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08/22/16
7)中國古代(傳統) 1965年星期二2016年8月23日 E.對真相科
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7)中國古代(傳統)

1965年星期二2016年8月23日

E.對真相科

進而,比丘,比丘住在dhammas觀察dhammas(名稱論藏及(dhammaṃ)自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;學說;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教在論藏和(dhammaṃ)自然/環境/質量/性能/特性的第一本書的名稱的門檻;功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教)參照四ariya·saccas(崇高的真理,高貴真理)。進而,比丘,如何比丘住在dhammas觀察dhammas(名稱論藏及(dhammaṃ)自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教在論藏和(dhammaṃ)自然/環境/質量/性能/特性的第一本書的名稱門檻;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教)參照四ariya·saccas(卓異真相,高尚的真相)?

E1。 Dukkhasacca博覽會(痛苦停止,涅槃(最終目標永恆極樂)崇高真理,真理貴​​族))

什麼,比丘,是苦ariyasacca(痛苦停止,涅槃(最終目標永恆極樂)崇高真理,真理貴​​族))?嘉提(出生,血統,家族,種姓;在佛教意義上說,再生育,更新存在一個出生或存在的排序,種,品種)是苦(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高貴的真理),衰老是苦(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高尚的真相)(病是苦(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高尚的真相))馬拉納(臨終,死亡)是苦(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高尚的真相),悲傷,悔恨,苦受(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高貴真理),domanassa(頹廢,悲觀,憂鬱)和痛苦是苦(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高尚的真相),什麼是不喜歡協會是苦(痛苦停止,涅槃(旗艦版目標為永恆極樂)崇高的真理,高尚的真相),從什麼喜歡的解離苦(痛苦停止,涅槃(最終目標永恆極樂)崇高的真理,高尚的道理),沒有得到自己想要的東西是苦的(停止痛苦,涅槃(最終目標永恆極樂)崇高真理,真理高貴);總之,五upādāna·K·khandhas(防火板,燃料,抱住存在,附件)是苦(痛苦停止,涅槃(最終目標永恆極樂)崇高真理,真理貴​​族)。

什麼,比丘,是賈蒂(出生;在佛教意義上的出生或存在再生育,更新存在;血統,家族,種姓,排序,種類,品種)?對於各個階級眾生,賈蒂(出生;在佛教意義上的出生或存在再生育,更新存在;血統,家族,種姓,排序,種類,品種)的各種生物,出生,血統[進入子宮]時,所產生的[世界],在外觀上,khandhas的幽靈(自己的),收購āyatanas的(地點,居所,居所,家庭,座椅,集合,糾纏著,插座,防雷;壇,祠,產地,來源,源泉,原因,來源)。這比丘,被稱為賈蒂(出生;在佛教意義上的出生或存在再生育,更新存在;血統,家族,種姓,排序,種類,品種)。

什麼,比丘,是哈拉(老年,衰老,腐爛)?對於各個階級眾生,哈拉(老年,衰老,腐爛)的各種生物,狀態正在腐爛,有破[牙],具有頭髮花白,的起皺,活力下降,腐爛的indriyas(感官的約束或征服):這個,比丘,被稱為哈拉(老年,衰老,腐爛)。

什麼,比丘,是馬拉納(臨終,死亡)?對於各階級生存的各種生物的死亡,移[不復存在]的狀態,分手,失踪,死亡,馬拉納(臨終,死亡),在逝去的時候,分手的khandhas(自己的),鋪設屍體下來:這一點,比丘,被稱為馬拉納(臨終,死亡)。

什麼,比丘,是悲哀?在一,比丘,與各種不幸,通過各種苦受dhammas的(痛苦戒菸觸及有關,涅槃(最終目標永恆極樂)(該論藏和(dhammaṃ)自然/條件的第一本書的名稱/品質/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教)),該sorrrow中,哀悼,悲傷的狀態下,內悲哀,內巨大的悲痛:此,比丘,被稱為悲哀。

什麼,比丘,是悔恨?在一,比丘,與各種不幸,通過各種苦受dhammas的(痛苦戒菸觸及有關,涅槃(最終目標永恆極樂)(該論藏和(dhammaṃ)自然/條件的第一本書的名稱/品質/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教)),呼喊聲中,悲嘆,哭泣,哀號,哭的狀態,lamentating的狀態:這個,比丘,被稱為悲嘆。

什麼,比丘,是痛苦的dukkhaCessation,涅槃(最終目標永恆極樂)?無論如何,比丘,身體苦受(痛苦停止,涅槃(最終目標永恆極樂),身體的不愉快,苦受(痛苦停止,涅槃(最終目標永恆極樂)通過身體接觸主義及其不愉快vedayitas(要知道,查明) :這個,比丘,被稱為苦受煎熬(停止,涅槃(最終目標永恆極樂)。

什麼,比丘,是domanassa(頹廢,悲觀,憂鬱)?無論如何,比丘,精神苦受(戒菸的痛苦,涅槃(最終目標永恆極樂),,心理不愉快,苦受(痛苦停止,涅槃(最終目標永恆極樂),由精神接觸主義及其不愉快vedayitas(要知道,確定):這個,比丘,被稱為domanassa(頹廢,悲觀,憂鬱)。

什麼,比丘,是絕望?在一,比丘,與各種不幸,通過各種苦受dhammas的(痛苦戒菸觸及有關,涅槃(最終目標永恆極樂)(該論藏和(dhammaṃ)自然/條件的第一本書的名稱/品質/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠,正義,法律或佛的真相;佛經;宗教)),,麻煩,絕望的處於麻煩之中的狀態下,在絕望中存在狀態:此,比丘,叫做絕望。

什麼,比丘,是苦受煎熬(停止,涅槃(最終目標永恆極樂)被什麼是不愉快呢?下面,為的形式有關,聲音,味道,氣味,身體現象與心理現象有哪些是令人討厭,不過癮,不愉快的,否則那些誰希望自己的缺點,那些誰希望自己的損失,那些誰希望自己的不適,那些誰希望自己的非解放從附件,會議,被關聯在一起,遇到他們:這,比丘,是被什麼是不愉快的相關稱為苦(痛苦停止,涅槃(最終目標永恆極樂)。

什麼,比丘,是苦受煎熬(停止從什麼是愉快的呢?下面,以形式被分離,涅槃(最終目標永恆極樂),聲音,味道,氣味,身體現象與心理現象有哪些是賞心悅目的,愉快的,愉快的,否則那些誰希望自己的優勢,那些誰希望自己的利益,那些誰希望自己的安慰,那些誰依戀,不能滿足渴望一個人的解放,沒有相關的,不在一起,沒有遇到他們:對此,比丘,被稱為從什麼是愉快的離解的苦(痛苦停止,涅槃(最終目標永恆極樂)。

?什麼,比丘,是沒有得到一個想要的東西在眾生,比丘,具有出生的特性苦(痛苦,涅槃(最終目標停止對永恆極樂),這種願望就產生了:“哦,真的,可能有沒有賈蒂(出生;在佛教意義上的出生或存在再生育,更新存在;血統,家族,種姓,排序,種類,品種)對我們來說,真的,也許我們不是來加提(出生;一個出生或存在於佛教的意義上來說,再生育,更新存在;血統,家族,種姓;排序,種類,品種)“但這是不被希望可以實現這就是苦(痛苦停止,涅槃得不到自己想要的東西(最終目標永恆極樂)。

在眾生,比丘,有年紀大的特點,這種願望就產生了:“哦,真的,可能有不哈拉(老年,衰老,腐爛)對我們來說,真的,也許我們不是來哈拉(老年,衰老,腐爛)“。但是,這是不被希望實現。這是苦受(不是自己想要的東西的痛苦,涅槃(最終目標永恆極樂)停止。

在眾生,比丘,有生病的特點,這種願望就產生了:“哦,真的,可能有不為我們生病了,真的,可能大家不來延年。”但是,這是不被希望實現。這是苦受(不是自己想要的東西的痛苦,涅槃(最終目標永恆極樂)停止。

在眾生,比丘,有年紀大的特點,這種願望就產生了:“哦,真的,可能有不馬拉納(臨終,死亡)對於我們來說,真的,也許我們不是來馬拉納(死亡,死亡)。”但是,這是不被希望實現。這是苦受(不是自己想要的東西的痛苦,涅槃(最終目標永恆極樂)停止。

在眾生,比丘,有悲傷,悔恨,苦受(痛苦停止,涅槃(最終目標永恆極樂),domanassa和苦惱的特性,這種願望就產生了:“哦,真的,可能有不悲傷,悔恨,苦受(痛苦停止,涅槃(最終目標永恆極樂),domanassa(頹廢,悲觀,憂鬱)而苦惱的我們,真的,可能大家不來的悲傷,悔恨,苦受(痛苦停止,涅槃(最終目標永恆極樂),domanassa(頹廢,悲觀,憂鬱)和困擾。“但是,這是不是由希望得以實現。這就是苦(痛苦停止,涅槃(最終目標永恆極樂)沒有得到自己想要的東西的。

什麼,比丘,都是在很短的五個upādānakkhandhas(防火板,燃料,抱住存在,附件)?它們是:魯帕(表格,數字,形狀,圖像,表示;身體;在克口頭或名義形式;美;自然狀態;特色。)upādānakkhandha(防火板,燃料,抱住存在,附件),該維達納(感覺,感覺,知覺,疼痛,痛苦)upādānakkhandha(防火板,燃料,抱住存在,附件),該桑娜(意識,意識,知覺,智力,思維,標誌,手勢;名)upādānakkhandha(防火板,燃料,執著要生存,附件),該saṅkhāra(建設,編制,完善,美化;聚集;事;業力;在skandhas)upādānakkhandha(防火板,燃料,抱住存在,附件),該viññāṇa(智力,知識,意識,思想,記)upādānakkhandha(防火板,燃料,抱住存在,附件)。這些被稱為總之,比丘,五upādānakkhandhas(防火板,燃料,抱住存在,附件)。

這就是所謂的,比丘,苦的ariyasacca(痛苦停止,涅槃(最終目標永恆極樂)崇高真理,真理貴​​族))

請拜訪:
http://www.youtube.com/watch?v=R96vx8QVlgE

對於
RATANA經文(1/4)佛法講座比丘菩提-1:09:52
發布於2012年11月22日,
佛法講座,RATANA經文1由比丘BodhiBio:比丘菩提出生在紐約市於1944年他獲得了學士學位從布魯克林學院(1966年)和哲學博士學位從克萊爾蒙特研究生院(1972)的理念。 1972年年底,他去了斯里蘭卡,在那裡,他被任命為佛教下法師後期修士。 Balangoda彌勒阿難尊者Mahanayaka。自1984年以來,他一直在康提佛教出版協會編輯,自1988年以來的總統。他是作家,翻譯家,以及許多書籍小乘佛教編輯器。 http://www.sobhana.net/audio/english/bodhi/index.htm

該經文巴利文大藏經律藏經藏論藏菩薩佛法佛法佛教僧伽和尚僧侶老撾佛教的柬埔寨佛教高棉佛教泰國佛教斯里蘭卡Lankian佛教緬甸佛教緬甸佛教美國佛教馬來西亞佛教Singaporian佛教中國化佛教的藏傳佛教佛法講座佛法教學中的話語曼加拉經文冥想三昧內觀Karaniya慈心經文八里佳能四諦比丘菩提Thanissaro比丘冥想音樂輕鬆的音樂有益健康不健康噶業力叻經文

http://www.youtube.com/watch?v=B0mtGoFU59k
對於
RATANA經文(2/4)佛法講座比丘菩提 - 1時01分27秒 - 部分2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
對於
RATANA經文(3/4)佛法講座比丘菩提 - 1時03分16秒的一部分3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
對於
RATANA經文(4/4)佛法講座比丘菩提 - 1時02分13秒的一部分4/4

請關注:

http://io9.com/buddhism/

http://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V -10:09分鐘]

對於
猴子遇見佛
一個兒童動畫系列在倫理哲學彩虹色,腸痛苦的教訓

Annalee Newitz

一個經典的兒童動漫節目,使得它的方式橫跨太平洋是猴子魔術,
它充滿了戰鬥,開玩笑說。 大約非常深刻的教訓
哲學和倫理學。我喜歡這一個特別,在那裡遇見猴子
佛,並獲悉他不過是宇宙中的一個微不足道點佔用
佛陀和自私引起疼痛給他人。完成
迷幻動畫猴深潛入佛的思想和品牌
有關存在的本質可怕的發現。最好的部分是,
整個事情是基於實際的佛教故事。

這裡是有彈性的開放信貸序列把這當回事怪異(悲劇性忘了)演出。

在冠冕堂皇的北方邦為2017年調查的號角,瑪雅瓦蒂沒有放過任何人

https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾:SC /對酒店ST公司說,他們已經皈依佛門

https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告:“旺沒有得到SC funds’https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教

由約瑟夫·坎貝爾

路透社

2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT:中國寺廟報名微型機器人和尚提振教導(視頻)
http://wisdomquarterly.blogspot.in/2009_04_01_archive.html

智慧季度:美國佛教雜誌

https://www.youtube.com/watch?v=SfsfoV0hUa0&list=RDSfsfoV0hUa0#t=32
摩訶三昧耶經文:::大會議〜長部唄〜
了解更多flickr.com

在日本東京,真人大小的機動戰士


E. Section on the Truths


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 dukkha
Cessation 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))


PLEASE VISIT:
http://www.youtube.com/watch?v=R96vx8QVlgE

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/english/bodhi/index.htm

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=B0mtGoFU59k
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4


E. ஸச்சா பப்ப

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.

E1. துக்கஸச்ச நித்தேஸ

Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·upāyāsā pi dukkhā,
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச 
பிக்காவெ, துக்கங் ஆரிய ஸச்ங் ? ஜாதி-பி துக்கா, -பி துக்கா

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·upāyāsa·dhammānaṃ,
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·upāyāsa·dhammā assāma na ca vata no
soka·parideva·dukkha·domanass·upāyāsa·dhammā āgaccheyyuṃ’ ti. Na kho
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.


Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.


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