6）中国古典（简体）
1964周一2016年8月22日
E.对真相科
进而，比丘，比丘住在dhammas观察dhammas（名称论藏及（dhammaṃ）自然/环境/质量/性能/特性的第一本书;功能/常规/责任;对象/事/主意/现象;学说;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教在论藏和（dhammaṃ）自然/环境/质量/性能/特性的第一本书的名称的门槛;功能/实习/职责;对象/事/主意/现象;原则;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教）参照四ariya·saccas（崇高的真理，高贵真理）。进而，比丘，如何比丘住在dhammas观察dhammas（名称论藏及（dhammaṃ）自然/环境/质量/性能/特性的第一本书;功能/常规/责任;对象/事/主意/现象;原则;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教在论藏和（dhammaṃ）自然/环境/质量/性能/特性的第一本书的名称门槛;功能/常规/责任;对象/事/主意/现象;原则;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教）参照四ariya·saccas（卓异真相，高尚的真相）？
E1。 Dukkhasacca博览会（痛苦停止，涅槃（最终目标永恒极乐）崇高真理，真理贵族））
什么，比丘，是苦ariyasacca（痛苦停止，涅槃（最终目标永恒极乐）崇高真理，真理贵族））？嘉提（出生，血统，家族，种姓;在佛教意义上说，再生育，更新存在一个出生或存在的排序，种，品种）是苦（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高贵的真理），衰老是苦（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高尚的真相）（病是苦（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高尚的真相））马拉纳（临终，死亡）是苦（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高尚的真相），悲伤，悔恨，苦受（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高贵真理），domanassa（颓废，悲观，忧郁）和痛苦是苦（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高尚的真相），什么是不喜欢协会是苦（痛苦停止，涅盘（旗舰版目标为永恒极乐）崇高的真理，高尚的真相），从什么喜欢的解离苦（痛苦停止，涅槃（最终目标永恒极乐）崇高的真理，高尚的道理），没有得到自己想要的东西是苦的（停止痛苦，涅盘（最终目标永恒极乐）崇高真理，真理高贵）;总之，五upādāna·K·khandhas（防火板，燃料，抱住存在，附件）是苦（痛苦停止，涅槃（最终目标永恒极乐）崇高真理，真理贵族）。
什么，比丘，是贾蒂（出生;在佛教意义上的出生或存在再生育，更新存在;血统，家族，种姓，排序，种类，品种）？对于各个阶级众生，贾蒂（出生;在佛教意义上的出生或存在再生育，更新存在;血统，家族，种姓，排序，种类，品种）的各种生物，出生，血统[进入子宫]时，所产生的[世界]，在外观上，khandhas的幽灵（自己的），收购āyatanas的（地点，居所，居所，家庭，座椅，集合，纠缠着，插座，防雷;坛，祠，产地，来源，源泉，原因，来源）。这比丘，被称为贾蒂（出生;在佛教意义上的出生或存在再生育，更新存在;血统，家族，种姓，排序，种类，品种）。
什么，比丘，是哈拉（老年，衰老，腐烂）？对于各个阶级众生，哈拉（老年，衰老，腐烂）的各种生物，状态正在腐烂，有破[牙]，具有头发花白，的起皱，活力下降，腐烂的indriyas（感官的约束或征服）：这个，比丘，被称为哈拉（老年，衰老，腐烂）。
什么，比丘，是马拉纳（临终，死亡）？对于各阶级生存的各种生物的死亡，移[不复存在]的状态，分手，失踪，死亡，马拉纳（临终，死亡），在逝去的时候，分手的khandhas（自己的），铺设尸体下来：这一点，比丘，被称为马拉纳（临终，死亡）。
什么，比丘，是悲哀？在一，比丘，与各种不幸，通过各种苦受dhammas的（痛苦戒烟触及有关，涅槃（最终目标永恒极乐）（该论藏和（dhammaṃ）自然/条件的第一本书的名称/品质/性能/特性;功能/常规/责任;对象/事/主意/现象;原则;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教）），该sorrrow中，哀悼，悲伤的状态下，内悲哀，内巨大的悲痛：此，比丘，被称为悲哀。
什么，比丘，是悔恨？在一，比丘，与各种不幸，通过各种苦受dhammas的（痛苦戒烟触及有关，涅槃（最终目标永恒极乐）（该论藏和（dhammaṃ）自然/条件的第一本书的名称/品质/性能/特性;功能/常规/责任;对象/事/主意/现象;原则;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教）），呼喊声中，悲叹，哭泣，哀号，哭的状态，lamentating的状态：这个，比丘，被称为悲叹。
什么，比丘，是痛苦的dukkhaCessation，涅槃（最终目标永恒极乐）？无论如何，比丘，身体苦受（痛苦停止，涅槃（最终目标永恒极乐），身体的不愉快，苦受（痛苦停止，涅槃（最终目标永恒极乐）通过身体接触主义及其不愉快vedayitas（要知道，查明） ：这个，比丘，被称为苦受煎熬（停止，涅槃（最终目标永恒极乐）。
什么，比丘，是domanassa（颓废，悲观，忧郁）？无论如何，比丘，精神苦受（戒烟的痛苦，涅盘（最终目标永恒极乐）,,心理不愉快，苦受（痛苦停止，涅槃（最终目标永恒极乐），由精神接触主义及其不愉快vedayitas（要知道，确定）：这个，比丘，被称为domanassa（颓废，悲观，忧郁）。
什么，比丘，是绝望？在一，比丘，与各种不幸，通过各种苦受dhammas的（痛苦戒烟触及有关，涅槃（最终目标永恒极乐）（该论藏和（dhammaṃ）自然/条件的第一本书的名称/品质/性能/特性;功能/常规/责任;对象/事/主意/现象;原则;法律;德/虔诚，正义，法律或佛的真相;佛经;宗教））,,麻烦，绝望的处于麻烦之中的状态下，在绝望中存在状态：此，比丘，叫做绝望。
什么，比丘，是苦受煎熬（停止，涅槃（最终目标永恒极乐）被什么是不愉快呢？下面，为的形式有关，声音，味道，气味，身体现象与心理现象有哪些是令人讨厌，不过瘾，不愉快的，否则那些谁希望自己的缺点，那些谁希望自己的损失，那些谁希望自己的不适，那些谁希望自己的非解放从附件，会议，被关联在一起，遇到他们：这，比丘，是被什么是不愉快的相关称为苦（痛苦停止，涅槃（最终目标永恒极乐）。
什么，比丘，是苦受煎熬（停止从什么是愉快的呢？下面，以形式被分离，涅槃（最终目标永恒极乐），声音，味道，气味，身体现象与心理现象有哪些是赏心悦目的，愉快的，愉快的，否则那些谁希望自己的优势，那些谁希望自己的利益，那些谁希望自己的安慰，那些谁依恋，不能满足渴望一个人的解放，没有相关的，不在一起，没有遇到他们：对此，比丘，被称为从什么是愉快的离解的苦（痛苦停止，涅槃（最终目标永恒极乐）。
？什么，比丘，是没有得到一个想要的东西在众生，比丘，具有出生的特性苦（痛苦，涅盘（最终目标停止对永恒极乐），这种愿望就产生了：“哦，真的，可能有没有贾蒂（出生;在佛教意义上的出生或存在再生育，更新存在;血统，家族，种姓，排序，种类，品种）对我们来说，真的，也许我们不是来加提（出生;一个出生或存在于佛教的意义上来说，再生育，更新存在;血统，家族，种姓;排序，种类，品种）“但这是不被希望可以实现这就是苦（痛苦停止，涅槃得不到自己想要的东西（最终目标永恒极乐）。
在众生，比丘，有年纪大的特点，这种愿望就产生了：“哦，真的，可能有不哈拉（老年，衰老，腐烂）对我们来说，真的，也许我们不是来哈拉（老年，衰老，腐烂）“。但是，这是不被希望实现。这是苦受（不是自己想要的东西的痛苦，涅盘（最终目标永恒极乐）停止。
在众生，比丘，有生病的特点，这种愿望就产生了：“哦，真的，可能有不为我们生病了，真的，可能大家不来延年。”但是，这是不被希望实现。这是苦受（不是自己想要的东西的痛苦，涅盘（最终目标永恒极乐）停止。
在众生，比丘，有年纪大的特点，这种愿望就产生了：“哦，真的，可能有不马拉纳（临终，死亡）对于我们来说，真的，也许我们不是来马拉纳（死亡，死亡）。”但是，这是不被希望实现。这是苦受（不是自己想要的东西的痛苦，涅盘（最终目标永恒极乐）停止。
在众生，比丘，有悲伤，悔恨，苦受（痛苦停止，涅槃（最终目标永恒极乐），domanassa和苦恼的特性，这种愿望就产生了：“哦，真的，可能有不悲伤，悔恨，苦受（痛苦停止，涅槃（最终目标永恒极乐），domanassa（颓废，悲观，忧郁）而苦恼的我们，真的，可能大家不来的悲伤，悔恨，苦受（痛苦停止，涅槃（最终目标永恒极乐），domanassa（颓废，悲观，忧郁）和困扰。“但是，这是不是由希望得以实现。这就是苦（痛苦停止，涅槃（最终目标永恒极乐）没有得到自己想要的东西的。
什么，比丘，都是在很短的五个upādānakkhandhas（防火板，燃料，抱住存在，附件）？它们是：鲁帕（表格，数字，形状，图像，表示;身体;在克口头或名义形式;美;自然状态;特色。）upādānakkhandha（防火板，燃料，抱住存在，附件），该维达纳（感觉，感觉，知觉，疼痛，痛苦）upādānakkhandha（防火板，燃料，抱住存在，附件），该桑娜（意识，意识，知觉，智力，思维，标志，手势;名）upādānakkhandha（防火板，燃料，执着要生存，附件），该saṅkhāra（建设，编制，完善，美化;聚集;事;业力;在skandhas）upādānakkhandha（防火板，燃料，抱住存在，附件），该viññāṇa（智力，知识，意识，思想，记）upādānakkhandha（防火板，燃料，抱住存在，附件）。这些被称为总之，比丘，五upādānakkhandhas（防火板，燃料，抱住存在，附件）。
这就是所谓的，比丘，苦的ariyasacca（痛苦停止，涅槃（最终目标永恒极乐）崇高真理，真理贵族））
请拜访：
http://www.youtube.com/watch?v=R96vx8QVlgE
对于
RATANA经文（1/4）佛法讲座比丘菩提-1：09：52
发布于2012年11月22日，
佛法讲座，RATANA经文1由比丘BodhiBio：比丘菩提出生在纽约市于1944年他获得了学士学位从布鲁克林学院（1966年）和哲学博士学位从克莱尔蒙特研究生院（1972）的理念。 1972年年底，他去了斯里兰卡，在那里，他被任命为佛教下法师后期修士。 Balangoda弥勒阿难尊者Mahanayaka。自1984年以来，他一直在康提佛教出版协会编辑，自1988年以来的总统。他是作家，翻译家，以及许多书籍小乘佛教编辑器。 http://www.sobhana.net/audio/english/bodhi/index.htm
该经文巴利文大藏经律藏经藏论藏菩萨佛法佛法佛教僧伽和尚僧侣老挝佛教的柬埔寨佛教高棉佛教泰国佛教斯里兰卡Lankian佛教缅甸佛教缅甸佛教美国佛教马来西亚佛教Singaporian佛教中国化佛教的藏传佛教佛法讲座佛法教学中的话语曼加拉经文冥想三昧内观Karaniya慈心经文八里佳能四谛比丘菩提Thanissaro比丘冥想音乐轻松的音乐有益健康不健康噶业力叻经文
http://www.youtube.com/watch?v=B0mtGoFU59k
对于
RATANA经文（2/4）佛法讲座比丘菩提 - 1时01分27秒 - 部分2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
对于
RATANA经文（3/4）佛法讲座比丘菩提 - 1时03分16秒的一部分3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
对于
RATANA经文（4/4）佛法讲座比丘菩提 - 1时02分13秒的一部分4/4
And furthermore, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).
And what, bhikkhus, is jarā(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
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( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).
And what, bhikkhus, is maraṇa(Dying, death)?
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, maraṇa(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).
And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.
And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.
And what, bhikkhus, is dukkhaCessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).
And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).
And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).
This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE
DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi
Bio: Bhikkhu Bodhi was
born in New York City in 1944. He received a B.A. in philosophy from
Brooklyn College (1966) and a Ph.D. in philosophy from Claremont
Graduate School (1972). In late 1972 he went to Sri Lanka, where he was
ordained as a Buddhist monk under the late Ven. Balangoda Ananda
Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist
Publication Society in Kandy, and since 1988 its President. He is the
author, translator, and editor of many books on Theravada Buddhism.
http://www.sobhana.net/audio/e
The Sutta
Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma
Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian
Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar
Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism
Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk
Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana
Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi
Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome
Karma Kamma Ratana Sutta
http://www.youtube.com/watch?v
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4
புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?
இத, பிக்காவெ, பிக்கு ‘
இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங்
பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி
பதிபதா’தி யத.பூதங் பஜானதி.
Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச
Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi
tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti
khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave,
jāti.
Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā. E. Section on the Truths
Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati,
bhikkhave, maraṇaṃ.
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko
anto·parisoko, ayaṃ vuccati, bhikkhave, soko.
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ
paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave,
kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ
vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho,
bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ
dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ
vuccati, bhikkhave, upāyāso.
Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho?
Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā
phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā
a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo
samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo
dukkho.
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā
dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā
yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā
ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ
a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi
dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho
vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na
kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.
Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Soka·parideva·dukkha·domanass·
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·
soka·parideva·dukkha·domanass·
pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.
Katame ca, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā
dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho
saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā dukkhā.