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01/30/22
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𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun 31 Jan 2022
Saḷāyatanavibhaṅga Sutta
— An analysis of the senses —
All Societies to Attain Final Goal
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Be Kind!
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sarvajan.ambedkar.org
to spread the words of the Awakened One to
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Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
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Tree >> Sutta Piṭaka >> Majjhima Nikāya
MN 137 (M iii 215)
Saḷāyatanavibhaṅga Sutta
{excerpt}
— An analysis of the senses —
[saḷāyatana-vibhaṅga]
30) Classical English,Roman,
All Societies to Attain Eternal Bliss
Do Good!
Grow Vegetable & Fruit Food!
Purify Mind !
Be Kind!
In
this deep and very interesting sutta, the Buddha defines among other
things what are the investigations of pleasant, unpleasant and neutral
mental feelings, and also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’.
this deep and very interesting sutta, the Buddha defines among other
things what are the investigations of pleasant, unpleasant and neutral
mental feelings, and also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’.
The
eighteen explorations for the intellect should be known’: thus was it
said. And in reference to what was it said? Seeing a form via the eye,
one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; hearing a sound via the
ear, one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; smelling an aroma via
the nose, one explores an aroma that can act as the basis for happiness,
one explores an aroma that can act as the basis for unhappiness, one
explores an aroma that can act as the basis for equanimity; tasting a
flavor via the tongue, one explores a flavor that can act as the basis
for happiness, one explores a flavor that can act as the basis for
unhappiness, one explores a flavor that can act as the basis for
equanimity; feeling a tactile sensation via the body, one explores a
tactile sensation that can act as the basis for happiness, one explores a
tactile sensation that can act as the basis for unhappiness, one
explores a tactile sensation that can act as the basis for equanimity;
cognizing an idea via the intellect, one explores an idea that can act
as the basis for happiness, one explores an idea that can act as the
basis for unhappiness, one explores an idea that can act as the basis
for equanimity. Thus the six happiness-explorations, the six
distress-explorations, the six equanimity-explorations, the eighteen
explorations for the intellect should be known’: thus was it said. And
in reference to this was it said.
eighteen explorations for the intellect should be known’: thus was it
said. And in reference to what was it said? Seeing a form via the eye,
one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; hearing a sound via the
ear, one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; smelling an aroma via
the nose, one explores an aroma that can act as the basis for happiness,
one explores an aroma that can act as the basis for unhappiness, one
explores an aroma that can act as the basis for equanimity; tasting a
flavor via the tongue, one explores a flavor that can act as the basis
for happiness, one explores a flavor that can act as the basis for
unhappiness, one explores a flavor that can act as the basis for
equanimity; feeling a tactile sensation via the body, one explores a
tactile sensation that can act as the basis for happiness, one explores a
tactile sensation that can act as the basis for unhappiness, one
explores a tactile sensation that can act as the basis for equanimity;
cognizing an idea via the intellect, one explores an idea that can act
as the basis for happiness, one explores an idea that can act as the
basis for unhappiness, one explores an idea that can act as the basis
for equanimity. Thus the six happiness-explorations, the six
distress-explorations, the six equanimity-explorations, the eighteen
explorations for the intellect should be known’: thus was it said. And
in reference to this was it said.
And
what are the six kinds of household joy? The joy that arises when one
regards as an acquisition the acquisition of forms cognizable by the eye
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such forms after
they have passed, ceased, & changed: That is called household joy.
The joy that arises when one regards as an acquisition the acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such sounds after they have passed, ceased,
& changed: That is called household joy. The joy that arises when
one regards as an acquisition the acquisition of aromas cognizable by
the nose — agreeable, pleasing, charming, endearing, connected with
worldly baits — or when one recalls the previous acquisition of such
aromas after they have passed, ceased, & changed: That is called
household joy. The joy that arises when one regards as an acquisition
the acquisition of flavors cognizable by the tongue — agreeable,
pleasing, charming, endearing, connected with worldly baits — or when
one recalls the previous acquisition of such flavors after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, connected with worldly baits — or when one recalls
the previous acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed:
That is called household joy.
what are the six kinds of household joy? The joy that arises when one
regards as an acquisition the acquisition of forms cognizable by the eye
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such forms after
they have passed, ceased, & changed: That is called household joy.
The joy that arises when one regards as an acquisition the acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such sounds after they have passed, ceased,
& changed: That is called household joy. The joy that arises when
one regards as an acquisition the acquisition of aromas cognizable by
the nose — agreeable, pleasing, charming, endearing, connected with
worldly baits — or when one recalls the previous acquisition of such
aromas after they have passed, ceased, & changed: That is called
household joy. The joy that arises when one regards as an acquisition
the acquisition of flavors cognizable by the tongue — agreeable,
pleasing, charming, endearing, connected with worldly baits — or when
one recalls the previous acquisition of such flavors after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, connected with worldly baits — or when one recalls
the previous acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed:
That is called household joy.
And
what are the six kinds of renunciation joy? The joy that arises when —
experiencing the inconstancy of those very forms, their change, fading,
& cessation — one sees with right discernment as it actually is that
all forms, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when —
experiencing the inconstancy of those very sounds, their change, fading,
& cessation — one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when —
experiencing the inconstancy of those very aromas, their change, fading,
& cessation — one sees with right discernment as it actually is
that all aromas, past or present, are inconstant, stressful, subject to
change:
what are the six kinds of renunciation joy? The joy that arises when —
experiencing the inconstancy of those very forms, their change, fading,
& cessation — one sees with right discernment as it actually is that
all forms, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when —
experiencing the inconstancy of those very sounds, their change, fading,
& cessation — one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when —
experiencing the inconstancy of those very aromas, their change, fading,
& cessation — one sees with right discernment as it actually is
that all aromas, past or present, are inconstant, stressful, subject to
change:
That
is called renunciation joy. The joy that arises when — experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation — one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: That is called renunciation joy. The joy that arises
when — experiencing the inconstancy of those very ideas, their change,
fading, & cessation — one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change: That is called renunciation joy.
is called renunciation joy. The joy that arises when — experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation — one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: That is called renunciation joy. The joy that arises
when — experiencing the inconstancy of those very ideas, their change,
fading, & cessation — one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change: That is called renunciation joy.
And
what are the six kinds of household distress? The distress that arises
when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of sounds
cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such sounds after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of aromas
cognizable by the nose — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such aromas after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of flavors
cognizable by the tongue — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such flavors after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of tactile
sensations cognizable by the body — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household distress. The
distress that arises when one regards as a non-acquisition the
non-acquisition of ideas cognizable by the mind — agreeable, pleasing,
charming, endearing, connected with worldly baits — or when one recalls
the previous non-acquisition of such ideas after they have passed,
ceased, & changed: That is called household distress.
what are the six kinds of household distress? The distress that arises
when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of sounds
cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such sounds after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of aromas
cognizable by the nose — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such aromas after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of flavors
cognizable by the tongue — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such flavors after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of tactile
sensations cognizable by the body — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household distress. The
distress that arises when one regards as a non-acquisition the
non-acquisition of ideas cognizable by the mind — agreeable, pleasing,
charming, endearing, connected with worldly baits — or when one recalls
the previous non-acquisition of such ideas after they have passed,
ceased, & changed: That is called household distress.
And
what are the six kinds of renunciation distress? The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when — experiencing the inconstancy of those very
forms, their change, fading, & cessation — he sees with right
discernment as it actually is that all forms, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress. The distress coming from the longing that arises in one who is
filled with longing for the unexcelled liberations when — experiencing
the inconstancy of those very sounds, their change, fading, &
cessation — he sees with right discernment as it actually is that all
sounds, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: ‘O when will I enter & remain in
the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. The distress coming from the longing that
arises in one who is filled with longing for the unexcelled liberations
when — experiencing the inconstancy of those very aromas, their change,
fading, & cessation — he sees with right discernment as it actually
is that all aromas, past or present, are inconstant, stressful, subject
to change and he is filled with this longing: ‘O when will I enter &
remain in the dimension that the noble ones now enter & remain in?’
This is called renunciation distress. The distress coming from the
longing that arises in one who is filled with longing for the unexcelled
liberations when — experiencing the inconstancy of those very flavors,
their change, fading, & cessation — he sees with right discernment
as it actually is that all flavors, past or present, are inconstant,
stressful, subject to change and he is filled with this longing: ‘O when
will I enter & remain in the dimension that the noble ones now
enter & remain in?’ This is called renunciation distress.
what are the six kinds of renunciation distress? The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when — experiencing the inconstancy of those very
forms, their change, fading, & cessation — he sees with right
discernment as it actually is that all forms, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress. The distress coming from the longing that arises in one who is
filled with longing for the unexcelled liberations when — experiencing
the inconstancy of those very sounds, their change, fading, &
cessation — he sees with right discernment as it actually is that all
sounds, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: ‘O when will I enter & remain in
the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. The distress coming from the longing that
arises in one who is filled with longing for the unexcelled liberations
when — experiencing the inconstancy of those very aromas, their change,
fading, & cessation — he sees with right discernment as it actually
is that all aromas, past or present, are inconstant, stressful, subject
to change and he is filled with this longing: ‘O when will I enter &
remain in the dimension that the noble ones now enter & remain in?’
This is called renunciation distress. The distress coming from the
longing that arises in one who is filled with longing for the unexcelled
liberations when — experiencing the inconstancy of those very flavors,
their change, fading, & cessation — he sees with right discernment
as it actually is that all flavors, past or present, are inconstant,
stressful, subject to change and he is filled with this longing: ‘O when
will I enter & remain in the dimension that the noble ones now
enter & remain in?’ This is called renunciation distress.
The
distress coming from the longing that arises in one who is filled with
longing for the unexcelled liberations when — experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation — he sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change and he is filled with this longing: ‘O when will I
enter & remain in the dimension that the noble ones now enter &
remain in?’ This is called renunciation distress. The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when — experiencing the inconstancy of those very
ideas, their change, fading, & cessation — he sees with right
discernment as it actually is that all ideas, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress.
distress coming from the longing that arises in one who is filled with
longing for the unexcelled liberations when — experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation — he sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change and he is filled with this longing: ‘O when will I
enter & remain in the dimension that the noble ones now enter &
remain in?’ This is called renunciation distress. The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when — experiencing the inconstancy of those very
ideas, their change, fading, & cessation — he sees with right
discernment as it actually is that all ideas, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress.
And
what are the six kinds of household equanimity? The equanimity that
arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action{2}
& who is blind to danger{3} — sees a form with the eye. Such
equanimity does not go beyond forms, which is why it is called household
equanimity. The equanimity that arises when a foolish, deluded person —
a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger —
hears a sound with the ear. Such equanimity does not go beyond sounds,
which is why it is called household equanimity. The equanimity that
arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger — odors an aroma with the nose. Such
equanimity does not go beyond aromas, which is why it is called
household equanimity. The equanimity that arises when a foolish, deluded
person — a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger —
tastes a flavor with the tongue. Such equanimity does not go beyond
flavors, which is why it is called household equanimity. The equanimity
that arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger — feels a tactile sensation with the body.
Such equanimity does not go beyond tactile sensations, which is why it
is called household equanimity. The equanimity that arises when a
foolish, deluded person — a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action & who is blind
to danger — cognizes an idea with the intellect. Such equanimity does
not go beyond ideas, which is why it is called household equanimity.
what are the six kinds of household equanimity? The equanimity that
arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action{2}
& who is blind to danger{3} — sees a form with the eye. Such
equanimity does not go beyond forms, which is why it is called household
equanimity. The equanimity that arises when a foolish, deluded person —
a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger —
hears a sound with the ear. Such equanimity does not go beyond sounds,
which is why it is called household equanimity. The equanimity that
arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger — odors an aroma with the nose. Such
equanimity does not go beyond aromas, which is why it is called
household equanimity. The equanimity that arises when a foolish, deluded
person — a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger —
tastes a flavor with the tongue. Such equanimity does not go beyond
flavors, which is why it is called household equanimity. The equanimity
that arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger — feels a tactile sensation with the body.
Such equanimity does not go beyond tactile sensations, which is why it
is called household equanimity. The equanimity that arises when a
foolish, deluded person — a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action & who is blind
to danger — cognizes an idea with the intellect. Such equanimity does
not go beyond ideas, which is why it is called household equanimity.
And
what are the six kinds of renunciation equanimity? The equanimity that
arises when — experiencing the inconstancy of those very forms, their
change, fading, & cessation — one sees with right discernment as it
actually is that all forms, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond forms, which is why it is
called renunciation equanimity. The equanimity that arises when —
experiencing the inconstancy of those very sounds, their change, fading,
& cessation — one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: This equanimity goes beyond sounds, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very aromas, their change, fading, &
cessation — one sees with right discernment as it actually is that all
aromas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond aromas, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very flavors, their change, fading, &
cessation — one sees with right discernment as it actually is that all
flavors, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond flavors, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very tactile sensations, their change, fading,
& cessation — one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond tactile sensations, which
is why it is called renunciation equanimity. The equanimity that arises
when — experiencing the inconstancy of those very ideas, their change,
fading, & cessation — one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change:
what are the six kinds of renunciation equanimity? The equanimity that
arises when — experiencing the inconstancy of those very forms, their
change, fading, & cessation — one sees with right discernment as it
actually is that all forms, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond forms, which is why it is
called renunciation equanimity. The equanimity that arises when —
experiencing the inconstancy of those very sounds, their change, fading,
& cessation — one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: This equanimity goes beyond sounds, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very aromas, their change, fading, &
cessation — one sees with right discernment as it actually is that all
aromas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond aromas, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very flavors, their change, fading, &
cessation — one sees with right discernment as it actually is that all
flavors, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond flavors, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very tactile sensations, their change, fading,
& cessation — one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond tactile sensations, which
is why it is called renunciation equanimity. The equanimity that arises
when — experiencing the inconstancy of those very ideas, their change,
fading, & cessation — one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change:
This
equanimity goes beyond tactile sensations, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very ideas, their change, fading, &
cessation — one sees with right discernment as it actually is that all
ideas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond ideas, which is why it is called
renunciation equanimity.
equanimity goes beyond tactile sensations, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very ideas, their change, fading, &
cessation — one sees with right discernment as it actually is that all
ideas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond ideas, which is why it is called
renunciation equanimity.
But
steered by the Tathagata — worthy and rightly self-awakened — the
person to be tamed fans out in eight directions. Possessed of form,
he/she sees forms. This is the first direction.
steered by the Tathagata — worthy and rightly self-awakened — the
person to be tamed fans out in eight directions. Possessed of form,
he/she sees forms. This is the first direction.
The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.
…
…
So
vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho panetaṃ
vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo
sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā
dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ
dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.
Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.
vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho panetaṃ
vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo
sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā
dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ
dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.
Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.
‘Among
master trainers, he is said to be ‘the unexcelled trainer of those
people fit to be tamed’: thus was it said. And in reference to what was
it said? Steered by the elephant trainer, the elephant to be tamed runs
in only one direction: east, west, north, or south. Steered by the horse
trainer, the horse to be tamed runs in only one direction: east, west,
north, or south. Steered by the ox trainer, the ox to be tamed runs in
only one direction: east, west, north, or south.
master trainers, he is said to be ‘the unexcelled trainer of those
people fit to be tamed’: thus was it said. And in reference to what was
it said? Steered by the elephant trainer, the elephant to be tamed runs
in only one direction: east, west, north, or south. Steered by the horse
trainer, the horse to be tamed runs in only one direction: east, west,
north, or south. Steered by the ox trainer, the ox to be tamed runs in
only one direction: east, west, north, or south.
Not percipient of form internally, he/she sees forms externally. This is the second direction.
Subhantveva adhimutto hoti: ayaṃ tatiyā disā;
He/she is intent only on the beautiful. This is the third direction.
With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space. This is the fourth
direction.
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space. This is the fourth
direction.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;
With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth
direction.
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth
direction.
With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness. This is the sixth direction.
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness. This is the sixth direction.
With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction.
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction.
With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction.
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction.
——————————-
In
this deep & very interesting sutta,the Buddha defines among other
things what are the investigations of pleasant,unpleasant & neutral
mental feelings, & also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’.
this deep & very interesting sutta,the Buddha defines among other
things what are the investigations of pleasant,unpleasant & neutral
mental feelings, & also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’.
——————
Steered
by the Tathagata worthy & rightly self-awakened—the person to be
tamed fans out in eight directions.’Among master trainers,he is said to
be the unexcelled trainer of those people fit to be tamed’: thus was it
said & in reference to this was it said
by the Tathagata worthy & rightly self-awakened—the person to be
tamed fans out in eight directions.’Among master trainers,he is said to
be the unexcelled trainer of those people fit to be tamed’: thus was it
said & in reference to this was it said
—————–
That is what the Blessed One said.Gratified,the monks delighted in the Blessed One’s words.
7. The Analysis Of The Six Sense Fields (Saḷāyatanavibhaṅga Sutta)
05) Classical Pāḷi,
…
…
‘Aṭṭhārasa
manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati,
domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ
upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ upavicarati,
domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ saddaṃ
upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.
manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati,
domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ
upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ upavicarati,
domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ saddaṃ
upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.
‘Chattiṃsa
sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha
gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā
upekkhā, cha nekkhammasitā upekkhā.
sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha
gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā
upekkhā, cha nekkhammasitā upekkhā.
The
thirty-six states to which beings are attached{1} should be known’:
thus was it said. And in reference to what was it said? Six kinds of
household joy & six kinds of renunciation joy; six kinds of
household distress & six kinds of renunciation distress; six kinds
of household equanimity & six kinds of renunciation equanimity.
thirty-six states to which beings are attached{1} should be known’:
thus was it said. And in reference to what was it said? Six kinds of
household joy & six kinds of renunciation joy; six kinds of
household distress & six kinds of renunciation distress; six kinds
of household equanimity & six kinds of renunciation equanimity.
Tattha
katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni
somanassāni.
katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni
somanassāni.
Tattha
katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.
katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.
Tattha
katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.
katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.
Tattha
katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.
katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.
Tattha
katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.
katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.
Tattha
katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā
etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti
evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā
evarūpā upekkhā phoṭṭhabbaṃ sā ativattati. Tasmā sā upekkhā
nekkhammasitāti vuccati. Dhammā tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha nekkhammasitā upekkhā.
Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca
vuttaṃ.
katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā
etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti
evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā
evarūpā upekkhā phoṭṭhabbaṃ sā ativattati. Tasmā sā upekkhā
nekkhammasitāti vuccati. Dhammā tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha nekkhammasitā upekkhā.
Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca
vuttaṃ.
‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;
sabbaso
rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati:
ayaṃ catutthī disā;
rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati:
ayaṃ catutthī disā;
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.
Tathāgatena,
bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā
vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti:
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.
bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā
vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti:
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
The Sublime Attitudes and the Four Stages of Enlightenment | Ariyathushel Arahant | Metta Mudita
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06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
इस गहरे और बहुत ही रोचक सुट्टा में, बुद्ध अन्य चीजों के बीच परिभाषित
करता है, सुखद, अप्रिय और तटस्थ मानसिक भावनाओं की जांच क्या है, और बुद्ध
के मानक विवरण में दी गई अभिव्यक्ति को भी परिभाषित करती है: ‘अनुटारो
पुरीसदम्माराथी’।
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08) Classical Afrikaans– Klassieke Afrikaans
Steered
by the Tathagata worthy & rightly self-awakened—the person to be
tamed fans out in eight directions.’Among master trainers,he is said to
be the unexcelled trainer of those people fit to be tamed’: thus was it
said & in reference to this was it said -
-
09) Classical Albanian-Shqiptare klasike,Gestuur
deur die Tathagata waardig en terecht selfwekend-die persoon wat in agt
rigtings geteister word Verwysing hiervoor is dit gesê -
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10) Classical Amharic-አንጋፋዊ አማርኛ,የ
Tathagata የሚገባ & የልብ ራስን ከእንቅልፉ-ግለሰቡ ስምንት directions.’Among ዋና
አሰልጣኞች ውስጥ ደጋፊዎች ደግሞ ተገርቶአል ዘንድ በ ሲነግሩኝ: እርሱ እነዚህን ሰዎች ‘ደግሞ ተገርቶአል ዘንድ
የማይገባኝ መካከል unexcelled አሰልጣኝ እንዲሆን እንዲህ ነው; ስለዚህ አለ & ውስጥ ነበር ለዚህ
ማጣቀሻ አለ ነበር
-
11) Classical Arabic-اللغة العربية الفصحى
- يقوده
Tathagata Worthy & بحق، الشخص الذي يحق - الشخص الذي سيتم ترويضه مع
مراعاة في ثمانية اتجاهات. قيل هو المدربين الرئيسيين، إنه مدرب غير مبرر
لهؤلاء الأشخاص يصلحون أن ترويض “: وهكذا قل ذلك وفي إشارة إلى هذا كان قال
-
12) Classical Armenian-դասական հայերեն,Steered է Tathagata Worthy & արդարացիորեն ինքնակառավարման-արթնացել-
ենթակա
անձի tamed երկրպագուներին է ութ directions.’Among վարպետության
մարզիչների նա ասել է, որ անգերազանցելի մարզիչ այդ մարդիկ տեղավորվում է
tamed ». Այսպէս էր դա ասել է, ի հղում է սա էր այն, - ասել է -
-
13) Classical Assamese-ধ্ৰুপদী অসমীয়া
তথাগাটাৰ
দ্বাৰা পৰিচালিত আৰু সঠিকভাৱে আত্ম-জাগ্ৰত - অনুৰাগীসকলক আঠটা দিশত
নিয়ন্ত্ৰণ কৰিব লগা ব্যক্তি। ‘মাষ্টাৰ প্ৰশিক্ষকসকলৰ মাজত, তেওঁক সেই
লোকসকলৰ অউৎকৃষ্ট প্ৰশিক্ষক বুলি কোৱা হয়’: এনেদৰে কোৱা হৈছিল আৰু ইয়াৰ
সন্দৰ্ভত কোৱা হৈছিল।
14) Classical Azerbaijani- Klassik Azərbaycan,Tathagata
Worthy & haqlı olaraq özünü oyandırdığını şəxs səkkiz
directions.’Among usta təlimçi həyata azarkeşləri öyrədilmiş olması ilə
idarə, o insanların öyrədilmiş uyğun bir unexcelled məşqçi olduğu ifadə
edilir: belə deyilir & oldu bu istinad deyilir idi
15) Classical Basque- Euskal klasikoa,
Tathagatak merezi du eta zuzeneko norberak zuzenduta. Zortzi norabidetan
zaletu beharreko pertsona da. Master entrenatzaile nagusiak, esan ohi
da pertsona horien tramankatutako entrenatzailea dela: horrela esan zuen
Honen erreferentzia esan zen
Tathagatak merezi du eta zuzeneko norberak zuzenduta. Zortzi norabidetan
zaletu beharreko pertsona da. Master entrenatzaile nagusiak, esan ohi
da pertsona horien tramankatutako entrenatzailea dela: horrela esan zuen
Honen erreferentzia esan zen
16) Classical Belarusian-Класічная беларуская,Кіраванае
Татхагатые Годны і правільна сам-прачнуўся-чалавек, каб быць прыручылі
прыхільнік ў васьмі галоўных трэнерах directions.’Among, ён сказаў, каб
быць непераўзыдзеным трэнерам гэтых людзі падыходзяць да утаймаваць »:
такім чынам, было сказана і ў спасылка на гэта было сказана
Татхагатые Годны і правільна сам-прачнуўся-чалавек, каб быць прыручылі
прыхільнік ў васьмі галоўных трэнерах directions.’Among, ён сказаў, каб
быць непераўзыдзеным трэнерам гэтых людзі падыходзяць да утаймаваць »:
такім чынам, было сказана і ў спасылка на гэта было сказана
17) Classical Bengali-ক্লাসিক্যাল বাংলা,Tathagata
আছে যোগ্য ও ন্যায়ত স্ব-জাগরিত ব্যক্তি আট directions.’Among মাস্টার
প্রশিক্ষক আউট ভক্ত আয়ত্ত করা দ্বারা বাহিত, তিনি বলেন হয় unexcelled
প্রশিক্ষকের হতে সেই সব লোককেও আয়ত্ত করা মাপসই ‘: এইভাবে বলা & ছিল
এই রেফারেন্স বলা ছিল
আছে যোগ্য ও ন্যায়ত স্ব-জাগরিত ব্যক্তি আট directions.’Among মাস্টার
প্রশিক্ষক আউট ভক্ত আয়ত্ত করা দ্বারা বাহিত, তিনি বলেন হয় unexcelled
প্রশিক্ষকের হতে সেই সব লোককেও আয়ত্ত করা মাপসই ‘: এইভাবে বলা & ছিল
এই রেফারেন্স বলা ছিল
18) Classical Bosnian-Klasični bosanski,Upravlja
Tathāgata dostojan i pravom self-probuđene-lice koje se ukrotiti
navijača u osam directions.’Among master trenera, on je rekao da je
neprevaziđen trener tih ljudi stane da se ukrotiti ‘: tako je to rekao i
u pozivanje na ovaj je to rekao
Tathāgata dostojan i pravom self-probuđene-lice koje se ukrotiti
navijača u osam directions.’Among master trenera, on je rekao da je
neprevaziđen trener tih ljudi stane da se ukrotiti ‘: tako je to rekao i
u pozivanje na ovaj je to rekao
19) Classical Bulgaria- Класически българск,Управлявани
от Татхагата достойните и с право самостоятелно събудил-лицето да бъде
опитомен фенове в осем directions.’Among майстори обучители, той се
смята за най непревъзхождащ треньор на тези хора, годни да бъдат
укротени “: по този начин беше го каза и в позоваване на това беше го
каза
от Татхагата достойните и с право самостоятелно събудил-лицето да бъде
опитомен фенове в осем directions.’Among майстори обучители, той се
смята за най непревъзхождащ треньор на тези хора, годни да бъдат
укротени “: по този начин беше го каза и в позоваване на това беше го
каза
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20) Classical Catalan-Català clàssic Dirigit
pel Tathagata digna i amb raó acte-desperta-la persona a ser domesticat
aficionats a terme en vuit directions.’Among capacitadors, que es diu
que és l’entrenador insuperable d’aquestes persones de capacitat per ser
domesticat ‘: així va ser que va dir i en referència a això va ser que
va dir -
21) Classical Cebuano-Klase sa Sugbo, Migiya
sa Tathagata takus & hustong-sa-kaugalingon nahigmata-ang tawo sa
anaron fans gikan sa walo ka directions.’Among agalon trainers, siya
miingon nga ang mga hitupngang trainer sa mga tawo takus sa anaron ‘,
mao kini miingon nga kini & sa paghisgot niini nga mao kini miingon
-
22) Classical Chichewa-Chikale cha Chichewa,Zamphamvu
ndi Tathagata woyenera & moyenerera kudziletsa kudzutsidwa-munthu
kuti akuweta mafani mu eyiti directions.’Among mbuye aphunzitsi, iye
anati kukhala unexcelled mphunzitsi wa anthu woyenera analamulira ‘:
Motero zinali anati & mu Buku limeneli linali ilo linati -
-
23) Classical Chinese (Simplified)-古典中文（简体）,由tathaga
ta值得和正确的自我唤醒 - 在八个方向驯服的人。“郑大师培训师， 他据说是那些适合被驯服的人的未被培训师”： 因此是它的说法参考这是说 -
-
24) Classical Chinese (Traditional)-古典中文（繁體）,由tathag
ata值得和正確的自我喚醒 - 在八個方向馴服的人。“鄭大師培訓師， 他據說是那些適合被馴服的人的未被培訓師”： 因此是它的說法參考這是說 -
-
25) Classical Corsican-Corsa Corsicana,Guidatu
da a degna di u tatathagata è di a denunziata à l’auto in ottu
direzzione.’among Maestru Trainer, hè dettu chì hè u trainer incoltuatu
di quelli chì si sò dettu: dunque hà dettu & In Riferimentu à questu
hè dettu -
-
26) Classical Croatian-Klasična hrvatska,Upravljao
je Tathagata dostojan i pravilnoj samostalno probudio-osobe koje treba
ukrotiti navijača u osam directions.’Among master trenera, on je rekao
da se neprevaziđen trener ti ljudi pristaju biti pitoma ‘: tako je
pisalo i na pozivanje na to je li to rekao
-
27) Classical Czech-Klasická češtinaŘízen
Tathágaty Worthy a oprávněně vlastním probudil-osoby, která má být
zkrocen fanoušky v osmi directions.’Among master trenéry, když se říká,
že je nevyznamenaný trenér tito lidé fit být zkrocen “: tak to byl řekl,
a ve odkaz na toto bylo to řekl
28) Classical Danish-Klassisk dansk,Klassisk dansk,Styret
af Tathagata værdig & rette selvstændige vækket-personen, som skal
tæmmes fans ud i otte directions.’Among master-trænere, er han siges at
være den uovertrufne træner af disse mennesker passer til at blive
tæmmet ‘: derfor var det sagt & i henvisning til dette var det sagt
af Tathagata værdig & rette selvstændige vækket-personen, som skal
tæmmes fans ud i otte directions.’Among master-trænere, er han siges at
være den uovertrufne træner af disse mennesker passer til at blive
tæmmet ‘: derfor var det sagt & i henvisning til dette var det sagt
29) Classical Dutch- Klassiek Nederlands,Aangestuurd
door de Tathagata waardige en terecht zichzelf ontwaakt-de persoon die
moet worden getemd fans uitgevoerd in acht directions.’Among meester
trainers, is hij gezegd dat de onovertroffen trainer te zijn van die
mensen om fit te zijn getemd ‘: zo werd gezegd & in verwijzing naar
dit gezegd
door de Tathagata waardige en terecht zichzelf ontwaakt-de persoon die
moet worden getemd fans uitgevoerd in acht directions.’Among meester
trainers, is hij gezegd dat de onovertroffen trainer te zijn van die
mensen om fit te zijn getemd ‘: zo werd gezegd & in verwijzing naar
dit gezegd
30) Classical English,Roman,Steered
by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
it Said & In Reference to this was it said
by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
it Said & In Reference to this was it said
31) Classical Esperanto-Klasika Esperanto,Regita
de la Tathagata, inda & prave mem-vekita-la persono esti dresita
fanoj en ok directions.’Among mastro trejnistoj, li laŭdire estas la
nesuperebla trejnisto De Tiuj homoj meritas esti dresita ‘: estis
osmanthus Said & en referenco al ĉi tiu estis ŝin Said
de la Tathagata, inda & prave mem-vekita-la persono esti dresita
fanoj en ok directions.’Among mastro trejnistoj, li laŭdire estas la
nesuperebla trejnisto De Tiuj homoj meritas esti dresita ‘: estis
osmanthus Said & en referenco al ĉi tiu estis ŝin Said
32) Classical Estonian- klassikaline eesti keel,Mida
juhib Tathagata, väärt ja õigesti ise ärganud-isik, taltsutatud fännid
läbi kaheksa directions.’Among kapten koolitajad, ta on öelnud, et
unexcelled treener neid inimesi sobivaks taltsutatud “: see oli
osmanthus Said & viidates sellele oli see Said
juhib Tathagata, väärt ja õigesti ise ärganud-isik, taltsutatud fännid
läbi kaheksa directions.’Among kapten koolitajad, ta on öelnud, et
unexcelled treener neid inimesi sobivaks taltsutatud “: see oli
osmanthus Said & viidates sellele oli see Said
33) Classical Filipino klassikaline filipiinlane,Steered
sa pamamagitan ng Tathagata, karapat-dapat at nang makatwiran sa sarili
nagising-ang tao upang mapaamo tagahanga out sa walong
directions.’Among master trainers, siya ay Said na maging ang unexcelled
trainer Ng Yaong mga tao magkasya sa amak ‘: ito ay osmanthus Said
& bilang pagtukoy sa ito ay ito Said34) Classical Finnish- Klassinen suomalainen,Ohjaama
Tathagata arvoinen ja oikeutetusti itse herännyt-henkilö kesytetyksi
fanit kahdeksassa directions.’Among mestari kouluttajien, hän on sanottu
olevan unexcelled kouluttaja niitä ihmisiä mahtuu kesytetyksi ‘: se oli
osmanthus Said & viitaten tämä oli se Mainitut-
-
35) Classical French- Français classique,Dirigé
par les Tathagata dignes et à juste titre réveillé - la personne à
apprivoiser des fans dans huit directions.’among maîtres entraîneurs, il
est dit que l’entraîneur excessionnel de ces personnes ajustaient à
apprivoiser ‘: a-t-il été dit et dans Référence à cela a été dit -
-
36) Classical Frisian- Klassike Frysk,Stjoerd
troch de Tathagata wurdich en mei rjocht wekker - de persoan om fan
fans te wêzen yn ‘e acht rjochting. Lawat it net fersykjen fan’ e
unexcelled trener fan dy minsken passe om te tamt ‘: sa waard it sein en
yn Ferwizing nei dit waard it sein -
-
37) Classical Galician-Clásico galego,Dirixido
pola Tathagata digna e xustamente a auto-espertar: a persoa que se
domina aos fanáticos en oito direccións .’among Master Trainers, dise
que é o adestrador inexplificado das persoas que se adaptaron a ser
domesticadas: Así foi dixo & in Referencia a isto foi que se dixo -
-
38) Classical Georgian-კლასიკური ქართული,საჭირო
მიერ Tathagata ღირსეული და სწორად თვითმმართველობის Awakened-პირის Tamed
Fans რვა Directions.’Among ტრენერს, ის განაცხადა, რომ unexcelled
ტრენერი იმ ხალხს, Fit უნდა იყოს Tamed “, ასე იყო ეს განაცხადა და იმ
მითითება, ეს იყო განაცხადა
-
39) Classical German- Klassisches Deutsch,Von
der Tathagata würdig und richtig selbst aufgewacht - die Person, die in
acht Richtungen gezüchtet werden soll Hinweis darauf wurde gesagt -
-
40) Classical Greek-Κλασσικά Ελληνικά,Υπό
την καθοδήγηση του Ταθαγκάτα Άξιος & Δικαίως Αυτο-ΑΦΥΠΝΙΣΗ-Το
πρόσωπο που πρέπει να τιθασευτούν Ανεμιστήρες σε οκτώ Directions.’Among
Δάσκαλος εκπαιδευτές, λέγεται ότι είναι ο ανυπέρβλητος Trainer αυτών των
ανθρώπων Fit που πρέπει να τιθασευτούν «: Έτσι ήταν το είπε & Σε
αναφορά σε αυτό το είπε -
-
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,તથાગેટા
દ્વારા સંચાલિત અને યોગ્ય રીતે આત્મ-જાગૃત-વ્યક્તિને આઠ દિશામાં ચાહકોને
પસંદ કરવામાં આવે છે. ‘માસ્ટર માસ્ટર ટ્રેનર્સ, તે લોકોની અજાણ્યા ટ્રેનર
હોવાનું કહેવાય છે: આમ તે કહેવામાં આવ્યું હતું આનો સંદર્ભ તે કહેવામાં
આવ્યું હતું -
-
42) Classical Haitian Creole-Klasik kreyòl,Diriger
pa Tathagata merite & Rezon Oto-reveye-a moun nan yo dwe aprivwaze
Fanatik soti nan Uit Directions.’Among Mèt Fòmatè, li te di se yo
antrenè a unexcelled nan moun sa yo Fit yo dwe aprivwaze ‘: Men li te Di
& Nan referans a sa a te li te di -
-
43) Classical Hausa-Hausa Hausa,Tathagata
da ya dace & Daidai da kai da kansa ya kai magoya baya a cikin
manyan masu horar.’among Masters Tunanin wannan an ce -
-
44) Classical Hawaiian-Hawaiian Hawaiian,Hoʻokeleʻia
ma ka Tathagata pono & pono ka hoʻoponopono-hoala ae lakou i-ka
Person e E Tamed Fans lawe aku ai i loko o Ewalu Directions.ʻAmong Haku
Trainers, He mea I mai la ia, e E ke koa kanaka aʻo o ka poe People e
pono e E Tamed ‘: Ke’ī mai ua mea la & In Reference i keia ua mea la
-
45) Classical Hebrew- עברית קלאסית
- שנווט
ע”י העצמי התעורר-The Person הטאטהאגאטא הראוי & בצדק להיות אוהדים
מאולפים בחוץ שמונה Directions.’Among מאסטר המאמן, הוא אמר להיות מאמן
unexcelled של אלה Fit אנשים כדי להיות מאולף “: כך היה זה סעיד & ב
הפניה זו הייתה אותה אמרה
-
46) Classical Hmong- Lus Hmoob,Steered
los ntawm Tathagata tsim nyog & txoj cai tus kheej tus kws qhia
ntawv hauv yim tus tswv yim ntawm cov neeg uas tau hais tias ‘: yog li
yog nws tau hais & nyob rau hauv Kev siv rau qhov no yog nws tau
hais -
-
47) Classical Hungarian-Klasszikus magyar,Irányítja
a Tathágata Méltó & Okkal Self-Felébredt-személytől Tamed Fans ki a
nyolc Directions.’Among mester oktatók, Ő mondta, hogy a
felülmúlhatatlan Trainer azoknak az embereknek, Fit to Be Tamed „: Így
volt Said & A Hivatkozás ez volt az említett -
-
48) Classical Icelandic-Klassísk íslensku,Stýrt
með Tathagata verðugt og réttilega sjálf-vakna-maðurinn sem á að tæla
aðdáendur út í átta áttina. “Mörg þjálfarar, hann er sagður vera
unexcelled þjálfari þessara fólks sem passar til að vera tamed”: Þannig
var það sagt og í Tilvísun til þessa var það sagt -
-
49) Classical Igbo,Klassískt Igbo,Duziri
site Tathagata Kwesịrị Inye & ziri ezi na Self-n’ụra-The Onye Nwee
jiwo Fans Ọ na asatọ Directions.’Among Master Trainers, Ọ bụ kwuru
ga-Unexcelled ịzu Ndị People Fit Nwee jiwo ‘: Otú ọ bụ na ọ sị & Na
Reference na nke a bụ ya kwuru -
-
50) Classical Indonesian-Bahasa Indonesia Klasik,Dikarahkan
oleh Tathagata yang layak & benar-benar dibangkitkan sendiri -
orang yang akan dijinakkan penggemar di delapan arah Referensi untuk ini
katanya -
-
51) Classical Irish-Indinéisis Clasaiceach,Stiúrtha
ag an tathagata fiúntach agus an duine féin-mhúscailte - an duine le
bheith tamed ag lucht leanúna amach in ocht dtreoracha
máistir-oiliúnóirí. Thagairt a dhéanamh dó seo a dúirt sé -
-
52) Classical Italian-Italiano classico,Guidato
dal Tathagata Degno & perfettamente svegliato-la persona da Tamed
Fans in otto Directions.’Among Master Trainers, Egli si dice che sia
l’insuperabile Trainer di quelle persone Fit to Be Tamed ‘: Così è stato
detto & A il riferimento a questo è stato detto
-
53) Classical Japanese-古典的なイタリア語,TathAgataにふさわしい、当然の自己覚醒 - 人差し指を扇風機に釣り合う。これを参照したと言った -
-
54) Classical Javanese-Klasik Jawa,Steered
dening Tathagata Worthy & Rightly Self-Awakened-The Person dadi
Tamed Fans Out ing Wolung Directions.’Among Master Trainers,
Panjenenganipun punika Said dadi The Unexcelled Trainer Wong Wong Fit
dadi Tamed ‘: Mangkono iku Said & Ing Wigati kanggo iki ngandika -
-
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,ಟಥಗಟಾ
ಯೋಗ್ಯ ಮತ್ತು ಬಲವಂತವಾಗಿ ಸ್ವಯಂ-ಜಾಗೃತಕಾರರು-ಎಂಟು ದಿಕ್ಕುಗಳಲ್ಲಿ ಅಭಿಮಾನಿಗಳನ್ನು
ಪಳಗಿಸಬೇಕೆಂದು .’ಯಾಂಗ್ ಮಾಸ್ಟರ್ ತರಬೇತುದಾರರು, ಆ ಜನರ ಅನುಚಿತವಾದ
ತರಬೇತುದಾರರಾಗಿದ್ದಾರೆ ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ ‘: ಹೀಗೆ ಇದು ಹೇಳಿದೆ ಇದಕ್ಕೆ ಉಲ್ಲೇಖವು
ಹೇಳಲಾಗಿದೆ -
-
56) Classical Kazakh-Классикалық қазақ,Сегіз
Directions.’Among Master тренерлерге жылы Прирученные Жанкүйерлер тыс
болуы үшін Татхагата жақсы тұрарлық & әділ Өзін-Разбуженная-Person
басшылығымен, Ол приручили үшін адамдардың Fit туралы Unexcelled Тренер
деп аталады: Осылайша, ол былай деді & болды Бұл сілтеме ол айтылды -
-
57) Classical Khmer- ខ្មែរបុរាណ,ដឹកនាំដោយ Tathagata ដែលសក្ដិសមនិងការភ្ញាក់ដឹងខ្លួនត្រឹមត្រូវរបស់អ្នកគាំទ្រមួយរំពេចនៅក្នុងទិសដៅចំនួន 8 ។ យោងលើនេះត្រូវបានគេនិយាយ
-
-
58) Classical KinyarwandaYayobowe
na Tathagata akwiriye & Kubyuka byiza-gukanguka - umuntu ugomba
gushyirwaho abajura mu byerekezo umunani.’amng abatoza, avugwa ko ari bo
bivugwa ko ari bo bihuye ‘: bityo byavuzwe & in Reba kuri ibi byari
byavuzwe -
-
59) Classical Korean-고전 한국어,Tathagata가 합당한 & 당신에게 팬들을 8 방향으로 팬들을 쫓아내는 사람이 냄새를 맡는 사람을 조종했습니다. 그는 그 사람들이 길들이기에 적합한 사람들의 예상되는 트레이너라고합니다. 이것에 대한 언급은 그것이 말했다
-
-
60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),Ve
ji aliyê Tathagata Mûşî & Raşît Self-şiyar-The Person to Be Fans
Qezexistanê Out li Eight Directions.’Among Master Trainers, Ew e Said to
Be The Unexcelled Trainer ji wan kesên ku Fit to Be Qezexistanê ‘: Bi
vî awayî bû ew Said & In Çavkanî ji bo vê bû, got: -
-
61) Classical Kyrgyz-Классикалык Кыргыз,Түзүшүнөн
келип татыктуу & Туура Self-Awakened-The сегиз Directions.’Among
Master тренерлер менен Out багындыра Fans болуу үчүн адам тарабынан
кеттик, ал абдан мыкты адам багындыра болуу үчүн адамдар Дене тренери
“керек: Демек, Саид болгон жана-жылы бул шилтеме ал мындай деди: -
-
62) Classical Lao-ຄລາສສິກລາວ,ຜູ້ຊີ້ນໍາໃຫ້ຊາວຢິວຕື່ນຕົວແລະມີຄວາມຕື່ນເຕັ້ນໂດຍສະເພາະໃນສວນຄູສອນທີ່ບໍ່ໄດ້ກໍານົດໄວ້.:
ດັ່ງນັ້ນຈຶ່ງເວົ້າແລະໃນ ການອ້າງອີງເຖິງນີ້ແມ່ນໄດ້ກ່າວ -
-
63) Classical Latin-LXII) Classical Latin,Steered
by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
it Said & In ad hoc enim ait: -
-
64) Classical Latvian-Klasiskā latviešu valoda,Kuru
vada Tathāgata Cienīgs un pamatoti Self-pamodies-personu uz pieradināja
Fans aptver astoņas Directions.’Among Master Trenažieri, viņš teica Esi
unexcelled treneris no tiem cilvēkiem, Fit to pieradināja “: Tātad tas
bija Said & In Atsauce uz šo tas bija teikts -
-
65) Classical Lithuanian-Klasikinė lietuvių kalba,pagal
Tathagata Vertas & teisingai savivaldos pažadintas-Asmens
vairuojami į prijaukinti gerbėjų aštuoniose Directions.’Among Master
Trainers, Jis sako, kad nepranoksta treneris iš tų žmonių, tinkami
prijaukinti “: Taigi buvo sakoma & Be nuoroda į tai buvo sakoma -
-
66) Classical Luxembourgish-Klassesch Lëtzebuergesch,Hunn
déi Tathagata Worthy & Et si Selbstänneg-deen-der Persoun ze
erzéihen Fans Be Eraus an aacht Directions.’Among Master Turnschlappen,
Hien ass Said D’Unexcelled Trainer vun déi Leit Fit zu Be erzéihen “zu
Be: Sou war et Said & An Referenz op dës war et gesot
-
67) Classical Macedonian-Класичен македонски,Управуван
од Tathagata достоинствен и со право Авто-разбудените-Лице за да се
смират навивачи во осум Directions.’Among мастер обучувачи, Тој е тие да
се Unexcelled тренер на оние луѓе кои се вклопуваат да се смират “:
Така беше тоа го рече и во повикување на ова беше тоа го рече -
68) Classical Malagasy,класичен малгашки,Steered
ny Tathagata mendrika & Hevero ho Self-hofohazina-ilay olona mba ho
tambatambazana Fans Avy amin’ny valo Directions.’Among Master Trainers,
Izy no Said ho Mpanazatra ny Unexcelled Ireo Olona mendrika ny ho ho
tambatambazana ‘: Ka izany Said & In Reference ho izany dia nanao
hoe: -
-
69) Classical Malay-Melayu Klasik,Dikuasai
oleh Tathagata Worthy & betul-betul dibangkitkan-orang yang menjadi
peminat yang dijinakkan dalam lapan arah.’Among Master Trainers, beliau
dikatakan sebagai pelatih yang tidak terkawal dari orang-orang yang
patut dijinakkan ‘: Oleh itu, ia berkata dan masuk Rujukan kepada ini
Adakah ia berkata -
-
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,തഥഗത
യോഗ്യൻ & ശരി സ്വയം ഉണർത്തി-പേഴ്സൺ ദശാബ്ദങ്ങളോളം എട്ട്
ദിരെച്തിഒംസ്.അമൊന്ഗ് മാസ്റ്റർ പരിശീലകർക്കുള്ള ൽ സൗഹൃദത്തിലായിരുന്നു
ഫാൻസ് ഔട്ട് ആയിരിക്കും, അവൻ സൗഹൃദത്തിലായിരുന്നു ആയിരിക്കും ആ ആളുകൾ
വ്യായാമം ഉനെക്സചെല്ലെദ് പരിശീലകൻ പറയുന്നു ‘അങ്ങനെ പറഞ്ഞു &-ൽ ഈ
പരാമർശം പറയപ്പെട്ടു -
-
71) Classical Maltese-Klassiku Malti,Mmanuvrati
mill-Tathagata Jixirqilhom & Ġustament Awto-tkebbset-Il-persuna li
Jridu Fannijiet tamed Out fil Tmien Directions.’Among Master Trainers,
Huwa Said Be Il Trainer unexcelled ta Dawk Nies Waħħal li Jridu tamed “:
Għalhekk ma kien Said & Fl referenza għal dan kien qal -
-
72) Classical Maori-Maori Maori,I
tukuna e te Tathagata Pai me te ara-tika-a-tangata kia tokowhitu ki a
ia i roto i te waru o nga kaiwhakangungu rangatira.’among. Tohutoro ki
tenei i kii -
-
73) Classical Marathi-क्लासिकल माओरी,ताथगाता
योग्य आणि योग्यरित्या स्वत: ची जागृत केली जाऊ शकते- त्या व्यक्तीला आठ
दिशेने चाहत्यांना पळवून लावले जाईल.’Among मास्टर प्रशिक्षक, त्यांना त्या
लोकांच्या अनपेक्षित प्रशिक्षक असल्याचे म्हटले जाते: अशा प्रकारे ते
म्हणाले आणि आत असे म्हटले गेले याचा संदर्भ तो म्हणाला होता -
-
74) Classical Mongolian-Сонгодог Монгол,Найман
Directions.’Among Мастер сургагч-д тэжээвэр фенүүд байхыг Рулай
зохистой & зөв өөрийгөө сэрээсэн-The этгээдийн жолоодохоор гэжээ
тэжээвэр байхыг хүмүүсийн Фит-н Unexcelled сургагч багш “байх явдал юм:
Тиймээс байсан бол Саид & сард энэ нь лавлагаа тэр гэж байсан юм -
-
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),ရှစ်
Directions.’Among မာစတာလူ့အခွင့်အရေးသင်တန်းအတွက်ယဉ်ပရိသတ်များထဲက Be
ဖို့ Tathagata ထိုက် &
ဆီလျြောစှာကိုယ်ပိုင်နိုးထ-အဆိုပါပုဂ္ဂိုလ်တို့ကစတီယာရင်, သူယဉ် Be
မှသူများသည်ပြည်သူ့ Fit ၏ Unexcelled သင်တန်းပေး Be မှ Said ဖြစ်ပါတယ် ‘:
ထိုသို့ Said & ခုနှစ်တွင်ခဲ့သည် ဤကိုးကားစရာကပြောသည်ခဲ့သည် -
-
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),टर्शुगाटा
योग्य र सही आत्म-ब्यूँगंछ - व्यक्तिलाई आठवटा दिशामा बाहिर फ्यानहरू
बनाइन्छ। ‘मास्टर प्रशिक्षकहरू, उनीसँग मिसाइन्छ’: यसैले यो भनियो यसको
सन्दर्भ यो भनिएको थियो -
-
77) Classical Norwegian-Klassisk norsk,Styrt
av Tathagata verdig og med rette selvvåknet - personen som skal tames
fans ut i åtte veibeskrivelser Henvisning til dette var det sagt
-
78) Classical Odia (Oriya)Tamed
Eight Directions.’Among ପ୍ରଭୁ Trainers ରେ ଆଉଟ୍ Fans Be ପାଇଁ Tathagata
େଯାଗ୍ଯ & ମାତମରେ ସ୍ୱୟଂ-ଜାଗ୍ରତ-The Person ଦ୍ୱାରା Steered, ସେ ସହେି
ଲୋକଙ୍କ ଫିଟ୍ ର Unexcelled ପ୍ରଶିକ୍ଷଣ େଦଉଥିବା ପୁରୁଷ Be ପାଇଁ Tamed ‘ହୁଅନ୍ତୁ
କହିେଲ ଅଟେ: ଏହିରୂେପ ଥିଲା ତାହା Said ରେ & In ଏହି କୁ ସନ୍ଦର୍ଭ ତାହା କହିଲେ
ଥିଲା -
-
79) Classical Pashto- ټولګی پښتو
- د
TATHAGATATATATARTARTARTERE لخوا چمتو شوی او په سمه توګه ځان وژونکي شخص،
هغه وویل چې د هغه خلکو په بدل کې فونګ ټرامرل کیږي چې دا به ورکړل شي. دې
ته مراجعه وشوه
-
80) Classical Persian-کلاسیک فارسی
- رو
هدف قرار بدن توسط تاتاگاتا شایسته و درستی خود بیدار-فرد به طرفداران رام
در هشت Directions.’Among ماستر ترینر، او گفته می شود رودست ترینر از این
افراد متناسببا برای اینکه رام: بنابراین آن سعید و در اشاره به این بود
که گفت:
-
81) Classical Polish-Język klasyczny polski,Kierowane
przez Tathagata Worthy & Self-słusznie obudziło-osoba, która ma
zostać ujarzmiony fanów w ośmiu Directions.’Among Mistrza Trenerów,
który jest uważany za nieprześcignionego nauczyciela z tych ludzi,
których można ujarzmić „: tak powiedziano & W odniesienie do tego
było powiedziane -
-
82) Classical Portuguese-Português Clássico,Dirigido
pelo Tathagata arahant, perfeitamente-Awakened-A pessoa a ser Tamed Fãs
em oito Directions.’Among Mestre Trainers, ele é dito ser o insuperável
instrutor dessas pessoas Fit to Be Tamed ‘: Assim foi dito e em a
referência a este é que foi dito -
-
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,Tathagata
ਯੋਗ ਅਤੇ ਉਚਿਤ ਸਵੈ-ਜਾਗ-The ਵਿਅਕਤੀ ਦੁਆਰਾ ਸੇਧ ਅੱਠ Directions.’Among ਮਾਸਟਰ
ਟਰੇਨਿੰਗ ਵਿੱਚ ਬਾਹਰ ਨੂੰ ਸਿਧਾਇਆ ਪੱਖੇ ਹੋਣ ਲਈ, ਉਸ ਨੇ ਕਿਹਾ ਕਿ ਉਹ ਲੋਕ Fit ਦਾ
ਸਰਵਸ੍ਰੇਸ਼ਟ ਹੈ ਟ੍ਰੇਨਰ ਨੂੰ ਸਿਧਾਇਆ ਰਹੋ ਕਰਨ ‘ਹੋਣ ਦਾ ਹੈ: ਇਸ ਲਈ ਸੀ ਕਿ ਇਹ ਕਿਹਾ
ਅਤੇ ਵਿੱਚ ਇਸ ਨੂੰ ਕਰਨ ਲਈ ਹਵਾਲਾ ਇਹ ਕਿਹਾ ਗਿਆ ਸੀ -
-
84) Classical Romanian-Clasic românesc,Direcționată
de Tathagata demn și de sine stătătoare de sine - persoana care urmează
să fie ventilatoare în opt direcții. Formatori de master, el se spune
că este antrenorul onest al acelor oameni potriviți să fie îmblânzită “:
Astfel a fost spus și în Referire la acest lucru a fost spus -
-
85) Classical Russian-Классический русский,Управляемый
Таттагатой достойным и справедливо выбудил - человек, которого
приручены поклонникам в восьми направлениях. «Мастер-тренажеры», он
сказал, что он необоснованный тренер тех людей подходит, чтобы быть
приручены «: таким образом, это было сказано и в Ссылка на это было
сказано -
-
86) Classical Samoan-Samoan Samoa,Uli
e le Tathagata Agavaa & saʻo Self-fagua-O le Tagata e Avea Tamed
ili Atu i le Toavalu Directions.ʻAmong Matai Trainers, Ia Said e Avea le
faiaoga Unexcelled o latou tagata e tatau ona Ia Tamed ‘: Sa faapea
Said & I faasinomaga i lenei na fai mai
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
Sटीरेड्
ब्य् ते ठतगट wओर्त्य् & रिघ्ट्ल्य् सेल्फ़्-अwअकेनेड्—ते पेर्सोन् टो
बे टमेड् फ़न्स् ओउट् इन् एइघ्ट् डिरेcटिओन्स्.’आमोन्ग् मस्टेर्
ट्रैनेर्स्,हे इस् सैड् टो बे ते उनेxcएल्लेड् ट्रैनेर् ओफ़् तोसे पेओप्ले
फ़िट् टो बे टमेड्’ः तुस् wअस् इट् सैड् & इन् रेफ़ेरेन्cए टो तिस् wअस्
इट् सैड्
-
88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,Air
a stiùireadh le Tathagata Worthy & ceart Fèin-dùsgadh-The Person a
bhith Tamed Fans Out ann an Ochd Directions.’Among Master Trainers, Tha e
ag ràdh gur e Unexcelled Trainer nan daoine Fit a bhith Tamed “: Mar a
bha e Said & Ann Fiosrachadh a bha seo thuirt e
-
89) Classical Serbian-Класични српски,Управљали
татхагатом достојно и с правом се само пробудио - особа која се
приписује навијачима у осам упутстава .’амонг мастер тренери, он се каже
да је необјављени тренер оних људи који се приписују ‘: Тако је било у
питању Референца на то је речено -
-
90) Classical Sesotho-Seserbia ea boholo-holo,Tsamaisoa ke Tatagagata se tšoanelehang le ho tsosoa ka nepo Ho bua ka sena ho ile ha bolela
-
-
91) Classical Shona-Shona Shona,Pavakandirambidza
kushamwaridzana nerimwe nokuda Tathagata Vakakodzera & Vane
Self-kumutswa-The Person Kuva akapingudzwa Fans Out muna misere
Directions.’Among Master nevadzidzisi, Ndiye Said Kuva Unexcelled
Trainer Vaya People Kukodzera kudzikama ‘: Saizvozvo wakange Said &
In Reference iyi akanga akati
-
92) Classical Sindhi,
- جي
Tathagata ساراھيل ۽ خلفاء نفس-وڃين-شخص جي Steered اٺ Directions.’Among
ماسٽر تربيت ڏيندڙ ۾ تابعدار مداح مان ٿي، هن جو تابعدار ٿي جيڪي ماڻهو
مناسب جو Unexcelled کي سڌائڻ وارا چيو وڃي ٿو ته آهي ‘: اهڙيء طرح هو ان
کي چيو ۽ ۾ هن جي حوالي ان کي چيو ويو
-
-
93) Classical Sinhala-සම්භාව්ය සිංහල,මෙම
Tathagata වටින සහ නිසි ස්වයං-අවදි-පුද්ගලයා විසින් සංසදයක් අට
Directions.’Among ප්රධාන පුහුණුකරුවන් දී හීලෑ විදුලි පංකා සිදු කිරීමට,
ඔහු හීලෑ යුතු අයගේ ජනතා ෆිට් වල Unexcelled පුහුණුකරු බව පැවසේ ‘: මේ අනුව
එය මෙසේ පැවසීය සහ දී කරන ලදී මෙම විමර්ශන කී -
-
94) Classical Slovak-Klasický slovenský,Riadený
TATHAGATA WORDY & PRAVDA SAMOUKOVANÉ - OSOBA, KTORÉ SA BYŤ VYKONANÉ
V OBCHODOVÝCH DIESTROJECÍCH TREKCIE. Odkaz na to bolo povedané
-
95) Classical Slovenian-Klasična slovenska,ki
jih je Tathagata Vredni in pravilno Self-prebudil-oseba, ki usmerja k
Bodite udomačil Ventilatorji v osmih Directions.’Among Master trenerje,
On je dejal, da je Unexcelled Trener tistih ljudi, sposobne za udomačil
“: Tako je bilo rečeno & V sklicevanje na to je bilo rečeno -
-
96) Classical Somali-Soomaali qowmiyadeed,Livorno
oo ay ku Tathagata Istaahil & hagaagsan Is-toosay-The Person in
Noqo Taageerayaasha rabbeeyey Out in Siddeed Directions.’Among Master
Tababarayaasha, wuxuuna la sheegay in Unexcelled tababaraha ee ah kuwa
Dadka istaahilin in loogu rabbeeyey ’saasaana ku jiray Said & In
tixraaca in this ahaa waxa uu sheegay in -
-
97) Classical Spanish-Español clásico,Dirigido
por Tathagata digno y con razón, ausentada, la persona que se le debe
dominar a los fanáticos en ocho direcciones. “Jamás maestros
entrenadores, se dice que es el entrenador sin excedentes de aquellas
personas que encajan para ser domesticadas”: así se dijo y en La
referencia a esto fue dicho -
-
98) Classical Sundanese-Sunda Klasik,Steered
ku Tathagata pantes & rightly Timer Awakened-baé kana Kudu Tamed
Fans Out di Dalapan Directions.’Among Master Trainers, Anjeunna bisa
disebutkeun The Unexcelled palatih ti Jalma Jalma Fit janten Tamed ‘:
Jadi éta eta Said & Dina rujukan ka ieu kitu ceuk -
-
99) Classical Swahili,Kiswahili cha Classical,Lililoongozwa
na Tathagata anastahili na haki ya kujitegemea-mtu anayepigwa mashabiki
nje ya maelekezo nane.’among wakufunzi wa bwana, anasemekana kuwa
mkufunzi asiyejulikana wa watu hao wanafaa kuwa amepigwa ‘: hivyo
ilikuwa imesema & ndani Rejea ya hii ilikuwa alisema -
-
100) Classical Swedish-Klassisk svensk,Styrd
av Tathagata värdig och med rätta självväckt-den person som ska tämjas
fans ute i åtta riktlinjer. “Among master tränare, han sägs vara den
oexcellerade tränaren av de människor som passar att vara tamed”:
Således sagt och i Hänvisning till detta var det sagt -
-
101) Classical Tajik-тоҷикӣ классикӣ,Аз ҷониби Tatagata сазовори ва бедарак шуд - шахсе, ки бо худ мухлисон ба даст оварда шудааст Истинод ба ин гуфта шудааст
-
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,எட்டு
திசைகளில் ரசிகர்களுக்கு ரசிகர்களைத் தகர்த்தெறிந்த நபரைக்
கொன்றுவிடுவார். ‘மாஸ்டர் பயிற்சியாளர்கள், அந்த நபர்களின் அழிக்கப்படாத
பயிற்சியாளராக இருப்பதாக கூறப்படுகிறது’: இதனால் அது கூறப்பட்டது. இதைப்
பற்றிய குறிப்பு அது கூறியது -
-
103) Classical TatarСигез
Directions.’Among Мастер Тренерлар алып төяп җанатарлары торырга
Tathagata лаеклы карау Сайлап үзидарә сорашсыннар-The Шәхес ёкары, диде
ул телне булырга кешеләр Fit турында Unexcelled Trainer бул тора: әнә
иде әйтте карау елда бу Белешмә әйтелде -
-
104) Classical Telugu- క్లాసికల్ తెలుగు,Tathagata విలువైన & సరిగా స్వీయ మేల్కొనే-వ్యక్తి ఎనిమిది ఆదేశాలు లో అభిమానులు tamed at దీనికి సూచన అది చెప్పబడింది
-
-
105) Classical Thai-ภาษาไทยคลาสสิก,นำโดย
Tathagata สมควรและถูกต้องด้วยตัวเองตื่นขึ้นมา-บุคคลที่จะเป็นแฟน ๆ
เชื่องออกในแปด Directions.’Among โท Trainers
เขาเป็นบอกว่าจะไม่มีใครเทรนเนอร์ของผู้คนที่เหมาะสมที่จะฝึกให้เชื่อง ‘:
ดังนั้นเป็นเรื่องที่กล่าวว่าและใน อ้างอิงถึงนี้คือก็กล่าวว่า -
-
106) Classical Turkish-Klasik Türk,Tathagata
tarafından yönetilecek ve haklı olarak kendini uyandırdı - sekiz yönde
hayranlıkları evcilleştirilecek kişi. ‘OMong Master Trainers, bu
insanların mutfsuz eğitmen olduğu söyleniyor’: Böylece ve içinde dedi.
Buna referans söylendi -
-
107) Classical TurkmenSekiz
Directions.’Among Master Instruktor Out tötänden Fans Be Tathagata
başarnykly we dogry öz-ýaradypdy-The adam tarapyndan goldanan hem Alla
Said tötänden boluň adamlaryna ITF Unexcelled Trainer bolup durýar:
Şeýlelikde boldy diýildi we ýylda goşulýan, aýdylýar boldy -
-
108) Classical Ukrainian-Класичний український,Керований
по Татхагата Гідний & Справедливо Self-пробуджені-Людина, щоб бути
приручені Вентилятори в восьми Directions.’Among майстер тренерів, Він
сказав, щоб бути неперевершеними тренер з тих людей, придатний для
приручити «: Так було сказано і в посилання на це було сказано
-
109) Classical Urdu- کلاسیکی اردو
- Tathagata
قابل اور صحیح طور پر خود بیداری کی طرف سے بھاگ گیا - شخص کو آٹھ سمتوں
میں مداحوں کو ٹھنڈا کرنے کے لئے .مغ ماسٹر ٹرینرز، انہیں کہا جاتا ہے کہ
ان لوگوں کے غیر معمولی ٹرینر بننے کے لئے فٹ کیا جاتا ہے ‘: اس طرح یہ کہا
گیا تھا اس کا حوالہ دیا گیا تھا
-
-
110) Classical Uyghur,
- سەككىز
Directions.’Among Master Trainers ئوقۇپ Tamed ئەگەشكۈچى بولۇشقا
Tathagata لايىق & توغرىغا ئۆزىنى Awakened-The كىشىنىڭ Steered, ئۇ
مۇنداق دېدى: Tamed بېرىلىدۇ كىشىلەر لايىق بولغان Unexcelled مەشىق
»بولىدۇ: شۇنداق بولۇپ بۇنى &-يىلى بۇ نەقىل ئۇنىڭ دېدى ئىدى
-
-
111) Classical Uzbek-Klassik o’z,Sakkiz
Directions.’Among Master trenerlar bilan Out tiyilgan va tiyilmoqda
Fans bo’ling uchun Tathagata loyiq & az Self-uyg’ongan-The Shaxsning
uddaladi, dedi tiyilgan va tiyilmoqda bo’ling odamlarni yaroqli noyob
Trainer bo’lish: Shunday qilib bo’ldi bu Said & yilda bu yozuvlar u
dedi edi -
-
112) Classical Vietnamese-Tiếng Việ,Chỉ
đạo bởi Tathagata xứng đáng & tự đánh thức đúng người đã được thuần
hóa người hâm mộ trong tám chỉ đường. Giảng viên chính của thầy, ông
được cho là huấn luyện viên chưa được khám phá của những người đó phù
hợp để được thuần hóa ‘: Do đó, nó đã nói & trong Tham chiếu đến đây
là nó nói -
-
113) Classical Welsh-Cymraeg Clasurol,Wedi’i
lywio gan y tagahata teilsy a hunan-ddeffroad-deffro-y person i fod yn
gefnogwyr tamed allan yn wyth prif hyfforddwyr gyfarwyddyd. Cyfeiriodd
at hyn a ddywedodd -
-
114) Classical Xhosa-IsiXhosa zesiXhosa, Ubhekiswe
yi Tathagata Sifanele & Bonakalisa Self-ayivukanga-The Person ukuba
ziyadanjiswa Fans Out ngo Eight Directions.’Among Master Abaqeqeshi,
yena kuthiwa The Unexcelled Trainer Wabo Abantu Lingana ziyadanjiswa ‘:
Wamhle ke Said & E Isalathisi koku kusithiwa
-
115) Classical Yiddish- קלאסישע ייִדיש
- סטירד
דורך די טאַטהאַגאַטאַ וואָרטהי & ריגהטלי אַליינ-אַוואַקענעד-דעם
מענטש צו זיין טאַמעד פאַנס אויס אין אַכט דירעקטיאָנס.’אַמאָנג בעל
טריינערז, ער איז געזאגט צו זיין די ונעקססעללעד טראַינער פון יענע מענטשן
פּאַסיק צו זיין טאַמעד ‘: אַזוי האָט איז געווען עס סאַיד & אין
דערמאָנען צו דעם איז געווען עס געזאגט
-
-
116) Classical Yoruba-Yoruba Yoruba, Titegun
nipasẹ Thagagata yẹ & Lõtọ di mimọ-eniyan-ẹni ti o wa lati ta awọn
egeb onijakidijagan ti o wa ni awọn itọnisọna mẹjọ.’among Itọkasi si eyi
ni o sọ -
-
117) Classical Zulu-I-Classical ZuluIqondiswa
iphini le Tathagata Njengabakufanelekele & Abathambekele
Self-ukuvuswa-UMuntu zingezokuthanjiswa Abalandeli Out e Eight
Directions.’Among Master Abaqeqeshi, He is kuthiwa Unexcelled Umqeqeshi
Walabo Abantu Fit zingezokuthanjiswa ‘: Ngakho kwaba ke Said & Ngo
Inkomba lokhu kwaba ke wathi
Vision
A world of peace,justice & sustainability
Mission
To cultivate harmony among the world’s religious &
To foster their engagement with the world & its guiding institutions to address the critical issues of our time.
Events
2023 Parliament of the World’s Religions
August 14 - 18, 2023 | Chicago, IL. USA
1Year
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17Hours
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The
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
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The
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
Many questions are being raised on the silence of the Center on Pegasus report: Mayawati
Bahujan
Samaj Party (BSP) President Mayawati has targeted the BJP-led central
government in the Pegasus case, saying that instead of giving credible
answers by being accountable and responsible to the country and the
people, the silence of the Center raises new questions. does.
Samaj Party (BSP) President Mayawati has targeted the BJP-led central
government in the Pegasus case, saying that instead of giving credible
answers by being accountable and responsible to the country and the
people, the silence of the Center raises new questions. does.
Bahujan
Samaj Party (BSP) President Mayawati targeted the BJP-led central
government in the Pegasus case, saying that instead of giving credible
answers by being accountable and responsible to the country and the
people, the silence of the Center and also raises new questions. While
tweeting on this issue, Mayawati said – ‘The ghost of Pegasus espionage
scandal is continuously making the central government and BJP sleepless.
New revelations are being made every day in this very serious matter,
yet instead of giving credible answers by being accountable and
responsible to the country and the people, the silence of the Center
raises new questions. Let the government disclose.
Samaj Party (BSP) President Mayawati targeted the BJP-led central
government in the Pegasus case, saying that instead of giving credible
answers by being accountable and responsible to the country and the
people, the silence of the Center and also raises new questions. While
tweeting on this issue, Mayawati said – ‘The ghost of Pegasus espionage
scandal is continuously making the central government and BJP sleepless.
New revelations are being made every day in this very serious matter,
yet instead of giving credible answers by being accountable and
responsible to the country and the people, the silence of the Center
raises new questions. Let the government disclose.
In
a series of tweets, Mayawati said, “Also, comments like ‘supari media’
by former army chief and union minister on new Pegasus facts are highly
indecent, which proves the narrow thinking of the government. In the
Pegasus case, India’s name coming in the category of rulers of countries
like Mexico, Poland, Hungary etc. is no less a matter of concern.
a series of tweets, Mayawati said, “Also, comments like ‘supari media’
by former army chief and union minister on new Pegasus facts are highly
indecent, which proves the narrow thinking of the government. In the
Pegasus case, India’s name coming in the category of rulers of countries
like Mexico, Poland, Hungary etc. is no less a matter of concern.
UP elections: Mayawati attacks Congress, calls it ‘Votkatwa’ party in Uttar Pradesh
It
is noteworthy that a report in American newspaper New York Times
claimed that India had bought Pegasus spyware in 2017 as part of a $2
billion defense deal with Israel, after which a major controversy arose
on Saturday. And the opposition accused the government of being involved
in illegal espionage and termed it as ‘treason’.
is noteworthy that a report in American newspaper New York Times
claimed that India had bought Pegasus spyware in 2017 as part of a $2
billion defense deal with Israel, after which a major controversy arose
on Saturday. And the opposition accused the government of being involved
in illegal espionage and termed it as ‘treason’.
New petition filed in SC in Pegasus case, seeking registration of FIR against those involved in the deal
granthshala.in
Many questions are being raised on the silence of the Center on Pegasus report: Mayawati
The
ghost of Pegasus espionage case is continuously making the central
government and BJP sleepless. New revelations are being made regularly
in this very serious matter, yet instead of giving credible answers by
being accountable and responsible towards the country and the people,
the silence of the Center raises new questions. The government should
disclose
ghost of Pegasus espionage case is continuously making the central
government and BJP sleepless. New revelations are being made regularly
in this very serious matter, yet instead of giving credible answers by
being accountable and responsible towards the country and the people,
the silence of the Center raises new questions. The government should
disclose
At
the same time, comments like ’supari media’ of former army chief and
union minister on new facts of Pegasus are very indecent, which proves
the narrow thinking of the government. In Pegasus case, India’s name
coming in the category of rulers of countries like Mexico, Poland,
Hungary etc. is also not a matter of less concern.
the same time, comments like ’supari media’ of former army chief and
union minister on new facts of Pegasus are very indecent, which proves
the narrow thinking of the government. In Pegasus case, India’s name
coming in the category of rulers of countries like Mexico, Poland,
Hungary etc. is also not a matter of less concern.
