-vipallฤso; asubhe, bhikkhave, subhanti
saรฑรฑฤ-vipallฤso citta-vipallฤso diแนญแนญhi-vipallฤso.
In
what is aniccฤ, bhikkhus, [seeing] permanence is a distortion of saรฑรฑฤ,
a distortion of citta, a distortion of diแนญแนญhi. In what is dukkha,
bhikkhus, [seeing] sukha is a distortion of saรฑรฑฤ, a distortion of
citta, a distortion of diแนญแนญhi. In what is anatta, bhikkhus, [seeing]
atta is a distortion of saรฑรฑฤ, a distortion of citta, a distortion of
diแนญแนญhi. In what is asubha, bhikkhus, [seeing] beauty is a distortion of
saรฑรฑฤ, a distortion of citta, a distortion of diแนญแนญhi.
Ime kho, bhikkhave, cattฤro saรฑรฑฤ-vipallฤsฤ citta-vipallฤsฤ diแนญแนญhi-vipallฤsฤ.
These four, bhikkhus, are distortions of saรฑรฑฤ, distortions of citta, distortions of diแนญแนญhi.

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What makes us incapable of realising Nibbana? - FULL SESSION (poya)

Narasฤซha Gรขthรข - [The Stanzas On The Lion of Men]๐Ÿ™๐Ÿ™๐Ÿ™๐Ÿ’“
The light of earth
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The light of earth.
๐Ÿ™๐Ÿ™๐Ÿ™
The
verses were uttered by princess yasodhara to her son, Rahula on the
buddha’s visit to kapilavatthu after his Enlightenment. She explained
some of the physical characteristics and noble virtues of the blessed
one.
Pali and English.
Cakka varamkita ratta supรขdo - Lakkhana mandita รขyata panhi
His red sacred feet bear marked with an excellent wheel;
his long heels are decked with characteristic marks;
Cรขmara chatta vibhลซsita pรขdo - Esa hi tuyha pitรข narasฤซho
his feet are adorned with a chowrie (camara) and parasol.
That, indeed, is your father, lion of men.
Sakya kumarรขvaro sukhumรขlo - Lakkhana vitthata punna sarฤซro
He is a delicate and noble Sakya prince; his body is full of characteristic marks;
Loka hitรขya gato naravฤซro - Esa hi tuyha pitรข narasฤซho
he is a hero amongst men, intent on the welfare of the world.
That, indeed, is your father, lion of men.
Punna sasaรฑka nibho mukha vanno - Deva narรขna piyo naranรขgo
Like the full moon in his face; he is dear to gods and men;
Matta gajinda vilรขsita gรขmฤซ - Esa hi tuyha pitรข narasฤซho
he is like an elephant amongst men, his gait is graceful as that of an elephant of noble breed.
That, indeed, is your father, lion of men.
Khittaya sambhava agga kulฤซno - Deva manussa namassita pรขdo
He is of noble lineage, sprung from the warrior caste; his feet have been honoured by gods and men;
Sฤซla samรขdhi patitthita citto - Esa hi tuyha pitรข narasฤซho
he mind is well established in morality and concentration.
That, indeed, is your father, lion of men.
ร€yata tuรฑga susanthita nรขso - Gopamukho abhinฤซla sunetto
Long and prominent is his well-formed nose, his eye-lashes are like those of a heifer;
Indadhanลซ abhinฤซla bhamลซkho - Esa hi tuyha pitรข narasฤซho
his eyes are extremely blue; like a rainbow are his deep blue eyebrows.
That, indeed, is your father, lion of men.
Vata sumatta susanthita gฤซvo - Sฤซhahanลซ migarรขja sarฤซro
Round and smooth is his well-formed neck; his jaw is like that of a lion;
Kaรฑcana succhavi uttama vanno - Esa hi tuyha pitรข narasฤซho
his body is like that of the king of beasts; his beautiful skin is of bright golden colour.
That, indeed, is your father, lion of men.
Siniddha sugambhira maรฑjusu ghoso - Hiรฑgula bandhu suratta sujivho
Soft and deep is his sweet voice; his tongue is as red as vermillion;
Vฤซsati vฤซsati seta sudanto - Esa hi tuyha pitรข narasฤซho
his white teeth are twenty in each row. That, indeed, is your father, lion of men.
Aรฑjana vanna sunฤซla sukeso - Kaรฑcana patta visuddha lalรขto
Like the colour of collyrium is his deep blue hair; like a polished golden plate is his forehead;
Osadhi paรฑdara suddhasu unno - Esa hi tuyha pitรข narasฤซho
as white as the morning star is his beautiful tuft of hair (between the eyebrows).
That, indeed, is your father, lion of men.
Gacchati nฤซlapathe viya cando - Tรขraganรข parivethita rลซpo
Just as the moon, surrounded by a multitude of stars, follows the sky path,
Sรขvaka majjhagato samanindo - Esa hi tuyha pitรข narasฤซho
even so goes the Lord of monks, accompanied by His disciples.
That, indeed, is your father, lion of men.
Youtube channel link;
Tree >> Sutta Piแนญaka >> Aแน…guttara Nikฤya >> Paรฑcaka Nipฤta
AN 5.14 (A iii 10)
Vitthata Sutta
โ€” Extended exposition on the strenghs โ€”
[vitthata]
Here are defined the five balas.
Note: infoยทbubbles on every Pali word
Pฤแธทi
English
Paรฑcยทimฤni, bhikkhave, balฤni. Katamฤni paรฑca? Saddhฤ-balaแนƒ, vฤซriya-balaแนƒ, sati-balaแนƒ, samฤdhi-balaแนƒ, paรฑรฑฤ-balaแนƒ.
There
are, bhikkhus, these five balas. Which five? The bala of saddhฤ, the
bala of vฤซriya, the bala of sati, the bala of samฤdhi, the bala of
paรฑรฑฤ.
Katamaยทรฑca, bhikkhave, saddhฤ-balaแนƒ? Idha, bhikkhave, ariyasฤvako saddho hoti, saddahati Tathฤgatassa bodhiแนƒ:
And
what, bhikkhus, is the bala of saddhฤ? Here, bhikkhus, a noble disciple
is convinced, he believes in the bodhi of the Tathฤgata:
‘itipi
so Bhagavฤ arahaแนƒ sammฤ-Sambuddho vijjฤ-caraแน‡a-sampanno sugato lokavidลซ
anuttaro purisa-damma-sฤrathi satthฤ deva-manussฤnaแนƒ Buddho Bhagavฤ’
ti.
Idaแนƒ vuccati, bhikkhave, saddhฤ-balaแนƒ.
This, bhikkhus, is what is called the bala of saddhฤ.
Katamaยทรฑca,
bhikkhave, vฤซriya-balaแนƒ? Idha, bhikkhave, ariyasฤvako ฤraddha-vฤซriyo
viharati akusalฤnaแนƒ dhammฤnaแนƒ pahฤnฤya, kusalฤnaแนƒ dhammฤnaแนƒ upasampadฤya
thฤmavฤ daแธทhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaแนƒ vuccati,
bhikkhave, vฤซriya-balaแนƒ.
And
what, bhikkhus, is the bala of vฤซriya? Here, bhikkhus, an ariyasฤvaka
dwells with aroused vฤซriya to abandon akusala dhammas and to acquire
kusala dhammas, he is firm and steadfast in exertion, without abandoning
the task regarding kusala dhammas. This, bhikkhus, is what is called
the bala of vฤซriya.
Katamaยทรฑca,
bhikkhave, sati-balaแนƒ? Idha, bhikkhave, ariyasฤvako satimฤ hoti
paramena sati-nepakkena samannฤgato, cira-katam-pi cira-bhฤsitam-pi
saritฤ anussaritฤ. Idaแนƒ vuccati, bhikkhave, sati-balaแนƒ.
And
what, bhikkhus, is the bala of sati? Here, bhikkhus, a noble disciple
is mindful, endowed with excellent sati and carefulness, he recalls and
remembers what was done, what was said long ago. This, bhikkhus, is what
is called the bala of sati.
Katamaยทรฑca, bhikkhave, samฤdhi-balaแนƒ? Idha, bhikkhave, ariyasฤvako
And what, bhikkhus, is the bala of samฤdhi? Here, bhikkhus, an ariyasฤvaka,
vivicceva kฤmehi vivicca akusalehi dhammehi savitakkaแนƒ savicฤraแนƒ vivekajaแนƒ pฤซtisukhaแนƒ paแนญhamaแนƒ jhฤnaแนƒ upasampajja viharati;
vitakkavicฤrฤnaแนƒ
vลซpasamฤ ajjhattaแนƒ sampasฤdanaแนƒ cetaso ekodibhฤvaแนƒ avitakkaแนƒ avicฤraแนƒ
samฤdhijaแนƒ pฤซtisukhaแนƒ dutiyaแนƒ jhฤnaแนƒ upasampajja viharati;
pฤซtiyฤ
ca virฤgฤ upekkhako ca viharati sato ca sampajฤno sukhaรฑca kฤyena
paแนญisaแนƒvedeti yaแนƒ taแนƒ ariyฤ ฤcikkhanti: โ€˜upekkhako satimฤ sukhavihฤrฤซโ€™ti
tatiyaแนƒ jhฤnaแนƒ upasampajja viharati;
sukhassa
ca pahฤnฤ dukkhassa ca pahฤnฤ pubbeva somanassadomanassฤnaแนƒ atthaแน…gamฤ
adukkhamasukhaแนƒ upekkhฤsatipฤrisuddhiแนƒ catutthaแนƒ jhฤnaแนƒ upasampajja
viharati.
Idaแนƒ vuccati, bhikkhave, samฤdhi-balaแนƒ.
This, bhikkhus, is what is called the bala of samฤdhi.
Katamaยทรฑca,
bhikkhave, paรฑรฑฤ-balaแนƒ? Idha, bhikkhave, ariyasฤvako paรฑรฑavฤ hoti
uday-attha-gฤminiyฤ paรฑรฑฤya samannฤgato ariyฤya nibbedhikฤya sammฤ
dukkha’k'khaya-gฤminiyฤ. Idaแนƒ vuccati, bhikkhave, paรฑรฑฤ-balaแนƒ.
And
what, bhikkhus, is the bala of paรฑรฑฤ? Here, bhikkhus, a noble disciple
is wise, endowed with paรฑรฑฤ directed towards arising and passing away,
which is noble, penetrating, leading in the right way to the cessation
of dukkha.{1} This, bhikkhus, is what is called the bala of paรฑรฑฤ.
Imฤni kho, bhikkhave, paรฑca balฤnฤซ ti.
These, bhikkhus, are the five balas.
Narasฤซha Gรขthรข - [The Stanzas On The Lion of Men]๐Ÿ™๐Ÿ™๐Ÿ™๐Ÿ’“
The light of earth. ๐Ÿ™๐Ÿ™๐Ÿ™The
verses were uttered by princess yasodhara to her son, Rahula on the
buddha’s visit to kapilavatthu after his Enlightenment. She…



    Treasury of Truth (Dhammapada) Chapter 26, The Brahmana
    Verse 383. Be A Knower Of The Deathless
    O brahmin, strive and cleave the stream,
    desires of sense discarded,
    knowing conditioned things decay
    be Knower-of-the-Uncreated.
    Explanation:
    Exert all you can and cut off the stream of existence. Get rid of
    passion. Get to know the erosion of the condition things. And, they
    become the knower of the uncreated - Nibbana.
    Verse 384. Cultivate Concentration
    When by the twofold Dhamma
    a Brahminโ€™s gone beyond
    all the bonds of One-who-Knows
    have wholly disappeared.
    Explanation:
    When the brahmana - the seeker after the truth - has understood the two
    states of concentration and insight through and through, then in that
    person who knows these, all fetters wane, diminish and fade away.
    Verse 385. The Unfettered Person Is A Brahmana
    For whom is found no near or far,
    for whomโ€™s no near or far,
    free of fear and fetter-free,
    that one I call a Brahmin True.
    Explanation:
    To him there is no further shore. To him there is no near shore. To him
    both these shores are non-existent. He is free of anxiety and is freed
    of bonds. That person I describe as a Brahmana.
    Verse 386. Who Is Contemplative And Pure Is A Brahmin
    Seated stainless, concentrated,
    whoโ€™s work is done, whoโ€™s free of taints,
    having attained the highest aim,
    that one I call a Brahmin True.
    Explanation:
    He is given to concentrated contemplation. He is free of all blemishes -
    the dust that defiles a being. He sits in solitude. All his spiritual
    tasks and obligations are done. He has reached the highest goal. That
    person I describe as a brahmana.
    Verse 387. The Buddha Shines Day And Night
    The sun is bright by day,
    the moon enlights the night,
    armoured shines the warrior,
    contemplative the Brahmin True.
    But all day and night-time too
    resplendent does the Buddha shine.
    Explanation:
    The sun shines during the day. The moon beams at night. The warrior
    glows only when he has his armour on. The brahmana shines when he is
    concentrated on contemplation. All these people have various times to
    shine. But the Buddha is radiant all day and all night through his
    Enlightenment.
    Verse 388. He Who Had Discarded All Evil Is Holy
    By barring-out badness a โ€˜brahminโ€™ oneโ€™s called
    and one is a monk by conduct serene,
    banishing blemishes out of oneself
    therefore oneโ€™s known as โ€˜one who has left homeโ€™.
    Explanation:
    One who has got rid of sinful action is called brahmana. One of serene
    senses is called samana. A person is called pabbajita because he has
    done away with all his faults.
    Note:
    brahmano, samano, pabbajito: a brahmin, a monk a wandering ascetic.
    These are all categories of priests in the religious landscape of the
    Buddhaโ€™s day. They pursued a multitude of religious paths. Here the
    Buddha explains who a real priest, monk or a brahmin is.
    Verse 389. Harm Not An Arahat
    One should not a brahmin beat
    nor for that should He react.
    Shame! Who would a Brahmin beat,
    more shame for any should they react.
    Explanation:
    No one should strike a brahmana - the pure saint. The brahmana who has
    become a victim must refrain from attacking the attacker in return, or
    show anger in return. Shame on him who attacks a brahmana; greater shame
    on him who displays retaliatory anger.
    Verse 390. An Arahat Does Not Retaliate
    For brahmin no small benefit
    when mindโ€™s aloof from what is dear.
    As much he turns away from harm
    so much indeed does dukkha die.
    Explanation:
    To the brahmana, the act of not returning hate is not a minor asset -
    it is a great asset, indeed. If, there is in a mind which usually takes
    delight in hateful acts, there is a change for the better, it is not a
    minor victory. Each time the violent mind ceases, suffering, too,
    subsides.
    Verse 391. The Well-Restrained Is Truly A Brahmin
    In whom there is no wrong-doing
    by body, speech or mind,
    in these three ways restrained,
    that one I call a Brahmin True.
    Explanation:
    If an individual is well guarded in body, speech and in mind, and has
    done no wrong in these three areas, who is well restrained, I call that
    person a true brahmana - the noble saint.
    Verse 392. Honour To Whom Honour Is Due
    From whom one knows the Dhamma
    by Perfect Buddha taught
    devoutly one should honour them
    as brahmin sacred fire.
    Explanation:
    If a seeker after truth were to learn the Word of the Enlightened One
    from a teacher, that pupil must pay the Teacher due respect, like a
    brahmin paying homage assiduously and with respect to the sacrificial
    fire.
    Verse 393. One Does Not Become A Brahmin Merely By Birth
    By birth one is no brahmin,
    by family, austerity.
    In whom are truth and Dhamma too
    pure is he, a Brahminโ€™s he.
    Explanation:
    One does not become a brahmin by oneโ€™s matted hair. Nor does one become
    a brahmin by oneโ€™s clan. Even oneโ€™s birth will not make a brahmin. If
    one has realized the Truth., has acquired the knowledge of the Teaching,
    if he is also pure, it is such a person that I describe as a brahmin.
    Verse 394. Be Pure Within
    Whatโ€™s the coiled hair for?
    For what your cloak of skins?
    Within you are acquisitive,
    you decorate without.
    Explanation:
    Of what use are your exterior sights of asceticism: you matted hair,
    your leopard skin garment? Your outside you keep clean and bright, while
    inside you are filled with defilements.
    Verse 395. Who Meditates Alone in the Forest Is A Brahmana
    One enduring rag-robes, lean,
    with body oโ€™er spread by veins,
    lone in the woods who meditates,
    that one I call a Brahmin True.
    Explanation:
    He wears robs made of cast off rags. He is so austere and lean that
    veins stand out in his body. All alone, he meditates in the forest. Such
    a seeker if truth, I describe as a brahmano.
    Verse 396. Non-Possessive And The Non-Attached Person Is A Brahmana
    I call him a brahmin though
    by womb-born motherโ€™s lineage,
    heโ€™s just supercilious
    if with sense of ownership,
    owning nothing and unattached:
    that one I call a Brahmin True.
    Explanation:
    I would not call a person a brahmana merely because he was born out of a
    brahmana motherโ€™s womb. Nor would I call a person a brahmin merely
    because he goes about addressing people as sir. These people are full of
    defilements. I call a person a brahmin who is free of faults and is not
    given to craving.
    Verse 397. A Brahmana Is He Who Has Destroyed All Fetters
    Who fetters all has severed
    does tremble not at all,
    whoโ€™s gone beyond all bond, unyoked,
    that one I call a Brahmin True.
    Explanation:
    He has got rid of all fetters; in consequence, he is free of
    trepidation and is fearless. He has travelled beyond all bonds.
    Disengaged from bonds, he is no longer tied to the world. Such a person I
    describe as a brahmana.
    Verse 398. A Brahmana Is He Who Has No Hatred
    When cutting strap and reins,
    the rope and bridle too,
    tipping the shaft, heโ€™s Waked,
    that one I call a Brahmin True.
    Explanation:
    He has got rid of the strap of ill-will. He has freed himself from the
    thong of craving. He has escaped the large shackle breaking all its
    links. These are the false views that curb the people. He has taken off
    the cross-bar of ignorance. He has become aware of the four noble
    truths. That person, I describe as a brahmana.
    Verse 399. A Brahmana Is He Who Is Patient
    Who angerless endures abuse.
    Beating and imprisonment,
    with patienceโ€™s power, an armed might:
    that one I call a Brahmin True.
    Explanation:
    He is abused and insulted. He is tortured, imprisoned and bound up. But
    he endures all these without being provoked or without losing his
    temper. Such an individual who has patience as his power and his army, I
    describe as a true brahmano.
    Verse 400. A Brahmana Is He Who Is Not Wrathful
    Whoโ€™s angerless and dutiful,
    of virtue full and free of lust,
    whoโ€™s tamed, to final body come,
    that one I call a Brahmin True.
    Explanation:
    He is free of anger. He carefully performs his religious duties and is
    mindful of the observances. He is disciplined in terms of virtuous
    behaviour. He is restrained. This is the final body he will occupy as he
    has ended his cycle of births. I call that person a brahmana.
    Verse 401. He Is A Brahmana Who Clings Not To Sensual Pleasures
    Like water on a lotus leaf,
    or mustard seed on needle point,
    whoso clings not to sensual things,
    that one I call a Brahmin True.
    Explanation:
    The water does not get attached to the surface of the lotus leaf. The
    mustard seed does not get attached to the point of a needle. In the same
    way, the wise oneโ€™s mind does not get attached to sensual pleasure.
    Such a non-attached person I describe as the true brahmana .
    Verse 402. A Brahmana Is He Who Has Laid The Burden Aside
    Whoso in this world comes to know
    cessation of all sorrow,
    laid down the burden, freed from bonds,
    that one I call a Brahmin True.
    Explanation:
    He has become aware, in this world itself, the end of suffering. He is
    unburdened: he has put down the load. He has got disengaged from the
    bonds that held him. I call that person a true brahmana.
    Verse 403. A Brahmana Is He Who Has Reached His Ultimate Goal
    Whose knowledge is deep, whoโ€™s wise,
    whoโ€™s skilled in ways right and wrong,
    having attained the highest aim,
    that one I call a Brahmin True.
    Explanation:
    He possesses profound wisdom. He is full of insight. He is capable of
    discriminating the right path from the wrong path. He has reached the
    highest state. I call that person a true brahmana.
    Verse 404. A Brahmana Is He Who Has No Intimacy With Any
    Aloof alike from laity
    and those gone forth to homelessness,
    who wanders with no home or wish,
    that one I call a Brahmin True.
    Explanation:
    He does not establish extensive contact either with laymen or with the
    homeless. He is not attached to the way of life of the householder. He
    is content with the bare minimum of needs. I call that person a true
    brahmana.
    Verse 405. A Brahmana Is He Who Is Absolutely Harmless
    Who blows to beings has renounced
    to trembling ones, to bold,
    who causes not to kill nor kills,
    that one I call a Brahmin True.
    Explanation:
    He has discarded the rod and set aside the weapons. He does not hurt
    neither the frightened, timid beings, nor stubborn, fearless beings. I
    call that person a brahmana.
    Verse 406. A Brahmana Is He Who Is Friendly Amongst The Hostile
    Among the hostile, friendly,
    among the violent, cool
    detached amidst the passionate,
    that one I call a Brahmin True.
    Explanation:
    Being friendly even among the hostile. Free from hostility, violence
    and passionate grasping, one emerges a true brahmin.
    Verse 407. A Brahmana Is He Who Has Discarded All Passions
    From whomever lust and hate,
    conceit, contempt have dropped away,
    as mustard seed from a point of a needle,
    that one I call a Brahmin True.
    Explanation:
    His mind does not accept such evils as lust, ill-will, pride and
    ingratitude. In this, his mind is like a point of a needle that just
    does not grasp a mustard seed. An individual endowed with such a mind I
    describe as a brahmana.
    Verse 408. A Brahmana Is He Who Gives Offence To None
    Who utters speech instructive,
    true and gentle too,
    who gives offence to none,
    that one I call a Brahmin True.
    Explanation:
    His speech is true. His words are well-meaning, constructive and not
    harsh. By his words he will not give offence to anyone. Nor will his
    words provoke people. Such a person I declare a true brahmana.
    Verse 409. A Brahmana Is He Who Steals Not
    Who in the world will never take
    what is not given, long or short,
    the great or small, the fair or foul,
    that one I call a Brahmin True.
    Explanation:
    In this world if there is some person who does not take anything that
    is not given, whether long or short, minute or large or good or bad, him
    I declare a true brahmana.
    Verse 410. A Brahmana Is He Who Is Desireless
    In whom there are no longings found
    in this world or the next,
    longingless and free from bonds,
    that one I call Brahmin True.
    Explanation:
    He has no yearnings either for this world or for the next. He is free
    from earning and greed. He is disengaged from defilements. Such a person
    I declare a fine brahmana.
    Verse 411. In Whom There Is No Clinging
    In whom there is no dependence found,
    with Final Knowledge freed from doubt,
    whoโ€™s plunged into the Deathless depths,
    that one I call a Brahmin True.
    Explanation:
    He has no attachments - no attachments can be discovered in him. He has
    no spiritual doubts due to his right awareness, He has entered the
    deathless - Nibbana. I describe him, a true brahmana.
    Verse 412. Above Both Good And Evil
    Here whoโ€™s gone beyond both bonds
    to goodness and evil too,
    is sorrowless, unsullied, pure
    that one I call a Brahmin True.
    Explanation:
    If any person in this world has travelled beyond both good and the bad,
    and the attachments, and if he is without sorrow, and is bereft of
    blemishes, and is pure, him I describe as a true brahmana.
    Verse 413. Learning The Charm
    Who, like the moon, unblemished, pure,
    is clear and limpid, and in whom
    delights in being a consumed,
    that one I call a Brahmin True.
    Explanation:
    He is like the moon at the full - spotless and free of blemishes. He is
    pure, calm, serene and exceptionally tranquil. He is has got rid of the
    craving that takes delight in the cycle of existence. That person I
    declare a true brahmana.
    Verse 414. The Tranquil Person
    Whoโ€™s passed this difficult path,
    delusionโ€™s bond, the wandering-on,
    whoโ€™s crossed beyond , contemplative,
    uncraving with no questioning doubt,
    no clingingโ€™s fuel so cool become,
    that one I call a Brahmin true.
    Explanation:
    He has crossed over the quagmire of passion. He has gone beyond the
    difficult terrain of blemishes, that is hard to traverse and has crossed
    the cycle of existence. He is fully and totally reached the other
    shore. He is a meditator and is bereft of craving. His spiritual doubts
    are resolved. He is no longer given to grasping. He is cooled. Such a
    person I describe as a true brahmana.
    Verse 415. Freed From Temptation
    Who has abandoned lusting here
    as homeless one renouncing all,
    with lust and being quite consumed,
    that one I call a Brahmin True.
    Explanation: Rejecting pleasure, homeless he goes to lifeโ€™s journeyโ€™s end. Him, I call a Brahmin True.
    Verse 416. The Miracle Rings
    Who has abandoned lusting here
    as homeless one renouncing all,
    with lust and being quite consumed,
    that one I call a Brahmin True.
    Explanation:
    In this world, he has taken to the life of a wandering ascetic. He has
    got rid of the craving to continue the cycle of existence. I describe
    that person as a true brahmana.
    Verse 417. Beyond All Bonds
    Abandoned all human bonds
    and gone beyond the bonds of gods,
    unbound one is from every bond,
    that one I call a Brahmin True.
    Explanation:
    He has given up the bonds that bind him to humanity. He has gone beyond
    the bonds of attachment to life in heaven as well. This way, he is
    disengaged from all bonds. I declare such a person a brahmana.
    Verse 418. The Person Whose Mind Is Cool
    Abandoned boredom and delight,
    become quite cool and assetless,
    a hero, All-worlds-Conqueror,
    that one I call a Brahmin True.
    Explanation:
    He has given up lust. He has also given up his disgust for the practice
    of meditation. This way, he is both lustful and lustres. He has
    achieved total tranquillity. He is devoid of the blemishes that soil the
    hand. He has conquered all the world and is full of effort. I call that
    person a brahmana.
    Verse 419. Diviner Of Rebirth
    Who knows how clutching creatures die
    to reappear in many a mode,
    unclutching then, sublime, Awake,
    that one I call a Brahmin True.
    Explanation:
    He knows the death and birth of beings in every way. He is not attached
    to either birth or death. He has arrived at the proper destination. He
    possesses the knowledge of the essences. This person I describe as a
    brahmana.
    Verse 420. Destroy Unknown
    Whos destination is unknown
    to humans, spirits or to gods,
    pollutions stayed, an Arahant,
    that one I call a Brahmin True.
    Explanation:
    Their path, neither gods, nor spirits, nor humans can fathom. Their
    taints are totally eradicated. They have attained the higher spiritual
    state. This person I declare a brahmana.
    Verse 421. He Yearns For Nothing
    That one whoโ€™s free of everything
    thatโ€™s past, thatโ€™s present, yet to be,
    who nothing owns, whoโ€™s unattached,
    that one I call a Brahmin True.
    Explanation:
    Their path, neither gods, nor spirits, nor humans can fathom. Their
    taints are totally eradicated. They have attained the higher spiritual
    state. This person I declare a brahmana.
    Verse 422. He Who Is Rid Of Defilements
    One noble, most excellent, heroic too,
    great sage and one who conquers all,
    whoโ€™s faultless, washed, one Awake,
    that one I call a Brahmin True.
    Explanation:
    He is a great sage as he has realized the essentials. He has conquered
    death. He is devoid of blemishes. He has washed away all evil. He has
    awakener to the essentials. That person, I describe as a brahmana.
    Verse 423. The Giver And Receiver Of Alms
    Who so does know of former lives
    and sees the states of bliss and woe
    and then whoโ€™s reached the end of births,
    a sage supreme with wisdom keen,
    complete in all accomplishments,
    that one I call a Brahmin True.
    Explanation:
    He knows his former existences. He has the capacity to see heaven and
    hell - states of ecstasy and states of woe. He has ended the cycle of
    existences. He has his higher awareness. He has reached the state of a
    sage. He has achieved the final perfection. Him I describe as a
    brahmana.

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