KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
Categories:

Archives:
Meta:
April 2020
M T W T F S S
« Mar    
 12345
6789101112
13141516171819
20212223242526
27282930  
03/25/20
LESSON 3315 Thu 26 Mar 2020 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. Say YES to Paper Ballots NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternityfor the welfare, happiness and peace for all Awakened aboriginal societies. is the HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) Free online most authentic latest scientific research for cure of COVID-19 in all the affected countries in all languages How AI Can Potentially be Used in the Battle Against Pandemics Undertake work while staying indoors, have to do our work and we have to take care of the society. Sleep and get up early morning. Follow the curfew then the work of All Aboriginal Awakened Societies can be done. Train the parents to teach their children to wash their clothes, take bath and iron their clothes. We can practice concentration in different postures of the body with our family members in smaller groups of five-seven within families. We have to remember Voice of All Aboriginal Awakened Societies in spirit. Educate them in English and own mother tongue and also all the 116 classical languages of the world using https://translate.google.com.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 8:05 am

LESSON 3315 Thu 26 Mar 2020

Free Online NIBBANA TRAINING
from

KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL

DO GOOD! PURIFY MIND AND ENVIRONMENT!
Even a seven year old can Understand. A seventy year old must practice.

Say YES to Paper Ballots
NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternityfor
the welfare, happiness and peace for all Awakened aboriginal societies.

is the

HONEST

VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)

All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)

Free online most authentic latest scientific research for cure of COVID-19 in all the affected countries in all languages

How AI Can Potentially be Used in the Battle Against Pandemics

Undertake work while staying indoors, have to do our work and we have to take care of the society. Sleep and get up early morning. Follow the curfew then the work of All Aboriginal Awakened Societies can be done. Train the parents to teach their children to wash their clothes, take bath and iron their clothes. We can practice concentration  in different postures of the body with our family members in smaller groups of five-seven within families. We have to remember Voice of All Aboriginal Awakened Societies in spirit. Educate them in English and own mother tongue and also all the 116 classical languages of the world using https://translate.google.com.

Awakened One with Awareness teachings on
Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth

When the Awakened One with Awareness was asked what he gained by practicing concentration.
He replied, “Nothing!”
“However , The Awakened One with Awareness said,
Let me tell you
what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old
Age and Death.”
Get trained on
https://en.wikisource.org/wiki/The_Constitution_of_India_(Original_Calligraphed_and_Illuminated_Version)/Preamble















Get trained on
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/


THE
BUDDHA


 
AND
HIS
DHAMMA

                
by Dr. B. R. Ambedkar

Architecture



[*EDITOR’S INTRODUCTION*]

*AUTHOR’S UNPUBLISHED
PREFACE
*

*INTRODUCTION*

*PROLOGUE*

BOOK ONE:  SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA

*Part I — From Birth
to Parivraja
*


*Part II — Renunciation for Ever*

*Part III — In Search of New
Light
*


*Part IV — Enlightenment and
the
Vision of a New Way
*


*Part V — The Buddha and His
Predecessors
*


*Part VI — The Buddha and His
Contemporaries
*


*Part VII — Comparison and
Contrast
*

BOOK TWO: CAMPAIGN OF CONVERSION

*Part I — Buddha and
His
Vishad Yoga
*


*Part II — The Conversion of
the
Parivrajakas
*


*Part III — Conversion of the
High
and the Holy
*


*Part IV — Call from Home*

*Part V — Campaign for
Conversion
Resumed
*


*Part VI — Conversion of the
Low
and the Lowly
*


*Part VII — Conversion of Women*

*Part VIII — Conversion of the
Fallen
and the Criminals
*

BOOK THREE: WHAT THE BUDDHA TAUGHT

*Part I — His Place
in His
Dhamma
*


*Part II — Different Views of
the
Buddha’s Dhamma
*


*Part III — What is Dhamma*

*Part IV — What is Not Dhamma*

*Part V — What is Saddhamma*

BOOK FOUR: RELIGION AND DHAMMA

*Part I — Religion
and Dhamma
*


*Part II — How Similarities in
Terminology
Conceal Fundamental Difference
*


*Part III — The Buddhist Way
of
Life
*


*Part IV — His Sermons*

BOOK FIVE: THE SANGH

*Part I — The Sangh*

*Part II — The Bhikkhu: the
Buddha’s
Conception of Him
*


*Part III — The Duties of the
Bhikkhu
*


*Part IV — The Bhikkhu and the
Laity
*


*Part V — Vinaya for the Laity*

BOOK SIX: HE AND HIS CONTEMPORARIES

*Part I — His
Benefactors
*


*Part II — His Enemies*

*Part III — Critics of His
Doctrines
*


*Part IV — Friends and Admirers*

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

*Book Seven, Part I
— The
Meeting of those Near and Dear
*


*Book Seven, Part II — Leaving
Vaishali
*


*Book Seven, Part III — His End*

BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA

*Book Eight, Part I
— His
Personality
*


*Book Eight, Part II — His
Humanity
*


*Book Eight, Part III — His
Likes
and Dislikes
*

*EPILOGUE*


Mahāsatipaṭṭhāna Sutta — Attendance on awareness —71) Classical Maori-Maori Maori,

71) Classical Maori-Maori Maori,

Nga kupu ake a buddha me te kanikani pikitia pikitia buddha pai rawa atu i te Maori-Maori Maori


Te Satipaṭṭhāna Sutta (MN 10). Ko te Whakawhitiwhiti mo te
Whakapumautanga Maho) me te Mahāsatipaṭṭhāna Sutta (DN 22) (Ko te Korero
Nui mo te Whakatumautanga o te Hiahia) e rua nga korero nui me te ako
nui i roto i te Pali Canon o Theravada Buddhism. Kei roto ano hoki i nga
mea o mua i roto i nga kura tuatahi, a, na nga kaiwhakaari o Mahayana o
mua nei i a Thich Nhat Hanh.

Ko enei whaikorero (Pāli: sutta) e
whakarato ana i nga tikanga mo te mahi whakaaro ki roto i nga momo
horopaki me te haere tonu. Ma te aroha, i kii te Buddha i te tiamatanga o
tenei whakawhitinga korero: “Koinei te huarahi tika (Pāli: ekāyano …
maggo), heihei, hei pure i nga taangata, mo te raru o te pouri me te
tangi, mo te whakakore i te mamae me te pouri, mo te haere i te huarahi o
te pono, mo te tutuki i te nibbāna …. “
He whakamaoritanga taitara

Ko nga whakamaoritanga a Ingarihi mo te taitara, “Satipaṭṭhāna Sutta,”

“The Arousing of Mindfulness Discourse” tipitaka / mn / mn.010.soma.html (Soma, 1999)
“Ko nga Maata o nga Maarama Whakaaroaro” tipitaka / mn / mn.010.nysa.html (Nyanasatta, 1994)
“The Frames of Reference Discourse” tipitaka / mn / mn.010.than.html (Thanissaro, 1995)


E ai ki a Anālayo (2006, wh. 29-30), ko Thanissaro (2000) me
Nyanaponika (1996, wh. 9–10), he waahanga mo te rereketanga o tenei
taitara a te whakamaoritanga o tenei taitara me te pehea o te whakahiato
kupu Pāli ” satipaṭṭhāna “tātarihia. Ka taea te whakamaoritia hei
“sati-paṭṭhāna” (”te turanga o te mahara”) me te “sati-upaṭṭhāna” (”te
aroaro o nga mahara”).

Mo runga i te taapapa “Maha-” i te taitara
Pāli o DN 22, ko te tikanga he “nui”, “nui” ranei, e tohu ana ki te
waahanga kua whanakehia a DN 22 mo te mahara o te Parau tuatoru tuawha.

Rerekētanga Whakarerekē & whakanoho Kanata
BUDDMoon.jpg


I roto i te Canon Hainamana, te Nian Chu Jing (念 處 經, Smṛtyupasthana
Sūtra), e ahu mai ana i tetahi punawai Sarvastivadin, kei te whaarangi
582 o te Taisho Tripitaka Vol. 1, Madhyama Āgama Nama 26. Ko te putanga
tuarua me te Smṛtyupasthana Sūtra kaore i whakamaorehia ki Tibetan,
engari he waahanga no te roa o Prajñapāramita Sūtra i whakauruhia ai.
Kei kona ano te whakamaoritanga o Tibetan he “Saddharma Smṛtyupasthana
Sūtra” (dam pa’i chos dran pa nye bar bzhag pa’i mdo // dampé chödren
panyé barzhak pé do) engari he kaupapa nui tenei mo te tuatahi o
Mahayana sutra a he rereke rereke te ahua. tuhinga. Hone. Ajahn Sujato i
oti i a ia tetahi rangahau whakatairite mo nga tini whakahoutanga o
Sutta, e kiia nei he A History of Mindfulness. Ko enei momo momo he rite
tonu.

I roto i te Theravadin Pali Canon, ko te Satipaṭṭhāna
Sutta te korero tuawhitu i roto i te Majjhima Nikaya (MN) a na reira e
tohua ana e “MN 10″; i roto i te whakaputanga Pali Text Society (PTS) o
te Canon, ka timata tenei tuhinga ki te whaarangi 55 o te pukapuka
tuatahi o te pukapuka e toru o te pukapuka Majjhima Nikaya (M), a, na
reira ka kiia ko “M i 55.”

Ko te Mahāsatipaṭṭhāna Sutta, ko te
whaikorero tenei i roto i te Digha Nikaya (DN) a na reira i tohua ai te
“DN 22″; i roto i te putanga PTS o te Canon, ka tiimata te
Mahāsatipaṭṭhāna Sutta i te 289 o te wharangi tuarua o te pukapuka
tuarua e toru o te PTS ‘a Digha Nikaya (D), a, ka kiia nei ko “D ii
289.”

I roto i nga tuhinga Pali-post-canonical, ko nga korero
korero mo te Satipaṭṭhāna Sutta (tae atu ki te Majjhima Nikaya katoa) e
kitea ana i Papañcasudani o Buddhaghosa (Bullitt, 2002; Soma, 2003).

Pukapuka
Burma012.jpg


I roto i tenei sutta, ka tautuhia e te Buddha nga tohu e wha mo te
whakapumautanga whakaaro (satipatthana): te tinana, te korikori (te
hinengaro), te hinengaro (me te hinengaro ranei) me nga tuhinga
hinengaro. Katahi ano ka pakaru atu ki nga waahanga e whai ake nei:

Te tinana (Kāyā)
Te manawa (tirohia hoki te Anapanasati Sutta)
Nga whakairo (Te haere, te tu, te noho, te takoto)
Maamaamaamaarama
Nga Whakaaturanga mo te Whakapai i te Tino
He Whakaaroaro mo nga waahanga o nga taonga
Whakaahuatanga Utu
Nga Monga / Pouri (Vedanā)
mana’o ahuareka ranei koretake e kore-ahuareka-ranei-harikoa (kare)
mana’o o te ao, wairua ranei
Te Maarama / Maarama (Cittā)
hiahia (sarāgaṃ) or without hiahia (vītarāgaṃ)
kino (sadosaṃ) kaore ranei he kino (vītadosaṃ)
pohehe (samohaṃ) ranei kaore he pohehe (vītamohaṃ)
kua kirimana (saṅkhittaṃ) ka marara (vikkhittaṃ)
teitei (mahaggataṃ) kaore ranei i te teitei (amahaggataṃ)
taea ake (sa-uttaraṃ) or unsurpassed (anuttaraṃ)
i nanakia (samāhitaṃ) kaore ranei i ngatahi (asamāhitaṃ)
i tukuna (vimuttaṃ) kaore ranei i tukua (avimuttaṃ)
Maakamatanga Hinengaro (Dhammā)
Nga Hindrances
Tuhinga o mua
Nga Rawa-Rawa me a ratau Kakau
Nga Tuhinga o te Awakenment me te Maamaara
Ko nga Kupu Pono Tuawha

Horopaki
Te ahua-a-tangata e pa ana ki te taangata
Gb.buddha.moon.jpg


E ai ki a Analāyo (2006, wh. 24-25) me Soma (2003, pp. Xxii - xxiv), ka
taunaki te Papañcasudani ki tetahi momo satipaṭṭhāna e whakawhirinaki
ana ki te tangata:

ka aro atu ki te hiahia hiahia, ki te whakaaro hinengaro ranei; ā,
kei te whangangahia i roto i a ratau whakautu, i te tere tere ranei.


I runga ake i enei waahanga e rua ko te satipaṭṭhāna e taunakitia ana e
te hunga korero e whakaatuhia ana ki te rarangi kei raro.
whakangahau whakaari
(huru)
apopo
(tangatata) kognitive
(totoka)
tauhohenga /
ngakau ngawari ngakau
tere puhoi hinengaro


E whakaatu ana a Soma (2003, p. Xxiv) me nga kaimahi katoa (ahakoa he
aha o ratau ahua me te waiaro) me mahi ano hoki ki nga Whakatau (neke,
tu ana, noho, takoto ana) me te Maarama Maarama, e pa ana ki a ia: “Ko
te mahinga katoa o Ko te ngakau whakaaro e whakawhirinaki ana ki te tino
tika o nga mahinga kua whakauruhia ki nga waahanga e rua kua
whakahuahia i konei. “
Ko te mahi-kotahi-angitu, he angitu, me nga mahi takitahi

He maha nga momo huarahi ka taea e tetahi te whakamahi i nga tikanga i whakaahuahia i roto i te Satipaṭṭhāna Sutta, tae atu ki:

Me aro atu ki nga tikanga kotahi. Ko te tikanga i tuhia i roto i te reo Ingarihi ko te manawa o te manawa.
Whakatauhia nga momo mahi takitahi i muri.
Kia mau tonu te ngakau mahara hei kaupapa matua i te waa e
whakamahi ana i etahi atu huarahi hei whakatau i te whakaongaonga
kore-manawa.
Whakapaihia nga tikanga maha i runga i te waitohu, i runga i te tikanga-peia ranei

Tirohia hoki

Maarama (Buddhism)
Whakaaturanga Buddhist
Vipassana
Whakaaturanga Mahasati

Nga korerorero:

Anapanasati Sutta
Kayagata-sati Sutta
Maha-satipatthana Sutta

Nga mahinga:

Sampajanna
Patikulamanasikara

He kaupapa e pa ana:

Mahabhuta
Kammatthana
Vedana
Vijnana
Skandha
Sadayatana / Ayatana
E whitu nga ahuatanga o te marama
E wha nga korero pono

Pūpuna

Wikipedia: Satipatthana Sutta


Mahāsatipaṭṭhāna Sutta - Te aro ki te matauranga - me te ahua pai, te
waiata, te kanikani o te Buddha, te kanikani o te Karakia me te Maori

https://www.youtube.com/watch
Satipatthana Sutta (Nga Whaikorero i runga i nga turanga o te Hinengaro)

Yuttadhammo Bhikkhu
77.9K kaiohauru
Korero mo te ata i te kaainga motuhake i Colombo, Tihema 21, 2014
Kāwai
Te Mātauranga
Raihana
Raihana Atawhai Tohungatanga aukati (ka whakaaetia ano)
Ataata ataata
Tirohia nga tohu
Korero mo te ata i te kaainga motuhake i Colombo, Tihema 21, 2014
Mo tenei Paetukutuku
youtube.com
Satipatthana Sutta (Nga Whaikorero i runga i nga turanga o te Hinengaro)
Korero mo te ata i te kaainga motuhake i Colombo, Tihema 21, 2014
Mahāsatipaṭṭhāna Sutta - Te aro ki te maarama — i te 29) Reo Ingarihi, Romana,

Ko te tikanga nei ko te sutta te tikanga hei whakamaarama mo te mahi whakaaroaro.
Kupu whakataki

I. Te kitenga o Kāya
A. Wāhanga mō te aitupana
B. Wahanga mo te tuunga
C. Wahanga mo te sampajañña
D. Wahanga mo te whakahawea
E. Wahanga mo nga waahanga
F. Wahanga i runga i nga papa papaa e iwa

II. Tuhinga o Vedanā

III. Tuhinga o Citta

IV. Tuhinga o mua
A. Wahanga mo nga Nīvaraṇas
B. Wahanga i runga i nga Khandhas
C. Wahanga i runga i nga Rawa Rawa
D. Wahanga mo te Bojjhaṅgas
E. Wahanga mo nga Ture
E1. Putanga o Dukkhasacca
E2. Tuhinga o mua
E3. Putanga o Nirodhasacca
E4. Tuhinga o mua

Kupu whakataki

Na kua rongo ahau;
I tetahi wa, ko Bhagavā kei te noho i waenganui o nga Kurus i
Kammāsadhamma, he taone nui o te Kurus. I reira, ka korero ia ki te
bhikkhus:
- Bhikkhus.— Ka whakahoki a Bhaddante ki te bhikkhus. Ka mea te Bhagavā:
- Ko tenei, ko te bhikkhus, ko te huarahi kaore e tau ki te taha engari
te horoi o nga mea, ko te raru i te pouri me te tangi, te ngaro o te
dukkha-domanassa, te whakatutukitanga o te ara tika, te whakatuturutanga
o Nibbana, ara ko te wha satipaṭṭhānas.

Ko tehea tuawha? I
konei, e noho ana a bhikkhus, kei te noho a bhikkhu ki te tirotiro i te
kāya i te kāya, te ātāpī sampajāno, satimā, ka mutu te whakarauika i te
abhijjhā-domanassa ki te ao. Kei te noho ia ki te titiro ki vedanā ki
vedanā, te tāpai tipajāno, satimā, ka mutu te raru o te
abhijjhā-domanassa ki te ao. Kei te noho ia ki te tirotiro ki te citta,
ki te tupapaku, ki te ao, ka mutu i a abhijjhā-domanassa ki te ao. Kei
te noho ia ki te titiro ki nga tohu i roto i te dhamma · s, ātāpī
sampajāno, satimā, ka mutu te whakarau i a abhijjhā-domanassa ki te ao.

I. Kāyānupassanā

A. Wāhanga mō te aitupana


A me pehea, te bhikkhus, kei te noho te bhikkhu e matakitaki ana i te
kāya i te kāya? Kei konei, bhikkhus, he bhikkhu, ka haere ki te ngahere,
kua ahu atu ranei ki te pakiaka o te rakau, ka haere ranei ki te
ruumanga, ka noho ki te whakapiko i nga waewae ki te whakapae, ki te
whakatu tika, me te whakanoho sati parimukhaṃ. I te mea he kararehe ia,
ka whai manawa ia i roto i a ia ano hoki he kararehe ka maru ia. Ko te
manawa o te manawa ka mohio ia: ‘E roa ana taku manawa’; he roa te
manawa e mohio ana ia: ‘He roa taku manawa roa’; te manawa poto ka mohio
ia: ‘He poto taku manawa’; he poto te manawa ka mohio ia: ‘He poto taku
manawa’; he whakangungu ia ia ano: ‘te mahara ki te kākahu katoa, ka
haehae au i roto’; he whakangungu ia ia ano: ‘te mahara ki te kākahu
katoa, ka haehae au’; he whakangungu ia ia ano: ‘kia marumau ana i te
kāya-saṅkhāras, ka ea au i roto’; he whakangungu ia ia ano: ‘kia marumau
ana i te kāya-saṅkhāras, ka tuuru au’.

Pēnā, ko te bhikkhus, he
kaiwhakamau pukenga, he kaiwhakahauhau ranei a te kaawhiwhi, ka huri
haere, ka mohio: ‘Kei te roa te roa o taku waahi’; i te wa poto, ka
mohio ia: ‘Kei te huri ahau ki te waa poto’; i a ano, ka, bhikkhus, he
bhikkhu, kei te manawa roa, ka matau: ‘E roa ana taku manawa’; he roa te
manawa e mohio ana ia: ‘He roa taku manawa roa’; te manawa poto ka
mohio ia: ‘He poto taku manawa’; he poto te manawa ka mohio ia: ‘He poto
taku manawa’; he whakangungu ia ia ano: ‘te mahara ki te kākahu katoa,
ka haehae au i roto’; he whakangungu ia ia ano: ‘te mahara ki te kākahu
katoa, ka haehae au’; he whakangungu ia ia ano: ‘kia marumau ana i te
kāya-saṅkhāras, ka ea au i roto’; he whakangungu ia ia ano: ‘kia marumau
ana i te kāya-saṅkhāras, ka tuuru au’.

Na reira ka noho ia ki te
tirotiro i te kāya i roto i te kāya ki roto, kei te noho ranei ia i te
tirotiro i te kāya i te kāya i te ao taiaha, kei te noho ranei ia i te
tirotiro i te kāya i te ao me te ao-waho; Kei te noho ia ki te tirotiro i
te samudaya o nga ahuatanga i te kāya, kei te noho ranei ia e kite ana i
te paahitanga o nga ahuatanga i te kāya, kei te noho ranei ia i te
kitenga o te samudaya me te paahitanga atu o nga ahuatanga i roto i te
kāya; me kore, [te mohio:] “tenei ko te kuia!” kei kona a ia, ahakoa ko
te ñāṇa me te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi
mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana kia
matakitaki i te kāya i te kāya.

B. Wahanga mo te tuunga

I
tua atu, ko te bhikkhus, he bhikkhu, i te wa e haere ana, e mohio ana:
‘Kei te haere ahau’, i te tu ranei e maarama ana ia: ‘Ko au e tu ana’, i
te wa e noho ana ranei ia e mohio ana: ‘Kei te noho ahau’, kei te
taatai ​​ranei e takoto ana: Kei te takoto ahau ‘. Ki te kore, ahakoa ko
wai tana tikanga e peehia ana, ka maarama tonu ia.

Na reira ka
noho ia ki te tirotiro i te kāya i roto i te kāya ki roto, kei te noho
ranei ia i te tirotiro i te kāya i te kāya i te ao taiaha, kei te noho
ranei ia i te tirotiro i te kāya i te ao me te ao-waho; Kei te noho ia
ki te tirotiro i te samudaya o nga ahuatanga i te kāya, kei te noho
ranei ia e kite ana i te paahitanga o nga ahuatanga i te kāya, kei te
noho ranei ia i te kitenga o te samudaya me te paahitanga atu o nga
ahuatanga i roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!” kei
kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna ia,
kaore e piri ki tetahi mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e
noho ana kia matakitaki i te kāya i te kāya.

C. Wahanga mo te sampajañña


I tua atu, ko bhikkhus, he bhikkhu, i te wa e haere ana, i te wa e
haere ana, ka mahi tahi me te sampajañña, i te wa e titiro ana ki mua me
te e tirotiro ana, ka mahi ia me nga sampajañña, i te piko me te haere o
te mahi, ka mahi ia me te sampajañña, i a ia e mau ana i nga koroka me
te koroka o runga i a ia e kawe ana i te peihana, ka mahi ia me te
sampajañña, i te wa e kai ana, e inu ana, i te wa e aueatia ana, i a koe
e tawai ana, e mahi ana ia me te sampajañña, i a ia e haere ana ki te
pakihi o te kohinga me te ngaki, ka mahi ia me te sampajañña, i te wa e
haere ana, e tu ana, e noho ana, e noho ana , i te mea e moe ana, i te
wa e ara ana, e korero ana me te wa e noho puku ana, ka mahi ia me te
sampajañña.

Na reira ka noho ia ki te tirotiro i te kāya i roto i
te kāya ki roto, kei te noho ranei ia i te tirotiro i te kāya i te kāya
i te ao taiaha, kei te noho ranei ia i te tirotiro i te kāya i te ao me
te ao-waho; Kei te noho ia ki te tirotiro i te samudaya o nga ahuatanga
i te kāya, kei te noho ranei ia e kite ana i te paahitanga o nga
ahuatanga i te kāya, kei te noho ranei ia i te kitenga o te samudaya me
te paahitanga atu o nga ahuatanga i roto i te kāya; me kore, [te mohio:]
“tenei ko te kuia!” kei kona a ia, ahakoa ko te ñāṇa me te paṭissati
noa iho, ka noho huna ia, kaore e piri ki tetahi mea o te ao. Koinei, ko
te bhikkhus, he bhikkhu e noho ana kia matakitaki i te kāya i te kāya.

D. Wahanga mo te Takahanga


I tua atu, ko te bhikkhus, e whakaaro ana te bhikkhu ki tenei tinana
tonu, mai i te kapu o nga waewae ki runga, mai i te huruhuru kei runga
ake o te upoko, ka huruhia e tona kiri, e ki ana i nga momo poke: “I
tenei tikanga, kei reira nga makawe. o te upoko, nga makawe o te tinana,
nga whao, niho, kiri, kikokiko, tendon, wheua, wheua wheua, whatukuhu,
ngakau, ate, pleura, mokowhiti, wheutoro, wheuka, kerehe, koputihua me
ona mea kei kona, feces, bile, phlegm , pus, toto, werawha, ngako,
roimata, hinu, saliva, ihu ihu, inu synovial me te mimi. “

He
pera ano me te bhikkhus, he peeke e rua nga tuwhera, ka whakakiia ki nga
momo momo momo, pēnei i te hiwi-papu, paraihiki, he pini, poaka-pi,
purapura rimurapa me te kiri raihi. Ko te tangata e whai ana i te
tirohanga pai, ka puritia e ia, ka whai whakaaro ki nga: Waihoki, ka
tirohia e te bhikkhus, he bhikkhu tenei tinana tonu, mai i nga kapu o
nga waewae ki runga, mai i te huruhuru ki runga o te upoko, ka toia e
tona kiri, e ki ana i nga momo poke: “I tenei tikanga, kei reira Ko nga
makawe o te upoko, nga makawe o te tinana, nga whao, nga niho, te kiri,
kikokiko, tendon, wheua, wheua wheua, whatukuhu, ngakau, ate, pleura,
mokowhiti, paru, ngutu, kakawaru, puku me ona mea, feces, apara,
whaikorero, pus, toto, werawha, ngako, roimata, hinu, saliva, ihu ihu,
inu synovial me te mimi. “

Na reira ka noho ia ki te tirotiro i
te kāya i roto i te kāya ki roto, kei te noho ranei ia i te tirotiro i
te kāya i te kāya i te ao taiaha, kei te noho ranei ia i te tirotiro i
te kāya i te ao me te ao-waho; Kei te noho ia ki te tirotiro i te
samudaya o nga ahuatanga i te kāya, kei te noho ranei ia e kite ana i te
paahitanga o nga ahuatanga i te kāya, kei te noho ranei ia i te kitenga
o te samudaya me te paahitanga atu o nga ahuatanga i roto i te kāya; me
kore, [te mohio:] “tenei ko te kuia!” kei kona a ia, ahakoa ko te ñāṇa
me te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o
te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana kia matakitaki i te
kāya i te kāya.

E. Wahanga mo nga waahanga

I tua atu, ko
te bhikkhus, he bhikkhu e whakaatu ana i tenei momo kāya, heoi kua
whakanohohia, heoi ka peia ano hoki e mau ana i etahi o nga mea: “I
tenei kawenga, kei te toha te whenua, te waahanga wai, te waahanga ahi
me te waahanga rangi.”

Waihoki, ko te bhikkhus, he kaihokohoko
mohio, he kaihaka ranei he kai patu, ka patua he kau, ka noho i te taha o
te ripeka ka tapahia kia tapahia. i te ara ano, ko te bhikkhus, he
bhikkhu e whakaata ana i tenei kāiki rawa, heoi kua whakanekehia, heoi
ka peia: “I roto i tenei kiki, kei reira te waahanga whenua, te waahanga
wai, te waahanga ahi me te waahanga rangi.”

Na reira ka noho ia
ki te tirotiro i te kāya i roto i te kāya ki roto, kei te noho ranei ia i
te tirotiro i te kāya i te kāya i te ao taiaha, kei te noho ranei ia i
te tirotiro i te kāya i te ao me te ao-waho; Kei te noho ia ki te
tirotiro i te samudaya o nga ahuatanga i te kāya, kei te noho ranei ia e
kite ana i te paahitanga o nga ahuatanga i te kāya, kei te noho ranei
ia i te kitenga o te samudaya me te paahitanga atu o nga ahuatanga i
roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!” kei kona a ia,
ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna ia, kaore e piri
ki tetahi mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana
kia matakitaki i te kāya i te kāya.

(6)
I tua atu, ko te
bhikkhus, he bhikkhu, me te mea e kite ana ia i te tupapaku mate, e maka
ana i te whenua tipua, he wheua hono kua marara noa atu, kei konei, he
wheua ringa, kei kona he wheua waewae, kei konei he wheua waewae, kei
reira he wheua shin. , i konei he wheua huha, kei reira he wheua hipoki,
kei konei tetahi riu, kei kona ano tetahi wheua tuuturu, kei konei he
wheua tuuturu, kei kona he wheua raanei, kei konei he wheua niho, kei
kona ano te angaanga, e whakaarohia ana e ia tenei tino mana : “He rite
tera tikanga ki tenei momo tikanga, ka puta ke tenei, kaore i te kore
noa atu i enei tu mahi.”

Na reira ka noho ia ki te tirotiro i te
kāya i roto i te kāya ki roto, kei te noho ranei ia i te tirotiro i te
kāya i te kāya i te ao taiaha, kei te noho ranei ia i te tirotiro i te
kāya i te ao me te ao-waho; Kei te noho ia ki te tirotiro i te samudaya o
nga ahuatanga i te kāya, kei te noho ranei ia e kite ana i te
paahitanga o nga ahuatanga i te kāya, kei te noho ranei ia i te kitenga o
te samudaya me te paahitanga atu o nga ahuatanga i roto i te kāya; me
kore, [te mohio:] “tenei ko te kuia!” kei kona a ia, ahakoa ko te ñāṇa
me te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o
te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana kia matakitaki i te
kāya i te kāya.

(7)
I tua atu, ko te bhikkhus, he bhikkhu,
me te mea e kite ana ia i te tupapaku mate, e maka ana i roto i te
whenua maru, kua ko nga wheua kua rite ki te one, kua whakaarohia e ia
tenei kiki: “Ko tenei mana hoki he penei ake. kia noho rite penei, kaore
i te mawhiti mai i tera tu ahuatanga. “

Na reira ka noho ia ki
te tirotiro i te kāya i roto i te kāya ki roto, kei te noho ranei ia i
te tirotiro i te kāya i te kāya i te ao taiaha, kei te noho ranei ia i
te tirotiro i te kāya i te ao me te ao-waho; Kei te noho ia ki te
tirotiro i te samudaya o nga ahuatanga i te kāya, kei te noho ranei ia e
kite ana i te paahitanga o nga ahuatanga i te kāya, kei te noho ranei
ia i te kitenga o te samudaya me te paahitanga atu o nga ahuatanga i
roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!” kei kona a ia,
ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna ia, kaore e piri
ki tetahi mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana
kia matakitaki i te kāya i te kāya.

(8)
I tua atu, ko
bhikkhus, he bhikkhu, me te mea e kite ana ia i te tupapaku mate, ka
makaia ki te kororo, ka whakatiu i nga wheua i roto i te kotahi tau, ka
whakaarohia e ia tenei tino kuia: “Ko tenei rangatiratanga ano he penei
ake, ka rite ki tenei, a kaore i te kore noa atu i enei tu ahua. “


Na reira ka noho ia ki te tirotiro i te kāya i roto i te kāya ki roto,
kei te noho ranei ia i te tirotiro i te kāya i te kāya i te ao taiaha,
kei te noho ranei ia i te tirotiro i te kāya i te ao me te ao-waho; Kei
te noho ia ki te tirotiro i te samudaya o nga ahuatanga i te kāya, kei
te noho ranei ia e kite ana i te paahitanga o nga ahuatanga i te kāya,
kei te noho ranei ia i te kitenga o te samudaya me te paahitanga atu o
nga ahuatanga i roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!”
kei kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna
ia, kaore e piri ki tetahi mea o te ao. Koinei, ko te bhikkhus, he
bhikkhu e noho ana kia matakitaki i te kāya i te kāya.

(9
I
tua atu, ko te bhikkhus, he bhikkhu, me te mea e kite ana ia i te
tupapaku tupapaku, ka maka ki roto i te whenua karu, he wheua pirau kua
heke ki te puehu, ka whakaarohia e ia tenei kikia: “Ko tenei mana he
mana ano tenei. ka rite ki tenei, kaore ano kia mawhiti mai i enei tu
mahi. “

Na reira ka noho ia ki te tirotiro i te kāya i roto i te
kāya ki roto, kei te noho ranei ia i te tirotiro i te kāya i te kāya i
te ao taiaha, kei te noho ranei ia i te tirotiro i te kāya i te ao me te
ao-waho; Kei te noho ia ki te tirotiro i te samudaya o nga ahuatanga i
te kāya, kei te noho ranei ia e kite ana i te paahitanga o nga ahuatanga
i te kāya, kei te noho ranei ia i te kitenga o te samudaya me te
paahitanga atu o nga ahuatanga i roto i te kāya; me kore, [te mohio:]
“tenei ko te kuia!” kei kona a ia, ahakoa ko te ñāṇa me te paṭissati noa
iho, ka noho huna ia, kaore e piri ki tetahi mea o te ao. Koinei, ko te
bhikkhus, he bhikkhu e noho ana kia matakitaki i te kāya i te kāya.


Na reira ka noho ia ki te tirotiro i te kāya i roto i te kāya ki roto,
kei te noho ranei ia i te tirotiro i te kāya i te kāya i te ao taiaha,
kei te noho ranei ia i te tirotiro i te kāya i te ao me te ao-waho; Kei
te noho ia ki te tirotiro i te samudaya o nga ahuatanga i te kāya, kei
te noho ranei ia e kite ana i te paahitanga o nga ahuatanga i te kāya,
kei te noho ranei ia i te kitenga o te samudaya me te paahitanga atu o
nga ahuatanga i roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!”
kei kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna
ia, kaore e piri ki tetahi mea o te ao. Koinei, ko te bhikkhus, he
bhikkhu e noho ana kia matakitaki i te kāya i te kāya.

F. Wahanga i runga i nga papa papaa e iwa

(1)
I tua atu, ko te bhikkhu, he bhikkhu, me te mea e kite ana ia i te
tupapaku mate, ka maka ki te urupa, i te ra kotahi kua mate, e rua nga
ra kua mate, e toru nga ra kua mate, e pupuhi ana, he pawera, he koa
tonu, e whakaaro ana ia ki tenei tino mana: ” He rite ano tenei tikanga
ki tera, kaore ano kia puta noa mai i enei tu ahua. “

Na reira ka
noho ia ki te tirotiro i te kāya i roto i te kāya ki roto, kei te noho
ranei ia i te tirotiro i te kāya i te kāya i te ao taiaha, kei te noho
ranei ia i te tirotiro i te kāya i te ao me te ao-waho; Kei te noho ia
ki te tirotiro i te samudaya o nga ahuatanga i te kāya, kei te noho
ranei ia e kite ana i te paahitanga o nga ahuatanga i te kāya, kei te
noho ranei ia i te kitenga o te samudaya me te paahitanga atu o nga
ahuatanga i roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!” kei
kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna ia,
kaore e piri ki tetahi mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e
noho ana kia matakitaki i te kāya i te kāya.

(2)
I tua atu,
ko te bhikkhu, he bhikkhu, me te mea e kite ana ia i te tupapaku, ka
makaia ki te korara, ka kainga e nga poaka, ka kainga e nga kaiwha, ka
kainga e nga kaakoro, ka kainga e nga herona, ka kainga e nga kuri, Ka
kaiia e nga ngeru, ka kainga e nga kaitao, ka kainga e nga momo tuuturu,
e whakaaro ana ia ki tenei momo kāya: “Ko tenei tikanga ano he mana
penei, kaore ano kia puta noa mai i tera momo tikanga. “

Na reira
ka noho ia ki te tirotiro i te kāya i roto i te kāya ki roto, kei te
noho ranei ia i te tirotiro i te kāya i te kāya i te ao taiaha, kei te
noho ranei ia i te tirotiro i te kāya i te ao me te ao-waho; Kei te noho
ia ki te tirotiro i te samudaya o nga ahuatanga i te kāya, kei te noho
ranei ia e kite ana i te paahitanga o nga ahuatanga i te kāya, kei te
noho ranei ia i te kitenga o te samudaya me te paahitanga atu o nga
ahuatanga i roto i te kāya; me kore, [te mohio:] “tenei ko te kuia!” kei
kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna ia,
kaore e piri ki tetahi mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e
noho ana kia matakitaki i te kāya i te kāya.

(3)
I tua atu,
ko te bhikkhu, he bhikkhu, me te mea e kite ana ia i te tinana tupapaku,
i peia ki te whenua karawhiu, he kopake he kikokiko me te toto, ka
mauhia e nga tendons, e whakaarohia ana e ia tenei tino kuia: “Ko tenei
kawya ano he pera pera natura, kei te penei ake te ahua, a kaore e tino
kore mai i tera tu ahua. “

Na reira ka noho ia ki te tirotiro i
te kāya i roto i te kāya ki roto, kei te noho ranei ia i te tirotiro i
te kāya i te kāya i te ao taiaha, kei te noho ranei ia i te tirotiro i
te kāya i te ao me te ao-waho; Kei te noho ia ki te tirotiro i te
samudaya o nga ahuatanga i te kāya, kei te noho ranei ia e kite ana i te
paahitanga o nga ahuatanga i te kāya, kei te noho ranei ia i te kitenga
o te samudaya me te paahitanga atu o nga ahuatanga i roto i te kāya; me
kore, [te mohio:] “tenei ko te kuia!” kei kona a ia, ahakoa ko te ñāṇa
me te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o
te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana kia matakitaki i te
kāya i te kāya.

(4)
I tua atu, ko te bhikkhu, he bhikkhu, me
te mea e kite ana ia i te tupapaku mate, i peia ki te papa koromatua,
he kopake kaore he kikokiko, he whana ki te toto, i mauhia e nga kiri,
ka whakaarohia e ia tenei tino kawenga: “Ko tenei rangatiratanga ano
hoki te huru nei, e riro mai ai te reira mai taua mea nei, e aita e
faatiamâ mai i taua huru huru ra. “

Na reira ka noho ia ki te
tirotiro i te kāya i roto i te kāya ki roto, kei te noho ranei ia i te
tirotiro i te kāya i te kāya i te ao taiaha, kei te noho ranei ia i te
tirotiro i te kāya i te ao me te ao-waho; Kei te noho ia ki te tirotiro i
te samudaya o nga ahuatanga i te kāya, kei te noho ranei ia e kite ana i
te paahitanga o nga ahuatanga i te kāya, kei te noho ranei ia i te
kitenga o te samudaya me te paahitanga atu o nga ahuatanga i roto i te
kāya; me kore, [te mohio:] “tenei ko te kuia!” kei kona a ia, ahakoa ko
te ñāṇa me te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi
mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana kia
matakitaki i te kāya i te kāya.

(5)
I tua atu, ko te bhikkhu,
he bhikkhu, me te mea e kite ana ia i te tupapaku mate, ka maka ki roto
i te whenua charnel, he kopake kaore he kikokiko, he toto ranei, e mau
ana i nga tendons, e whakaarohia ana e ia tenei tino kuia: “Ko tenei
kawya ano he pera pera natura, kei te penei ake te ahua, a kaore e tino
kore mai i tera tu ahua. “

Kei te mohio ia ki te mana, e mohio
ana ia ki nga dhammas, e mohio ana ia ki te angṃyojana ka puta ake mo
enei, e mohio ana ia me pehea te puta mai o te angṃyojana, ka marama ia
ka pehia ake te saṃyojana, me te mohio ki te ahuatanga o te angṃyojana i
mahue. i te heke mai.

Na reira ka noho ia ki te matakitaki ki
nga tima ki roto, ki te noho ranei ki te tirotiro i nga dhammas i nga ao
o waho, kei te noho ranei ia e kite ana i nga dhammas i roto, i roto
ano hoki; Kei te noho ia ki te tirotiro i te samudaya o nga ahuatanga i
te dhammas, kei te noho ranei ia e kite ana i te paahitanga o nga
ahuatanga i dhammas, kei te noho ranei ia i te kitenga o te samudaya me
te paahitanga atu o nga ahuatanga i roto i nga dhammas; me kore,
[mohio:] “ko enei ko nga dhammas!” kei kona a ia, ahakoa ko te ñāṇa me
te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o te
ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana ki te titiro ki nga
dhammas, e pa ana ki nga onoy o roto me waho.

D. Wahanga mo te Bojjhaṅgas


Ano ano, ko te bhikkhus, he bhikkhu e noho ana ki te tirotiro i nga
dhammas i dhammas e pa ana ki nga bojjhaṅgas e whitu. Ano hoki, e te
bhikkhus, me pehea te noho o te bhikkhu ki te matakitaki ki nga dhammas i
dhammas me nga tohu e whitu o nga bojjhaṅgas?

Anei, ko te
bhikkhus, he bhikkhu, kei reira ko te mana o te kaipukejjhaṅga kei roto,
e mohio ana: “kei reira te sati sambojjhaṅga i roto i ahau”; ki reira
kaore i te nui o te kaipukejjhaṅga kei roto, e mohio ana ia: “Kahore he
sati sambojjhaṅga i roto i ahau”; e mhio ana ia me puea ake te
whakaahuatanga sati sambojjhaṅga; e mhio ana ia me pehea te whanaketanga
o te aranga a te kaipukejjhaṅga ki te tino.

I te mea ko te tima
dhammavicaya sambojjhaṅga kei roto, ka marama ia: “kei reira ko te
dhammavicaya sambojjhaṅga i roto i ahau”; kaore i te waa ko te
dhammavicaya sambojjhaṅga kei roto, ka marama ia: “Kaore he dhammavicaya
sambojjhaṅga i roto i ahau”; e mhio ana ia me pehea te whakatika o te
dhammavicaya sambojjhaṅga; kei te mohio ia me pehea te whakawhanake i te
sambojjhaṅga arisen dhammavicaya ki te tino.

I te mea ko te
vīriya sambojjhaṅga kei roto, ka marama ia: “Kei reira te vīriya
sambojjhaṅga i roto i ahau”; kaore i te mea ko te vīriya sambojjhaṅga
kei roto, e marama ana ia: “Kaore he vīriya sambojjhaṅga i roto i ahau”;
e mhio ana ia me puea ake te whakahekenga o te vīriya sambojjhaṅga; e
mhio ana ia me pehea te whanake o te vīriya sambojjhaṅga ki te tino.


I te mea kei te puta mai te paijjhaṅga kei roto, kua marama ia: “kei
reira te pīti sambojjhaṅga i roto i ahau”; ki reira kaore te pīti
sambojjhaṅga kei roto, e marama ana ia: “Kaore he paii putajjhaṅga i
roto i ahau”; e mhio ana ia me puea ake te puta i te paiti paijjhaṅga;
kei te mohio ia me pehea te whanake o te pai parijjhaṅga ki te tino.


I te mea ko te passaddhi sambojjhaṅga kei roto, ka marama ia: “Kei
reira te passaddhi sambojjhaṅga i roto i ahau”; kaore i te mea ko te
passaddhi sambojjhaṅga kei roto, ka marama ia: “Kahore he passaddhi
sambojjhaṅga i roto i ahau”; e mhio ana ia me puea ake te puta o te
paijjhaṅga unarisen; kei te mohio ia ki te whakawhanake i te
kaipukejjhaṅga whakatika ki te tino.

I te mea ko te samādhi
sambojjhaṅga kei roto, ka marama ia: “kei reira te samādhi sambojjhaṅga i
roto i ahau”; ki reira kaore te samādhi sambojjhaṅga kei roto, kua
marama ia: “Kaore he samādhi sambojjhaṅga i roto i ahau”; e mhio ana ia
me puea ake te samādhi sambojjhaṅga; e mhio ana ia me pehea te whanake o
te wakajjhaṅga i te tino pai.

I te mea ko te rangatira o runga
kaipuke, ko ia e mohio ana: “kei reira ko te upekkhā sambojjhaṅga i roto
i ahau”; ki te kore ko te upekkhā sambojjhaṅga kei roto, ka marama ia:
“Kahore he upekkhā sambojjhaṅga i roto i ahau”; e mhio ana ia me puea
ake te whakaekenga ake o te whakaekenga e mhio ana ia me pehea te
whanake ake o te ua paijjhaṅga ki te tino.

Na reira ka noho ia ki
te matakitaki ki nga tima ki roto, ki te noho ranei ki te tirotiro i
nga dhammas i nga ao o waho, kei te noho ranei ia i nga wa e kitea ana i
roto i nga ao o roto; Kei te noho ia ki te tirotiro i te samudaya o nga
ahuatanga i roto i te dhammas, kei te noho ranei ia e kite ana i te
paahitanga o nga ahuatanga i dhammas, kei te noho ranei ia i te kitenga o
te samudaya me te paahitanga atu o nga ahuatanga i dhammas; me kore,
[mohio:] “ko enei ko nga dhammas!” kei kona a ia, ahakoa ko te ñāṇa me
te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o te
ao. Ko te kupu, ko te bhikkhus, he bhikkhu e noho ana ki te tirotiro i
nga dhammas i nga dhammas, e pa ana ki nga bojjhaṅgas e whitu.

I
konei, ko te bhikkhus, he bhikkhu, kei reira ko te uddhacca-kukkucca kei
roto, e mohio ana: “he uddhacca-kukkucca i roto i ahau”; kaore he
uddhacca-kukkucca kei roto, ka marama ia: “kaore he uddhacca-kukkucca i
roto i ahau”; kua marama ia ki te ahuatanga o te uddhacca-kukkucca
whakakotahi; e mhio ana ia me pehea te whakararu o te uddhacca-kukkucca;
ka marama hoki ia ki te ahuatanga o te uddhacca-kukkucca whakarerea e
kore e ara ake ki nga ra e heke mai.

I konei, ko te bhikkhus, he
bhikkhu, kei reira ko te mana o te hara, kei te maarama: “Kei kona i
roto i ahau”; kaore i te noho mai o nga tangata o te rohe, kei te mohio
ia: “Kaore he waiatanga i roto i ahau”; e mārama ana ia ki te ahuatanga o
te ira whakaahuru e ara ake nei; kei te mohio ia ki te whakarerea o te
vicikicchā; ā, e mārama ana ia ki te ahu mai o te vicikicchā i
whakarerea.

Na reira ka noho ia ki te matakitaki ki nga tima ki
roto, ki te noho ranei ki te tirotiro i nga dhammas i nga ao o waho, kei
te noho ranei ia i nga wa e kitea ana i roto i nga ao o roto; Kei te
noho ia ki te tirotiro i te samudaya o nga ahuatanga i roto i te
dhammas, kei te noho ranei ia e kite ana i te paahitanga o nga ahuatanga
i dhammas, kei te noho ranei ia i te kitenga o te samudaya me te
paahitanga atu o nga ahuatanga i dhammas; me kore, [mohio:] “ko enei ko
nga dhammas!” kei kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho,
ka noho huna ia, kaore e piri ki tetahi mea o te ao. Koinei, ko te
bhikkhus, he bhikkhu e noho ana ki te tirotiro i nga dhammas, e pa ana
ki nga nīvaraṇas e rima.

B. Wahanga i runga i nga Khandhas


Ano ano, ko te bhikkhus, he bhikkhu e noho ana ki te matakitaki ki nga
dhammas me nga tohu e rima mo te khandhas. Ano hoki, e te bhikkhus, me
pehea e noho ai te bhikkhu ki te tirotiro i nga dhammas i dhammas me nga
tohu e rima mo te khandhas?

Hei konei, bhikkhus, he bhikkhu [”ki
tena:” ko te rūpa, ko te samudaya o te rūpa, penei ko te haeretanga o
te rūpa, penei ko vedanā, penei ko te samudaya o vedanā, penei te paenga
o vedanā; is saññā, that is the samudaya of saññā, such is the past
away of saññā; such is saṅkhāra, that is the samudaya of saṅkhāra, such
is the past away of saṅkhāra; such is viññāṇa, such is the samudaya of
viññāṇa, such as te paahitanga o te viññāṇa “.

Na reira ka noho
ia ki te matakitaki ki nga tima ki roto, ki te noho ranei ki te tirotiro
i nga dhammas i nga ao o waho, kei te noho ranei ia i nga wa e kitea
ana i roto i nga ao o roto; Kei te noho ia ki te tirotiro i te samudaya o
nga ahuatanga i roto i te dhammas, kei te noho ranei ia e kite ana i te
paahitanga o nga ahuatanga i dhammas, kei te noho ranei ia i te kitenga
o te samudaya me te paahitanga atu o nga ahuatanga i dhammas; me kore,
[mohio:] “ko enei ko nga dhammas!” kei kona a ia, ahakoa ko te ñāṇa me
te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o te
ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana ki te matakitaki ki
nga dhammas, me nga tohu e rima mo te khandhas.

C. Wahanga i runga i nga Rawa Rawa


Ano hoki, ko te bhikkhus, he bhikkhu e noho ana ki te tirotiro i nga
dhammas i dhammas e pa ana ki nga onoy o roto me waho. Ano hoki, e te
bhikkhus, me pehea e noho ai te bhikkhu ki te tirotiro i nga dhammas i
dhammas e pa ana ki nga onoan o roto, o waho?

I konei, e mohio
ana te bhikkhu ki te cakkhu, e mohio ana ia ki te rūpa, e mohio ana ia
ki te angṃyojana e puta ana ki enei e rua, ka mohio ia ka puea mai te
angiyojana unarisen, ka marama ia ki te whakarerea o te angṃyojana, me
te mohio ki te whakarerenga o te angṃyojana kore e haere mai ki te
whakaara ake a meake nei.

Kei te mohio ia ki te sota, ka mohio ia
ki te tangi, e mohio ana ia ki te angṃyojana e puta ana ki enei mea e
rua, ka mohio ia ka pehea te puta o te angṃyojana ka ara ake, ka marama
ia ka pehia ake te saṃyojana e tu ana, me te mohio ki te ahuatanga o te
angṃyojana i mahue. i te heke mai.

Kei te mohio ia ki te ghāna, e
mohio ana ia ki te gandha, e mohio ana ia ki te angṃyojana ka puta ake
ki enei e rua, ka mohio ia ka pehea te ara o te angatahi i te ara, ka
marama ia me pehea te wa e whakarerea ai te saṃyojana, kua marama ia ki
te ahuatanga o te ang toyojana kua mahue. i te heke mai.

Kei te
mohio ia ki te jivha, ka mohio ia ki te rongo, ka mohio ia ki te
saṃyojana ka puta mai mo enei e rua, ka mohio ia ka pehea te puta o te
angṃyojana e ara ake ana, ka mohio ia ka pehia ana te saṃyojana i mahue,
me te mohio ki te ahuatanga o te angṃyojana i mahue ake nei i te heke
mai.

Kei te mohio ia ki te tikanga, ka marama ia ki te
phoṭṭhabba, ka marama ia ki te angṃyojana ka puta ake ki enei e rua, ka
mohio ia ka pehea te puta o te angṃyojana e ara ana, ka mohio ia ka
pehia ana te Saṃyojana e pehia ana, ka marama hoki ia ki te ahuatanga o
te kaṃyojana i mahue. i te heke mai.

E. Wahanga mo nga Ture


Ano ano, ko te bhikkhus, he bhikkhu e noho ana ki te tirotiro i nga
dhammas i dhammas e pa ana ki nga ariya · saccas e wha. Ano hoki, e te
bhikkhus, me pehea te noho o te bhikkhu ki te tirotiro i nga dhammas i
dhammas e pa ana ki nga ariya · saccas e wha?

E1. Putanga o Dukkhasacca


Ana he aha, he bhikkhus, ko te dukkha ariyasacca? Ko te taangata he
dukkha, ko te taikaha te dukkha (te mate te dukkha) maraṇa ko te dukkha,
te pouri, te tangi, te dukkha, te domanassa me te pawera ko te dukkha,
ko te whakahoahoa me nga mea kaore e pai ana ko te dukkha, ko te
kotahitanga mai i nga mea e manakohia ana ko te dukkha, kaua ki te tiki i
nga mea e hiahia ana tetahi. ko dukkha; ko te poto, ko te rima upādana ·
k · khandhas he dukkha.

Ana he aha, te bhikkhus, ko te
rangatiratanga? Mo nga momo tini i roto i nga momo akomanga, tiamana,
whanautanga, uri (ki roto i te kopu), ka puta ake [i te ao], te ahua, te
ahua o te khandhas, te whiwhinga o te āyatanas. Ko tenei, ko te
bhikkhus, e kiia ana ko te tiimata.

And what, bhikkhus, is jarā?
Mo nga mea rereke i roto i nga momo momo o te tangata, ko te jarā, te
ahua e pirau ai, he kukuti [niho], he makawe hina, ka korikori, ko te
heke ora, te pirau o te indriyas: tenei, bhikkhus, huaina jarā.


Ana he aha, he bhikkhus, he maraṇa? Mo nga momo tini i roto i nga momo
akomanga, te kotahitanga, te ahua o te neke [mai i te ao noho, te
pakaru, te ngaro, te mate, maraṇa, te haere atu, te pakaru o te
khandhas, te whakatakotoranga o raro o te tinana: tenei, ko te bhikkhus,
ka kiia ko maraṇa.

He aha hoki, te bhikkhus, he pouri? I tetahi,
ko te bhikkhus, e hono ana ki nga momo mate kino, ka pa ki nga momo
dukkha dhammas, te mamae, te tangihanga, te ahua pouri, te pouri o roto,
te pouri nui o roto: tenei, bhikkhus, e kiia ana he pouri.

Ana,
he aha te tangi, te tangi? I tetahi, ko te bhikkhus, e hono ana ki nga
momo mate kino, ka pa ki nga momo dukkha dhammas, te tangi, te tangi, te
tangi, te aue, te ahua o te tangi, te ahua o te tangi: tenei, bhikkhus,
e kiia nei he tangi.

Ana he aha, he bhikkhus, he dukkha? Ko nga
mea katoa, ko te bhikkhus, te kaikkha o te tinana, te korekore o te
tinana, ko te dukkha i whakaitihia e te tinana o te tinana, kaore i te
tino pai: ko tenei, ko te bhikkhus, ka kiia ko te dukkha.

A he
aha, ko te bhikkhus, he domanassa? Ko nga mea katoa, ko te bhikkhus, te
dukkha hinengaro, te koretake o te hinengaro, ko te dukkha i whakaitihia
e te taha o te hinengaro, kaore i te pai o te vedayitas: ko tenei, ko
te bhikkhus, ka kiia ko te domanassa.

Ana he aha, te bhikkhus, he
ngoikoretanga? I tetahi, ko te bhikkhus, i honohono me nga momo mate
kino, ka pa ki nga momo dukkha dhammas, te raru, te pouri, te ahua o te
raru, te ahua o te ngakau pouri: tenei, bhikkhus, ka kiia he pouri.


Ana ko, ko te bhikkhus, ko te dukkha o te hono ki nga mea kaore e
whakahengia. Anei nga ahuatanga, oro, reka, kakara, ahuatanga-a-tinana
me nga ahuatanga hinengaro kei reira nga mea e tau ana, kaore i te
ahuareka, kaore i te pai, kaore ranei i te hunga e hiahia ana ki te
taangata tetahi, ko te hunga e hiahia ana ki te ngaro, te hunga e hiahia
ana ki te whakararekoretanga a tetahi, enei e hiahia ana ki te
kore-herekore mai i te taapiri, te hui, te hono, te noho tahi, te tutaki
ki a ratou: ko tenei, ko te bhikkhus, ka kiia ko te dukkha e hono ana
ki nga mea kaore e whakaaetia.

Me aha hoki, ko te bhikkhus, te
rangatira o te kotahitanga mai i nga mea e whakaae ana? I konei ano mo
nga ahua, oro, reka, kakara, ahuatanga-a-tinana me nga ahuatanga
hinengaro kei reira nga mea e manakohia ana, e ahuareka ana, e ahuareka
ana, e kore ranei e hiahia ana ki te painga o tetahi, te hunga e hiahia
ana ki te painga o tetahi, te hunga e hiahia ana ki te whakamarie, a
ratou e hiahia ana hiahia ki te whakaoranga mai i tetahi ki te
whakapiri, kaua e hui, kaua e noho tahi, kaua e noho tahi, kaua e tutaki
ki a raatau: ko tenei, ko te bhikkhus, ka kiia ko te dukkha o te
kotahitanga mai i nga mea e whakaaetia ana.

Ana he aha, ko te
bhikkhus, te rangatira kaore i te whiwhi ki ta te tangata e hiahia ai? I
roto i nga mea hanga, ko te bhikkhus, te ahua o te whanautanga mai, ka
puta ake he wawata: “aue, na kaore pea e pai ake te korero ki a tatou,
a, tena pea, kia kaua tatou e haere ki te tiimata.” Engari kaore tenei e
whakatutukihia ma te hiahia. Koinei te rangatira e kore e riro i ta te
tangata e pai ai.

I roto i nga mea ora, ko te bhikkhus, te ahua o
te koroua, ka ara ake te wawata nei: “aue, tena kaore pea ko te potā mo
tatou, a, tena pea, kia kaua tatou e haere ki te oko.” Engari kaore
tenei e whakatutukihia ma te hiahia. Koinei te rangatira e kore e riro i
ta te tangata e pai ai.

I roto i nga mea atua, ko te bhikkhus,
te ahua o te mate o te mate, ka ara ake taua wawata: “aue, kaore pea e
mate mo matou, a, tena pea, kia kaua e mate.” Engari kaore tenei e
whakatutukihia ma te hiahia. Koinei te rangatira e kore e riro i ta te
tangata e pai ai.

I roto i nga mea atua, ko te bhikkhus, te ahua o
te koroheke, ka puta ake he wawata penei: “aue, kaore pea kia maraṇa mo
matou, a, tena pea, kaua tatou e haere ki maraṇa.” Engari kaore tenei e
whakatutukihia ma te hiahia. Koinei te rangatira e kore e riro i ta te
tangata e pai ai.

II. Tuhinga o Vedanā

Ano hoki, e te bhikkhus, me pehea te noho o te bhikkhu e kite ana i te vedanā i vedanā?


Kei konei a bhikkhus, he bhikkhu, e mohio ana ki tetahi sukha vedanā, e
kii ana: “Kei te kite ahau i tetahi sukha vedanā”; he wheako i te
dukkha vedanā, e tohu ana: “Kei te kite au i te dukkha vedanā”; wheako
ki te adukkham-asukhā vedanā, e kī ana: “Kei te kite au i te
adukkham-asukhā vedanā”; wheako i te sukha vedanā sāmisa, e kī ana: “Kei
te kite au i te sukha vedanā sāmisa”; wheako i te sukha vedanā
nirāmisa, e kī ana: “Kei te kite ahau i te sukha vedanā nirāmisa”;
wheako ki te dukkha vedanā sāmisa, e kī ana: “Kei te kite au i te dukkha
vedanā sāmisa”; e mohio ana i te dukkha vedanā nirāmisa, e kii ana:
“Kei te kite ahau i te dukkha vedanā nirāmisa”; wheako ki te
adukkham-asukhā vedanā sāmisa, e kī ana: “Kei te kite au i te
adukkham-asukhā vedanā sāmisa”; iteraa i te adukkham-asukhā vedanā
nirāmisa, e kī ana: “Kei te kite au i te adukkham-asukhā vedanā
nirāmisa”.

Na reira ka noho ia ki te matakitaki ki vedanā ki
vedanā ki roto, e noho ana ranei ia i te kitenga o vedanā i vedanā i te
ao i waho, i a ia ano ranei e matakitaki ana ki vedanā ki vedanā ki
roto, ki waho; Kei te noho ia ki te tirotiro i te samudaya o nga
ahuatanga i vedanā, kei te noho ranei ia e kite ana i te paahitanga o
nga ahuatanga i vedanā, kei te noho ranei ia ki te kite i te samudaya me
te paahitanga atu i nga ahuatanga i vedanā; me kore, [te mohio:] “Ko
tenei vedanā!” kei kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho,
ka noho huna ia, kaore e piri ki tetahi mea o te ao. Nō reira, ko te
bhikkhus, he bhikkhu e noho ana ki te mātakitaki i vedanā i vedanā.

III. Tuhinga o Citta

Ano hoki, e te bhikkhus, me pehea e noho ai te bhikkhu ki te tirotiro kei te citta?


I konei, bhikkhus, ka mohio te bhikkhu ki citta me te raga rite “citta
ki te raga”, kei te mohio ranei ia ki te citta kaore he raga “he citta
no raga”, e mohio ana ranei ia ki te citta me te hara ano he “citta ki
te hara”, kei te mohio ranei ki te citta kaore he hara pera “citta
without hara”, he maarama ranei ki te citta me te moha he “citta with
moha”, he maarama ki te citta me te kore moha he “citta without moha”,
he maarama ki te kohi i kohuatia hei “citta kohi”, ka maarama hoki ia ki
te marara citta hei “citta marara”, kei te maarama ranei ki te whanui
citta hei “whanui citta”, kei te maarama ranei he citta kaore i paahitia
hei “citta kaore i paahitia”, ka mohio ranei ia ki tetahi citta nui
rawa atu he “citta nui”, kei te maarama ranei ia he citta kaore e taea
te kii hei “he citta whakarakei”, e mohio ana ranei ia ki tetahi citta
kua whakatauhia hei “citta mau”, e mohio ana ranei ia ki te citta kaore i
tiimata penei, i te maarama ranei he citta whakaahuru “he citta
horoahia”, kei te maarama ia ki te citta kaore i whakauruhia “he taarua
citta”.

Na reira ka noho ia ki te matakitaki ki a citta ki roto,
ka noho ranei ia e tirotirohia ana i roto i te ao o waho, kei te noho
ranei ia i te tirohanga ki roto i te ao me te ao-waho; Kei te noho ia ki
te tirotiro i te samudaya o nga ahuatanga i citta, kei te noho ranei ia
e kite ana i te paahitanga o nga ahuatanga i citta, kei te noho ranei
ia i te kitenga o te samudaya me te heke atu o nga ahuatanga i citta; me
kore, [te mohio:] “Ko citta tenei!” kei kona a ia, ahakoa ko te ñāṇa me
te paṭissati noa iho, ka noho huna ia, kaore e piri ki tetahi mea o te
ao. Koinei, ko te bhikkhus, he bhikkhu e noho ana ki te tirotiro citta i
citta.

IV. Tuhinga o mua

A. Wahanga mo nga Nīvaraṇas


Ano hoki, e te bhikkhus, me pehea e noho ai te bhikkhu ki te tirotiro i
nga dhammas i dhammas? Anei, te bhikkhus, kei te noho a bhikkhu ki te
matakitaki ki nga dhammas me nga tohu ki nga nīvaraṇas e rima. Ano hoki,
e te bhikkhus, me pehea e noho ai te bhikkhu ki te tirotiro i nga
dhammas i dhammas me nga tohu mo nga nīvaraṇas e rima?

I konei,
ko te bhikkhus, he bhikkhu, kei reira ko te kāmacchanda kei roto, e
mohio ana: “he kāmacchanda i roto i ahau”; kaore i te tumacchanda kei
reira, ka marama ia: “Kaore he kāmacchanda i roto i ahau”; e mārama ana
ia ki te ahuatanga o te kāmacchanda unarisen ka ara ake; e mhio ana ia
me pehea te whakararu o te kāmacchanda arisen; ā, e māramahia ana e ia
te ahunga o te kāmacchanda whakarerea e kore e tu mo nga ra e heke mai.


I konei, ko te bhikkhus, he bhikkhu, kei reira i te taha o te
taha-i-a-roto: “he byāpāda kei roto i ahau”; kaore ia i te taha o te
taha-i roto i a ia, e marama ana ia: “Kaore he perapāda i roto i ahau”; e
mhio ana ia me puea ake te puta mai o te taha whakapapa; e möhio ana ia
ki te puea ake o te raupaparutanga; e mhio ana ia me pehea e kore ai e
puta i te taha whakarere e haere ake nei.

I konei, ko te
bhikkhus, he bhikkhu, kei reira ko te thīnamiddhā kei roto, e mohio ana:
“he thīnamiddhā i roto i ahau”; kaore he thīnamiddhā e noho ana i roto,
ka marama ia: “Kahore he thīnamiddhā i roto i ahau”; e mhio ana ia me
puea ake te arero o te mana o te ao; e mhio ana ia me phea ana te
whakararu i te arii; ā, e mārama ana ia ki te ahu whakamua o te
thīnamiddhā e kore e ara ake.

I roto i nga mea wairua, ko te
bhikkhus, te ahuatanga o te pouri, te tangi, te dukkha, te domanassa me
te pouri, ka puta mai he wawata penei: “Aue tena, kaore pea te pouri, te
tangi, te dukkha, te domanassa me te pouri mo tatou, a tino, kaore pea
haere mai ki te pouri, te tangi, dukkha, domanassa me te pouri. ” Engari
kaore tenei e whakatutukihia ma te hiahia. Koinei te rangatira e kore e
riro i ta te tangata e pai ai.

And what, bhikkhus, poto in the
five upādānakkhandhas? Ko ratou: te rūpa upādānakkhandha, te vedanā
upādānakkhandha, te angññā upādānakkhandha, te angṅkhāra
upādānakkhandha, te viññāṇa upādānakkhandha. Ka tapaina enei ki te poto,
bhikkhus, nga rima upādānakkhandhas.

I huaina tenei, bhikkhus, te dukkha ariyasacca

E2. Tuhinga o mua


Ana ko, bhikkhus, ko te dukkha-samudaya ariyasacca? Ko tenei taṇhā e
arahi ana ki te whanau, me te hono ki te hiahia me te koa, ki te koa ki
konei, ki konei ranei: Engari ko tenei taṇhā, bhikkhus, ka ara ake, kei
hea whea, ka tae atu ki hea, ka noho ki hea? I roto i te ao nei e ahua
pai ana, e pai ana hoki, ko te taṇhā te ara, ka ara ake, ka ea ake ana
te whakatau.

Na he aha te ao, he ahuareka, he pai? He pai, he pai
te whatu o te ao, kei reira te taṇhā, ka puta, ka ara ake, ki reira
whakatau ai. He pai, he pai te taringa o te ao, kei reira te taṇhā, ka
puta, ka ara ake, ki reira whakatau ai. He ahuareka, he pai te ihu o te
ao, kei reira te taṇhā, ka puta, ka ara ake, ki reira whakatau ai. He
ahuareka, he pai hoki te arero o te ao, kei reira te taṇhā, ka puta, ka
ara ake, ki reira whakatau ai. Ko te pai o Kāya kei te ao, he taṇhā, ka
puta, ka whakatika, ka tu ana ki te whakatau, ka whakatau. He pai, he
pai te mana o te ao, kei reira te taṇhā, i te ara, ka puta ake, ki reira
whakatau ai.

Ko nga ahua ka kitea i te ao he mea ataahua, he pai
hoki, kei reira te taṇhā, i te ara, ka puta ake, ka whakatau ana. He
pai, he pai te tangi o te ao, kei reira te taṇhā, ka puta, ka ara ake,
ki reira whakatau ai. He ahuareka, he pai te tangi a te ao, kei reira te
taṇhā, ka puta, ka ara ake, ki reira whakatau ai. He pai, he pai te
reka o te ao, kei reira te taṇhā, ka puta, ka ara ake, ki reira whakatau
ai. He ahuareka, he pai te ahuatanga o te tinana i roto i te ao, kei
reira te taṇhā, i te ara, ka puta mai, ka whakatau ana. He pai te
harikoa o te ao i roto i te ao, kei reira te taṇhā, ka puta, ka
whakatika, i reira ka whakatau.

Ko te kanohi-viññāṇa ki te ao, he
ahuareka, he pai, kei reira te taṇhā, ka whakatika, ka maranga, ka noho
ana, ka whakatau. Ko te taringa-viññāṇa i te ao he ahuareka, he pai
hoki, kei reira te taṇhā, ka puta, ka puta, ka whakatau ana, ka
whakatau. He ahuareka, he pai hoki te ihu-viññāṇa i te ao, kei reira te
ta whenhā, ka whakatika, ka maranga, ka noho ana, ka whakatau. Ko te
arero-viññāṇa o te ao he ahuareka, he pai hoki, kei reira te taṇhā, ka
whakatika, ka puta, ka noho ana, ka whakatau. He pai, he pai hoki a
Kāya-viññāṇa, kei reira te taṇhā, ka whakatika, ka whakaarahia, ka
whakatau ana. Ko Mana-viññāṇa kei te ao te ahuareka me te pai, kei reira
te taṇhā, ka whakatika, ka ara ake, ka whakatau ana.

He pai, he
pai hoki te kanohi-samphassa, kei reira te taṇhā, ka puta, ka puta, ka
whakatau ana. Ko nga taringa-samphassa i te ao he mea ahuareka, he pai
hoki, kei reira te taṇhā, i te aranga, ka puta, i reira ka whakatau. He
pai te ahuareka o te ihu-samphassa o te ao, kei reira te taṇhā, i te
aranga mai, ka ara ake, ki reira noho ai. He pai te ahuareka o te
arero-samphassa o te ao, kei reira te taṇhā, ka puta, ka puta, ka
whakatau ana. He pai, he pai hoki a Kāya-samphassa, kei reira te taṇhā,
ka whakatika, ka whakatika, ka whakatau ana. He pai, he pai te mana o te
Mana-samphassa, kei reira te taṇhā, i te ara, ka puta, ka whakatau ana.


Ko te vedanā i whanau mai i te kanohi-samphassa i te ao, he ahuareka,
he pai hoki, kei reira ko te taṇhā, i te ara, ka puta ake, ka whakatau.
Ko te vedanā i whanau mai i nga taringa-samphassa o te ao he ahuareka,
he pai hoki, kei reira ko te taṇhā, i te whakaarahanga, i reira ka
whakatau, ka whakatau. Ko te vedanā i whanau mai i te ihu-samphassa i te
ao, he ahuareka, he pai te whakaaetanga, kei reira te taṇhā, i te ara,
ka puta ake, ka whakatau ana. Ko te vedanā i whanau mai i te
arero-samphassa o te ao he ahuareka, he taunga, ana taṇhā, ka
whakaarahia, ka tu ana, ka whakatau ana. Ko te vedanā whanau mai o te
kāya-samphassa o te ao he ahuareka, he taunga, ana taṇhā, ka
whakaarahia, ka tu ana, ka whakatau ana. Ko te vedanā i whanau mai o
mana-samphassa o te ao he ahuareka, he pai hoki, kei reira te taṇhā, i
te ara, ka puta ake, ka whakatau ana.

Ko nga mea pai o te ahua o
te ao e kitea ana i te ao, he mea ataahua, kei reira ano te taṇhā, ka
whakatika, ka whakaarahia, ka whakatau ana. He rawe te pai o te rongo o
te oro o te ao, kei reira te taṇhā, ka whakatika, ka ara ake, ka
whakatau ana. He rawe te pai o te kakara o te kakara o te ao, kei reira
te taṇhā, ka whakatika, ka ara ake, ka whakatau ana. He rawe te pai o te
ngññā o te ao, kei reira te taṇhā, ka whakatika, ka ara ake, ka
whakatau ana. Ko nga mea pai o te tinana i roto i te ao he ahuareka, he
pai hoki, kei reira te taṇhā, i te ara, ka puta ake, ka whakatau ana. He
pai te ahuareka o te Saññā o Dhammas i te ao, kei reira taṇhā, ka
whakatika, ka whakaarahia, ka whakatau ana.

Ko te kaupapa [e pa
ana ki] nga ahua kitea i te ao he mea ataahua, he pai hoki, kei reira te
taṇhā, ka whakatika, ka ara ake, ka whakatau ana. Ko te kaupapa [e pa
ana ki] nga oro o te ao he ahuareka, he pai te whakaae, kei reira te
taṇhā, ka whakatika, ka maranga, ka whakatau ana. Ko te kaupapa [e pa
ana ki] nga kakara o te ao he mea ataahua, he pai hoki, kei reira te
taṇhā, ka whakatika, ka ara ake, ka whakatau ana. Ko te kaupapa [e pa
ana ki] nga reka ki te ao he mea ataahua, he taurangi hoki, kei reira te
taṇhā, ka whakatika, ka ara ake, ka whakatau ana. Ko te kaupapa e pa
ana ki nga ahuatanga o te tinana o te ao, he ahuareka, he pai hoki, kei
reira ko te taṇhā, i te wa e ara ake ana, ka whakatika ana, ka noho ana.
Ko te kaupapa e pa ana ki nga dhammas o te ao he pai, he pai hoki, kei
reira te taṇhā, ka whakatika, ka maranga, ka whakatau ana.

Ko te
taṇhā mo nga momo kitea kei te ao te ahuareka me te whakaaetanga, kei
reira te taṇhā, i te ara, ka puta mai, ka whakatau ana. He pai, he pai
hoki te taṇhā mo nga oro o te ao, kei reira te taṇhā, ka puta, ka puta,
ka whakatau ana. He pai, he pai hoki te taṇhā mo te kakara o te ao, kei
reira te taṇhā, ka puta, ka puta, ka whakatau ana. He pai, he pai hoki
te taṇhā mo nga reka o te ao, kei reira te taṇhā, ka whakatika, ka puta,
ka whakatau ana. He pai, he pai hoki te taṇhā mo nga ahuatanga o te
tinana i te ao, kei reira te taṇhā, ka puta, ka puta, ka whakatau ana.
He pai, he pai hoki te taṇhā mo nga dhammas o te ao, kei reira te taṇhā,
ka whakatika, ka whakaarahia, ka noho tonu.

Ko te vitakka o nga
ahua ka kitea i te ao he mea ahuareka, he pai hoki, kei reira te taṇhā, i
te aranga, ka puta, ka whakatau ana. Ko te vitakka o nga oro o te ao he
pai, he pai hoki ki reira, ko te taṇhā, ka puta, ka puta, ka whakatau
ana, ka whakatau. Ko te vitakka o te kakara i roto i te ao, he pai, he
pai hoki, kei reira te taṇhā, ka whakatika, ka ara ake, ka whakatau ana.
Ko te vitakka o nga momo o te ao he mea ahuareka, e manakohia ana hoki,
kei reira te taṇhā, i te aranga ake, ka puta ake, ka whakatau ana. Ko
te vitakka o nga ahuatanga o te tinana i te ao, he mea ataahua, he pai
hoki, kei reira te taṇhā, ka whakatika, ka puta, ka whakatau ana. He
pai, he pai hoki te vitakka o nga dhammas, kei reira te taṇhā, ka
whakatika, ka whakaarahia, ka noho tonu.

Ko nga huringa o nga
ahua e kitea ana i te ao e ahuareka ana, e manakohia ana, ki reira
taṇhā, i te aranga mai, ka whakaarahia, ki reira noho ai. He pai, he pai
hoki te ahua o te tangi o te tangi o te ao, kei reira te ta ,hā, ka
puta, ka puta, ka whakatau ana. He pai, he pai hoki te harikoa o nga
kakara o te ao, kei reira te taṇhā, ka whakatika, ka ara ake, ka
whakatau ana. Ko nga harikoa o nga reka o te ao he mea ahuareka, e
manakohia ana hoki, kei reira te taṇhā, i te aranga mai, ka puta ake, ki
reira whakatau ai. Ko nga huringa o nga ahuatanga o te tinana i te ao,
he mea ataahua, he pai hoki, ko reira te taṇhā, i te wa e ara ake ana,
ka whakatika ake, ka noho tonu. He pai, he pai hoki te hupere o dhammas o
te ao, ki reira taṇhā, ka whakatika, ka whakaarahia, ka noho tonu. Ka
kiia tenei, bhikkhus, te dukkha · samudaya ariyasacca.

E3. Putanga o Nirodhasacca


Ana ko, bhikkhus, ko te dukkha-samudaya ariyasacca? Ko tenei taṇhā e
arahi ana ki te whanau, me te hono ki te hiahia me te koa, ki te koa ki
konei, ki konei ranei: Engari ko tenei taṇhā, bhikkhus, ka mahue ana,
kei whea e mahue ana, ka mutu ka mutu, kei hea ka mutu? I roto i te ao
nei e ahua pai ana, e manakohia ana, ko te taṇhā, ka mahue, ka
whakarerea, ka mutu ka mutu.

Na he aha te ao, he ahuareka, he
pai? He pai te ahuareka o te kanohi o te ao, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu, ka mutu. He pai, he pai te
taringa ki te ao, kei reira te taṇhā, ka mahue, ka whakarerea, ka mutu,
ka mutu. He ahuareka, he pai te ihu o te ao, kei reira te taāhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu, ka mutu. He rawe te reo kei
te ao, he taṇhā, ka mahue, ka whakarerea, ka mutu ka mutu, ka mutu. Ko
te pai o Kāya kei te ao, he pai, he taṇhā, ka whakarerea, ka whakarerea,
ka mutu, ka mutu. He pai, he pai te mana o te ao, kei reira te taṇhā,
ka whakarerea, ka whakarerea, ka mutu ka mutu, ka mutu.

Ko nga
ahua kitea i te ao he mea ataahua, he pai hoki, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu, ka mutu. He pai, he pai te
tangi o te ao, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu
ka mutu, ka mutu. He ahuareka, he pai te tangi a te ao, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu, ka mutu. He pai
nga ahuareka o te ao, kei reira te ta therehā, ka whakarerea, ka
whakarerea, ka mutu ka mutu, ka mutu. He pai, he pai te ahuatanga o te
tinana i roto i te ao, kei reira te taṇhā, ka whakarerea, ka whakarerea,
ka mutu ka mutu, ka mutu. He pai, he pai te ngakau o te Dhammas i roto i
te ao, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka
mutu, ka mutu.

Ko te kanohi-viññāṇa o te ao he pai, he pai hoki,
kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka mutu. Ko
nga taringa-viññāṇa i te ao he ahuareka, he pai, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu. He rawe te ihu-viññāṇa ki te
ao, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka mutu.
Ko te arero-viññāṇa o te ao he ahuareka, he pai hoki, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka mutu. He pai, he pai
hoki a Kāya-viññāṇa ki te ao, kei reira te taṇhā, ka whakarerea, ka
whakarerea, ka mutu ka mutu. He pai te Mana-viññāṇa o te ao, he taṇhā,
ka whakarerea, ka whakarerea, ka mutu ka mutu.

He pai, he pai
hoki te kanohi-samphassa, kei taṇhā, ka whakarerea, ka whakarerea, ka
mutu, ka mutu. Ko nga taringa-samphassa i te ao he mea ahuareka, he pai
hoki, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka
mutu. He pai te pai o te ihu-samphassa ki te ao, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu, ka mutu. Ko nga arero-samphassa o te
ao he pai, he pai hoki, kei reira te taṇhā, ka whakarerea, ka
whakarerea, ka mutu, ka mutu. He pai, he pai hoki a Kāya-samphassa, kei
taṇhā, ka mahue, ka whakarerea, ka mutu. He pai, he pai te mana o te
Mana-samphassa, kei taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka
mutu.

Ko te vedanā i whanau mai i te kanohi-samphassa o te ao he
ahuareka, he pai te taunga, kei reira taṇhā, ka whakarerea, ka
whakarerea, ka mutu ka mutu. Ko te vedanā i whanau mai i nga
taringa-samphassa o te ao he ahuareka, he pai te taunga, kei reira
taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. Ko te vedanā i
whanau mai i te ihu-samphassa o te ao he ahuareka, he pai te taunga, kei
reira taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. Ko te
vedanā i whanau mai i te arero-samphassa o te ao he ahuareka, he pai te
taunga, kei reira taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu.
Ko te vedanā whanau mai o te kāya-samphassa o te ao he ahuareka, he pai
te taunga, kei reira taṇhā, ka whakarerea, ka whakarerea, ka mutu ka
mutu. Ko te vedanā whanau mai o mana-samphassa o te ao he ahuareka, he
pai te whakaaetanga, kei reira taṇhā, ka whakarerea, ka whakarerea, ka
mutu ka mutu.

Ko nga mea pai o te ahua o te ao e kitea ana i te
ao, he mea ataahua, kei reira ano te taṇhā, ka whakarerea, ka
whakarerea, ka mutu ka mutu. He rawe te pai o te tangi o te oro o te ao,
kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. He
rawe te pai o te kakara o te kakara o te ao, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu. He rawe te pai o te ngññā o
te ao, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka
mutu. Ko nga mea pai o te tinana o te ao he pai, he pai hoki, kei reira
te taṇhā, ka whakarerea, ka whakarerea, ka mutu ana, ka mutu. He pai, he
pai hoki te Kaññā o Dhammas i te ao, kei reira taṇhā, ka whakarerea, ka
whakarerea, ka mutu ka mutu.

Ko te kaupapa [e pa ana ki] nga
ahua kitea i te ao he mea ataahua, he pai hoki, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu. Ko te kaupapa [e pa ana ki]
nga oro o te ao he ahuareka, he pai te whakaae, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu. Ko te kaupapa [e pa ana ki]
nga kakara o te ao he mea ahuareka, e manakohia ana hoki, ki reira
taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. Ko te kaupapa [e
pa ana ki] nga reka ki te ao he mea ahuareka, he pai te whakaae, kei
reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. Ko te
kaupapa [e pa ana ki] nga ahuatanga o te tinana o te ao he pai, he pai
hoki, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu.
Ko te kaupapa e pa ana ki nga dhammas o te ao he pai, he pai hoki, kei
reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu.

Ko
te taṇhā mo nga momo kitea kei te ao te ahuareka me te pai, kei reira
te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. He pai, he pai
te taṇhā mo nga oro o te ao, kei reira te taṇhā, ka whakarerea, ka
whakarerea, ka mutu ka mutu. He pai, he pai hoki te taṇhā mo nga kakara o
te ao, kei reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka
mutu. Ko te taṇhā mo nga reka o te ao he pai, he pai hoki, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. He pai, he pai
hoki te taṇhā mo nga ahuatanga o te tinana i te ao, kei reira te taṇhā,
ka whakarerea, ka whakarerea, ka mutu ka mutu. Ko te taṇhā mo nga
dhammas kei te ao he pai, he pai hoki, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu.

Ko te vitakka o nga
ahua kitea i te ao he mea ahuareka, he pai hoki, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu ka mutu, ka mutu. He pai, he pai hoki
te tangi o te oro o te ao, kei reira te taṇhā, ka whakarerea, ka
whakarerea, ka mutu, ka mutu. He pai, he pai hoki te vitakka o te kakara
o te ao, kei reira taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka
mutu. Ko te vitakka o nga momo o te ao he pai, he pai hoki, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka mutu. Ko te vitakka o
nga ahuatanga o te tinana i te ao he pai, he pai hoki, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. Ko nga vitakka o
nga dhammas kei te ao he pai, he pai hoki, kei reira te taṇhā, ka
whakarerea, ka whakarerea, ka mutu, ka mutu.

Ko nga huringa o nga
ahua e kitea ana i te ao he mea ahuareka, e manakohia ana hoki, kei
reira te taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. He pai te
harikoa o nga oro o te ao, kei reira te taṇhā, ka whakarerea, ka
whakarerea, ka mutu, ka mutu. He pai, he pai hoki te huringa o te kakara
o te ao, kei reira taṇhā, ka whakarerea, ka whakarerea, ka mutu ka
mutu. He pai, he pai hoki te harikoa o nga momo o te ao, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu, ka mutu. Ko nga huringa o
nga ahuatanga o te tinana i te ao, he pai, he pai hoki, kei reira te
taṇhā, ka whakarerea, ka whakarerea, ka mutu ka mutu. He pai, he pai
hoki te hupere o dhammas o te ao, ki reira taṇhā, ka whakarerea, ka
whakarerea, ka mutu ka mutu. Ka kiia tenei, bhikkhus, te dukkha ·
nirodha ariyasacca.

E4. Tuhinga o mua

And what, bhikkhus,
is the dukkha · nirodha · gāminī paṭipadā ariyasacca? Koinei tonu tenei
ariya aṭṭhaṅgika magga, ara ko Sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati me sammāsamādhi.


A he aha, ko te bhikkhus, ko sammādiṭṭhi? Ko, te bhikkhus, ko te ñāṇa o
dukkha, te ñāṇa o te dukkha-samudaya, te ñāṇa o te dukkha-nirodha me te
ñāṇa o te dukkha-nirodha-gāmini paṭipada, e kiia nei, bhikkhus,
sammādiṭṭhi.

A he aha, he bhikkhus, he sammāsaṅkappas? Ko era, ko
te bhikkhus, ko nga momo ngṅkappas o te nekkhamma, saṅkappas o
abyāpāda, saṅkappas o avihiṃsā, ka kiia aua, bhikkhus, sammāsaṅkappas.


And what, bhikkhus, is sammāvācā? Ko, te bhikkhus, kei te mawehe mai i
te musāvādā, ka mawehe atu i te pisuṇa vācā, ka mutu mai i te pharusa
vācā, me te whakarere i te Samphappalāpa, e kiia nei, bhikkhus,
sammāvācā.

Ana he aha, ko te bhikkhus, he sammā-kammanta? Ko te
bhikkhus, kei te mawehe atu i te pāṇātipāta, ka mawehe mai i te
adinnādana, te aukati i te abrahmacariya, e kiia ana, bhikkhus,
sammā-kammanta.

And what, bhikkhus, is sammā-ājīva? I konei, ko
bhikkhus, he akonga rangatira, kua whakarere i te oranga kino, e tautoko
ana i tona oranga ma te tika, e kiia ana, bhikkhus, sammā-ājīva.


Ana he aha, ko te bhikkhus, he sammāvāyāma? I konei, ka taea e te
bhikkhu, te mahi a te bhikkhu mo te kore whakahiato o te korero moeaka
me te akusala dhammas. ka mahia e ia tana chanda mo te whakarere i te
moeaka arisen me te akusala dhammas, ka mahi ia i a ia ano, ka haehae i
tana viriya, ka whakapau kaha ki tana mahi ka whakapau kaha; mahia ana e
ia tana chanda mo te whakaohooho ake o te kusala dhammas, ka whakapau
kaha ia, ka haehae i tana viriya, ka whakapau kaha ki tana mahi ka
whakapau kaha; e whakaputa ana i tana wnanga mo te mau tonu o te mahi a
te waia, mo te kore o te whakama, mo te piki, te whanaketanga, to ratau
whakatipu, me to ratau whakaotinga, ka whakapau kaha ia, ka whakakii i
tana viriya, ka whakapau kaha ki tana kaimutu me tana mahi. Ka kiia
tenei, bhikkhus, sammāvāyāma.

He aha, he bhikkhus, ko sammāsati? I
konei, e noho ana a bhikkhus, kei te noho a bhikkhu ki te tirotiro i te
kāya i te kāya, te ātāpī sampajāno, satimā, ka mutu te whakarauika i te
abhijjhā-domanassa ki te ao. Kei te noho ia ki te titiro ki vedanā ki
vedanā, te tāpai tipajāno, satimā, ka mutu te raru o te
abhijjhā-domanassa ki te ao. Kei te noho ia ki te tirotiro ki te citta,
ki te tupapaku, ki te ao, ka mutu i a abhijjhā-domanassa ki te ao. Kei
te noho ia ki te titiro ki nga tohu i roto i te dhamma · s, ātāpī
sampajāno, satimā, ka mutu te whakarau i a abhijjhā-domanassa ki te ao. I
kiia tenei, bhikkhus, sammāsati.

A he aha, ko te bhikkhus, he
sammāsamādhi? I konei, ko bhikkhus, he bhikkhu, he mea wehe mai i te
taakaha, ka wehe mai i te akusala dhammas, ka uru ki te jhana tuatahi,
ka noho ki reira, me te vitakka me te vicāra, me te pīti me te sukha i
whanau mai. Na te marie o vitakka-vicāra, ka uru ia ki te jhāna tuarua,
ka noho ia ki roto me te tanquilization o roto, te whakakotahitanga o te
citta, kaore he vitakka, ko te vicāra ranei, me te pīti me te sukha i
whanau mai i samādhi. A, i te kore e aro ki te pīti, kei te noho tonu ia
i te upekkha, he kararehe me te sampajāno, ka wheako ia i roto i te
tihi i te sukha e whakaahuahia ana e nga Aria: ‘tetahi e rite ana, he
ngakau mahara kei te noho ki tenei [suk], ka uru ki te tuatoru jhāna, ka
noho tonu ia. roto. Ko te whakarere i te sukha me te whakarere i te
dukkha, somanassa me te domanassa kua ngaro atu i mua, kaore he sukha me
te dukkha, me te maatanga o te upekkha me te sati, ka uru atu ia ki te
tuawha jhāna, ka noho ki reira. Ka kiia tenei, bhikkhus, sammāsamādhi.

Ka kiia tenei, bhikkhus, te dukkha · nirodha · gāminī paṭipadā ariyasacca.


Na reira ka noho ia ki te matakitaki ki nga tima ki roto, ki te noho
ranei ki te tirotiro i nga dhammas i nga ao o waho, kei te noho ranei ia
i nga wa e kitea ana i roto i nga ao o roto; Kei te noho ia ki te
tirotiro i te samudaya o nga ahuatanga i roto i te dhammas, kei te noho
ranei ia e kite ana i te paahitanga o nga ahuatanga i dhammas, kei te
noho ranei ia i te kitenga o te samudaya me te paahitanga atu o nga
ahuatanga i dhammas; me kore, [mohio:] “ko enei ko nga dhammas!” kei
kona a ia, ahakoa ko te ñāṇa me te paṭissati noa iho, ka noho huna ia,
kaore e piri ki tetahi mea o te ao. Koinei, ko te bhikkhus, he bhikkhu e
noho ana ki te maarama i nga dhammas, e pa ana ki nga ariya · saccas e
wha.

Ko nga painga o te mahi i te Satipaṭṭhānas

Mo te
hunga e mahi ana, e mahi ana mo enei momo e wha mo nga tau e whitu, ko
te hua o te rua: ko te matauranga kia tino kitea, kei te piri tonu
ranei, ko te anāgāmita.

Kia whitu tau, bhikkhus. Mo te hunga e
whai ana ki te mahi i enei momo e wha mo nga tau e ono, ko te hua o te
rua: ko te matauranga kia tino kitea, kei te piri tonu ranei, ko te
anāgāmita.

Kia ono tau, bhikkhus. Mo te hunga e mahi ana, e mahi
ana mo enei waahanga e wha mo nga tau e rima, ko te hua o te rua: ko te
maarama i roto i nga ahuatanga e kitea ana, mena kei te piri tonu te
taha maui, anāgāmita.

Kia rima tau noa iho, bhikkhus. Mo nga
taangata, ko te mahi, ko te mahi i enei waahanga e wha mo te wha tau, ko
tetahi o nga hua e rua: ko te maarama (he mea tino tika) ki nga
ahuatanga e kitea ana, ki te mea kei te piri tonu te taha maui,
anāgāmita.

Kia wha tau, bhikkhus. Mo nga taangata, ko te mahi, ka
mahi i enei waahanga e wha mo enei tau e toru nga tau, ko te hua o te
rua: ko te maarama (he tino matauranga ki nga ahuatanga e kitea ana, me
etahi ranei e piri ana ki te taha maui, anāgāmita.

Kia toru tau
noa iho, bhikkhus. Mo te hunga e mahi ana, e mahi ana mo enei waahanga e
wha mo nga tau e rua, ko te hua o tetahi e rua: ko te matauranga kia
tino kitea, kei te piri tonu ranei, ko te anāgāmita.

Kia rua tau
noa iho, bhikkhus. Mo te hunga e mahi ana, e mahi ana enei e wha mo te
tau kotahi, kotahi pea nga hua e rua: ko te matauranga maamaa i nga
ahuatanga e kitea ana, mehemea kei te piri tonu te taha maui, anāgāmita.


Waiho i te tau kotahi, bhikkhus. Mo te hunga e whai ana ki te mahi i
enei momo e wha mo nga marama e whitu, ko te hua o te rua: ko te
matauranga maataa i nga ahuatanga e kitea ana, me etahi atu e piri ana
ranei, anāgāmita.

Kia whitu marama noa iho, bhikkhus. Mo te hunga
e mahi ana, e mahi ana mo enei e ono nga marama, mo te ono marama, ko
te hua o te rua: ko te matauranga kia tino kitea, kei te piri tonu
ranei, ko te anāgāmita.

Kia ono marama noa, bhikkhus. Mo te hunga
e mahi ana, e mahi ana mo enei waahanga e wha mo nga marama e rima, ko
te hua o te rua: ko te matauranga kia tino kitea, kei te piri tonu
ranei, ko te anāgāmita.

Kia rima marama noa iho, bhikkhus. Mo te
hunga e mahi ana, e mahi ana mo enei wha e wha nga marama, ko te hua o
te rua: ko te matauranga kia tino kitea, kei te piri tonu ranei, ko te
anāgāmita.

Kia wha marama noa, bhikkhus. Mo te hunga e mahi ana, e
mahi ana mo enei waahanga e wha mo nga marama e toru, tera pea ko te
hua e rua: ko te maarama ki nga ahuatanga e kitea ana, me etahi ranei e
piri ana ki te taha maui, anāgāmita.

Kia toru marama noa iho,
bhikkhus. Mo nga mea katoa, e mahi ana nga bhikkhus ki enei tikanga e
wha mo nga marama e rua, tera pea ko nga hua e rua: ko te matauranga
maamaa i nga ahuatanga e kitea ana, mena kei te piri tonu ranei te taha,
anāgāmita.

Kia rua marama noa iho, bhikkhus. Mo nga mea katoa,
ko te mahi, ko te mahi i enei waahanga e wha mo te marama kotahi, ko te
hua o nga hua e rua: ko te matauranga maamaa i nga ahuatanga e kitea
ana, kei te piri tonu ranei te taha ki te taha maui, anāgāmita.


Waiho kotahi marama, bhikkhus. Mo nga mea katoa, ko te mahi a te
bhikkhus, ki te mahi i enei waahanga e wha mo te marama, ko te hua o te
rua: ko te maarama o te matauranga i nga ahuatanga e kitea ana, me etahi
ranei e piri ana ki te taha maui, anāgāmita.

Waiho hawhe marama,
bhikkhus. Mo nga mea katoa, e mahi ana nga bhikkhus ki enei tikanga e
wha mo te wiki, ko te hua o nga hua e rua: ko te matauranga maamaa i nga
ahuatanga e kitea ana, mehemea ranei kei te piri tonu te taha maui,
anāgāmita.

“Ko tenei, ko te bhikkhus, te ara e haere atu ana ki
te kore, ko te purenga o nga mea, ko te raru o te pouri me te tangi, te
ngaro o te dukkha-domanassa, te whakatuturutanga o te ara tika, te
whakatuturutanga o Nibbana, ara ko te wha satipaṭṭhānas. ” I penei nga
korero, a i runga ano i enei mea katoa kua korerotia.

Ko te korero tenei i te Bhagavā. Ka koa, ka koa te bhikkhus ki nga kupu a te Bhagavā.

HONEST

VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

https://www.latimes.com/…/indias-prime-minister-decrees-21-…

World’s biggest Curfew: 1.3 billion Indians ordered to stay home to fight coronavirus.


New Delhi, was nearly deserted Tuesday, hours before Murderer of
democratic institutions and Master of diluting institutions (Modi) who
gobbled the Master Key by tampering the fraud EVMs/VVPATs and won
elections in favour of just 0.1% intolerant, violent, militant, number
one terrorists of the world, ever shooting, mob lynching, lunatic,
mentally retarded foreigners who were kicked out from Bene Israel,
Tibet, Africa, Eastern Europe,Western Germany, Northern Europe, South Russia, Hungary, etc, etc., chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) / hindutva mahasabha plan to establish stealth and shadowy hidutva cult are some influential peoples on media those spread ideology of Manusmritic Jati Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold caste system) in India. They claim they are hindutvaites but not as Secular Democratic Indian Nationalist. So in other ways they say they are not a part of Democratic India so need hindutva cult which implies treason against India; means Rashstra Droh. They don’t accept they are secular. They reject preamble of constitution “WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC.” It directly proofs they are anti nationalist with a so called slogan we are nationalist as hindutvaites for their personal and organized benefits. India is a Nation of multi linguistic, multi culture, multi religions, multi races and a place for even non-believers. It is not belongs to only caste followers of vedism. Claiming it belongs to only Caste followers polytheists is just anti nationalism. Re-meaning to the word “Hindu” as “an art of living for all root natives of Indian origin” is just like making a new construct by present con vedic followers to impose vedism to whole Indian root natives though they follow or not follow any faiths but belongs to origin of Vedism. Vedism is just a stupid & most idiotic faith of this land that has been destroying all good rational faith systems of Indian origin for which original progressive Indian civilization has been devastated. Their ideology declines and hurts SECULARISM mentioned in preamble of India. They want to replace SECULARISM word from preamble making it HINDUTVAISM in the process of making India as a Hindu Rastra or Nation of hindutvaites . These stupids even don’t know what is hindutva? They follow their stupid master V.D Savarkar who had defined “Who is hindutvaite?” and they loved to be brain raped by his ideology. V. D. Savarkar had defined hindutva according to his won understanding of word hindutva without the basic knowledge of its meaning and its origin and defined it with fake and wrong claims. That stupid so called intellect imposed and induced Brahmanism in the word Hindu to promote caste system and polytheist idolism. Who advocates “Hindu glory is evident in the preservation of the Vedas and Shastras, the protection of Cows and chitpavan brahmins.” Is he a secular? In his
book he had said “Rape is religious duty.” RSS and BJP i.e. Sangh Parivar and their paid media follow him as their God father. Our Nation so far strong and under development country because its root base is Secularism otherwise it might have the position like Pakistan; even worsen than them. V.D. Savarkar had agreed that Sindhu word is not from Sanskrit language. Sindhu word is from Pali language and its meaning is river. India was a land of SAPTA SINDHU meant it was land of seven major rivers that had flourished the multicultural civilization of India. India is a land of rivers was its original demographic entity not Brahmanism. Indus, Hindu, Hindustan, Sindhusthan, Shindh, Sindhi, Al-Hind, Indoustan, India etc. all are streams from this Pali language word Sindhu. Sindhu word got popularized in the age of Buddhism in India due to propagation of Pali Buddhist scriptures. BTW prime architecture of Indian constitution Bhimrao Ramji Ambedkar was a Buddhism ideology follower not a hindutvaite. Why an intelligent person who was prime architecture of the constitution rejected the ideology of hindutvaism?
Was he a fool? He knew the cons of India well; and had architect the constitution in that forms so that future generations won’t face major problems due to ideological faith contradiction based on God. RSS and BJP administration and their paid media trying to change the core of its architecture which is nothing but unconstitutional, anti nationalism and anti patriotic. When you meet them ask to say Proudly say “I am secular and I love India” and See their reaction.
announced a nationwide curfew on Tuesday, ordering 1.3 billion people
to stay in their homes for three weeks in the world’s biggest curfew. It
went into effect at midnight, shutting down flights, trains, schools,
houses of worship and nearly all businesses nationwide.

Country
has counted slightly more than 500 infections, but epidemiologists
believe that many more cases of the coronavirus have gone unrecorded
because of insufficient testing and the mass migration of laborers
within the country.

“The future of this pandemic, to a great
extent, will be determined by what happens in very large, densely
populated countries,” said Michael Ryan,

Modi did not say how he
planned to help country’s vast numbers of working poor — day laborers,
construction crews, street vendors — who could no longer work and were
at immediate risk of hunger and illness. His announcement “left a
gaping hole,”

“Who is going to provide cash to the poor that they need for the next 21 days?”


The curfew came even though health officials, defying the views of
international experts, have denied that the coronavirus that causes
COVID-19 was not being transmitted within the community. For weeks they
defended an extremely limited testing regime that until recently
included only recent international travelers and their immediate
contacts.

As of last week, the country had tested only 9.2 people per million, one of the lowest rates in the world.

California
California is way behind in testing and tracking coronavirus. It’s a big problem
March 24, 2020


Despite reporting its first coronavirus case Jan. 30, Modi did not
create stockpiles and continued to export medical equipment. As it says
it will expand testing,but with global disruptions to supply chains and
countries worldwide racing to secure medical supplies in the pandemic,
experts said the country is facing crucial shortages of ventilators,
testing kits, and masks, gowns and other protective equipment for health
workers.

Public health experts believe the attempt to quarantine a deadly virus won’t work without an effective mitigation strategy.


“This complete curfew might reduce the transmission significantly in
the short run,” said Dr. Yogesh Jain, a community doctor and founder of
the People’s Health Movement, a public health advocacy group in rural
Chhattisgarh. “It will surely bounce back with a vengeance if this is
the predominant thing we do, without other public health interventions
like expanding testing, isolating and treating.”

At a government
hospital in the northern city of Meerut, medical staff members said
their supplies of surgical masks have dwindled since the epidemic began.
Some were wearing the same masks for multiple days and had begun asking
patients to buy them from local shops, at soaring prices.

The
hospital had no N95 masks, the higher-quality masks designed to offer
better protection for health workers, and medical staffers were being
forced to treat suspected COVID-19 patients without recommended
equipment such as facial shields.

Only patients with recent
travel to badly affected countries, or with severe breathing problems,
were being tested for COVID-19, probably concealing many more
infections, doctors said.

“We are living in blissful ignorance,”
said one doctor at the hospital, who requested anonymity to protect her
job. The hospital only began testing for COVID-19 this week.

“When wider sections of people start getting affected, we will see a spike in hospitalization. And it will be too late.”


The government has issued notices to private hospitals to make
intensive care beds and ventilators available, cancel nonessential
surgeries and ensure treatment for patients suspected of having
COVID-19.

But by the time those guidelines were issued last week,
panic had set in for many Indians. One man who believed he was infected
committed suicide at a hospital; 167 people who were being monitored
for infections went missing, and many people who were under quarantine
reportedly ran away from filthy isolation wards hastily erected by the
government.

Rise Against Hunger India, a charity, said the
shutdowns would erase the livelihoods of low-income workers who “are now
under the threat of dying from hunger.” The group said it planned to
supply 1.2 million meals to these groups in the coming months.

In
Mumbai, a seaside metropolis of more than 18 million people, the
government’s orders to practice social distancing were impossible in the
city’s densely populated slums, said Marina Joseph, associate director
of YUVA, a charity that works with the urban poor.

“In one small
room, three generations are living,” Joseph said. “If the virus is not
contained, Mumbai is a volcano waiting to erupt.”

https://www.bbc.com/news/world-asia-india-52024239#


Coronavirus: India enters ‘total curfew’ after spike in cases Murderer of
democratic institutions and Master of diluting institutions (Modi) who
gobbled the Master Key by tampering the fraud EVMs/VVPATs and won
elections in favour of just 0.1% intolerant, violent, militant, number
one terrorists of the world, ever shooting, mob lynching, lunatic,
mentally retarded foreigners who were kicked out from Bene Israel,
Tibet, Africa, Eastern Europe,Western Germany, Northern Europe, South Russia, Hungary, etc, etc., chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) / hindutva mahasabha plan to establish stealth and shadowy hidutva cult are some influential peoples on media those spread ideology of Manusmritic Jati Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold caste system) in India. They claim they are hindutvaites but not as Secular Democratic Indian Nationalist. So in other ways they say they are not a part of Democratic India so need hindutva cult which implies treason against India; means Rashstra Droh. They don’t accept they are secular. They reject preamble of constitution “WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC.” It directly proofs they are anti nationalist with a so called slogan we are nationalist as hindutvaites for their personal and organized benefits. India is a Nation of multi linguistic, multi culture, multi religions, multi races and a place for even non-believers. It is not belongs to only caste followers of vedism. Claiming it belongs to only Caste followers polytheists is just anti nationalism. Re-meaning to the word “Hindu” as “an art of living for all root natives of Indian origin” is just like making a new construct by present con vedic followers to impose vedism to whole Indian root natives though they follow or not follow any faiths but belongs to origin of Vedism. Vedism is just a stupid & most idiotic faith of this land that has been destroying all good rational faith systems of Indian origin for which original progressive Indian civilization has been devastated. Their ideology declines and hurts SECULARISM mentioned in preamble of India. They want to replace SECULARISM word from preamble making it HINDUTVAISM in the process of making India as a Hindu Rastra or Nation of hindutvaites . These stupids even don’t know what is hindutva? They follow their stupid master V.D Savarkar who had defined “Who is hindutvaite?” and they loved to be brain raped by his ideology. V. D. Savarkar had defined hindutva according to his won understanding of word hindutva without the basic knowledge of its meaning and its origin and defined it with fake and wrong claims. That stupid so called intellect imposed and induced Brahmanism in the word Hindu to promote caste system and polytheist idolism. Who advocates “Hindu glory is evident in the preservation of the Vedas and Shastras, the protection of Cows and chitpavan brahmins.” Is he a secular? In his book he had said “Rape is religious duty.” RSS and BJP i.e. Sangh Parivar and their paid media follow him as their God father. Our Nation so far strong and under development country because its root base is Secularism otherwise it might have the position like Pakistan; even worsen than them. V.D. Savarkar had agreed that Sindhu word is not from Sanskrit language. Sindhu word is from Pali language and its meaning is river. India was a land of SAPTA SINDHU meant it was land of seven major rivers that had flourished the multicultural civilization of India. India is a land of rivers was its original demographic entity not Brahmanism. Indus, Hindu, Hindustan, Sindhusthan, Shindh, Sindhi, Al-Hind, Indoustan, India etc. all are streams from this Pali language word Sindhu. Sindhu word got popularized in the age of Buddhism in India due to propagation of Pali Buddhist scriptures. BTW prime architecture of Indian constitution Bhimrao Ramji Ambedkar was a Buddhism ideology follower not a hindutvaite. Why an intelligent person who was prime architecture of the constitution rejected the ideology of hindutvaism? Was he a fool? He knew the cons of India well; and had architect the constitution in that forms so that future generations won’t face major problems due to ideological faith contradiction based on God. RSS and BJP administration and their paid media trying to change the core of its architecture which is nothing but unconstitutional, anti nationalism and anti patriotic. When you meet them ask to say Proudly say “I am secular and I love India” and See their reaction.Modi announced a
nationwide curfew on Tuesday, ordering 1.3 billion people to stay in
their homes for three weeks and not to cross the hindutva Lakshmana
Rekha in Ramayana, is a line drawn by Lakshmana around the dwelling he
shares with his brother Rama and Rama’s wife Sita at Panchavati in the
forest of Dandakaranya which now part of the city of Nashik in
Maharashtra. The line is meant to protect Sita, while he is away
searching for Rama. In Lanka Kanda of the Ramcharitmanas, (35.1)
Mandodari rebukes Ravana on his boisterous claims of valour by hinting
that his claim of strength and valour is shallow for he could not even
cross a small line drawn by Rama’s younger brother Lakshmana.


Rawana approaches Sita in the garb of mendicant

In
the story, Rama goes chasing a golden deer (which actually is the
Maricha in disguise), and does not return for a long time. When Sita
coerces Lakshmana to leave in search of his brother, Lakshmana who
cannot bear to see Sita cry in grief, reluctantly decides to go and
search for Rama, subject to his condition that Sita not cross the
protective line he draws. Anybody other than Rama, Sita and himself
attempting to cross the line would be singed by flames erupting from the
line. Once Lakshmana leaves in search of Rama, the king Ravana comes in
the form of a mendicant and asks Sita for alms. Not expecting a trick,
she unsuspectingly crosses the Lakshmana Rekha to provide alms to him
and Ravana kidnaps her in his Pushpaka Vimana.

The crossing of
Lakshamana Rekha by Sita was done absent-mindedly by an anxious Sita the
guest is embodiment of a Deva (divine entity). Sita crosses the
boundary line only to give alms to Ravana once he insists that alms
cannot be accepted across a barrier as having a boundary in between was
against the principle of free will of the donor. Modi’s Lakshman Rekha
is hence a bad reference in the world’s biggest curfew to suggest to
cross the Lakshman Rekha. It went into effect at midnight, shutting down
flights, trains, schools, houses of worship and nearly all businesses
nationwide.

Why do you order curfew on 1.3bn people?

‘Hunger the hindutvaite Rowdy Rakshasa Swayam Sevaks (RSS) the fraud EVMs/VVPATs will kill us before coronavirus’

But in Delhi and the financial capital, Mumbai, people fearing shortages quickly thronged shops and pharmacies.


“I have never witnessed such a chaos in my life,” the owner of one
store in the Shakarpur district of Delhi said, quoted by the Press Trust
of India.

“All our stocks, including rice, flour, bread, biscuits, edible oils, have been sold out.”


Police in the busy city of Ghaziabad, in Uttar Pradesh state, patrolled
the streets with megaphones to tell residents to stay indoors.


Under the new measures, all non-essential businesses will be closed but
hospitals and other medical facilities will continue to function as
normal. Schools and universities will remain shut and almost all public
gatherings will be banned.

Anyone flouting the new rules faces up to two years in prison and heavy fines.

Several Indian states introduced measures of their own, such as travel restrictions and the closure of non-essential services.


India has already issued a ban on international arrivals and grounded
domestic flights. The country’s rail network has also suspended most
passenger services.

Many parts of India, including cities such as
Delhi and Mumbai, are already under tight restrictions. But this move
extends those provisions to every corner of the country.

An earlier one-day curfew, which was seen as a trial, was flouted by many.


Mr Modi called on Indians to clap and cheer the emergency services from
their balconies on Sunday. But many misunderstood the call and
congregated in the streets as they danced and chanted.

“It’s
impossible to fathom the cost that India may have to pay if such
irresponsible behaviour continues,” Mr Modi warned at the time. “Social
distancing is the only option to combat coronavirus.”

The implications of a total lockdown in India are huge, not just economically, but socially.


This is a nation where community is everything. Going to worship at a
temple, mosque or church is an essential part of daily life for so many.

This is a seismic cultural shift but - like the rest of the world facing similar restrictions - a necessary one.
What’s the latest from around Asia?


Neighbouring Pakistan has almost twice as many confirmed cases -
878 as of Monday evening. Sweeping restrictions are in place although
the government has stopped short of imposing a nationwide lockdown.
However, several provinces have announced them independently. The army
is being brought in to help enforce the restrictions
Bangladesh,
which has reported 33 cases and three deaths, is also deploying its
armed forces to help maintain social distancing and boost Covid-19
preventive measures. The soldiers will also monitor thousands of
quarantined expatriate returnees. Across South Asia, there are concerns
that the actual number of cases could be much higher than is being
reported.
Indonesia, which has 49 confirmed Covid-19 deaths -
the highest in South East Asia - has converted an athlete’s village
built for the 2018 Asian Games into a makeshift hospital for coronavirus
patients. A state of emergency was declared in Jakarta on Monday

In Thailand, a month-long state of emergency which will include
curfews and checkpoints will begin on Thursday. The government has been
criticised for failing to take strong action so far. Four people have
died and nearly 900 tested positive
The most populous country that was without a case until now - Myanmar - has announced two cases

And what about the rest of the world?


Elsewhere, governments are continuing to work to stem the spread of
the virus which has now affected more than 190 countries worldwide

More than 2.6 billion people are in lockdown now India has
introduced its new measures, according to a tally by the AFP news agency

Media captionReality Check tackles misleading health advice being shared online


Europe remains at the epicentre of the pandemic. On Tuesday, the
death toll jumped by 514 in a single day in Spain and other European
countries also reported sharp increases
Italy is the worst
affected country in the world in terms of deaths. The virus has killed
almost 7,000 people there over the past month
The UK, meanwhile,
is spending its first day under tight new restrictions. Prime Minister
Boris Johnson announced unprecedented measures on Monday and ordered the
immediate closure of shops selling non-essential goods
And in
the US, New York’s governor has said the federal government is not
sending enough equipment to combat the crisis. The state has been hit
especially hard by the virus
The World Health Organization (WHO) has warned that the US has the potential to become the new epicentre of the pandemic
In other developments, Japanese Prime Minister Shinzo Abe said the
International Olympic Committee has agreed that the 2020 Tokyo Olympics
should be postponed by a year


in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,


03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),


05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-C
orsa Corsicana,
25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,

86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur
110) Classical Uzbek-Klassik o’z
111) Classical Vietnamese-Tiếng Việ


112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,

114) Classical Yiddish- קלאסישע ייִדיש

115) Classical Yoruba-Yoruba Yoruba,

116) Classical Zulu-I-Classical Zulu



























Dove-02-june.gif (38556 bytes)





http://www.orgsites.com/oh/awakenedone/


Awakeness Practices

All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided  into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.

ESSENCE OF TIPITAKA



Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas  of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation


from



Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Please Visit: http://sarvajan.ambedkar.org



https://www.youtube.com/watch?v=PPydLZ0cavc
for
Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among the
Buddha’s many devoted followers around the time of the death of their
beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/




Image result for Gifs of Vinaya pitaka compared with Vinayaka

Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart










an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan










of



Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on

Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.

Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.

https://awakenmediaprabandhak. wordpress.com/
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 116 languages are translated by https://translate.google.com


Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com,kushinaranibbana@gmail.com


jchandra1942@icloud.com

sarvajanow@yahoo.co.in

jcs4ever@outlook.com

is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.

Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal





Image result for Jagatheesan Former Chairman Bench Court, Bangalore




All Aboriginal Awakened Media Prabandhak
image.png







Peace and joy for all









Leave a Reply