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LESSON 3509 Wed 18 Nov 2020 https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS Free Online Research and Practice University for Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodhgaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! Dhammacakkappavattana Sutta — Setting in Motion of the Wheel of Dhamma —in 05) Classical Pāḷi,29) Classical English,Roman, 06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,08) Classical Afrikaans– Klassieke Afrikaans, 09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,
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LESSON 3509 Wed 18  Nov  2020

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html

DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS

Free Online Research and Practice University
for

Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodhgaya,Saranath,
Kushinara, Etc., in 3D 360 degree circle vision akin to

Circarama

At

WHITE HOME

668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!


Dhammacakkappavattana Sutta

Friends

Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —
wheel GIF
Dhammacakkapavattana Sutta (Indian Style of Chanting)
Amit Barua
235K subscribers
The
Dhammacakkappavattana Sutta English: The Setting in Motion of the
Wheel of the Dharma Sutta or Promulgation of the Law Sutta) is a
Buddhist text that is considered by Buddhists to be a record of the
first teaching given by Gautama Buddha after he attained enlightenment.
The main topic of this sutta is the Four Noble Truths, which refer to
and express the basic orientation of Buddhis] in a formulaic expression.
This sutta also refers to the Buddhist concepts of the Middle Way,
impermanence, and dependent origination.
Dhamma
(Pāli) or dharma (Sanskrit) can mean a variety of things depending on
its context;[note 1] in this context, it refers to the Buddha’s
teachings or his “truth” that leads to one’s liberation from suffering.
Cakka (Pāli) or cakra (Sanskrit) can be translated as “wheel.” The
dhammacakka, which can be translated as “Dhamma-Wheel,” is a Buddhist
symbol referring to Buddha’s teaching of the path to enlightenment.
Pavattana (Pāli) can be translated as “turning” or “rolling” or “setting
in motion.
The sutra contains the following topics:
The two extremes to be avoided
The Middle Way: the Noble Eightfold Path
The Four Noble Truths
The Twelve Insights
Proclamation of release from rebirth
Arising of the Dhamma Eye to Kondañña
Proclamation of the devas on Buddha’s setting the wheel of dhamma in motion
Response of the Buddha to Kondañña
Buddhist understanding of the sutra:
According
to the Buddhist tradition, the Dhammacakkappavattana Sutta is the first
teaching given by the Buddha after he attained enlightenment. According
to Buddhist tradition, the Buddha attained enlightenment and liberation
while meditating under the Bodhi Tree by the Nerañjarā river in Bodh
Gaya. Afterwards, he remained silent for forty-nine days. The Buddha
then journeyed from Bodhgaya to Sarnath, a small town near the sacred
city of Varanasi in central India. There he met his five former
companions, the ascetics with whom he had shared six years of hardship.
His former companions were at first suspicious of the Buddha, thinking
he had given up his search for the truth when he renounced their ascetic
ways. But upon seeing the radiance of the Buddha, they requested him to
teach what he had learned. Thereupon the Buddha gave the teaching that
was later recorded as the Dhammacakkappavattana Sutta, which introduces
fundamental concepts of Buddhist thought, such as the Middle Way and the
Four Noble Truths.
Development of the sutra
Retaining the oldest teachings
Modern
scholars agree that the teachings of the Buddha were passed down in an
oral tradition for approximately a few hundred years after the passing
of the Buddha; the first written recordings of these teachings were made
hundreds of years after the Buddha’s passing. According to academic
scholars, inconsistencies in the oldest texts may reveal developments in
the oldest teachings.[11][note 3] While the Theravada-tradition holds
that it is likely that the sutras date back to the Buddha himself, in an
unbroken chain of oral transmission,[web 2][web 3][note 4] academic
scholars have identified many of such inconsistencies, and tried to
explain them. Information of the oldest teachings of Buddhism, such as
on the Four Noble Truths, which are an important topic in the
Dhammacakkappavattana Sutta, has been obtained by analysis of the oldest
texts and these inconsistencies, and are a matter of ongoing discussion
and research.[12][13][14][15][note 5]
Development of the sutra
According
to Bronkhorst this “first sermon” is recorded in several sutras, with
important variations.[22][note 6] In the Vinaya texts, and in the
Dhammacakkappavattana Sutta which was influenced by the Vinaya texts,
the four truths are included, and Kondañña is enlightened[22][23] when
the “vision of Dhamma”[24] arises in him: “whatever is subject to
origination is all subject to cessation.” Yet, in the Ariyapariyesanā
Sutta (”The Noble Search”, Majjhima Nikaya 26) the four truths are not
included,[note 8] and the Buddha gives the five ascetics personal
instructions in turn, two or three of them, while the others go out
begging for food. The versions of the “first sermon” which include the
four truths, such as the Dhammacakkappavattana Sutta, omit this
instruction, showing that
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —
[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya·saccas for the first time.
Note: info·bubble on every Pali word

05) Classical Pāḷi

Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:

On
one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at
Isipatana.

There, he addressed the group of five bhikkhus:

Dve·me,
bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo c·āyaṃ kāmesu
kāma·sukh·allik·ānuyogo hīno gammo pothujjaniko an·ariyo
an·attha·saṃhito, yo c·āyaṃ attakilamath·ānuyogo dukkho an·ariyo
an·attha·saṃhito. Ete kho, bhikkhave, ubho ante an·upagamma majjhimā
paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati.


29) Classical English,Roman,
Friends

These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.

‘Katamā
ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā
cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya
saṃvattati? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi
sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo
sammā·sati sammā·samādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā
tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya
sambodhāya nibbānāya saṃvattati.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Idaṃ
kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi
dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo
dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ;
saṃkhittena pañc·upādāna·k·khandhā dukkhā.

Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.

Idaṃ
kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā
ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ:
kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.

Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Idaṃ
kho pana, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ: yo tassā·y·eva
taṇhāya asesa·virāga·nirodho cāgo paṭinissaggo mutti anālayo.

Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.

Idaṃ
kho pana, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ:
ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi
sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo
sammā·sati sammā·samādhi.

Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi
.
‘Idaṃ
dukkhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu
cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko
udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññeyya’ nti: me,
bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ
ariyasaccaṃ pariññāta’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu
cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko
udapādi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘Idaṃ
dukkha·samudayaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu
dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi,
āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahātabba’
nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ
udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ
dukkha·samudayaṃ ariyasaccaṃ pahīna’ nti: me, bhikkhave, pubbe
an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi,
vijjā udapādi, āloko udapādi.

‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.

‘Idaṃ
dukkha·nirodhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu
dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi,
āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ
sacchikātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ
udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikata’ nti: me,
bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.

‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.

‘Idaṃ
dukkha·nirodha·gāminī paṭipadā ariyasacca’ nti: me, bhikkhave, pubbe
an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi,
vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī
paṭipadā ariyasaccaṃ bhāvetabba’ nti: me, bhikkhave, pubbe an·anussutesu
dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi,
āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā
ariyasaccaṃ bhāvita’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu
cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko
udapādi.

‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.

Yāvakīvañ·ca
me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ
dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa·dassanaṃ na su·visuddhaṃ ahosi, neva
tāv·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke
sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ
sammā·sambodhiṃ abhisambuddho paccaññāsiṃ.

And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.

Yato
ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ
dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa-dassanaṃ su·visuddhaṃ ahosi, ath·āhaṃ,
bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke
sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ
sammā·sambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇa·ñca pana me dassanaṃ
udapādi: ‘akuppā me vimutti, ayam·antimā jāti, natth·idāni puna·b·bhavo’
ti.

But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.

Idam·avoca
bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ
abhinandunti. Imasmi·ñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato
koṇḍaññassa virajaṃ vītamalaṃ dhamma·cakkhuṃ udapādi: ‘yaṃ kiñci
samudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamma’ nti.

This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.

Pavattite
ca pana bhagavatā dhamma·cakke bhummā devā saddam·anussāvesuṃ: ‘etaṃ
bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ
pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin·ti.

And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’

Bhummānaṃ
devānaṃ saddaṃ sutvā cātumahārājikā devā saddam·anussāvesuṃ: ‘etaṃ
bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ
pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin·ti.

Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’

Cātumahārājikānaṃ
devānaṃ saddaṃ sutvā tāvatiṃsā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā
bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ
appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā
kenaci vā lokasmin·ti.

Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Tāvatiṃsānaṃ
devānaṃ saddaṃ sutvā yāmā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā
bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ
appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā
kenaci vā lokasmin·ti.

Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’

Yāmānaṃ
devānaṃ saddaṃ sutvā tusitā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā
bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ
appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā
kenaci vā lokasmin·ti.
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’

Tusitānaṃ
devānaṃ saddaṃ sutvā nimmānaratī devā saddam·anussāvesuṃ: ‘etaṃ
bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ
pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin·ti.

Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Nimmānaratīnaṃ
devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddam·anussāvesuṃ:
‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ
pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin·ti.

Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’

Paranimmitavasavattīnaṃ
devānaṃ saddaṃ sutvā brahmakāyikā devā saddam·anussāvesuṃ: ‘etaṃ
bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ
pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin·ti.

Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’

Iti·ha
tena khaṇena tena muhuttena yāva brahma·lokā saddo abbhuggacchi.
Aya·ñca dasasahassi·loka·dhātu saṅkampi sampakampi sampavedhi, appamāṇo
ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ dev·ānubhāva’ nti.

Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas

Atha
kho bhagavā imaṃ udānaṃ udānesi: ‘aññāsi vata, bho, koṇḍañño, aññāsi
vata, bho, koṇḍañño’ ti! Iti hidaṃ āyasmato koṇḍaññassa
‘aññāsi·koṇḍañño’ tv·eva nāmaṃ ahosīti.
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Bodhi leaf
Translation suggested by the webmaster,
mainly with the support of Thanissaro Bhikkhu’s translation.
———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.
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Dhammacakkapavattana Sutta (Indian Style of Chanting)

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धम्मचक्कप्पवट्टन सुत्त- धम्म के पहिये की गति में सेटिंग - [धम्म · काका · पावताना]
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06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
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>> सुता पिआका >> सौयत्ता निकिता >> सक्का सौयुत
एसएन ५६.११ (एस ४२०) धम्मचक्कप्पवट्टन सुत्त- धम्म के पहिये की गति में सेटिंग - [धम्म · काका · पावताना]
यह निश्चित रूप से पाली साहित्य में सबसे प्रसिद्ध सुत्त है।
बुद्ध ने पहली बार चार आर्य · संस्कारों को उजागर किया।
नोट: प्रत्येक पाली शब्द पर जानकारी · बुलबुला
एक बार, भगवती वाराणसी में उसिपुराने के हिरण ग्रोव में ठहरे हुए थे।
वहां, उन्होंने पांच भिखुओं के समूह को संबोधित किया:
इन
दो चरम सीमाओं, भिकखुओं को उन लोगों द्वारा नहीं अपनाया जाना चाहिए जो गृह
जीवन से आगे निकल गए हैं। कौन से दो? एक ओर, कर्म के प्रति वैराग्य की
भक्ति, जो कि हीन, अशिष्ट, सामान्य, · ariya है, जो लाभ से वंचित है, और
दूसरी ओर आत्म-वैराग्य की भक्ति है, जो dukkha, a ariya है, जो लाभ से
वंचित है । इन दो चरम सीमाओं, भिकखुओं पर जाए बिना, तपागता पूरी तरह से
मज्जिमा पे ,िपदा के प्रति जागृत हो गया है, जो दृष्टि पैदा करता है, जो
दान का उत्पादन करता है, और तुष्टिकरण करता है, अबोध हो जाता है, सम्बोधि
को, निबाना को।
और
क्या, भिक्खु, वह मज्झिमा पाहीपाड़ा है, जिसके लिए तपागता पूरी तरह से
जागृत हो गया है, जो दृष्टि पैदा करता है, जो अग्नि को उत्पन्न करता है, और
तुष्टि की ओर जाता है, अभिज्ञान को, सम्बोधि को, निबाण को? यह है, भिक्खु,
यह अर्या अघिकिका मग्गा, यह कहना है: samma · diammhi samma · saṅkappa
samma · vāc samma · ammamanta samma · ājīva samma · vāyma samma · sati
samm samama यह, भिक्खु, मज्झिमा पाहीपाड़ा है, जिसके लिए तपागता जागृत हुआ
है, जो दृष्टि उत्पन्न करता है, जो अग्नि को उत्पन्न करता है, और तुष्टि
की ओर जाता है, अभिज्ञान को, सम्बोधि को, निबाण को।
इसके
अलावा, bhikkhus, यह dukkha ariya · sacca: jāti dukkha है, jarā dukkha
(बीमारी dukkha है) maraṇa dukkha है, जो नापसंद है, dukkha के साथ जुड़ाव
है, जिसे पसंद किया जाता है, dukkha, से अलग है dukkha है; संक्षेप में,
पाँच उर्ध्वखंड दुक्ख हैं।
इसके
अलावा, bhikkhus, यह dukkha · samudaya ariya · sacca है: यह ta tohā
पुनर्जन्म की ओर जाता है, इच्छा और आनंद के साथ जुड़ा हुआ है, यहां या वहां
खुशी मिलती है, जो कहना है: kma-ta -hāa, bhava-taṇhā और vibhava-taṇhā।
इसके अलावा, भिक्खुस, यह दुक्ख · निकाह अरिया · सार्का: पूर्ण विरागा, निकाह, परित्याग, त्याग, मुक्ति और उस बहुत तहर से मुक्ति है।
इसके
अलावा, भिक्खुस, यह दुक्ख · निकाह है · गनीमत पिपद अरीया · सार्का: बस यह
अरिअ अघिका मग्गा है, जो यह कहना है: सत् · द्धि, सः · सोमकप्पा, सन्मति ·
वामा # अम्मां मम्मे है। , समा · सती और समा · समाधि।
‘यह
दुक्ख अरियास्का’ है: मुझमें, भिक्खु, पहले अनहोनी बातों के संबंध में,
आंख उठी, अलंकार उठी, पैंसस उठी, विज्जमा उठी, प्रकाश उठी। ‘अब, यह दुक्ख
अरियास्का पूरी तरह से जाना जाता है’: मुझमें, भिक्खुस, पहले अनसुनी बातों
के संबंध में, आंख उठी, अलंकार उठी, प्यासा उठी, विज्जु उठी, प्रकाश उठी।
‘अब, यह दुक्ख अरियास्का पूरी तरह से जाना गया है’: मुझमें, भिक्खुस, पहले
अनसुनी बातों के संबंध में, आंख उठी, अलंकार उठी, पन्नस उठी, वज्र उठी,
प्रकाश उठी।
‘यह
है दुक्ख · समुदय अरियास्का’: मुझमें, भिक्षु, अनसुनी बातों के संबंध में,
आंख उठी, आनंद उठी, पनस उठी, वज्र उठी, प्रकाश उठी। ‘अब, यह दुक्ख · समुदय
अरियास्का को छोड़ दिया जाना है’: मुझमें, भिक्खुस, इससे पहले अनसुनी
बातों के संबंध में, आंख उठी, अलंकार उठी, पैंसस उठी, विजया उठी, प्रकाश
उठी। ‘अब, यह दुक्ख · समुदय अरियास्का को छोड़ दिया गया है’: मुझमें,
भिक्खुश, पहले अनसुनी बातों के संबंध में, आंख उठी, अलंकार उठी, पनसआ उठी,
विज्जना उठी, प्रकाश उठी।
‘यह
दुक्ख · निकाह अरिअसाका’ है: मुझमें, भिक्खुस, पहले अनसुनी बातों के संबंध
में, आंख उठी, अलंकार उठी, स्तोत्र उठी, वज्र उठी, प्रकाश उठी। ‘अब, यह
दुक्ख · निकाह अरियास्का को व्यक्तिगत रूप से अनुभव किया जाना है’: मुझमें,
भिक्खुश, पहले अनसुनी बातों के संबंध में, आंख उठी, अलंकार उठी, पैंसस
उठी, विज्जा उठी, प्रकाश उठी। ‘अब, यह दुक्ख · निकाह अरिअस्काका व्यक्तिगत
रूप से अनुभव किया गया है’: मुझमें, भिक्खुस, पहले अनसुनी बातों के संबंध
में, आंख उठी, अलंकार उठी, पनसआ उठी, विज्जमा उठी, प्रकाश उठी।
‘यह
है दुक्ख · निकाह · गामिनी पिप्पद अरिष्टका’: मुझमें, भिक्षु, अनसुनी
बातों के संबंध में, आंख उठी, आंख उठी, पैंसा उठी, विज्जग उठी, रोशनी उठी।
अब, यह दुक्ख · निकाह · गामिनी पिप्पद अरिष्टका विकसित होना है ’: मुझमें,
भिक्खु, पहले अनसुनी बातों के संबंध में, आंख उठी, अलंकार उठी, पनसना उठी,
विज्जम प्रकाश हुआ। ‘अब, यह दुक्ख · निकाह · गामिनी पिपदाद अरियास्का
विकसित किया गया है’: मुझमें, भिक्खु, पहले अनसुनी बातों के संबंध में, आंख
उठी, आंख उठी, पैंसा उठी, विज्जार उठी, रोशनी उठी।
और
इतने लंबे समय तक, भिक्षु, जैसा कि मेरे यथ · भक्त ज्ञान और इन बारह
अरिक्षको द्वारा इन बारह राशियों में त्रिगुणों द्वारा किया गया ज्ञान
बिलकुल शुद्ध नहीं था, मैंने अपने देवों के साथ, अपने ब्रह्मा के साथ, अपने
ब्रह्मा के साथ, लोके में दावा नहीं किया समास और ब्राह्मण, इस पीढ़ी में
अपने देवों और मनुष्यों के साथ, सर्वोच्च समाधि के लिए पूरी तरह से जागृत
होने के लिए।
लेकिन
जब, भिक्खु, मेरा यथा · bh andta and ज्ञान और इन बारह ariyacaccas का इन
बारह रास्तों से ज्ञान काफी शुद्ध था, तो मैंने दावा किया कि इसके देवताओं
के साथ, इसके देवताओं के साथ, इसके ब्रह्मा के साथ, संतों और ब्राह्मणों के
साथ। यह पीढ़ी अपने देवों और मनुष्यों के साथ, सर्वोच्च समाधि · सम्बोधि
के प्रति जागृत होने के लिए। और मुझमें ज्ञान और दृष्टि उत्पन्न हुई: ‘मेरी
विमुक्ति अचूक है, यह मेरी अंतिम शक्ति है, अब आगे कोई भाव नहीं है।
यही
भगव ने कहा। प्रसन्न होकर, पाँच भिखुओं के समूह ने भगव के वचनों का
अनुमोदन किया। और जब इस प्रदर्शनी की बात की जा रही थी, तो उमास्मा कोइनासा
में धम्म नेत्र उत्पन्न हुई जो कि जोश और स्टेनलेस से मुक्त है: ‘जिस में
समिधा की प्रकृति होती है, वह निरोध का स्वभाव है’।
और
जब भगवान ने धम्म के पहिया को गति में स्थापित किया था, तो पृथ्वी के
देवताओं ने जोर से घोषणा की: ‘’ वाराणसी में, इसिपना में हिरन ग्रोव में,
भगव ने गति के सर्वोच्च चक्र को धम्म में रखा है, जिसे समास द्वारा रोका
नहीं जा सकता है। या ब्राह्मण, देवता, माँस, ब्रह्मा या दुनिया में कोई भी।
पृथ्वी
के देवों के रोने की आवाज सुनकर, शतमुहृज देवों ने उद्घोष किया: ‘’
वाराणसी में, इसिपना में हिरण ग्रोव में, भागवत ने धम्म के सर्वोच्च पहिया
को गति में स्थापित किया है, जिसे समास या ब्राह्मणों, देवों द्वारा रोका
नहीं जा सकता है। , पारस, ब्रह्म या दुनिया में कोई भी। ‘
ततम्हाराजिका
देवों की पुकार सुनकर, तवतिस देवों ने जोर से घोषणा की: ‘’ वाराणसी में,
इसिपना में हिरन ग्रोव में, भागवत ने धम्म के सर्वोच्च चक्र को गति में
स्थापित किया है, जिसे समास या ब्राह्मण, देवता, रोक नहीं सकते। , ब्रह्म
या दुनिया में कोई भी। ‘
तवसती
देवों के रोने की आवाज सुनकर, यम देवों ने जोर से घोषणा की: ‘’ वाराणसी
में, इसिपना में हिरन ग्रोव में, भागवत ने धम्म के परम चक्र को गति में
स्थापित किया है, जिसे समास या ब्राह्मण, देवता, मर्स द्वारा रोका नहीं जा
सकता। , ब्रह्म या दुनिया में कोई भी। ‘
यम
देवों की चीख पुकार सुनकर, टुसिता देवों ने जोर से घोषणा की: ‘’ वाराणसी
में, इसिपना में हिरन ग्रोव में, भागवत ने धम्म के सर्वोच्च पहिया को गति
दी है, जो साम्य या ब्राह्मण, देवता, मर्स द्वारा रोका नहीं जा सकता। ,
ब्रह्म या दुनिया में कोई भी। ‘
टुसिता
देवों की चीख पुकार सुनकर, निम्मन्नारती देवताओं ने जोर से घोषणा की: ‘’
वाराणसी में, इसिपना में हिरण ग्रोव में, भागवत ने धम्म के सर्वोच्च पहिया
को गति दी है, जिसे समास या ब्राह्मण, देवता, मर्स द्वारा रोका नहीं जा
सकता है। , ब्रह्म या दुनिया में कोई भी। ‘
निम्मोन्नरति
देवों की पुकार सुनकर, परमपितामवस्वती देवताओं ने जोर से घोषणा की: ‘’
वाराणसी में, इसिपना में हिरन ग्रोव में, भागवत ने धम्म के सर्वोच्च चक्र
को गति दी है, जिसे समास या ब्राह्मण, देवता, मर्स द्वारा रोका नहीं जा
सकता। , ब्रह्म या दुनिया में कोई भी। ‘
परमनिमितवसावती
देवों की पुकार सुनकर, ब्रह्मक देवों ने जोर से घोषणा की: ‘’ वाराणसी में,
इसिपना में हिरन ग्रोव में, भागवत ने धम्म के सर्वोच्च पहिया को गति
प्रदान की है, जिसे समास या ब्राह्मण, देवता, मर्स द्वारा रोका नहीं जा
सकता है। , ब्रह्म या दुनिया में कोई भी। ‘
इस
प्रकार उस पल में, उस पल में, रोना ब्रह्मा तक फैल गया। और यह दस हजार
गुना विश्व प्रणाली हिला, बुझाई, और कांप गई, और एक महान, असीम चमक दुनिया
में दिखाई दी, देवों के प्रलय को पार करते हुए
तब
भगवान ने इस udāna को कहा: ‘वास्तव में समझ में नहीं आता है! Koṇḍañña
वास्तव में समझ में आया! ‘ और इसी तरह से उस्मास कोअनसाना ने ‘अनाससी ·
कोअनसाना’ नाम हासिल कर लिया।
Dhamma Chakka Pavattan Sutta ( हिंदी सबटाइटल के साथ / with English subtitles )
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41:35 से 55:55 तक कोई सबटाइटल नहीं
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पाली भाषा के शब्द “दुक्ख” को भ्रामक तरीके से अंग्रेजी और अन्य भाषाओं में “कष्ट” के रूप में अनुवाद किया जाता है
इसलिए यह अनुवाद के बिना रहा
The Pali word “Dukkha” has misleadingly translated to English as
“suffering”. Suffering is Dukkha but Dukkha is not merely suffering. It
has more deeper and wider meaning than that. Therefore it kept
untranslated.
Sutta in Tipitaka -
Place where Dhamma Chakka Sutta was preached -
The Meaning of Buddhism -
Dhamma Chakka Pavattan Sutta ( हिंदी सबटाइटल के साथ / with English subtitles )


08) Classical Afrikaans– Klassieke Afrikaans

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Dhammacakkappavattana Sutta— Beweging van die wiel van Dhamma - [Dhamma · cakka · pavattana]
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Dhammacakkappavattana Sutta (English)
Dhammacakkappavattana Sutta (English)
“Setting
in Motion of the Wheel of the Dhamma” Sutta Samyutta Nikaya 56.11
http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html
Considered to b…
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SN 56.11 (S v 420) Dhammacakkappavattana Sutta— Beweging van die wiel van Dhamma - [Dhamma · cakka · pavattana]
Dit is seker die bekendste sutta in die Pali-litterature.
Die Boeddha lê die vier ariya-saccas vir die eerste keer uiteen.
Nota: inligting · borrel op elke Pali-woord
By een geleentheid het die Bhagavā in Varanasi in die Deer Grove in Isipatana gebly.
Daar het hy die groep van vyf bhikkhus toegespreek:
Hierdie
twee uiterstes, bhikkhus, moet nie aangeneem word deur iemand wat uit
die huislike lewe gegaan het nie. Watter twee? Aan die een kant is die
toewyding aan hedonisme teenoor kāma, wat minderwaardig, vulgêr,
algemeen is, an · ariya, ontneem van voordeel, en aan die ander kant die
toewyding aan selfmortifikasie, wat dukkha, an · ariya, ontneem word
van voordeel . Sonder om na hierdie twee uiterstes, bhikkhus, te gaan,
het die Tathāgata heeltemal ontwaak vir die majjhima paṭipada, wat visie
voortbring, wat ñāṇa voortbring, en lei tot versoening, na abhiñña, na
sambodhi, na Nibbāna.
En
wat, bhikkhus, is die majjhima paṭipada waartoe die Tathāgata volledig
ontwaak het, wat visie voortbring, wat ñāṇa voortbring, en lei tot
versoening, na abhiñña, na sambodhi, na Nibbāna? Dit is, bhikkhus,
hierdie ariya aṭṭhaṅgika magga, dit wil sê: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Dit, bhikkhus, is die majjhima paṭipada
waartoe die Tathāgata ontwaak het, wat visie voortbring, wat ñāṇa
voortbring, en lei tot versoening, na abhiñña, na sambodhi, na Nibbāna.
Verder,
bhikkhus, dit is die dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (siekte is dukkha) maraṇa is dukkha, assosiasie met wat nie gehou
word nie, is dukkha, dissosiasie van wat graag is, is dukkha, om nie te
kry wat mens wil hê nie is dukkha; kortom, die vyf upādāna’k'khandhas
is dukkha.
Verder,
bhikkhus, dit is die dukkha · samudaya ariya · sacca: hierdie taṇhā wat
lei tot wedergeboorte, verbind met begeerte en genot, hier en daar
vreugde vind, dit wil sê: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Verder,
bhikkhus, is dit die dukkha · nirodha ariya · sacca: die volledige
virāga, nirodha, verlaat, versaak, emansipasie en vryheid van daardie
einste taṇhā.
Verder,
bhikkhus, is dit die dukkha · nirodha · gāminī paṭipada ariya · sacca:
net hierdie ariya aṭṭhaṅgika magga, dit wil sê: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati en sammā · samādhi.
‘Dit
is die dukkha ariyasacca’: in my, bhikkhus, met betrekking tot
ongehoorde dinge, het die oog ontstaan, die ñāṇa het opgestaan, die
paññā het opgestaan, die vijjā het opgestaan, die lig het opgekom. ‘Nou,
hierdie dukkha ariyasacca moet heeltemal bekend wees’: in my, bhikkhus,
ten opsigte van dinge wat nog nooit tevore was nie, het die oog
opgestaan, die ñāṇa het opgestaan, die paññā het opgestaan, die vijjā
het opgestaan, die lig het opgekom. ‘Nou, hierdie dukkha ariyasacca is
heeltemal bekend’: in my, bhikkhus, met betrekking tot dinge wat nog
nooit tevore was nie, het die oog opgestaan, die ñāṇa het opgestaan, die
paññā het opgestaan, die vijjā het opgestaan, die lig het opgekom.
‘Dit
is die dukkha · samudaya ariyasacca’: in my, bhikkhus, ten opsigte van
dinge wat nog nooit tevore was nie, het die oog opgekom, die ñāṇa het
opgestaan, die paññā het opgestaan, die vijjā het opgestaan, die lig het
opgekom. ‘Nou, hierdie dukkha · samudaya ariyasacca moet in die steek
gelaat word’: in my, bhikkhus, ten opsigte van ongehoorde dinge, het die
oog opgestaan, die ñāṇa het opgestaan, die paññā het opgestaan, die
vijjā het opgestaan, die lig het opgekom. ‘Nou is hierdie dukkha ·
samudaya ariyasacca in die steek gelaat’: in my, bhikkhus, ten opsigte
van dinge wat nog nooit tevore was nie, het die oog opgestaan, die ñāṇa
het opgestaan, die paññā het opgestaan, die vijjā het opgestaan, die lig
het opgekom.
‘Dit
is die dukkha · nirodha ariyasacca’: in my, bhikkhus, ten opsigte van
ongehoorde dinge, het die oog opgekom, die ñāṇa het opgestaan, die paññā
het opgestaan, die vijjā het opgestaan, die lig het opgekom. ‘Nou,
hierdie dukkha · nirodha ariyasacca moet persoonlik ervaar word’: in my,
bhikkhus, ten opsigte van ongehoorde dinge, het die oog opgekom, die
ñāña het opgestaan, die paññā het opgestaan, die vijjā het opgestaan,
die lig het opgekom. ‘Nou, hierdie dukkha · nirodha ariyasacca is
persoonlik ervaar’: in my, bhikkhus, ten opsigte van dinge wat nog nooit
tevore was nie, het die oog opgestaan, die ñāṇa het opgestaan, die
paññā het opgestaan, die vijjā het opgestaan, die lig het opgekom.
‘Dit
is die dukkha · nirodha · gāminī paṭipadā ariyasacca’: in my, bhikkhus,
ten opsigte van dinge wat nog nooit tevore was nie, het die oog
opgekom, die ñārosea het opgestaan, die paññā het opgestaan, die vijjā
het opgestaan, die lig het opgekom. ‘Nou, hierdie dukkha · nirodha ·
gāminī paṭipadā ariyasacca moet ontwikkel word’: in my, bhikkhus, ten
opsigte van dinge wat nog nooit tevore was nie, het die oog opgekom, die
ñāṇa het opgestaan, die paññā het opgestaan, die vijjā het opgestaan,
die lig het opgekom. ‘Nou, hierdie dukkha · nirodha · gāminī paṭipadā
ariyasacca is ontwikkel’: in my, bhikkhus, ten opsigte van dinge wat nog
nooit tevore was nie, het die oog opgekom, die ñāṇa het opgestaan, die
paññā het opgestaan, die vijjā het opgestaan, die lig het opgekom.
En
so lank, aangesien my kennis en visie van hierdie vier ariyasaccas op
hierdie twaalf maniere deur drieklanke nie heeltemal suiwer was nie, het
ek in die loka met sy devas, met sy Māras, met sy Brahmās, met die
samaṇas en brahmane, in hierdie geslag met sy devas en mense, het ten
volle ontwaak tot die hoogste sammā · sambodhi.
Maar
toe my kennis en visie van hierdie vier ariyasaccas op hierdie twaalf
maniere deur triades redelik suiwer was, het ek beweer in die loka met
sy devas, met sy Māras, met sy Brahmās, met die samaṇas en brahmane, in
hierdie generasie met sy devas en mense, om ten volle tot die hoogste
sammā · sambodhi wakker te word. En die kennis en visie het by my
ontstaan: ‘my vimutti is onwrikbaar, dit is my laaste jāti, nou is daar
geen verdere bhava nie.
Dit
is wat die Bhagavā gesê het. Die groep van vyf bhikkhus is verheug oor
die woorde van die Bhagavā. En terwyl hierdie uiteensetting uitgespreek
is, het daar in āyasmā Koṇḍañña die Dhamma-oog ontstaan wat vry is van
passie en vlekvrye: ‘alles wat die aard van samudaya het, het die aard
van nirodha’.
En
toe die Bhagavā die Wheel of Dhamma in werking gestel het, het die
devas van die aarde hardop uitgeroep: ‘In Varanasi, in die Deer Grove in
Isipatana, het die Bhagavā die opperste Wheel of Dhamma aan die gang
gesit, wat nie deur samaṇas gestuit kan word nie. of brahmane, devas,
Māras, Brahmā of enige iemand in die wêreld. ‘
Nadat
die Cātumahārājika-devas die uitroep van die devas van die aarde gehoor
het, het hulle hardop uitgeroep: ‘In Varanasi, in die Deer Grove in
Isipatana, het die Bhagavā die hoogste wiel van Dhamma in werking
gestel, wat nie deur samaṇas of brahmane, devas gestuit kan word nie. ,
Māras, Brahmā of enigiemand in die wêreld. ‘
Nadat
die Tāvatiṃsa-devas die uitroep van die Cātumahārājika-devas gehoor
het, het hulle hardop uitgeroep: ‘In Varanasi, in die Deer Grove in
Isipatana, het die Bhagavā die opperste Wheel of Dhamma in werking
gestel, wat nie deur samaṇas of brahmane, devas, Māras gestuit kan word
nie. , Brahmā of enigiemand in die wêreld. ‘
Nadat
die Yāma-devas die uitroep van die Tāvatiṃsa-devas gehoor het, het
hulle hardop uitgeroep: ‘In Varanasi, in die Deer Grove in Isipatana,
het die Bhagavā die hoogste wiel van Dhamma in werking gestel, wat nie
deur samaṇas of brahmane, devas, Māras gestuit kan word nie. , Brahmā of
enigiemand in die wêreld. ‘
Na
die uitroep van die Yama-devas, het die Tusita-devas hardop uitgeroep:
‘By Varanasi, in die Deer Grove in Isipatana, het die Bhagavā die
hoogste wiel van Dhamma in werking gestel, wat nie deur dieselfdeṇas of
brahmane, devas, Māras gestuit kan word nie. , Brahmā of enigiemand in
die wêreld. ‘
Nadat
die Nimmānarati-devas die uitroep van die Tusita-devas gehoor het, het
hulle hardop uitgeroep: ‘In Varanasi, in die Deer Grove in Isipatana,
het die Bhagavā die hoogste wiel van Dhamma in werking gestel, wat nie
deur samaṇas of brahmane, devas, Māras gestuit kan word nie. , Brahmā of
enigiemand in die wêreld. ‘
Na
die uitroep van die Nimmānarati-devas, het die
Paranimmitavasavatti-devas hardop uitgeroep: ‘In Varanasi, in die Deer
Grove in Isipatana, het die Bhagavā die opperste Wheel of Dhamma in
werking gestel, wat nie deur sama whichas of brahmane, devas, Māras
gestuit kan word nie. , Brahmā of enigiemand in die wêreld. ‘
Nadat
die Brahmakāyika-devas die uitroep van die Paranimmitavasavatti-devas
gehoor het, het hulle hardop uitgeroep: ‘In Varanasi, in die Deer Grove
in Isipatana, het die Bhagavā die opperste Wheel of Dhamma in werking
gestel, wat nie deur samaṇas of brahmane, devas, Māras gestuit kan word
nie. , Brahmā of enigiemand in die wêreld. ‘
Op
daardie oomblik, in daardie oomblik, versprei die uitroep tot Brahma ·
loka. En hierdie tien duisendvoudige wêreldstelsel het geskud, gebewe en
gebewe, en ‘n groot, grenslose uitstraling het in die wêreld verskyn
wat die uitbloei van die devas oortref
Toe
het die Bhagavā hierdie udana uitgespreek: ‘Koṇḍañña het regtig
verstaan! Koṇḍañña het regtig verstaan! ‘ En dit is hoe āyasmā Koṇḍañña
die naam ‘Aññāsi · Koṇḍañña’ gekry het.
Dhammacakkappavattana Sutta (English)
Javier Fernández-Viña
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“Setting in Motion of the Wheel of the Dhamma” Sutta
Samyutta Nikaya 56.11
Considered
to be a record of the first teaching given by Gautama Buddha after he
attained enlightenment. According to tradition, the Buddha gave this
teaching in Sarnath, India, to the “five ascetics”, his former
companions with whom he had spent six years practicing austerities. The
main topic of this sutra is the Four Noble Truths, which are the central
teachings of Buddhism that provide a unifying theme, or conceptual
framework, for all of Buddhist thought. This sutra also introduces the
Buddhist concepts of the Middle Way, impermanence, and dependent
origination.


09) Classical Albanian-Shqiptare klasike,
Dhammacakkappavattana Sutta— Vendosja në Lëvizjen e Rrotës së Dhamma - [Dhamma · cakka · pavattana]
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History of Dhamma Chakra Pravartan din and Vijaya dashami धम्मचक्र प्रवर्तन दिन अशोक विजया दशमी
History of Dhamma Chakra Pravartan din and Vijaya dashami धम्मचक्र…
History
of Dhamma Chakra Pravartan din and Vijaya dashami धम्मचक्र प्रवर्तन दिन
अशोक विजया दशमी का इतिहास | BJ18 About this video:

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>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420) Dhammacakkappavattana Sutta— Vendosja në Lëvizjen e Rrotës së Dhamma - [Dhamma · cakka · pavattana]
Kjo sigurisht është sutta më e famshme në literaturat Pali.
Buda për herë të parë shpjegon katër ariçakët.
Shënim: informacion · flluskë në çdo fjalë të Pali
Në një rast, Bhagavā po qëndronte në Varanasi në Grove të Drerave në Isipatana.
Atje, ai iu drejtua grupit prej pesë bhikkhus:
Këto
dy ekstreme, bhikkhus, nuk duhet të miratohen nga ai që është larguar
nga jeta në shtëpi. Cilët dy? Nga njëra anë, devotshmëria ndaj
hedonizmit ndaj kama, e cila është inferiore, vulgare, e zakonshme,
anarije, e privuar nga përfitimi, dhe nga ana tjetër devocioni për
vetë-mortifikim, e cila është dukkha, anaria, e privuar nga përfitimi .
Pa shkuar në këto dy ekstreme, bhikkhus, Tathāgata është zgjuar
plotësisht në majjhima paṭipada, e cila prodhon vizion, e cila prodhon
,a dhe çon në qetësim, në abhiñña, në sambodhi, në Nibbāna.
Dhe
çfarë, bhikkhus, është majjhima paṭipada në të cilën Tathāgata është
zgjuar plotësisht, e cila prodhon vizion, që prodhon ñāṇa dhe çon në
qetësim, në abhiñña, në sambodhi, në Nibbāna? Bshtë, bhikkhus, kjo ariya
aṭṭhaṅgika magga, që do të thotë: sammā · diṭṭhi sammā · saṅkappa sammā
· vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā
· samādhi. Kjo, bhikkhus, është majjhima paṭipada në të cilën Tathāgata
është zgjuar, e cila prodhon vizion, e cila prodhon ,a dhe çon në
qetësim, në abhiñña, në sambodhi, në Nibbāna.
Për
më tepër, bhikkhus, kjo është dukkha ariya · sacca: jāti është dukkha,
jarā është dukkha (sëmundja është dukkha) maraṇa është dukkha, shoqata
me atë që nuk është e pëlqyer është dukkha, ndarja nga ajo që pëlqehet
është dukkha, për të mos marrë atë që dëshiron është dukkha; me pak
fjalë, pesë upādāna’k'khandhas janë dukkha.
Për
më tepër, bhikkhus, kjo është dukkha · samudaya ariya · sacca: ky taah
që çon në rilindje, i lidhur me dëshirë dhe kënaqësi, duke gjetur
kënaqësi këtu ose atje, domethënë: kāma-taṇhā, bhava-taṇhā dhe
vibhava-taṇhā.
Për
më tepër, bhikkhus, kjo është dukkha · nirodha ariya · sacca: virāga e
plotë, nirodha, braktisja, braktisja, emancipimi dhe liria nga ai
tahahā.
Për
më tepër, bhikkhus, ky është dukkha · nirodha · gāminī paṭipada ariya ·
sacca: vetëm kjo ariya aṭṭhaṅgika magga, që do të thotë: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājva,
sam , samas · sati dhe samm · samādhi.
‘Kjo
është dukkha ariyasacca’: tek unë, bhikkhus, në lidhje me gjërat e
padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit, vijjā u
ngrit, drita u ngrit. ‘Tani, kjo dukkha ariyasacca duhet të njihet
plotësisht’: tek unë, bhikkhus, në lidhje me gjërat e padëgjuara më
parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit, vijjā u ngrit, drita u
ngrit. ‘Tani, kjo dukkha ariyasacca është njohur plotësisht’: tek unë,
bhikkhus, në lidhje me gjërat e padëgjuara më parë, syri u ngrit, ñāṇa u
ngrit, paññā u ngrit, vijjā u ngrit, drita u ngrit.
‘Kjo
është dukkha · samudaya ariyasacca’: tek unë, bhikkhus, në lidhje me
gjërat e padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit,
vijjā u ngrit, drita u ngrit. ‘Tani, kjo dukkha · samudaya ariyasacca do
të braktiset’: tek unë, bhikkhus, në lidhje me gjërat e padëgjuara më
parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit, vijjā u ngrit, drita u
ngrit. ‘Tani, kjo dukkha · samudaya ariyasacca është braktisur’: tek
unë, bhikkhus, në lidhje me gjërat e padëgjuara më parë, syri u ngrit,
ñāṇa u ngrit, paññā u ngrit, vijjā u ngrit, drita u ngrit.
‘Ky
është dukkhaínirodha ariyasacca’: tek unë, bhikkhus, në lidhje me
gjërat e padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit,
vijjā u ngrit, drita u ngrit. ‘Tani, kjo dukkhaínirodha ariyasacca duhet
të përjetohet personalisht’: tek unë, bhikkhus, në lidhje me gjërat e
padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit, vijjā u
ngrit, drita u ngrit. ‘Tani, kjo dukkhaínirodha ariyasacca është
përjetuar personalisht’: tek unë, bhikkhus, në lidhje me gjërat e
padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā u ngrit, vijjā u
ngrit, drita u ngrit.
‘Ky
është dukkhaínirodha · gāminī paṭipadā ariyasacca’: tek unë, bhikkhus,
në lidhje me gjërat e padëgjuara më parë, syri u ngrit, ,a u ngrit,
paññā u ngrit, vijjā u ngrit, drita u ngrit. ‘Tani, kjo dukkhaínirodha ·
gāminī paṭipadā ariyasacca do të zhvillohet’: tek unë, bhikkhus, në
lidhje me gjërat e padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā
u ngrit, vijjā u ngrit, drita u ngrit. ‘Tani, kjo dukkhaínirodha ·
gāminī paṭipadā ariyasacca është zhvilluar’: tek unë, bhikkhus, në
lidhje me gjërat e padëgjuara më parë, syri u ngrit, ñāṇa u ngrit, paññā
u ngrit, vijjā u ngrit, drita u ngrit.
Dhe
kaq gjatë, bhikkhus, pasi njohuria dhe vizioni im yathā · bhūtaṃ i
këtyre katër ariasakave në këto dymbëdhjetë mënyra nga triada nuk ishte
mjaft i pastër, unë nuk pretendova në loka me devat e saj, me Māras, me
Brahmās, me samaṇas dhe brahmins, në këtë brez me devat e tij dhe
njerëzit, të jenë zgjuar plotësisht në sammodambi suprem.
Por
kur, bhikkhus, njohuria dhe vizioni im yathā · bhūtaṃ për këto katër
ariyasaccas në këto dymbëdhjetë mënyra nga triada ishte mjaft i pastër,
unë pretendova në loka me devat e saj, me Māras e tij, me brahm itss e
tij, me samaṇas dhe brahmins, në kjo gjeneratë me devat dhe njerëzit e
saj, për t’u zgjuar plotësisht në sammodambhi suprem. Dhe njohuria dhe
vizioni u ngritën tek unë: ‘vimutti im është i patundur, kjo është jāti
im i fundit, tani nuk ka asnjë bhava tjetër.
Kjo
është ajo që tha Bhagavā. I kënaqur, grupi me pesë bhikkhus miratoi
fjalët e Bhagavā. Dhe ndërsa po flitej për këtë ekspozitë, në āyasmā
Koṇḍañña lindi syri Dhamma, i cili është i lirë nga pasioni dhe i
pandryshkshëm: ‘gjithçka që ka natyrën e samudajas ka natyrën e
nirodës’.
Dhe
kur Bhagavā vuri në lëvizje Rrotën e Dhammës, devat e tokës shpallën me
zë të lartë: ‘Në Varanasi, në Grove Deer në Isipatana, Bhagavā ka vënë
në lëvizje Rrota supreme e Dhamma, e cila nuk mund të ndalet nga samaṇas
ose brahminë, devas, Māras, Brahmā ose dikush në botë. ‘
Duke
dëgjuar britmën e devave të tokës, devat Cātumahārājika shpallën me zë
të lartë: ‘Në Varanasi, në Asherimin e Drerit në Isipatana, Bhagavā ka
vënë në lëvizje Rrota supreme e Dhamma, e cila nuk mund të ndalet nga
samaṇas ose brahmins, devas , Māras, Brahmā apo dikush në botë. ‘
Duke
dëgjuar britmën e devave të Cātumahārājika, devat Tāvatiṃsa shpallën me
zë të lartë: ‘Në Varanasi, në Grove të Drerit në Isipatana, Bhagavā ka
vënë në lëvizje Rrota supreme e Dhamma, e cila nuk mund të ndalet nga
samaṇas ose brahmins, devas, Māras. , Brahmā apo dikush në botë. ‘
Duke
dëgjuar britmën e devave Tāvatiṃsa, devat e Yāma shpallën me zë të
lartë: ‘Në Varanasi, në Grove Deer në Isipatana, Bhagavā ka vënë në
lëvizje Rrota supreme e Dhamma, e cila nuk mund të ndalet nga samaṇas
ose brahmins, devas, Māras , Brahmā ose dikush në botë. ‘
Duke
dëgjuar britmën e devave Yāma, devas Tusitā proklamuan me zë të lartë:
‘Në Varanasi, në Grove Deer në Isipatana, Bhagavā ka vënë në lëvizje
Rrota supreme e Dhamma, e cila nuk mund të ndalet nga samaṇas ose
brahmins, devas, Māras , Brahmā ose dikush në botë. ‘
Duke
dëgjuar britmën e devave të Tusitā, devat e Nimmānarati shpallën me zë
të lartë: ‘Në Varanasi, në Grove Deer në Isipatana, Bhagavā ka vënë në
lëvizje Rrota supreme e Dhamma, e cila nuk mund të ndalet nga samaṇas
ose brahmins, devas, Māras , Brahmā apo dikush në botë. ‘
Duke
dëgjuar britmën e devave të Nimmānarati, devanët Paranimmitavasavatti
proklamuan me zë të lartë: ‘Në Varanasi, në Grove Deer në Isipatana,
Bhagavā ka vënë në lëvizje Rrota supreme e Dhamma, e cila nuk mund të
ndalet nga samaṇas ose brahmins, devas, Māras. , Brahmā ose dikush në
botë. ‘
Duke
dëgjuar britmën e devave të Paranimmitavasavatti, devahët brahmakāyika
proklamuan me zë të lartë: ‘Në Varanasi, në Grove Deer në Isipatana,
Bhagavā ka vënë në lëvizje Rrota supreme e Dhamma, e cila nuk mund të
ndalet nga samaṇas ose brahmins, devas, Māras. , Brahmā ose dikush në
botë. ‘
Kështu,
në atë moment, në atë çast, britma u përhap deri në Brahmaoloka. Dhe ky
sistem botëror dhjetë mijëfish u trondit, u dridh, dhe u dridh, dhe një
shkëlqim i madh, i pakufishëm u shfaq në botë, duke tejkaluar
shkëlqimin e devave
Pastaj
Bhagavā shqiptoi këtë udanë: ‘Koṇḍañña me të vërtetë e kuptoi! Koṇḍañña
e kuptoi vërtet! ‘ Dhe kështu acquiredyasmā Koṇḍañña fitoi emrin
‘Aññāsi · Koṇḍañña’.
History of Dhamma Chakra Pravartan din and Vijaya dashami धम्मचक्र प्रवर्तन दिन अशोक विजया दशमी
Buddha Paradise
History of Dhamma Chakra Pravartan din and Vijaya dashami धम्मचक्र प्रवर्तन दिन अशोक विजया दशमी का इतिहास | BJ18
About this video:👇
Hii……Namo Buddhay
This is Umakant…. well come to #BuddhaParadise channel in the form of #BuddhaJourney series.
World recognise India is the land of lord #Buddha but still historical sites of lord buddha is ignored, so special required.
In this video historical analysis of #dhammachakra_ pravartan_din , which is associated with #Ashok_vijaya_dashami .
History of #vijaya_dashami festival and many more indian festivals are concern with
Watch my other Buddha Journey :👇
BJ19 | History and reality of Dhammadipotsav धम्मदिपोत्सव का इतिहास https://youtu.be/HQsy1Kzx3A0
BJ17
| बुद्ध का वास्तविक नाम क्या है?बुद्ध की अस्थिया कहा मिली? खोए हुए
बुद्ध की तलाश में….. In Search of Name and Relics of Buddha https://youtu.be/LJXYgdB-B-A
BJ10
| अयोध्या मंदिर समतलीकरन मे क्यू निकल रहे है बुद्ध के अवशेष | भारत की
जमीन पर हमेशा खुदाई मे बुद्ध ही क्यों निकलते है | Ayodhya Temple debris
Archaeological analysis with evidences https://youtu.be/1k_69DD2WSc
BJ16 | Xuanzang’s journey to the west ह्वेनसांग की भारत यात्रा https://youtu.be/vS24brfLtPA
BJ15 | World Heritage Ajanta Caves and Painting | विश्व विरासत अजंता बुद्ध गुफाओं के पेंटिंग की विशेषताये
BJ 13 | What is correct name of Asia’s mother script Dhammalipi Or Brahmi आशिया के लिपियो कि जनणी धम्मलिपी या ब्राह्मी https://youtu.be/xQb0u1PHy4A
BJ08 | Brahmi - Dhammalipi Inscription Learning | ब्राह्मी - धम्मलीपी शिलालेख पढ़ना https://youtu.be/NWKSWj9sQiI
BJ
11 | Brahmi Dhammalipi Conjunctions, Brahmi Numbers and Om Learning
ब्राह्मी धम्मलीपी संयुक्ताक्षर, ब्राह्मी अंक और ओम की जानकारी
BJ01 | Kondhane cave Karjat | कोंढाणे बौद्ध गुफा - कर्जत | कोंढाणे लेणी - कर्जत
BJ02 | Karla cave Lonavala |कार्ला बौद्ध गुफा लोणावला |कार्ला लेणी लोणावला
BJ03 | Ambivale cave Karjat | आंबिवले बौद्ध गुफा |आंबिवले लेणी कर्जत
BJ04 | Trirashmi cave Nashik | त्रिरश्मी बौद्ध गुफा | त्रिरश्मी लेणी नाशिक
BJ05 | Mahakal caves Andheri-Mumbai | महाकाल गुफा | महाकाल लेणी अंधेरी-मुंबई | Kondivite caves
BJ06
| Bhandara Mountain Caves Indori, Chakan - Talegaon Road | भंडारा
पहाडी गुफा | भंडारा डोंगर लेणी इंदोरी, चाकण - तळेगाव रोड
BJ07 | Kanheri Caves Birivali - Mumbai | कान्हेरी बुद्ध गुफा | कान्हेरी लेणी, बोरीवली - मुंबई
BJ09 | Buddha Mudra Buddha Hand Position meaning बुद्ध मुद्रा और हस्त संकेत
BJ12 | Buddha Converted to Hanuman बुद्ध को बनाया हनुमान https://youtu.be/-0EHVsRsTek
BW02 | Bhim ki lathi satya ya asatya भिम की लाठी का सत्य | टोपरा कलान स्तंभ की अनसुनी दास्तान Topra Kalan
BW 01 | The Mystery Of Biggest Gold Statue In The World दुनिया की सबसे बडी सोने की मूर्ति का अकथित रहस्य
BT01 |Buddha Dhamma Teaching बुद्ध धम्म की शिक्षा संक्षिप्त स्वरूप में | BT01
BT02 | Scientific approach of Dhamma कल्पनाओं पर धम्म का वैज्ञानिक दृष्टिकोण | BT02 https://youtu.be/OMugnNIloXM
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10) Classical Amharic-አንጋፋዊ አማርኛ,
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Dhammacakkappavattana Sutta— በዴማ ጎማ መንቀሳቀስ - - [Dhamma · cakka · pavattana]
Dhamma Gloomy GIF - Dhamma Gloomy Lake GIFs
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html
>> ሱታ ፒያካ >> ሳṃታታ ኒካያ >> ሳካ ሳṃቱታ
ኤስ.
ይህ በእርግጥ በፓሊ litterature ውስጥ በጣም ዝነኛ ሱታ ነው ፡፡
ቡድሃ አራቱን አርያ · ሳካስን ለመጀመሪያ ጊዜ ያብራራል ፡፡
ማስታወሻ በእያንዳንዱ የፓሊ ቃል ላይ መረጃ · አረፋ

ባጋቫ በአንድ ወቅት በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ በቫራናሲ ቆዩ ፡፡

እዚያም ለአምስት የቢችሁስ ቡድን ንግግር አደረገ ፡፡

እነዚህ
ሁለት ጽንፎች ፣ ቢክሁስ ፣ ከቤት ሕይወት በወጣ አንድ ሰው መቀበል የለባቸውም ፡፡ የትኞቹ ሁለት ናቸው? በአንድ
በኩል ፣ ዝቅተኛ ፣ ብልሹ ፣ የተለመደ ፣ አናሪያ ፣ ጥቅማጥቅምን ያጣ ፣ ለካማ ለሄዶኒዝም መሰጠት ፣ እና በሌላ
በኩል ራስን የማጥፋት ራስን መሰጠት ፣ ይህም ዱካ ፣ አሪያያ ፣ ጥቅማ ጥቅም ተነፍጓል . ወደ እነዚህ ሁለት
ጽንፎች ፣ ቢሂክሁስ ሳይሄድ ታታጋታ ራዕይን ወደሚያመነጨው ማጅሂማ ፓṭipada ሙሉ በሙሉ ነቅቷል ፣ ይህም ñāṇa
ን ያፈራል እናም ወደ ቅሬታ ፣ ወደ አቢጃ ፣ ወደ ሳምቦዲ ፣ ወደ ንብባና ይመራል ፡፡

እና ታህጋታ
ሙሉ በሙሉ የነቃበት ፣ ራዕይን የሚያመነጭ ፣ ñā producesa ን የሚያመነጭ እና ወደ ቅሬታ ፣ ወደ አቢሃ ፣
ወደ ሳምቦዲ ፣ ወደ ንብባና የሚወስደው መጃጅማ ፓṭipada ምንድን ነው? እሱ ፣ ብሂክሁስ ፣ ይህ አርያ
አሀሃጊጊካ ማግጋ ፣ ይኸውም ሳምአዲያቺ ሳምአ · ሳካካፓ ሳምአቫቫ ሳማማ ካምማንታ ሳማ · አጃቫ ሳምአማያማ ሰማማቲ
ሳቲማምማድሂ ነው። ይህ ፣ ቢክሁስ ፣ ታታጋታ የነቃበት ፣ ራዕይን የሚያመጣ ፣ ñā producesa ን የሚያመነጭ
እና ወደ ቅሬታ ፣ ወደ አቢሃ ፣ ወደ ሳምቦዲ ፣ ወደ ኒብባና የሚወስደው መጅጅማ ፓṭipada ነው።

በተጨማሪም
፣ ቢቺሁስ ፣ ይህ ዱካካ አሪያ · ሳካ ነው ጃቲ ዱካ ፣ ጃራ ዱካ (በሽታ ዱካ) ማራካ ዱካ ፣ ከሚወዱት ጋር
መገናኘት ዱካ ነው ፣ ከሚወደው መገንጠል ዱካ ነው ፣ የሚፈልገውን ለማግኘት አይደለም ፡፡ dukkha ነው; በአጭሩ
አምስቱ upāda’ana’k'khandhas ዱካሃ ናቸው።

በተጨማሪም ፣ ቢቺኩስ ፣ ይህ ዱካካ-ሳሙዳያ
አሪያ · ሳካ ነው ይህ ወደ ዳግመኛ መወለድ የሚወስድ ፣ ከፍላጎት እና ከመደሰት ጋር የተቆራኘ ፣ እዚህ ወይም
እዚያ ደስታ ያገኛል ፣ ማለትም ካማ-ታህህ ፣ ባቫ-ታህሃ እና ቪውሃቫ-ታህሃ።

በተጨማሪም ፣ ቢኪሁስ ፣ ይህ ዱካቻኒኒሃ አሪያ · ሳካ ነው-የተሟላ ቪያጋ ፣ ኒሮሃ ፣ መተው ፣ መተው ፣ ነፃ ማውጣት እና ከዚያ በጣም ታህሃ ፡፡

በተጨማሪም
፣ ቢቺሁስ ፣ ይህ ዱካቻ-ኒሮድሃ-ጋራሚኒ ፓṭቲዮ አሪያ · ሳካ ነው ፣ ልክ ይህ አሪያ አሃሃጊካ ማጋ ፣ ማለትም
ሳምማዲṭṭ ፣ ሳማህሳካካፓ ፣ ሳማካቫ ሳማማማ ፣ ሳማማጃጃጃ ፣ ሳማማያ። ፣ ሳማታቲ እና ሳምአማሰማዲ።

‘ይህ
ዱካካ አሊያሳካካ ነው-በእኔ ፣ ቢኪኩስ ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣
ñāṇa ተነሳ ፣ ፓññ ተነሳ ፣ ቪጃው ተነሳ ፣ ብርሃኑ ተነሳ ፡፡ ‹አሁን ይህ ዱካካ አሊያሳካካ ሙሉ በሙሉ
መታወቅ አለበት› በእኔ ውስጥ ፣ ቢኪሁስ ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣
theāṇa ተነሳ ፣ ፓññ ተነስቷል ፣ ቪጃው ተነሳ ፣ ብርሃኑ ተነሳ ፡፡ ‹አሁን ይህ ዱካካ አሊያሳካካ ሙሉ በሙሉ
የታወቀ ነው›-በእኔ ውስጥ ፣ ቢኪሁስ ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣
ñāṇa ተነሳ ፣ ፓ theአ ተነሳ ፣ ቪጃው ተነሳ ፣ ብርሃኑ ተነሳ ፡፡

‘ይህ ዱካካ-ሳሙዳያ አሪያሳሳካ
ነው-በእኔ ፣ ቢኪሁስ ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣ ñāṇa ተነሳ ፣
ፓññአ ተነሳ ፣ ቪጃው ተነሳ ፣ ብርሃኑ ተነሳ ፡፡ ‹አሁን ይህ ዱካካ-ሳሙዳያ አሪያሳካካ መተው አለበት› በእኔ
ውስጥ ፣ ቢኪሁስ ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣ ñāṇa ተነሳ ፣ ፓññ
ተነስቷል ፣ ቪጃው ተነሳ ፣ ብርሃኑ ተነሳ ፡፡ ‘አሁን ፣ ይህ ዱካካ-ሳሙዳያ አሪያሳሳካ ተትቷል’-በእኔ ውስጥ ፣
ቢኪሁስ ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣ ñāṇa ተነሳ ፣ ፓññ ተነስቷል ፣
ቪጃው ተነሳ ፣ ብርሃኑ ተነሳ ፡፡

‹ይህ ዱካቻኒኒሃ አሪያሳሳካ› ነው ፣ በእኔ ውስጥ ፣ ቢኪሁስ ከዚህ
በፊት ተሰምተው ስለማያውቁት ነገሮች ፣ ዐይን ተነሳ ፣ ñāña ተነሳ ፣ ፓññ ተነስቷል ፣ ቪጃው ተነሳ ፣
ብርሃኑ ተነሳ ፡፡ ‹አሁን ይህ ዱካቻኒኒሃ አሪያሳካካ በግል ሊሞክር ነው› በእኔ ውስጥ ፣ ቢኪሁስ ከዚህ በፊት
ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣ ñāṇa ተነሳ ፣ ፓ arose ተነስቷል ፣ ቪጃው ተነሳ
፣ ብርሃኑ ተነሳ ፡፡ ‹አሁን ይህ ዱካቻኒኒአራሃ አሪያሳካካ በግል ተሞክሮ ደርሶበታል›-በእኔ ውስጥ ፣ ቢኪሁስ
ከዚህ በፊት ተሰምተው የማያውቁትን ነገሮች በተመለከተ ፣ ዐይን ተነሳ ፣ ñāña ተነሳ ፣ ፓññ ተነስቷል ፣ ቪጃው
ተነሳ ፣ ብርሃኑ ተነሳ ፡፡

‘ይህ ዱካቻኒኒ-ግራሚኒ paīipadā ariyasacca ነው-በእኔ ውስጥ
ቢኪሁስ ከዚህ በፊት ተሰምተው ስለማያውቁት ነገሮች ፣ ዐይን ተነስቷል ፣ ñāṇ ተነሳ ፣ ፓ the ተነስቷል ፣ ቪጃ
ተነሳ ፣ ብርሃኑ ተነሳ ፡፡ ‘አሁን ይህ ዱካቻኒኒዳሃ-ጋራሚī ፓṭፓዳ አሪያሳካካ ሊዳብር ነው-በእኔ ውስጥ ቢኪሁስ
ከዚህ በፊት ተሰምተው ስለማያውቁት ነገሮች ፣ ዐይን ተነሳ ፣ ññṇa ተነሳ ፣ ፓ the ተነስቷል ፣ ቪጃው ተነሳ
፣ ብርሃኑ ተነሳ ፡፡ ‹አሁን ይህ ዱካቻኒኒዳሃ-ጋራኒ ፓīፓዳ አሪያሳካካ ተገንብቷል›-በእኔ ውስጥ ፣ ቢኪሁስ
ከዚህ በፊት ተሰምተው ስለማያውቁት ነገሮች ፣ ዐይን ተነሳ ፣ theāṇa ተነሳ ፣ ፓññ ተነስቷል ፣ ቪጃ ተነስቷል
፣ ብርሃኑ ተነሳ ፡፡እናም
በጣም ረጅም ፣ ቢኪክሁስ ፣ በእነዚህ አራት መንገዶች በሦስት መንገድ በእነዚያ አራት አሊያሳካዎች ያለኝ እውቀት
እና ራእይ በጣም ንፁህ ስላልነበረ ፣ በሎካ ውስጥ በዲሳዎቹ ፣ በማራራዎቹ ፣ በብራህማዎቹ ፣ በ ሰማናስ እና
ብራህሞች ፣ በዚህ ትውልድ ውስጥ ከዲያፋዎቹ እና ከሰዎች ጋር ወደ ከፍተኛው ሳምአማምቦዲ ሙሉ በሙሉ እንዲነቃቁ ፡፡

ነገር
ግን ፣ ቢኪኩስ ፣ የእኔ ያታብብታታ እውቀት እና የእነዚህ አራት አሪያስካስ እይታ በእነዚህ ሦስት መንገዶች
በሶስትዮሽ በጠራ ሶስት ጊዜ በሎካ ውስጥ በዲሳዎቹ ፣ በማራራዎቹ ፣ በብራህማዎቹ ፣ በሰማዕያዎች እና በብራህሞች ፣
ውስጥ ወደ ታላቁ ሳምአምቦድሂ ሙሉ በሙሉ እንዲነቃ ይህ ትውልድ ከአባቶቹ እና ከሰዎች ጋር እናም እውቀቱ እና
ራዕዩ በውስጤ ተነሳ ‹የእኔ አሚሚቲ የማይነቃነቅ ነው ፣ ይህ የመጨረሻው ጃቲዬ ነው ፣ አሁን ምንም ተጨማሪ ባቫ
የለም ፡፡

ብሃጋቫ የተናገረው ይህ ነው። በጣም ተደስቶ ፣ አምስት የቢችኩስ ግሩፕ የባጋቫዋን ቃላት
አጸደቀ። እናም ይህ ገለፃ በሚነገርበት ጊዜ ከፍቅር እና ከማይዝግ ነፃ በሆነው “አይሳምማ ኮአና” ውስጥ ‹የሳሙዳያ
ተፈጥሮ ያለው ሁሉ የኒሮዳ ተፈጥሮ› አለው ፡፡

እናም ባጋቫ የደማ መንኮራኩር እንቅስቃሴን ባቀናበሩበት
ጊዜ የምድር ላሉት ጮክ ብለው “በቫራናሲ ፣ በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ የሰማእያስ ማቆም
የማይችለውን ከፍተኛውን የዴማ ጎማ እንቅስቃሴ ጀምሯል ፡፡ ወይም ብራህሞች ፣ ዲቫዎች ፣ ማራስ ፣ ብራህማ ወይም
በዓለም ላይ ያለ ማንኛውም ሰው ፡፡

ካቱማህሃርጃጂካ ዲቫስ የምድርን ዲማዎች ጩኸት ከሰሙ በኋላ ጮክ
ብለው “በቫራናሲ ውስጥ በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ የሰማእያን ወይም የብራህማንስን ፣
የዲሳዎችን ሊገታው የማይችለውን ከፍተኛውን የዴማ ጎማ እንቅስቃሴ ጀምረዋል ፡፡ ፣ ማራስ ፣ ብራህማ ወይም በዓለም
ላይ ያለ ማንኛውም ሰው። ‘

የታቫቲሳሳ ዴታስ የካታቱሃህራጃጂካ ዲቫዎች ጩኸት ከተሰሙ በኋላ ድምፃቸውን
ከፍ አድርገው “ቫራናሲ ውስጥ በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ የሰማእስ ወይም የብራህማን ፣
የዲቫስ ፣ ማራስ ሊቆም የማይችል ከፍተኛውን የዴማ መሽከርከሪያ ጀምረዋል ፡፡ ፣ ብራህማ ወይም በዓለም ላይ ያለ
ማንኛውም ሰው። ‘

የያማ ዲቫዎች የታቫቲሳሳ ዲቫዎች ጩኸት ከተሰሙ በኋላ ጮክ ብለው አውጀዋል-‘በቫራናሲ
በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ የሰማእስ ወይም የብራህማን ፣ ዲቫስ ፣ ማራስ ሊገታው
የማይችለውን ከፍተኛውን የዴማ ጎማ ጀምሯል ፡፡ ፣ ብራህማ ወይም በዓለም ላይ ያለ ማንኛውም ሰው። ‘

የቱማ
ዲሳዎች የያማ ዲቫዎች ጩኸት ከተሰሙ በኋላ ጮክ ብለው አውጀዋል-‹ቫራናሲ ውስጥ በኢሲፓታና በሚገኘው የአጋዘን
ግሮቭ ውስጥ ባጋቫ የሰማእስ ወይም የብራህማን ፣ ዲቫስ ፣ ማራስ ሊገታው የማይችለውን ከፍተኛውን የዴማ ጎማ
እንቅስቃሴ ጀምሯል ፡፡ ፣ ብራህማ ወይም በዓለም ላይ ያለ ማንኛውም ሰው። ‘

የኑሚታራ ዲታ የቱሲታ
ዲታዎችን ጩኸት ከሰሙ በኋላ ጮክ ብለው አውጀዋል-‘በቫራናሲ ፣ በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ
የሰማእስ ወይም የብራህማን ፣ የዴሳ ፣ ማራስ ሊቆም የማይችለውን ከፍተኛውን የዴማ ጎማ እንቅስቃሴ ጀምሯል ፡፡ ፣
ብራህማ ወይም በዓለም ላይ ያለ ማንኛውም ሰው። ‘

የፓራሚሚታቫሳቫቲቲ ዲማስ የኒማናራቲ ዲቫዎችን ጩኸት
ከተሰሙ በኋላ ጮክ ብለው “በቫራናሲ በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ የሰማእስ ወይም የብራህማን ፣
የዲቫስ ፣ ማራስ ሊቆም የማይችለውን ከፍተኛውን የዴማ ጎማ እንቅስቃሴ ጀምረዋል ፡፡ ፣ ብራህማ ወይም በዓለም ላይ
ያለ ማንኛውም ሰው። ‘

የብራህማኪካ ዲቫ የፓራንሚሚታቫሳቫቲቲ ዲሳትን ጩኸት ከሰሙ በኋላ ‹ቫራናሲ
ውስጥ በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባጋቫ የሰማእስ ወይም የብራሂምንስ ፣ የዴታስ ፣ ማራስ ሊቆም
የማይችለውን የሙሉማ መንኮራኩር እንቅስቃሴ ጀምረዋል ፡፡ ፣ ብራህማ ወይም በዓለም ላይ ያለ ማንኛውም ሰው። ‘

ስለዚህ
በዚያ ቅጽበት በዚያ ቅጽበት ጩኸቱ እስከ ብራህማሎካ ድረስ ተሰራጨ ፡፡ እናም ይህ አሥር ሺህ እጥፍ የሆነ የአለም
ስርዓት ተንቀጠቀጠ ፣ ተንቀጠቀጠ እና ተንቀጠቀጠ ፣ እናም የዲማዎችን አፈፃፀም በመለየት ታላቅ ፣ የማይገደብ
ብሩህነት በአለም ላይ ታየ ፡፡

ከዚያ ባጋቫው ይህን ኡድና ተናገረ: - ‘ኮሳአ በእውነት ተረድቷል! ኮሳና በእውነቱ ተረድቷል! ‘ እናም ያያስማ ኮአና ‘አññሲ · ኮṇḍአና’ የሚል ስያሜ ያገኘው በዚህ መንገድ ነው




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My Vipassana meditation experience | Goenka Dhamma vipassana| tharcharbu vazhkai |tamil
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Tharcharbu vazhkai- தற்சார்பு வாழ்க்கை
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This video is my own experience of attending the vipassana meditation class.
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Chennai Dhamma vipassana centre address:
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Tharcharbu vazhkai- தற்சார்பு வாழ்க்கை
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