LESSON 3333 Mon 13 Apr 2020 To, The Honourable Chief Justice of All Free Online E-Supreme Courts of the world,Research and Health Ministries of all Governments of the World, Research Doctors, Media and Social Media at large Sub: Request for passing orders to all the Governments to make public full details on how did 412,356 as on 13-4-2020 recover from COVID-19. Such details will help all 7,777,286,562Click https://www.worldometers.info/for Click Current World Populationsurviving world population to live in peace relieved from the the ongoing curfew imposed by the Governments. 1. Is COVID-19 a Biological Virus or Lab Created Virus for III World Biological War With Kind Regards and for favourable orders Yours Sincerly Jagatheesan Chandrasekharan1. 2. Such an appeal may be sent by all surviving people to the Free Online E-Supreme Courts,Research and Health Ministries of all Governments of the World, Research Doctors, Media and Social Media at large 3. Lock your homes and place a NO ENTRY board for COVID-19, Yama dharmaraja, Murderer of democratic institutions(Modi), Bevakoof Jhoothe Psychopaths (BJP) and the chief of RSS(Rowdy/Rakshasa Swayam Sevaks) Facist Hitlers to prevent starvation deaths 4. May all 7,777,286,562 surviving world population be ever happy, well and secure! May all live long! May all be calm, quiet, alert, attentive, and have equanimity mind with a clear understanding that everything is changing ! How did 412,356 COVID-19 cases recovered: 5. The world will be happy if the secret as to how and with what vaccineor medicine have they been cured which has to be published.This will save treatment cost of Rs 7.5 Lakhs in Government and Rs.15 lakhs in Private Hospitals. 6. All Supreme Courts must pass orders on this account to contain COVID-19.Social Media must highlight this aspect. 7. All Governments and their trusts formed for COVID-19 must and should pay the Hospital charges and provide online food and shelter for migrant workers by distributing the wealth of the countries equally among all sections of the societies for their welfare, happiness and peace as a choice is between starvation and infection and for them to attain Eternal Bliss as Final Goal.Apart from BCG vaccines which was injected to the people prevented the virus, https://www.dailymail.co.uk/…/COVID-19-Australian-researche… 8. Australian researchers claimed two existing drugs which could ‘cure’ COVID-19 with HIV and anti-malaria drugs as Drugs used to treat HIV and malaria could be used to tackle the COVID-19,according to scientists in Australia convalescent plasma therapy as a promising option to save lives till a vaccine is found. Anti-malarial drug hydroxychloroquine, which Trump has touted as a treatment optionfor COVID-19 where Modi bowed to President Donald Trump’s demands. 9. And certainly not the permanent curfew stealth shadowy hindutva treatment such as drinking cow’s urine, Cow dung bath, clapping hands, pushups (thoppu karanam) to god ganesha, angha pradarshanam, and lighting lamps to drive out COVID-19 and blaming the Aboriginal Awakened Muslims Who are converted SC/STs (untouchables) for the spread of virus by the Modi, Agarwal, Pila Rajesh by Health Department of Bevakoof Jhoothe Psychopaths (BJP). As it is not proved they must be booked under Prevention of Atrocities Act. 10.Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. Say YES to Paper Ballots NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for the welfare, happiness and peace for all Awakened aboriginal societies.is the HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (HVoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) Babasaheb Dr. B.R. Ambedkar Jayanti Quotes Mahāsatipaṭṭhāna Sutta — Attendance on awareness —87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,\nLESSON 3333 Mon 13 Apr 2020\nof All Free Online E-Supreme Courts of the world,Research and Health Ministries of all Governments of the World, Research Doctors, Media and Social Media at large\nSub: Request for passing orders to all the Governments to make public full details on how did 412,356 as on 13-4-2020 recover from COVID-19. Such details will help all\nClick Current World Population\n1. Is COVID-19 a Biological Virus or Lab Created Virus for III World Biological War\n2. Such an appeal may be sent by all surviving people to the Free Online E-Supreme Courts,Research and Health Ministries of all Governments of the World, Research Doctors, Media and Social Media at large\n3. Lock your homes and place a\n4. May all 7,777,286,562 surviving world population be ever happy, well and secure!\nHow did 412,356 COVID-19 cases recovered:\n6. All Supreme Courts must pass orders on this account to contain COVID-19.Social Media must highlight this aspect.\n8. Australian researchers\nto drive out COVID-19 and blaming the Aboriginal Awakened Muslims Who\nare converted SC/STs (untouchables) for the spread of virus by\nPsychopaths (BJP). As it is not proved they must be booked under\n10.Free Online NIBBANA TRAINING\nBabasaheb Dr. B.R. Ambedkar Jayanti Quotes\nMahāsatipaṭṭhāna Sutta — Attendance on awareness —87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,\nThe conception of secular state is derived\nfrom the liberal democratic tradition of west. No institution which is\nmaintained wholly out of state funds shall be used for the purpose of\nreligious instruction irrespective of the question whether the religious\ninstruction is given by the state or any other body.\nIf you ask me, my ideal would be the\nsociety based on liberty, equality and fraternity. An ideal society\nshould be mobile and full of channels of conveying a change taking place\nin one part to other parts.\nTo idealise the real which more often than\nnot is full of inequities is a very selfish thing to do. It is only when\na person finds a personal advantage in things, as they are that he\ntries to idealise the real. To proceed to make such an ideal real is\nnothing short of criminal. It means perpetuating inequity on the ground\nthat whatever is settled is settled for all times. Such a view is\nopposed to all morality. No society with ideal conscience has ever\naccepted it. On the contrary whatever progress in improving the terms of\nassociated life between individuals and classes has been made in the\ncourse of history is due entirely to the recognition of the ethical\ndoctrine that whatever is wrongly settled is never settled and must be\nA historian ought to be exact, sincere and\nimpartial; free from passion, unbiased by interest, fear, resentment or\naffection; and faithful to the truth, which is the mother of history the\npreserver of great actions, the enemy of oblivion, the witness of the\npast, the director of the future.\nIn every country the intellectual class is\nthe most influential class. This is the class which can foresee advice\nand lead. In no country does the mass of the people live the life for\nintelligent thought and action. It is largely imitative and follows the\nintellectual class. There is no exaggeration in saying that the entire\ndestination of the country depends upon its intellectual class. If the\nintellectual class is honest and independent, it can be trusted to take\nthe initiative and give a proper lead when a crisis arises. It is true\nthat the intellect by itself is no virtue. It is only a means and the\nuse of a means depends upon the ends which an intellectual person\npursues. An intellectual man can be a good man but he may easily be a\nrogue. Similarly an intellectual class may be a band of high-souled\npersons, ready to help, ready to emancipate erring humanity or it may\neasily be a gang of crooks or a body of advocates of narrow clique from\nwhich it draws its support.\nMy final words of advice to you are\neducate, agitate and organize; have faith in yourself. With justice on\nour side I do not see how we can loose our battle. The battle to me is a\nmatter of joy. The battle is in the fullest sense spiritual. There is\nnothing material or social in it. For ours is a battle not for wealth or\nfor power. It is battle for freedom. It is the battle of reclamation of\nYou must abolish your slavery yourselves.\nDo not depend for its abolition upon god or a superman. Remember that it\nis not enough that a people are numerically in the majority. They must\nbe always watchful, strong and self-respecting to attain and maintain\nsuccess. We must shape our course ourselves and by ourselves.\nUntouchability shuts all doors of\nopportunities for betterment in life for Untouchables. It does not offer\nan Untouchable any opportunity to move freely in society; it compels\nhim to live in dungeons and seclusion; it prevents him from educating\nhimself and following a profession of his choice.\nUntouchability has ruined the Untouchables,\nthe Hindus and ultimately the nation as well. If the depressed classes\ngained their self-respect and freedom, they would contribute not only to\ntheir own progress and prosperity but by their industry intellect and\ncourage would contribute also to the strength and prosperity of the\nnation. If the tremendous energy Untouchables are at present required to\nfritter away in combating the stigma of Untouchability had been saved\nthem, it would have been applied by them to the promotion of education\nand development of resources of their nation as a whole.\nThere have been many Mahatmas in India\nwhose sole object was to remove Untouchability and to elevate and absorb\nthe depressed classes, but everyone has failed in their mission.\nMahatmas have come, Mahatmas have gone but the Untouchables have\nremained as Untouchables.\nFrom the point of view of annihilation of\ncaste, the struggle of the saints did not have any effects on society.\nThe value of a man is axiomatic and self-evident; it does not come to\nhim from the gilding of Bhakti. The saints did not struggle to establish\nthis point. On the contrary their struggle had very unhealthy effect on\nthe depressed classes. It provided the Brahmins with an excuse to\nsilence them by telling them that they would be respected if they\nattained the status of Chokhamela.\nIt is mischievously propagated by Hindu\nscriptures that by serving the upper classes the Shudras achieve\nsalvation. Untouchability is another appellation of slavery. No race can\nbe raised by destroying its self-respect. So if you really want to\nuplift the Untouchables, you must treat them in the social order as free\ncitizens, free to carve out their destiny.\nWhat you have lost others has gained. Your\nhumiliations are a matter of pride with others. You are made to suffer\nwants, privations and humiliations not because it was pre-ordained by\nthe sins committed in your previous birth, but because of the\noverpowering tyranny and treachery of those who are above you. You have\nno lands because others have usurped them; you have no posts because\nothers have monopolised them. Do not believe in fate; believe in your\nLearn to live in this world with\nself-respect. You should always cherish some ambition of doing something\nin this world. But remember that the age of selflessness has ended. A\nnew epoch is set in. All things are now possible because of your being\nable to participate in the politics and legislature of your country.\nSome people think that religion is not\nessential to the society. I do not hold this view. I consider the\nfoundations of religion are essential to the society. At the roots of\nHindu social system lies a Dharma as prescribed in the Manusmriti. Such\nbeing the case I do not think it is possible to abolish the inequality\nin the Hindu society unless foundations of the Smriti-religion is\nremoved and a better one laid in its place. I however, despair of Hindu\nsociety, being able to reconstruct itself on such a better foundation.\nMy religious conversion is not inspired by\nany material motive. This is hardly anything I cannot achieve even while\nremaining an Untouchable. There is no other feeling than that of a\nspiritual feeling underlying my religious conversion. Hinduism does not\nappeal to my conscience. My self-respect cannot assimilate Hinduism. In\nyour case change of religion is imperative for worldly as well as\nspiritual ends. Do not care for the opinion of those who foolishly\nridicule the idea of conversion for material ends. Why should you live\nunder the fold of that religion which has deprived you of honor, money,\nI tell you, religion is for man and not man\nfor religion. If you want to organise, consolidate and be successful in\nthis world, change this religion. The religion that does not recognise\nyou as a human being, or give you water to drink, or allow you to enter\nin temples is not worthy to be called a religion. The religion that\nforbids you to receive education and comes in the way of your material\nadvancement is not worthy of the appellation ‘religion’. The religion\nthat does not teach its followers to show humanity in dealing with its\nco-religionists is nothing but a display of a force. The religion that\nteaches its followers to suffer the touch of animals but not the touch\nof human beings is not a religion but a mockery. The religion that\ncompels the ignorant to be ignorant and the poor to be poor is not a\nreligion but a visitation!\nThe basic idea underlying religion is to\ncreate an atmosphere for the spiritual development of the individual.\nThis being the situation, it is clear that you cannot develop your\npersonality at all in Hinduism.\nIt is your claim to equality which hurts\nthem. They want to maintain the status quo. If you continue to accept\nyour lowly status ungrudgingly, continue to remain dirty, filthy,\nbackward, ignorant, poor and disunited, they will allow you to live in\npeace. The moment you start to raise your level, the conflict starts.\nUntouchability is not transitory or temporary feature; it is eternal, it\nis lasting. Frankly it can be said that the struggle between the Hindus\nand the Untouchables is a never-ending conflict. It is eternal because\nthe religion which assigns you the lowest status in society is itself\ndivine and eternal according to the belief of the so-called high caste\nHindus. No change warranted by change of time and circumstances is\nI have never claimed to be a universal\nleader of suffering humanity. The problem of the untouchables is quite\nenough for my slender strength. I do not say that other causes are not\nequally noble. But knowing that life is short, one can only serve one\ncause and I have never aspired to do more than serve the Untouchables.\nfor everyone must have a standard by which to measure his conduct. And\nphilosophy is nothing but a standard by which to measure.\nNegatively I reject the Hindu social\nphilosophy propounded in Bhagvad Gita, based as it is on the Triguna of\nSankhya Philosophy which in my judgement is a cruel perversion of the\nphilosophy of Kapila, and which had made the caste system of graded\ninequality the law of Hindu social life.\nPositively, my social philosophy may be said to be enshrined in three\nwords: liberty, equality and fraternity. Let no one however say that I\nhave borrowed my philosophy from the French Revolution. I have not. My\nphilosophy has its roots in religion and not in political science. I\nhave derived them from the teachings of my master, the Buddha.\nIndians today are governed by two different\nideologies. Their political ideal set in the preamble of the\nConstitution affirms a life of liberty, equality and fraternity. Their\nsocial ideal embodied in their religion denies them.\nUnlike a drop of water which loses its\nidentity when it joins the ocean, man does not lose his being in the\nsociety in which he lives. Man’s life is independent. He is born not for\nthe development of the society alone, but for the development of his\nFreedom of mind is the real freedom. A\nperson, whose mind is not free though he may not be in chains, is a\nslave, not a free man. One, whose mind is not free, though he may not be\nin prison, is a prisoner and not a free man. One whose mind is not free\nthough alive, is no better than dead. Freedom of mind is the proof of\nWhat is the proof to judge that the flame\nof mental freedom is not extinguished in the mind of person? To whom can\nwe say that his mind is free? I call him free who with his conscience\nawake realises his rights, responsibilities and duties. He who is not a\nslave of circumstances and is always ready and striving to change them\nin his flavor, I call him free. One who is not a slave of usage,\ncustoms, of meaningless rituals and ceremonies, of superstitions and\ntraditions; whose flame of reason has not been extinguished, I call him a\nfree man. He who has not surrendered his free will and abdicated his\nintelligence and independent thinking, who does not blindly act on the\nteachings of others, who does not blindly accept anything without\ncritically analyzing and examining its veracity and usefulness, who is\nalways prepared to protect his rights, who is not afraid of ridicule and\nunjust public criticism, who has a sound conscience and self-respect so\nas not become a tool in the hands of others, I call him a free man. He\nwho does not lead his life under the direction of others, who sets his\nown goal of life according to his own reasoning and decides for himself\nas to how and in what way life should be lead, is a free man. In short,\nwho is a master of his own free will, him alone I call a free man.\nCaste cannot be abolished by inter caste\ndinners or stray instances of inter caste marriages. Caste is a state of\nmind. It is a disease of mind. The teachings of the Hindu religion are\nthe root cause of this disease. We practice casteism and we observe\nUntouchability because we are enjoined to do so by the Hindu religion. A\nbitter thing cannot be made sweet. The taste of anything can be\nchanged. But poison cannot be changed into nectar.\nWhat struck me most was that my community\nstill continues to accept a position of humiliation only because caste\nHindus persist in dominating over them. You must rely on your own\nstrength, shake off the notion that you are in any way inferior to any\nConstitutional morality is not a natural\nsentiment. It has to be cultivated. We must realize that our people have\nyet to learn it. Democracy in India is only a top dressing on an Indian\nsoil whish is essentially undemocratic.\nMajorities are of two sorts: (1) communal\nmajority and (2) political majority. A political majority is changeable\nin its class composition. A political majority grows. A communal\nmajority is born. The admission to a political majority is open. The\ndoor to a communal majority is closed. The politics of political\nmajority are free to all to make and unmake. The politics of communal\nmajority are made by its own members born in it.\nThe minorities in India have loyally\naccepted the rule of the majority whish is basically a communal majority\nand not a political majority. It is for the majority to realize its\nduty not to discriminate against minorities. Whether the minorities will\ncontinue or will vanish must depend upon this habit of majority. The\nmoment the majority looses the habit of discriminating against the\nminority, the minorities can have no ground to exist. They will vanish.\nWe want our own people, people who will\nfight tooth and nail for our interest and secure privilege for the\nunder-privileged; people who will undo the wrongs done to our people\n;people who will voice our grievances fearlessly; people who can think,\nlead and act; people with principles and character. Such people should\nbe sent to the legislatures. We must send such people to Legislatures\nwho will be slaves to none but remain free to their conscience and get\nour grievances redressed.\nWhy does a human body become deceased? The\nreason is that as long as the human body is not free from suffering,\nmind cannot be happy. If a man lacks enthusiasm, either his body or mind\nis in a deceased condition…. Now what saps the enthusiasm in man? If\nthere is no enthusiasm, life becomes drudgery – a mere burden to be\ndragged. Nothing can be achieved if there is no enthusiasm. The main\nreason for this lack of enthusiasm on the part of a man is that an\nindividual looses the hope of getting an opportunity to elevate\nHimself. Hopelessness leads to lack of enthusiasm. The mind in such\ncases becomes deceased…. When is enthusiasm created? When one breaths an\natmosphere where one is sure of getting the legitimate reward for one’s\nlabor, only then one feels enriched by enthusiasm and inspiration.\nThe fundamental principle of Buddhism is\nequality… Buddhism was called the religion of Shudras. There was only\none man who raised his voice against separatism and Untouchability and\nthat was Lord Buddha.\nThe teachings of Buddha are eternal, but\neven then Buddha did not proclaim them to be infallible. The religion of\nBuddha has the capacity to change according to times; a quality which\nno other religion can claim to have…Now what is the basis of Buddhism?\nThere is an element of flexibility inherent in it, which is not found in\nI am myself a believer in Animas\n(non-violence). But I make a distinction between Animas and meekness.\nMeekness is weakness and weakness is voluntarily imposed upon oneself is\nnot a virtue. I am believer in Animas but in the sense defined by the\nsaint Takuma. Takuma has quite rightly said that Animas consisted of two\nthings: (1) love and kindness towards all creatures and (2) destruction\nof evil doers. The second part of this definition is often lost sight\nof that the doctrine of Animas becomes so ridiculous.\nQuotations of Dr. B.R. Ambedkar Mahasatipatthana Suttana in 87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,\nReligion must mainly be a matter of\nprinciples only. It cannot be a matter of rules. The moment it\ndegenerates into rules, it ceases to be a religion, as it kills\nresponsibility which is an essence of the true religious act.\nWe must begin by acknowledging that there\nis a complete absence of two things in Indian Society. One of these is\nequality. On the social plane we have an India based on the principles\nof graded inequality, which means elevation for some and degradation for\nothers. On the economic plane we have a society in which there are some\nwho have immense wealth as against many who live in abject poverty.\nThe second thing we are wanting in is the\nrecognition of the principle of fraternity. What does fraternity mean?\nFraternity means a sense of common brotherhood of all Indians, all\nIndians being one people. It is a principle that gives solidarity to\nsocial life. It is difficult thing to achieve. It seems to me that there\nlies a heavy duty to see that democracy does not vanish from the earth\nas a governing principle of human relationship. If we believe in it, we\nmust both be true and loyal to it. We must not only be staunch in our\nfaith in democracy but we must resolve to see that whatever we do, we do\nnot help the enemies of democracy to uproot the principles of liberty,\nequality and fraternity. It follows that we must strive along with other\ndemocratic countries to maintain the basis of democratic civilization.\nIf democracy lives we are sure to reap the benefit of it. If democracy\ndies it will be our doom. On that there can be no doubt.\nThe basis of my politics lies in the\nproposition that the Untouchables are not a sub-division or sub-section\nof Hindus, and that they are a separate and distinct element in the\nnational life of India.\nThe true function of law consists in\nrepairing the faults in society. Unfortunately ancient societies never\ndared to assume the function of repairing their own defects;\nconsequently they decayed. This country has seen the conflict between\necclesiastical law and secular law long before Europeans sought to\nchallenge the authority of the Pope. Kautilya’s Arthshastra lays down\nthe foundation of secular law. In India unfortunately ecclesiastical law\ntriumphed over secular law. In my opinion this was the one of the\ngreatest disasters in the country. The unprogressive nature of the Hindu\nsociety was due to the notion that the law cannot be changed.\nCivilization has never been a continuous\nprocess. There were states and societies which at one time had been\ncivilized. In the course of time something happened which made these\nsocieties stagnant and decayed. This could be illustrated by India’s\nhistory itself. There could be no doubt that one of the countries which\ncould boast of ancient civilization is India. When the inhabitants of\nEurope were living under the barbaric conditions, this country had\nreached the highest peak of civilization, it had parliamentary\ninstitutions when the people of Europe were mere nomads.\nJustice has always evoked ideas of\nequality, of proportion of compensation. Equity signifies equality.\nRules and regulations, right and righteousness are concerned with\nequality in value. If all men are equal, then all men are of the same\nessence, and the common essence entitles them of the same fundamental\nrights and equal liberty… In short justice is another name of liberty,\nAnyone who studies working of the system of\nsocial economy based on private enterprise and pursuit of personal gain\nwill realize how it undermines, if it does not actually violate the\nindividual rights on which democracy rests. How many have to relinquish\ntheir rights in order to gain their living? How many have to subject\nthemselves to be governed by private employers?\nI hate injustice, tyranny, pompousness and\nhumbug, and my hatred embraces all those who are guilty of them. I want\nto tell my critics that I regard my feelings of hatred as a real force.\nThey are only the reflexes of love I bear for the causes I believe in\nand I am in no wise ashamed of it.\nPolitical tyranny is nothing compared to\nthe social tyranny and a reformer who defies society is a more\ncourageous man than a politician who defies Government.\nEvery man who repeats the dogma of Mill\nthat one country is no fit to rule another country must admit that one\nclass is not fit to rule another class.\nOne cannot have any respect or regard for\nmen who take the position of the reformer and then refuse to see the\nlogical consequences of that position, let alone following them out in\nHistory shows that where ethics and\neconomics come in conflict, victory is always with economics. Vested\ninterests have never been known to have willingly divested themselves\nunless there was sufficient force to compel them.\nSlavery does not merely mean a legalized\nform of subjection. It means a state of society in which some men are\nforced to accept from others the purposes which control their conduct.\nThis condition obtains even where there is\nno slavery in the legal sense. It is found where as in caste system,\nsome persons are forced to carry on the prescribed callings which are\nIndia is a peculiar country and her\nnationalists and patriots are a peculiar people. A patriot and a\nnationalist in India is one who sees with open eyes his fellow men\ntreated as being less than man. But his humanity does not rise in\nprotest. He knows that men and women for no cause are denied their\nrights. But it does not prick his civil sense of helpful action. He\nfinds a whole class of people shut out from public employment. But it\ndoes not rouse his sense of justice and fair play. Hundreds of evil\npractices that injure man and society are perceived by him. But they do\nnot sicken him with disgust. The patriot’s one cry is power for him and\nhis class. I am glad I do not belong to that class of patriots. I belong\nto that class which takes its stand on democracy and which seeks to\ndestroy monopoly in every form. Our aim is to realize in practice our\nideal of one man one value in all walks of life – political, economical\nThere is no nation of Indians in the real\nsense of the world; it is yet to be created. In believing we are a\nnation, we are cherishing a great delusion. How can people divided into\nthousand of castes be a nation? The sooner we realize that we are not\nyet a nation, in a social and psychological sense of the world, the\nIt is not enough to be electors only. It is\nnecessary to be law-makers; otherwise those who can be law-makers ill\nbe the masters of those who can only be electors.\nWalter Bagehot defined democracy as ‘\nGovernment by discussion’. Abraham Lincoln defined democracy as ‘ A\nGovernment of the people, by the people and for the people’.\nMy definition of democracy is – A form and a method of Government\nwhereby revolutionary changes in the social life are brought about\nwithout bloodshed. That is the real test. It is perhaps the severest\ntest. But when you are judging the quality of the material you must put\nit to the severest test.\nDemocracy is not merely a form of\nreverence towards our fellow men.\nA democratic form of Government presupposes\na democratic form of a society; the formal framework of democracy is of\nno value and would indeed be a misfit if there was no social democracy.\nIt may not be necessary for a democratic society to be marked by unity,\nby community of purpose, by loyalty to public ends and by mutuality of\nsympathy. But it does unmistakably involve two things. The first is an\nattitude of mind, and attitude of respect and equality towards their\nfellows. The second is a social organization free from rigid social\nbarriers. Democracy is incompatible and inconsistent with isolation and\nexclusiveness resulting in the distinction between the privileged and\nWhat we must do is not to content ourselves\nwith mere political democracy. We must make our political democracy a\nsocial democracy as well. Political democracy cannot last unless there\nis at the base of it, a social democracy. What does social democracy\nmean? It means a way of life which recognizes liberty, equality and\nfraternity as the principles of life. These principles of liberty,\nequality and fraternity are not to be treated as separate items. They\nform a union in the sense that, to divorce one from the other is to\ndefeat the very purpose of democracy. Liberty cannot be divorced from\nequality, nor can liberty and equality be divorced from fraternity.\nWithout social union, political unity is\ndifficult to be achieved. If achieved, it would be as precarious as a\nsummer sapling, liable to be uprooted by the gust of wind. With mere\npolitical unity, India may be a state. But to be a state is not to be a\nnation and a state which is not a nation has small prospects of survival\nin the struggle of existence. This is especially true where nationalism\n– the most dynamic force of modern times, is seeking everywhere to free\nitself by the destruction and disruption of all mixed states. The\ndanger to a mixed and composite state, therefore lies not so much in\nexternal aggression as in the internal resurgence of nationalities which\nare fragmented, entrapped, suppressed and held against their will.\nThe idea of fundamental rights has become a\nfamiliar one since their enactment in the American Constitution and in\nthe Constitution framed by the Revolutionary France. The idea of making a\ngift of fundamental rights to every individual is no doubt very\nlaudable. The question is how to make them effective? The prevalent view\nis that once the rights are enacted in law then they are safeguarded.\nThis again is an unwarranted assumption. As experience proves, rights\nare protected not by law but by social and moral conscience of the\nsociety. If social conscience is such that it is prepared to recognise\nthe rights which law proposes to enact, rights will be safe and secure.\nBut if the fundamental rights are opposed by the community, no Law, no\nParliament, no Judiciary can guarantee them in the real sense of the\nworld. What is the use of Fundamental rights to the Untouchables in\nIndia? As Burke said, there is no method found for punishing the\nmultitude. Law can punish a single solitary recalcitrant criminal. It\ncan never operate against the whole body of people who choose to defy\nit. Social conscience is the only safeguard of all rights, fundamental\nRights are real only if they are\naccompanied by remedies. It is no use giving rights if the aggrieved\nperson has no legal remedy to which he can resort when his rights are\nLost rights are never regained by appeals\nto the conscience of the usurpers, but by relentless struggle…. Goats\nare used for sacrificial offerings and not lions.\nFor a successful revolution it is not\nenough that there is discontent. What is required is a profound and\nthorough conviction of the justice, necessity and importance of\npolitical and social rights.\nI feel that the constitution is workable,\nit is flexible and it is strong enough to hold the country together both\nin peacetime and in wartime. Indeed, if I may say so, if things go\nbad Constitution. What we will have to say is that Man was vile.\nWhat are we having this liberty for? We are\nhaving this liberty in order to reform our social system, which is full\nof inequality, discrimination and other things, which conflict with our\nOur object in framing the Constitution is\nrally two-fold: (1) To lay down the form of political democracy, and (2)\nTo lay down that our ideal is economic democracy and also to prescribe\nthat every Government whatever is in power shall strive to bring about\neconomic democracy. The directive principles have a great value, for\nthey lay down that our ideal is economic democracy.\nOn the 26th January 1950, we are going to\nenter into a life of contradictions. In politics we will have equality\nand in social and economic life we will have inequality. In politics we\nwill be recognizing the principle of one man one vote and one vote one\nvalue. In our social and economic life, we shall by reason of our social\nand economic structure, continue to deny the principle of one man one\nvalue. How long shall we continue to live this life of contradictions?\nHow long shall we continue to deny equality in our social and economic\nlife? If we continue to deny it for long, we will do so only by putting\nour political democracy in peril. We must remove this contradiction at\nthe earliest possible moment else those who suffer from inequality will\nblow up the structure of democracy which this Constituent Assembly has\nso laboriously built up.\nThere can be no gain saying that political\npower in this country has too long been the monopoly of the few, and the\nmany are not beasts of burden but also beasts of prey.\nThe monopoly has not merely deprived them\nof their chance of betterment; it has sapped them of what may be called\nthe significance of life. Those downtrodden classes are tired of being\ngoverned. They are impatient to govern themselves. This urge of\nself-realization in the downtrodden must not be allowed to devolve into\nclass struggle or class war. It would lead to the division of the House.\nThat would indeed be a day of disaster. For, as has been well-said by\nAbraham Lincoln: “A house divided against cannot stand very long”.\nTherefore the sooner room is made for realization of their aspiration,\nthe better for the few, the better for the country, the better for the\nindependence and the better for the continuance of its democratic\nstructure. This can only be done by the establishment of equality and\nfraternity in all walks of life.\nIt is disgraceful to live at the cost of\none’s self-respect. Self-respect is the most vital factor in life.\nWithout it, man is a cipher. To live worthily with self-respect, one has\nto overcome difficulties. It is out of hard and ceaseless struggle\nalone that one derives strength, confidence and recognition.\nMan is mortal. Everyone has to die some day\nor the other. But one must resolve to lay down one’s life in enriching\nthe noble ideals of self-respect and in bettering one’s human life. We\nare not slaves. Nothing is more disgraceful for a brave man than to live\nlife devoid of self-respect.\nMy social philosophy may be said to be\nenshrined in three words: liberty, equality and fraternity. My\nderived them from the teachings of my master, the Buddha.\nEmerson has said that consistency is a\nvirtue of an ass. No thinking human being can be tied down to a view\nonce expressed in the name of consistency. More important than\nconsistency is responsibility. A responsible person must learn to\nunlearn what he has learned. A responsible person must have the courage\nto rethink and change his thoughts. Of course there must be good and\nsufficient reason for unlearning what he has learned and for recasting\nhis thoughts. There can be no finality in rethinking.\nJohn Dewey said: “Every society gets\nencumbered with what is trivial, with what is dead wood from the past\nand what is positively perverse. As a society becomes more enlightened,\nit realises that it is responsible not to conserve and transmit the\nwhole of its achievement, but only such as makes a better future\nThere is nothing fixed, nothing eternal,\nnothing sanatan; everything is changing, change is the law of life for\nindividuals as well as for society. In a changing society there must be\nconstant revolution of old values.\nNo civilized society of today presents more\nsurvivals of primitive times than does the Indian society. Its religion\nis essentially primitive and its tribal code, in spite of the advance\nof time and civilization, operates in all its pristine vigor even today.\nIndian society still savors of the clan system, even though there are\nAn ideal society should be mobile, should\nbe full of channels for conveying a change taking place in one part to\nother parts. In an ideal society there should be many interests\nconsciously communicated and shared.\nThe strength of a society depends upon the\npresence of points of contacts, possibilities of interaction between\ndifferent groups that exist in it. These are what Carlyle calls “Organic\nfilaments”, i.e. the elastic threads which helps to bring the\ndisintegrating elements together and to reunite them.\nHeroes and hero-worship is a hard fact in\nIndia’s political life. I agree that hero-worship is demoralizing for\nthe devotee and dangerous to the country. I welcome the criticism so far\nas it conveys the caution that you must know your man is really great\nbefore you start worshipping him. This unfortunately is not an easy\ntask. For in these days with the Press in hand it is easy to manufacture\nGreat Men. Carlyle used a happy phrase when he described the Great Men\nof history as so many bank notes. Like bank notes they represent gold.\nWhat we have to see that they are not forged notes. I admit that we\nought to be more cautious in our worship of Great Men. For in this\ncountry we have arrived at such a stage when alongside the notice boards\nsaying “Beware of pickpockets”, we need to have notice boards saying\n“Beware of Great Men”. Even Carlyle who defended the worship of Great\nMen warned his readers how: “Multitudes of Great Men have figured in\nhistories that were false and selfish “.\nHero-worship in the sense of expressing our\nunbound admiration is one thing. To obey the hero is a totally\ndifferent kind of worship. There is nothing wrong in the former while\nthe latter is no doubt a most pernicious thing. The former is man’s\nrespect for which is noble and of which the great men are only an\nembodiment. The latter is the serf’s fealty to his lord. The former is\nconsistent with respect, but the latter is a sign of debasement. The\nformer does not take away one’s intelligence to think and independence\nto act. The latter makes one perfect fool. The former involves no\ndisaster to the state. The latter is a source of positive danger to it.\nIn India, ‘Bhakti’ or what may be called\nthe path of devotion or hero-worship plays a part in politics unequalled\nin magnitude by the part it plays in the politics of any other of the\nworld. ‘Bhakti’ in religion may be a road to salvation of the soul. But\nin politics, ‘Bhakti’ or hero-worship is a sure road to degradation and\nto eventual dictatorship.\nThe questions which President Roosevelt\npropounded for the American public to consider will arise here, if they\nhave not already arisen: Who shall rule – wealth or man? Which shall\nlead – money or intellect? Who shall fill the public stations – educated\nand patriotic free men or the feudal serf’s of the corporate capital?\nFor the president, Indian politics, at any rate the Hindu part of it,\ninstead of being spiritualised has become grossly commercialised, so\nmuch so that it has become a byword for corruption. Many men of culture\nare refusing to concern themselves in this cesspool. Politics has become\na kind of sewage system intolerably unsavory and insanitary. To become a\npolitician is like going to work in the drain.\nHistory bears out the proposition that\npolitical revolutions have always been preceded by social and religious\nrevolutions. Social reform in India has few friends and many critics.\nThe world owes much to rebels who would dare to\nargue in the face of the pontiff (high priest) and insist that he is not\nThis blog is for work of BabaSaheb, Babasaheb’s books &\nother important material related to Dalit Bahujans you’ll get here on\nMore on http://drambedkarbooks.wordpress.com/why-weren%E2%80%99t-we-told/\n87) Albannaich Clasaigeach Gàidhlig-Gàidhlig Albannach Clasachaidh\nAm Prìomh Bhreitheamh Urramach\nde na h-uile Cùirtean E-Supreme air-loidhne an-asgaidh san t-saoghal, Ministrealachd Rannsachaidh agus Slàinte de Riaghaltasan an t-Saoghail, Dotairean Rannsachaidh, na Meadhanan agus na Meadhanan Sòisealta san fharsaingeachd\nFo: Iarrtas airson òrdughan a thoirt do na Riaghaltasan gu lèir gus làn fhiosrachadh fhoillseachadh air mar a fhuair 412,356 mar air 13-4-2020 air ais bho COVID-19. Cuidichidh mion-fhiosrachadh mar sin na h-uile\nCliog Àireamh-sluaigh an t-Saoghail an-dràsta\nsluagh an t-saoghail a tha air fhàgail airson a bhith beò ann an sìth, faochadh bhon chuirf leantainneach a chuir na Riaghaltasan an sàs.\n1. A bheil COVID-19 na bhìoras bith-eòlasach no bhìoras cruthaichte le Lab airson Cogadh Bith-eòlasach na Cruinne III\nLe Kind Regards agus airson òrdughan fàbharach\n2. Faodar a leithid de thagradh a chuir leis a h-uile duine a tha fhathast beò gu E-Supreme Court Online, Ministrealachd Rannsachaidh agus Slàinte aig Riaghaltasan an t-Saoghail, Dotairean Rannsachaidh, na Meadhanan agus na Meadhanan Sòisealta san fharsaingeachd\n3. Glasadh do dhachaighean agus cuir àite a\nCOVID-19, Yama dharmaraja, Murtair ionadan deamocratach (Modi),\nBevakoof Jhoothe Psychopaths (BJP) agus ceannard RSS (Rowdy / Rakshasa\nSwayam Sevaks) Facist Hitlers gus casg a chuir air bàs acras\n4. Biodh gach 7,777,286,562 de shluagh an t-saoghail a-riamh toilichte, fallain agus tèarainte!\nBidh iad uile beò fada!\nFaodaidh iad uile a bhith socair, sàmhach, furachail, furachail, agus inntinn co-ionannachd le tuigse shoilleir gu bheil a h-uile càil ag atharrachadh!\nCiamar a fhuair 412,356 cùisean COVID-19 air ais:\n5. Tha an\nbidh an saoghal toilichte ma tha an dìomhair a thaobh ciamar agus leis a ’bhanachdach\nleigheas air an deach an leigheas a dh ’fheumar fhoillseachadh. Sàbhailidh seo\ncosgais làimhseachaidh Rs 7.5 Lakhs san Riaghaltas agus Rs.15 lakhs ann an Prìobhaideach\n6. Feumaidh a h-uile Cùirt Uachdarach òrdughan a thoirt seachad air a ’chunntas seo gus COVID-19.Social Media a thoirt am follais mun taobh seo.\nFeumaidh agus bu chòir do riaghaltasan agus na h-urrasan aca a chaidh a chruthachadh airson COVID-19 an\nCosgaisean ospadail agus a ’toirt seachad biadh is fasgadh air-loidhne dha luchd-obrach imrich\nle bhith a ’sgaoileadh beairteas nan dùthchannan gu co-ionann am measg gach roinn de\nna comainn airson an sochair, an toileachas agus an t-sìth mar roghainn\neadar acras agus gabhaltachd agus airson gum faigh iad Eternal Bliss mar\nAmas deireannach.Apart bho bhanachdachan BCG a chaidh a thoirt dha na daoine\nchuir e stad air a ’bhìoras,\n8. Luchd-rannsachaidh à Astràilia\ndà dhroga a th ’ann mar-thà a dh’ fhaodadh leigheas a dhèanamh air COVID-19 le HIV agus\nDh ’fhaodadh drogaichean an aghaidh malaria mar dhrogaichean a chleachdadh airson HIV agus malaria a chleachdadh\ngus dèiligeadh ris an COVID-19, a rèir luchd-saidheans ann an Astràilia\nleigheas plasma convalescent mar roghainn gealltanach airson beatha a shàbhaladh gu a\nlorgar banachdach. Hydroxychloroquine dhrogaichean anti-malarial, a tha aig Trump\nair a chuairteachadh mar roghainn làimhseachaidh airson COVID-19 far an do chrom Modi gu Ceann-suidhe\nIarrtasan Dhòmhnaill Trump.\ngu dearbh chan e an làimhseachadh maireannach curfew stealth dubhar hindutva\nmar bhith ag òl fual mairt, amar buachar bò, a ’bualadh làmhan, pushups\n(thoppu karanam) gu god ganesha, angha pradarshanam, agus lampaichean solais\ngus COVID-19 a dhràibheadh a-mach agus a ’cur a’ choire air na Muslamaich Tùsanach a dhùisg\nair an tionndadh SC / STs (neo-ghluasadach) airson sgaoileadh a ’bhìoras le\nan Modi, Agarwal, Pila Rajesh le Roinn Slàinte Bevakoof Jhoothe\nPsychopaths (BJP). Leis nach eil e air a dhearbhadh feumaidh iad a bhith air an glèidheadh fo\nAchd Casg air Eucoir.\nTRÈANADH NIBBANA air-loidhne\nbho KUSHINARA NIBBANA BHUMI PAGODA -PATH GU A ’GABHAIL A-STEACH PEACE agus ETERNAL BLISS AS FINAL GOAL\nDO MAITH! MION-FHIOSRACHADH IS ÀRAINN!\nTuigidh eadhon seachd bliadhna a dh’aois. Feumaidh aois seachdad bliadhna a dhol an sàs.\nAbair THA ri bhòtaichean pàipeir\ngu EVMs / VVPATs gus Deamocrasaidh, Saorsa, Co-ionannachd agus Fraternity a shàbhaladh airson\nan sochair, an toileachas agus an t-sìth dha na Tùsanaich a chaidh a dhùsgadh\nGuth GUN A H-UILE SÒNRAIDHEAN AIR A DHÈANAMH GU FHÈIN (HVoAAAS)\nThuit an Dr B.R.Ambedkar “Prìomh Bharat Baudhmay karunga.” (Nì mi na h-Innseachan Bùdaich)\nThunder a h-uile Comann Tùsanach Tùsanach ”Hum Prapanch Prabuddha Bharatmay karunge.” (Nì sinn Prabuddha Prapanch cruinne)\nMahasatipatthana Suttana in 87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,\nde na Cùirtean E-Supreme air-loidhne an-asgaidh san t-saoghal\nFo: Iarrtas airson òrdughan a thoirt do na Riaghaltasan gu lèir gus làn\nfhiosrachadh fhoillseachadh air mar a fhuair 412,356 mar air 12-4-2020\nair ais bho COVID-19. Cuidichidh mion-fhiosrachadh mar sin 7,777,286,562\nsluagh sluaigh an t-saoghail gu bhith a ’fuireach ann an sìth le\nfaochadh bhon chuirf leantainneach a chuir na Riaghaltasan an sàs.\nFaodar a leithid de thagradh a chuir gu gach neach a tha fhathast beò gu na E-Supreme Court air-loidhne an-asgaidh.\nGlasadh do dhachaighean agus cuir àite a\nBidh a h-uile 7,777,286,562 de shluagh an t-saoghail a tha beò a-riamh toilichte, fallain agus tèarainte!\nFaodaidh iad uile a bhith socair, sàmhach, furachail, furachail, agus\ninntinn co-ionannachd le tuigse shoilleir gu bheil a h-uile càil ag\ncungaidh-leigheis an deach an leigheas a dh ’fheumar fhoillseachadh. Bidh seo air a shàbhaladh\ncosgais làimhseachaidh Rs 7.5 Lakhs san Riaghaltas agus Rs.15 lakhs inPrivate\nOspadalan. Feumaidh a h-uile Àrd-chùirt òrdughan a thoirt seachad air a ’chunntas seo gus\ndeireadh gu COVID-19.Social Media feumaidh an taobh seo a shoilleireachadh.\nLuchd-rannsachaidh à Astràilia\ngus COVID-19 a dhràibheadh a-mach agus a ’cur a’ choire air na\nMuslamaich airson bhìoras a sgaoileadh leis an Modi, Agarwal, Pila\nRajesh le Roinn Slàinte Bevakoof Jhoothe Psychopaths (BJP)\nTRÈANADH NIBBANA Air-loidhne an-asgaidh\nTha Buddha a ’togail briathran ann an Clasaigeach Albannach Gàidhlig-Gàidhlig Albannach Clasachaidh\nDùisg fear le teagasg mothachaidh air\nIs e tiodhlac a th ’ann am pian\nNuair a chaidh faighneachd don fhear le dùsgadh le mothachadh dè a choisinn e le bhith a ’cleachdadh cuimseachadh.\nFhreagair e, “Chan eil dad!”\n“Ach, thuirt am fear a tha air a dhùsgadh le mothachadh,\nInnsidh mi dhut\nna chaill mi:\nAois is Bàs. ”\nDè a tha luachan Awakened One le Mothachadh a ’teagasg dhuinn mu eagal?\nMalairt do eagal airson saorsa.\n“Chan eil eagal air eadhon bàs bho neach a tha air a bhith beò gu ciallach.”\n“Is e an dìomhair a th’ ann a bhith gun eagal. Na bi a-riamh eagal dè a\nthig àsad, an urra ri duine sam bith. Is ann dìreach nuair a dhiùltas\ntu a h-uile cuideachadh a tha thu air do shaoradh. ”\n“Nuair a tha\naon a’ faireachdainn nach eil e dèidheil air olc, nuair a tha aon a\n’faireachdainn ciùin, tha e a’ faighinn tlachd bho bhith ag èisteachd ri\nteagasg math; nuair a tha aon de na faireachdainnean sin agus a ’cur\nluach orra, tha aon dhiubh saor bho eagal.”\n“Tha caos na bhroinn anns a h-uile rud toinnte. Dèan strì le dìcheall. ”\n“Tha a bhith dìomhain na rathad goirid gu bàs agus a bhith dìcheallach\nna dhòigh-beatha; tha daoine gòrach idle, tha daoine glic dìcheallach. ”\n“Chan fhaic mi a-riamh dè a chaidh a dhèanamh; Chan eil mi a ’faicinn ach na tha ri dhèanamh.”\n“Na gabh còmhnaidh san àm a dh’fhalbh, na bi a’ bruadar mun àm ri teachd, cuir d ’inntinn an-dràsta.”\n“Tha e nas fheàrr dhut fhèin a cheannsachadh na mìle blàr a chosnadh.\nAn uairsin is ann leatsa a tha a ’bhuaidh. Chan urrainnear a thoirt\nbhuat, chan ann le ainglean no le deamhain, nèamh no ifrinn. ”\n“Tha e nas fheàrr siubhal gu math na bhith a’ ruighinn. ”\n“Tha sìth a’ tighinn bhon taobh a-staigh. Na bi ga shireadh às aonais. ”\n“Is e an aon fhìor fhàiligeadh ann am beatha gun a bhith fìor leis an eòlas as fheàrr.”\n“Chan eil dad nas uamhasach na cleachdadh teagmhach. Tha teagamh a\n’sgaradh dhaoine. Is e puinnsean a th ’ann a tha a’ briseadh càirdeas\nagus a ’briseadh càirdeas tlachdmhor. Is e droigheann a tha a\n’truailleadh agus a’ goirteachadh; is e claidheamh a bhios a ’marbhadh.”\n“Faodar na mìltean de choinnlean a lasadh bho aon choinnleal, agus cha\ntèid beatha a’ choinneal a ghiorrachadh. Cha lughdaich sonas le bhith ga\n“Tha sinn a’ smaoineachadh. Tha a h-uile càil a tha\nsinn ag èirigh le ar smuaintean. Le ar smuaintean, bidh sinn a ’dèanamh\n“Na tha sinn a’ smaoineachadh, bidh sinn. ”\nBidh smuaintean agus beachdan a ’dol nas fhaide tro gnìomh.\n“Bidh siuga a’ lìonadh le tuiteam. ”\n“Tha beachd a thèid a leasachadh agus a chuir an gnìomh nas cudromaiche na beachd nach eil ann ach mar bheachd.”\n“Cha sguir fuath tro fuath aig àm sam bith. Bidh fuath a ’sgur tro cho-fhaireachdainn.\nIs e lagh nach gabh atharrachadh a tha seo. ”\n“Gabh truas ris a h-uile duine, beairteach agus bochd le chèile; tha\ngach fulangas aca. Tha cuid a ’fulang cus, cuid eile ro bheag.”\n“Tha grèim air fearg mar a bhith a’ greimeachadh air gual teth leis an\nrùn a thilgeil air cuideigin eile; is tusa an tè a thèid a losgadh. ”\n“Ann an connspaid sa bhad tha sinn a’ faireachdainn fearg tha sinn mu\nthràth air sgur a bhith ag iarraidh na fìrinn, agus tha sinn air\ntòiseachadh a ’strì air ar son fhèin.”\n“Teagaisg an fhìrinn\ntrì-fhillte seo dha na h-uile: Is e inntinn fialaidh, cainnt choibhneil,\nagus beatha seirbheis agus co-fhaireachdainn na rudan a tha ag ùrachadh\n“Is e a bhith a’ tuigsinn a h-uile rud mathanas a thoirt. ”\n“Cha tèid do pheanasachadh airson d’ fhearg, thèid do pheanasachadh le d ’fhearg.”\nTha inntinn agus corp fallain a ’toirt cumhachd dhuinn airson beatha.\n“Tha a h-uile duine na ùghdar air a shlàinte no a ghalar fhèin.”\n“Is e slàinte an tiodhlac as motha, a’ riarachadh an beairteas as motha, dìlseachd an dàimh as fheàrr. ”\n“Chan e dìomhaireachd na slàinte airson an dà chuid inntinn agus\nbodhaig a bhith a’ caoidh airson an àm a dh ’fhalbh, a bhith draghail\nmun àm ri teachd, no a bhith a’ dùileachadh thrioblaidean, ach a bhith\nbeò aig an àm seo gu ciallach agus gu dùrachdach. ”\nshlàinte a mhealtainn, gus fìor thoileachas a thoirt do theaghlach\nfhèin, gus sìth a thoirt dha na h-uile, feumaidh aon smachd a chumail\nair aon neach agus smachd a chumail air d’ inntinn fhèin. Mas urrainn\ndha duine smachd a chumail air inntinn gheibh e an t-slighe gu dùsgadh\nle mothachadh agus thig a h-uile gliocas agus buadhan gu nàdarrach dha. ”\n“Tha e na dhleastanas an corp a chumail ann an deagh shlàinte … air\ndhòigh eile cha bhith e comasach dhuinn ar n-inntinn a chumail làidir\n“Tha e na dhleastanas an corp a chumail ann an\ndeagh shlàinte … air dhòigh eile cha bhith e comasach dhuinn ar\nn-inntinn a chumail làidir agus soilleir.”\n“Às aonais slàinte\nchan e beatha; chan eil ann ach staid languor agus a ’fulang ìomhaigh\nbàis.” Is e turas a th ’ann am Life and LivingLife agus is e gliocas an\nRionnag a Tuath.\n“Bidh Hewho a’ faighinn eòlas air aonachd beatha\na ’faicinn a Fhèin fhèin anns a h-uile creutair, agus a h-uile duine na\nFhèin, agus a’ coimhead air a h-uile càil le neo-chlaonachd. ”\n“Dìreach mar nach urrainn coinneal losgadh gun teine, chan urrainn dha fir a bhith beò às aonais beatha spioradail.”\n“Dìreach mar a tha ulaidhean air an toirt a-mach às an talamh, mar sin\ntha buadhan a’ nochdadh bho ghnìomhasan math, agus tha gliocas a\n’nochdadh bho inntinn fhìor-ghlan. Gus coiseachd gu sàbhailte tro\nbheatha daonna mazeof, feumaidh fear solas a ’ghliocais agus stiùireadh\n“Tha beatha a’ fulang. ”“ Bidh a ’chas a’ faireachdainn na cas nuair a mhothaicheas i an talamh le cas lom. ”\n“Feumaidh olc a bhith ann gus an urrainn dha math a purrachd a dhearbhadh os a chionn.”\n“Gus beatha fhìor mhì-mhodhail a bhith beò, chan fheum dad a bhith a’\ncunntadh dad mar an neach fhèin ann am meadhan pailteas. ”\n“Nuair a thuigeas tu cho foirfe sa tha a h-uile càil, teannaichidh tu do cheann air ais agus nì thu gàire ris na speuran.”\n“Chan urrainn dhut siubhal air an t-slighe gus am bi thu air an t-slighe fhèin.”\n“Is e an obair agad a bhith a’ faighinn a-mach d ’obair agus an uairsin\nle d’ inntinn uile gus thu fhèin a thoirt seachad. ”Tha truas, ceangal,\nagus Unity Tha buaidh againn, agus is fhiach sinn e.\nallthings a’ nochdadh agus a ’dol à sealladh mar thoradh air co-chòrdadh\nadhbharan agus cumhachan. Chan eil dad a-riamh ann gu tur leis fhèin;\ntha a h-uile dad ceangailte ris a h-uile càil eile. “\n“Tha glòir-mhiann mar cho-fhaireachdainn, mì-fhoighidneach an dà chuid dàil agus farpaisich.”\n“Chan urrainnear aonachd a nochdadh ach leis a’ Bhinary. Tha aonachd fhèin agus beachd Aonachd mar-thà dhà. ”\n“Bidh Youcan a’ lorg air feadh na cruinne gu lèir airson cuideigin a\ntha nas airidh air do cho-fhaireachdainn agus do ghràdh na tha thu\nfhèin, agus chan eil an neach sin ri fhaighinn an àite sam bith. Tha thu\nfhèin, mar a tha uimhir de dhaoine anns a ’chruinne-cè gu lèir airidh\nair do ghràdh agus do ghràdh.”\nBidh smuaintean inntinn, smaoineachaidh, agus smaoineachaidh a ’toirt cumadh dhuinn, agus an saoghal mun cuairt oirnn.\n“Bidh gach nì ceàrr ag èirigh air sgàth inntinn. Ma tha inntinn air a cruth-atharrachadh an urrainn dha ceàrr a dhèanamh? ”\n“Tha barrachd eagal air caraid ana-nàdurrach agus olc na beathach\nfiadhaich; dh ’fhaodadh beathach uamhasach do bhodhaig a leòn, ach\nleònaidh caraid olc do chridhe.”\n“Na creid dad, ge bith càite an\nleugh thu e, no cò a thuirt e, nomatter ma thuirt mi e, mura h-eil e ag\naontachadh leis an adhbhar agad fhèin agus le do chiall cumanta.”\n“Tha e comasach dha a bhith a’ smaoineachadh gu bheil e comasach. ”\n“Is e inntinn an duine fhèin, chan e an nàmhaid no an nàmhaid, a tha ga\nmhealladh gu droch dhòighean.” “Is e an inntinn a h-uile dad. Na tha\nthu a ’smaoineachadh a bhios tu.”\n“Gu cinnteach gheibh an fheadhainn a tha saor bho smuaintean tàmailteach sìth.”\n“Tha sinn a’ smaoineachadh. Tha a h-uile càil a tha sinn ag èirigh le\nar smuaintean. Le ar smuaintean, bidh sinn a ’dèanamh an saoghal.”\nLeasachadh PearsantaMaster thu fhèin.\n“Na cuir cus thairis air na fhuair thu, agus na cuir farmad air càch.\nChan eil esan a tha farmadach ri daoine eile a ’faighinn fois inntinn.”\n“Tha na buadhan, mar na Muses, an-còmhnaidh rim faicinn ann am\nbuidhnean. Cha deach prionnsapal math a lorg a-riamh aonaranach ann am\nbroilleach sam bith. ”\n“Is e obair nas motha a th’ ann a bhith a ’ceannsachadh thu fhèin na bhith a’ toirt buaidh air càch. ”\n“Tha geur-leanmhainn air a gheur-leanmhainn nas motha leis na h-aingidh na tha am math ga ghràdhachadh.”\n“Tha sinn air ar cumadh le ar smuaintean; bidh sinn nar beachd. Nuair a\ntha an inntinn fìor-ghlan, bidh gàirdeachas a ’leantainn mar sgàil nach\nfhàg gu bràth.” Fèin-earbsa Na leig thu fhèin sìos.\nduine gar sàbhaladh ach sinn fhèin. Chan urrainn do dhuine sam bith agus\nchan fhaod duine. Feumaidh sinn fhìn coiseachd air an t-slighe. ”\n“Obraich a-mach do shàbhaladh fhèin. Na bi an urra ri feadhainn eile. ”SpeechChoose your words cúramach.\n“Chan eilear a’ faicinn Adog mar chù math oir tha e na dheagh bhorbair.\nChan eilear a ’faicinn fear mar dhuine math oir tha e na òraidiche\n“Nas fheàrr na mìle facal falamh, is e aon fhacal a bheir sìth.”\n“An teanga mar sgian gheur… A’ marbhadh gun a bhith a ’tarraing fuil.”\n“Rinn an fheadhainn glic cainnt le an smaoineachadh, ga shìoladh mar\nghràn air a shìoladh tro chriathar.”\n“Ge bith dè na faclan a bu\nchòir dhuinn a bhith air an taghadh le cùram do dhaoine cluinnidh iad\niad agus bheir iad buaidh orra airson math no tinn.” TruthIt timcheall\n“Anns na speuran, chan eil eadar-dhealachadh sam bith bhon\near agus an iar; chruthaich daoine beachdan às an inntinn fhèin agus an\nuairsin a ’creidsinn gu bheil iad fìor.”\n“Chan eil ach dà\nmhearachd as urrainn aon a dhèanamh air an rathad gu fìrinn; gun a bhith\na ’dol fad na slighe, agus gun a bhith a’ tòiseachadh. ”\n“Cha ghabh trì rudan a bhith falaichte fada: a’ ghrian, a ’ghealach, agus an fhìrinn.”\nna faclan aig buddha fhèin leis an dannsa ìomhaigh ìomhaigh buddha\nbeòthail as fheàrr ann an Albais Chlasaigeach Gàidhlig-Gàidhlig\nAn Sutta Satipaṭṭhāna (MN 10). Tha an\nDeasbaireachd air Stèidheachadh Inntinn) agus Sutta Mahāsatipaṭṭhāna (DN\n22) (An Deasbad Mòr air Stèidheachadh Inntinn) mar dhà de na\ncùrsaichean as cudromaiche agus air an sgrùdadh gu farsaing ann am Canon\nPali de Bhudhachd Theravada. Lorgar a ’chiad fhear ann an Āgamas\nsgoiltean tràth eile, agus tha luchd-dreuchd Mahayana co-aimsireil\nleithid Thich Nhat Hanh air gabhail ris.\nTha na discourses seo\n(Pāli: sutta) a ’toirt seachad dòigh airson a bhith ag obair gu\nfaiceallach ann an grunn cho-theacsan agus a dh’ fhaodadh a bhith\nleantainneach. Gu h-ainmeil, tha am Buddha ag aithris aig toiseach an\nòraid seo: “Is e seo an dòigh dhìreach (Pāli: ekāyano … maggo),\nmanaich, airson a bhith a’ glanadh dhaoine, airson a bhith a ’faighinn\nthairis air bròn agus tuireadh, airson a bhith a’ cuir às do fhulangas\nagus bròn, airson a bhith a ’coiseachd air slighe na fìrinn, airson a\nbhith a’ toirt gu buil nibbāna …. “\nAm measg eadar-theangachaidhean Beurla den tiotal, “Satipaṭṭhāna Sutta,” tha:\n“The Foundations of Mindfulness Discourse” tipitaka / mn / mn.010.nysa.html (Nyanasatta, 1994)\nA rèir Anālayo (2006, pp. 29–30), Thanissaro (2000) agus Nyanaponika\n(1996, pp. 9–10), tha pàirt den adhbhar airson am measgachadh ann an\neadar-theangachadh an tiotail seo co-cheangailte ri mar a tha am facal\nPāli compound ” satipaṭṭhāna “air a sgrùdadh. Faodar a mhìneachadh mar\n“sati-paṭṭhāna” (”bunait inntinn”) no “sati-upaṭṭhāna” (”làthaireachd\nA thaobh an ro-leasachan “Maha-” ann an tiotal Pāli de\nDN 22, tha seo dìreach a ’ciallachadh“ mòr, ”no“ nas motha ”agus tha e\ncoltach gu bheil e a’ toirt iomradh air an earrann leudaichte DN 22 air\ninntinn na Ceathramh Fìrinnean Noble.\nDiofar chuirmean & àite Canonical\nAnns a ’Chanan Sìneach, lorgar an Nian Chu Jing (念 處 經, Smṛtyupasthāna\nSūtra), stèidhichte air stòr Sarvastivadin, air duilleag 582 den Taisho\nTripitaka Vol. 1, Madhyama Āgama No. 26. Cha deach dàrna dreach leis an\nSmṛtyupasthāna Sūtra eadar-theangachadh gu Tibet, ach a-mhàin mar phàirt\nden Prajñapāramita Sūtra fada anns an deach a thoirt a-steach. Tha\neadar-theangachadh Tibetach ann an “Saddharma Smṛtyupasthāna Sūtra” (dam\npa’i chos dran pa nye bar bzhag pa’i mdo // dampé chödren panyé barzhak\npé do) ach tha seo gu math mòr Mahayana tràth agus tha e gu tur\neadar-dhealaichte teacsa. Ven. Chuir Ajahn Sujato crìoch air sgrùdadh\ncoimeasach farsaing de na diofar chuirmean aig Sutta, leis an tiotal A\nHistory of Mindfulness. Tha na dreachan eadar-dhealaichte sin gu math\nAnns an Canon Theravadin Pali, is e an Satipaṭṭhāna\nSutta an deicheamh òraid anns an Majjhima Nikaya (MN) agus mar sin gu\ntric air a chomharrachadh le “MN 10″; ann an deasachadh Comann Teacs\nPali (PTS) den Canon, tha an teacsa seo a ’tòiseachadh air an 55mh\nduilleag den chiad leabhar den trì-leabhar Majjhima Nikaya (M), agus mar\nsin air a riochdachadh mu seach mar” M i 55. “\nA thaobh Sutta\nMahāsatipaṭṭhāna, is e seo an 22mh òraid anns an Digha Nikaya (DN) agus\nmar sin tha e gu tric air a shònrachadh le “DN 22″; ann an deasachadh\nPTS den Canon, tha Sutta Mahāsatipaṭṭhāna a ’tòiseachadh air an 289mh\nduilleag den dàrna leabhar den Digha Nikaya (D) trì-leabhar PTS, agus\nmar sin air a riochdachadh mu seach mar” D ii 289. “\nlitreachas Pali post-canonical, lorgar an aithris chlasaigeach air an\nSatipaṭṭhāna Sutta (a bharrachd air an Majjhima Nikaya gu lèir) ann am\nPapañcasudani Buddhaghosa (Bullitt, 2002; Soma, 2003).\nAnns an sutta seo, tha am Buddha a ’comharrachadh ceithir iomraidhean\nairson a bhith a’ stèidheachadh inntinn (satipatthana): bodhaig,\nmothachaidhean (no faireachdainnean), inntinn (no mothachadh) agus\nsusbaint inntinn. Tha iad sin air am briseadh sìos a-rithist do na\nh-earrannan agus fo-earrannan a leanas:\nAnalach (faic cuideachd an Anapanasati Sutta)\nPostures (Coiseachd, seasamh, suidhe, laighe sìos)\nMeòrachadh air ath-ghluasaid na bodhaig\nMeòrachadh air Eileamaidean Stuth\nMothachaidhean / Faireachdainnean (Vedanā)\nfaireachdainnean tlachdmhor no mì-thlachdmhor no neo-thlachdmhor-no mì-thlachdmhor (neodrach)\nfaireachdainnean saoghalta no spioradail\nInntinn / Tuigse (Cittā)\nlust (sarāgaṃ) no às aonais lust (vītarāgaṃ)\ngràin (sadosaṃ) no às aonais gràin (vītadosaṃ)\nmealladh (samohaṃ) no às aonais mealladh (vītamohaṃ)\nfo chùmhnant (saṅkhittaṃ) no sgapte (vikkhittaṃ)\nlobhta (mahaggataṃ) no gun lobhta (amahaggataṃ)\nsurpassable (sa-uttaraṃ) no neo-ruigsinneach (anuttaraṃ)\nsàmhach (samāhitaṃ) no gun a bhith sàmhach (asamāhitaṃ)\nair a leigeil ma sgaoil (vimuttaṃ) no gun a leigeil ma sgaoil (avimuttaṃ)\nClàr-innse Inntinn (Dhammā)\nAggregates de Clinging\nNa Sense-Bases agus na Fetters aca\nFactaran an dùsgadh le mothachadh\nNa ceithir fìrinnean Noble\nClò-sgrìobhadh stèidhichte air pearsantachd\nA rèir Analāyo (2006, pp. 24-25) agus Soma (2003, pp. Xxii - xxiv), tha\nam Papañcasudani a ’moladh satipaṭṭhāna eadar-dhealaichte a rèir an e\nduine a th’ ann:\nnas dualtaiche a bhith a ’gluasad gu droch bhuaidh no a bhith a’ beachdachadh air inntinn; agus,\nair a thomhas nas motha anns na freagairtean aca no mar fhreagairt luath.\nStèidhichte air an dà thomhas sin tha an satipaṭṭhāna a tha stèidhichte air pearsantachd ri fhaicinn anns a ’ghriod gu h-ìosal.\nstuamachd inntinn bodhaig slaodach\nmothachadh luath susbaint inntinn\nTha Soma (2003, td. Xxiv) ag ràdh gum bu chòir don h-uile cleachdaiche\n(ge bith dè an caractar agus an caisead aca) a bhith mothachail air\nPostures (a ’gluasad, a’ seasamh, a ’suidhe, a’ laighe sìos) agus Tuigse\nshoilleir, mu bheil e a ’sgrìobhadh:“ Cleachdadh iomlan de tha inntinn\nmothachail an urra ri greim cheart air na h-eacarsaichean a tha air an\ngabhail a-steach san dà phàirt air an deach iomradh a thoirt an seo. “\nCleachdaidhean le fòcas singilte, soirbheachail agus aig an aon àm\nTha grunn dhòighean ann far am b ’urrainn do dhuine na modhan a tha air\nam mìneachadh ann an Sutta Satipaṭṭhāna a chleachdadh, nam measg:\nFòcas air aon dòigh. Is e an dòigh as motha a tha sgrìobhte mu dheidhinn anns a ’Bheurla, mindfulness of breath.\nCleachd na diofar dhòighean fa leth an dèidh a chèile.\nCùm inntinn anail mar phrìomh nì fhad ‘s a tha thu a’ cleachdadh\ndhòighean eile gus dèiligeadh ri brosnachaidhean neo-anail.\nCleachd grunn dhòighean an dàrna cuid còmhla no ann an dòigh air a stiùireadh le co-theacsa\nInntinn inntinn (Bùdachas)\nSeachd factaran soilleireachaidh\nCeithir fìrinnean Noble\nMahāsatipaṭṭhāna Sutta - Frithealadh air mothachadh - leis an ìomhaigh\nBuddha beòthail as fheàrr, òran, dannsa ann an Ruiseanach\nCòmhradh madainn aig taigh-còmhnaidh prìobhaideach ann an Colombo, Dùbhlachd 21, 2014\nCead Attribution Creative Commons (ceadaichte ath-chleachdadh)\nMahāsatipaṭṭhāna Sutta - Frithealadh air mothachadh - ann an 29) Beurla Chlasaigeach, Ròmanach,\nTha an sutta seo air a mheas gu farsaing mar iomradh bunaiteach airson cleachdadh meòrachaidh.\nI. Amharc air Kāya\nA. Earrann air ānāpāna\nB. Earrann air postures\nD. Earrann air ath-ghluasaid\nF. Earrann air na naoi gàrraidhean\nIV. Amharc air Dhammas\nA. Earrann air na Nīvaraṇas\nB. Earrann air na Khandhas\nC. Earrann air na raointean faireachdainn\nD. Earrann air na Bojjhaṅgas\nE. Earrann air na fìrinnean\nE1. Taisbeanadh Dukkhasacca\nE2. Taisbeanadh Samudayasacca\nE3. Taisbeanadh Nirodhasacca\nE4. Taisbeanadh Maggasacca\nMar seo chuala mi:\nAon uair, bha am Bhagavā a ’fuireach am measg an Kurus aig\nKammāsadhamma, baile margaidh den Kurus. An sin, bhruidhinn e ris a\n- Bhikkhus.— Fhreagair Bhaddante am bhikkhus. Thuirt am Bhagavā:\n- Is e seo, bhikkhus, an t-slighe a tha a ’leantainn gu dad ach glanadh\ndhaoine, faighinn thairis air bròn agus tuireadh, dol à bith\ndukkha-domanassa, coileanadh na slighe cheart, coileanadh Nibbāna, is e\nsin na ceithir a ràdh satipaṭṭhānas.\nDè na ceithir? An seo, tha\nbhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya,\nātāpī sampajāno, satimā, an dèidh dha abhijjhā-domanassa a leigeil\nseachad a dh ’ionnsaigh an t-saoghal. Tha e a ’fuireach a’ cumail sùil\nair vedanā ann an vedanā, ātāpī sampajāno, satimā, an dèidh dha\nabhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an t-saoghal. Tha e\na ’fuireach a’ cumail sùil air citta ann an citta, ātāpī sampajāno,\nsatimā, an dèidh dha abhijjhā-domanassa a leigeil seachad a dh\n’ionnsaigh an t-saoghal. Bidh e a ’fuireach a’ cumail sùil air dhamma · s\nann an dhamma · s, ātāpī sampajāno, satimā, an dèidh dha\nabhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an t-saoghal.\nAgus ciamar, bhikkhus, a tha bodkkhu a ’fuireach a’ cumail sùil air\nkāya ann an kāya? An seo, tha bhikkhus, bhikkhu, air a dhol don choille\nno air a dhol aig freumh craoibhe no air a dhol gu seòmar falamh, na\nshuidhe sìos a ’pasgadh nan casan tarsainn, a’ suidheachadh kāya gu\ndìreach, agus a ’suidheachadh sati parimukhaṃ. Le bhith mar sin sato\nbidh e ag anail a-steach, le bhith mar sin sato bidh e ag anail a-mach. A\n’toirt anail a-steach fada tha e a’ tuigsinn: ‘Tha mi a’ gabhail anail\na-steach fada ’; a ’tarraing a-mach fada tha e a’ tuigsinn: ‘Tha mi a’\ntarraing a-mach fada ’; le anail ghoirid tha e a ’tuigsinn:‘ Tha mi a\n’tarraing anail ghoirid’; a ’tarraing a-mach goirid tha e a’ tuigsinn:\n‘Tha mi a’ tarraing a-mach goirid ’; bidh e ga thrèanadh fhèin: ‘a’\nfaireachdainn an kāya gu lèir, bheir mi m ’anail a-steach’; bidh e ga\nthrèanadh fhèin: ‘a’ faireachdainn an kāya gu lèir, bheir mi m ’anail\na-mach’; bidh e ga thrèanadh fhèin: ‘calming down the kāya-saṅkhāras, I\nwill breathe in’; bidh e ga thrèanadh fhèin: ‘a’ socrachadh nan\nkāya-saṅkhāras, bheir mi m ’anail a-mach’.\nDìreach mar a thuigeas\ntu, bhikkhus, neach-tionndaidh sgileil no preantas neach-tionndaidh, a\n’dèanamh tionndadh fada:‘ Tha mi a ’dèanamh tionndadh fada’; a ’dèanamh\ntionndadh goirid, tha e a’ tuigsinn: ‘Tha mi a’ dèanamh tionndadh goirid\n’; san aon dòigh, tha bhikkhus, a bhikkhu, a ’toirt anail a-steach\nfada, a’ tuigsinn: ‘Tha mi a’ gabhail anail a-steach fada ’; a ’tarraing\na-mach fada tha e a’ tuigsinn: ‘Tha mi a’ tarraing a-mach fada ’; le\nanail ghoirid tha e a ’tuigsinn:‘ Tha mi a ’tarraing anail ghoirid’; a\n’tarraing a-mach goirid tha e a’ tuigsinn: ‘Tha mi a’ tarraing a-mach\ngoirid ’; bidh e ga thrèanadh fhèin: ‘a’ faireachdainn an kāya gu lèir,\nbheir mi m ’anail a-steach’; bidh e ga thrèanadh fhèin: ‘a’\nfaireachdainn an kāya gu lèir, bheir mi m ’anail a-mach’; bidh e ga\nthrèanadh fhèin: ‘calming down the kāya-saṅkhāras, I will breathe in’;\nbidh e ga thrèanadh fhèin: ‘a’ socrachadh nan kāya-saṅkhāras, bheir mi m\nMar sin bidh e a ’fuireach ag amharc air kāya\nann an kāya air an taobh a-staigh, no bidh e a’ fuireach a ’cumail sùil\nair kāya ann an kāya air an taobh a-muigh, no bidh e a’ fuireach a\n’cumail sùil air kāya ann an kāya air an taobh a-staigh agus an taobh\na-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de dh\n’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a ’cumail sùil air a\nbhith a’ dol seachad air uinneanan ann an kāya, no bidh e a ’fuireach\na’ cumail sùil air an samudaya agus a ’dol seachad air uinneanan ann an\nkāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann,\ndìreach chun ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach\nair leth, agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha\nbhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.\nA bharrachd air an sin, tha bhikkhus, a bhikkhu, nuair a bhios e a\n’coiseachd, a’ tuigsinn: ‘Tha mi a’ coiseachd ’, no fhad‘ s a tha mi nam\nsheasamh tha e a ’tuigsinn:‘ Tha mi nam sheasamh ’, no fhad‘ s a tha mi\nnam shuidhe tha e a ’tuigsinn:‘ Tha mi nam shuidhe ’, no fhad‘ s a tha\nmi nam laighe tha e a ’tuigsinn: ‘ Tha mi nam laighe ‘. Air neo, ge bith\ndè an suidheachadh anns a bheil a kāya air a riarachadh, tha e ga\nthuigsinn a rèir sin.\n- get the latest breaking news, celebrity photos, viral videos, science\n& tech news, and top stories from MailOnline and the Daily Mail\nMailOnline - get the latest breaking news, celebrity photos, viral videos,…\nsin bidh e a ’fuireach ag amharc air kāya ann an kāya air an taobh\na-staigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air\nan taobh a-muigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an\nkāya air an taobh a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’\ncumail sùil air samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e\na’ fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann\nan kāya, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a\n’dol seachad air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e\nseo kāya! ” tha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus\ndìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail\nri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’\ncumail sùil air kāya ann an kāya.\nA bharrachd air an sin, bidh bhikkhus, bhikkhu, fhad ‘s a tha e a’\ntighinn faisg agus fhad ‘s a tha e a’ falbh, ag obair le sampajañña,\nfhad ‘s a tha e a’ coimhead air adhart agus fhad ‘s a tha e a’ coimhead\ntimcheall, bidh e ag obair le sampajañña, fhad ‘s a tha e a’ cromadh\nagus fhad ‘s a tha e a’ sìneadh, bidh e ag obair le sampajañña, fhad ‘s a\nbhios e a’ caitheamh na culaidhean agus an trusgan àrd agus nuair a\nbhios e a ’giùlan a’ bhobhla, bidh e ag obair le sampajañña, fhad ‘s a\nbhios e ag ithe, fhad‘ s a bhios e ag òl, fhad ‘s a bhios e a’ cagnadh,\nfhad ‘s a bhios e a’ blasad, bidh e ag obair le sampajañña, fhad ‘s a\nbhios e a’ frithealadh gnìomhachas defecating agus urinating, bidh e ag\nobair le sampajañña, fhad ‘s a bhios e a’ coiseachd, fhad ‘s a tha e na\nsheasamh, fhad‘ s a tha e na shuidhe. , fhad ‘s a tha e na chadal, fhad‘\ns a tha e na dhùisg, fhad ‘s a tha e a’ bruidhinn agus fhad ‘s a tha e\nsàmhach, bidh e ag obair le sampajañña.\nMar sin bidh e a\n’fuireach ag amharc air kāya ann an kāya air an taobh a-staigh, no bidh e\na’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-muigh,\nno bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh\na-staigh agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air\nsamudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a\n’cumail sùil air a bhith a’ dol seachad air uinneanan ann an kāya, no\nbidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad\nair uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha\nsati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach\npaṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad\nsan t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail\nsùil air kāya ann an kāya.\nbharrachd air an sin, tha bhikkhus, a bhkkhu a ’beachdachadh air a’\nbhodhaig seo, bho bhuinn nan casan suas agus bhon fhalt air a ’cheann\nsìos, a tha air a theàrnadh le a chraiceann agus làn de dhiofar seòrsa\nde mhì-thoileachas:” Anns an kāya seo, tha na gasan den cheann, falt a\n’chuirp, ìnean, fiaclan, craiceann, feòil, tendons, cnàmhan, smior\ncnàimh, dubhagan, cridhe, grùthan, pleura, spleen, sgamhanan, inneach,\nmesentery, stamag leis na tha ann, feces, bile, phlegm , pus, fuil,\nfallas, geir, deòir, greim, seile, mucus nasal, sruthadh synovial agus\nDìreach mar gum biodh, bhikkhus, bha baga le dà fhosgladh\nagus air a lìonadh le diofar sheòrsaichean gràin, leithid cnocan cnoc,\npaddy, pònairean mung, peas bò, sìol sesame agus rus crotach.\nBheachdaicheadh fear le deagh fhradharc, an dèidh dha a bhith air a\nsgaoileadh, [na th ’ann]:” Is e seo paddy cnoc, is e seo paddy, is e sin\npònairean mung, is e sin peas-bò, is e sin sìol sesame agus is e seo\nrus husked; ” san aon dòigh, tha bhikkhus, a bhikkhu a ’beachdachadh air\nan dearbh chorp seo, bho bhuinn nan casan suas agus bhon fhalt air a’\ncheann sìos, a tha air a theàrnadh le a chraiceann agus làn de dhiofar\nseòrsa de mhì-thoileachas: “Anns an kāya seo, tha tha falt a ’chinn,\nfalt a’ chuirp, ìnean, fiaclan, craiceann, feòil, tendons, cnàmhan,\nsmior cnàimh, dubhagan, cridhe, grùthan, pleura, spleen, sgamhanan,\ninneach, mesentery, stamag leis na tha ann, feces, bile, phlegm, pus,\nfuil, fallas, geir, deòir, greim, seile, mucus nasal, fluid synovial\nagus urine. “\nMar sin bidh e a ’fuireach ag amharc air kāya ann\nan kāya air an taobh a-staigh, no bidh e a’ fuireach a ’cumail sùil air\nkāya ann an kāya air an taobh a-muigh, no bidh e a’ fuireach a ’cumail\nsùil air kāya ann an kāya air an taobh a-staigh agus an taobh a-muigh;\nbidh e a ’fuireach a’ cumail sùil air samudaya de dh ’fhiosrachaidhean\nann an kāya, no bidh e a’ fuireach a ’cumail sùil air a bhith a’ dol\nseachad air uinneanan ann an kāya, no bidh e a ’fuireach a’ cumail sùil\nair an samudaya agus a ’dol seachad air uinneanan ann an kāya; no eile,\n[a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann, dìreach chun\nìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth,\nagus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a\nbhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.\nA bharrachd air an sin, tha bhikkhus, bhikkhu a ’meòrachadh air an\nfhìor kāya seo, ge-tà tha e air a chuir, ge-tà tha e air a riarachadh\nmar eileamaidean:” Anns an kāya seo, tha an eileamaid talmhainn, an\neileamaid uisge, an eileamaid teine agus an eileamaid èadhair. “\nDìreach mar a bhiodh, bhikkhus, bùidsear sgileil no preantas bùidsear,\nan dèidh dha mart a mharbhadh, na shuidhe aig crois-rathaid ga ghearradh\nna pìosan; san aon dòigh, tha bhikkhus, a bhikkhu a ’meòrachadh air an\nfhìor kāya seo, ge-tà tha e air a chuir, ge-tà tha e riaraichte:” Anns\nan kāya seo, tha an eileamaid talmhainn, an eileamaid uisge, an\neileamaid teine agus an eileamaid èadhair. “\nbhikkhus, bhikkhu, dìreach mar gum biodh e a ’faicinn corp marbh, air a\nthilgeil air falbh ann an talamh charnel, cnàmhan air an sgapadh an seo\nagus an sin, an seo cnàimh làimhe, an sin cnàimh coise, an seo cnàimh\nadhbrann, an sin cnàimh shin , an seo cnàimh sliasaid, an sin cnàimh\nhip, an seo rib, an sin cnàimh droma, an seo cnàimh droma, an sin cnàimh\namhach, an seo cnàimh giallan, an sin cnàimh fiacail, no an sin an\nclaigeann, tha e den bheachd gu bheil seo fìor kāya : “Tha an kāya seo\ncuideachd de leithid de nàdar, tha e a’ dol a dh ’fhàs mar seo, agus\nchan eil e saor bho leithid de shuidheachadh.”\nbhikkhus, a bhikkhu, dìreach mar gum biodh e a ’faicinn corp marbh, air a\nthilgeil air falbh ann an talamh charnel, na cnàmhan a’ gealachadh mar\nseashell, tha e den bheachd gu bheil seo fìor kāya: “Tha an kāya seo de\nleithid de nàdar, tha e a’ dol a bhith mar seo, agus chan eil e saor bho\nleithid de shuidheachadh. “\nMar sin bidh e a ’fuireach ag amharc\nair kāya ann an kāya air an taobh a-staigh, no bidh e a’ fuireach a\n’cumail sùil air kāya ann an kāya air an taobh a-muigh, no bidh e a’\nfuireach a ’cumail sùil air kāya ann an kāya air an taobh a-staigh agus\nan taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de dh\nA bharrachd air an sin, bhikkhus, bhikkhu, dìreach mar gum biodh e a\n’faicinn corp marbh, air a thilgeil air falbh ann an talamh charnel, a’\ntogail chnàmhan thairis air bliadhna a dh ’aois, tha e den bheachd gu\nbheil seo fìor kāya:“ Tha an kāya seo de leithid de nàdar, tha e a ’dol a\ndh’ fhàs mar seo, agus chan eil e saor bho leithid de shuidheachadh. “\nMar sin bidh e a ’fuireach ag amharc air kāya ann an kāya air an taobh\nthilgeil air falbh ann an talamh charnel, cnàmhan grod air a lughdachadh\ngu pùdar, tha e den bheachd gu bheil seo fìor kāya:” Tha an kāya seo\ncuideachd de leithid de nàdar, tha e a ’dol gu fàs mar seo, agus chan\neil e saor bho leithid de shuidheachadh. “\nA bharrachd air an sin, bhikkhus, a bhikkhu, dìreach mar gum biodh e a\n’faicinn corp marbh, air a thilgeil air falbh ann an talamh charnel, aon\nlatha marbh, no dà latha marbh no trì latha marbh, swollen, bluish agus\nfestering, tha e den bheachd gu bheil seo fìor kāya:” Tha an kāya seo\ncuideachd de leithid de nàdar, tha e a ’dol a dh’ fhàs mar seo, agus\nchan eil e saor bho leithid de shuidheachadh. “\nthilgeil air falbh ann an talamh charnel, ga ithe le feannagan, ga ithe\nle seabhagan, ga ithe le fideagan, ga ithe le corra-ghrithich, ga ithe\nle coin, ga bhith air ithe le tìgearan, ga ithe le panthers, ga ithe le\ndiofar sheòrsaichean de chreutairean, tha e den bheachd gu bheil seo\nfìor kāya: “Tha an kāya seo cuideachd de leithid de nàdar, tha e a’ dol a\ndh ’fhàs mar seo, agus chan eil e saor bho leithid de shuidheachadh. “\nbhikkhus, a bhikkhu, dìreach mar gum biodh e a ’faicinn corp marbh, air\na thilgeil air falbh ann an talamh charnel, squeleton le feòil is fuil,\nair a chumail còmhla le tendons, tha e den bheachd gu bheil seo fìor\nkāya:” Tha an kāya seo cuideachd de leithid nàdur, tha e a ’dol a dh’\nfhàs mar seo, agus chan eil e saor bho leithid de shuidheachadh. “\nthilgeil air falbh ann an talamh charnel, squeleton gun fheòil agus air\na smeuradh le fuil, air a chumail còmhla le tendons, tha e den bheachd\ngu bheil seo fìor kāya:” Tha an kāya seo cuideachd de a leithid de\nnàdar, tha e a ’dol a dh’ fhàs mar seo, agus chan eil e saor bho leithid\nde shuidheachadh. “\nMar sin bidh e a ’fuireach ag amharc air\nkāya ann an kāya air an taobh a-staigh, no bidh e a’ fuireach a ’cumail\nsùil air kāya ann an kāya air an taobh a-muigh, no bidh e a’ fuireach a\n’faicinn corp marbh, air a thilgeil air falbh ann an talamh charnel,\nsqueleton gun fheòil no fuil, air a chumail còmhla le tendons, tha e den\nbheachd gu bheil seo fìor kāya:” Tha an kāya seo cuideachd de leithid\nnàdur, tha e a ’dol a dh’ fhàs mar seo, agus chan eil e saor bho leithid\nTha e a ’tuigsinn mana, tha e a’ tuigsinn\ndhammas, tha e a ’tuigsinn an saṃyojana a tha ag èirigh mar thoradh air\nan dithis sin, tha e a’ tuigsinn mar a thig an saṃyojana gun armachd,\ntha e a ’tuigsinn mar a tha an saṃyojana a tha air èirigh air a\nthrèigsinn, agus tha e a’ tuigsinn mar nach tig an saṃyojana trèigte gu\nbhith ag èirigh. san àm ri teachd.\nMar sin bidh e a ’fuireach a’\ncumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a\n’fuireach a’ cumail sùil air dhammas ann an dhammas air an taobh\na-muigh, no bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas\ntaobh a-staigh agus taobh a-muigh; bidh e a ’fuireach a’ cumail sùil\nair samudaya de dh ’fhiosrachaidhean ann an dhammas, no bidh e a’\nfuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann an\ndhammas, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a\n’dol seachad air uinneanan ann an dhammas; no eile, [a ’tuigsinn:]” is\niad sin dhamaichean! ” tha sati an làthair ann, dìreach chun ìre dìreach\nñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e\na’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a\n’fuireach a’ cumail sùil air dhammas ann an dhammas, le iomradh air na\nsia āyatanas a-staigh agus a-muigh.\nAgus a bharrachd, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil\nair dhammas ann an dhammas le iomradh air na seachd bojjhaṅgas. Agus a\nbharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air\ndhammas ann an dhammas le iomradh air na seachd bojjhaṅgas?\nseo, tha bhikkhus, a bhikkhu, leis gu bheil an sati sambojjhaṅga an\nlàthair, a ’tuigsinn:“ tha an sati sambojjhaṅga annam ”; an sin nach eil\nan sati sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil sati\nsambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an sati sambojjhaṅga\ngun fhiosta; tha e a ’tuigsinn mar a tha an sati sambojjhaṅga a tha air\nèirigh air a leasachadh gu foirfeachd.\nLeis gu bheil an\ndhammavicaya sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha an\ndhammavicaya sambojjhaṅga annam “; an sin nach eil an dhammavicaya\nsambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil dhammavicaya\nsambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an dhammavicaya\nsambojjhaṅga gun fhiosta; tha e a ’tuigsinn mar a tha an dhammavicaya\nsambojjhaṅga a tha air èirigh air a leasachadh gu foirfeachd.\nLeis gu bheil an vīriya sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha\nan vīriya sambojjhaṅga taobh a-staigh mi “; an sin nach eil an vīriya\nsambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil vīriya\nsambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an vīriya\nsambojjhaṅga gun fhiosta; tha e a ’tuigsinn mar a tha an arisen vīriya\nsambojjhaṅga air a leasachadh gu foirfeachd.\nLeis gu bheil am\npīti sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha am pīti\nsambojjhaṅga annam “; an sin nach eil am pīti sambojjhaṅga an làthair,\ntha e a ’tuigsinn:” chan eil pīti sambojjhaṅga annam “; tha e a\n’tuigsinn mar a thig am pīti sambojjhaṅga gun fhiosta; tha e a ’tuigsinn\nmar a tha am pīti sambojjhaṅga a tha air èirigh air a leasachadh gu\nLeis gu bheil an samadjjhaṅga passaddhi an làthair,\ntha e a ’tuigsinn:“ tha an pasaddhi sambojjhaṅga annam ”; an sin nach\neil an pasaddhi sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil\nsamadjadhaga passaddhi annam “; tha e a ’tuigsinn mar a thig am pasaddhi\nsamarisen sambojjhaṅga gu bith; tha e a ’tuigsinn mar a tha an\npassaddhi sambojjhaṅga a tha air èirigh air a leasachadh gu foirfeachd.\nLeis gu bheil an samādhi sambojjhaṅga an làthair, tha e a ’tuigsinn:”\ntha an samādhi sambojjhaṅga annam “; an sin nach eil an samādhi\nsambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil samādhi\nsambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an samādhi sambodhi\nsambojjhaṅga gu bith; tha e a ’tuigsinn mar a tha an samādhi sambodhi\nsambo a tha air èirigh air a leasachadh gu foirfeachd.\nbheil an upekkhā sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha an\nupekkhā sambojjhaṅga annam “; an sin nach eil an upekkhā sambojjhaṅga an\nlàthair, tha e a ’tuigsinn:” chan eil upekkhā sambojjhaṅga annam “; tha\ne a ’tuigsinn mar a thig an upekkhā sambojjhaṅga gun fhiosta; tha e a\n’tuigsinn mar a tha an upekkhā sambojjhaṅga a tha air èirigh air a\nleasachadh gu foirfeachd.\nMar sin bidh e a ’fuireach a’ cumail\nsùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a\nAn seo, tha bhikkhus, a bhikkhu, an sin gu\nbheil uddhacca-kukkucca an làthair, a ’tuigsinn:“ tha uddhacca-kukkucca\nannam ”; an sin nach eil uddhacca-kukkucca an làthair, tha e a\n’tuigsinn:” chan eil uddhacca-kukkucca annam “; tha e a ’tuigsinn mar a\nthig an uddhacca-kukkucca gun fhiosta; tha e a ’tuigsinn mar a tha an\nuddhacca-kukkucca a tha air èirigh air a thrèigsinn; agus tha e a\n’tuigsinn mar nach tig an uddhacca-kukkucca a chaidh a thrèigsinn san àm\nAn seo, tha bhikkhus, a bhikkhu, an sin gu bheil\nvicikicchā an làthair, a ’tuigsinn:“ tha vicikicchā annam ”; an sin nach\neil vicikicchā an làthair, tha e a ’tuigsinn:“ chan eil vicikicchā\nannam ”; tha e a ’tuigsinn mar a thig am vicikicchā gun fhiosta gu bith;\ntha e a ’tuigsinn mar a tha an vicikicchā a tha air èirigh air a\nthrèigsinn; agus tha e a ’tuigsinn mar nach tig an vicikicchā trèigte gu\nbhith ag èirigh san àm ri teachd.\nbharrachd, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air\ndhammas ann an dhammas le iomradh air na còig khandhas. Agus a\ndhammas ann an dhammas le iomradh air na còig khandhas?\nbhikkhus, a bhikkhu [discerns]: “tha an leithid rūpa, tha an leithid de\nsamudaya de rūpa, tha an leithid sin a’ dol seachad air rūpa; tha an\nleithid vedanā, tha an leithid de samudaya de vedanā, is e sin an\nvedanā; is saññā, is e sin an samudaya de saññā, tha an leithid sin a\n’dol seachad air saññā; tha an leithid saṅkhāra, tha an leithid de\nsamudaya de saṅkhāra, tha an leithid de bhith a’ faighinn seachad air\nsaṅkhāra; tha an leithid viññāṇa, is e sin an samudaya de viññāṇa, is e\nsin an leithid. bàs viññāṇa “.\nbharrachd air an sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail\nsùil air dhammas ann an dhammas le iomradh air na sia āyatanas a-staigh\nagus a-muigh. Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a\n’fuireach a’ cumail sùil air dhammas ann an dhammas le iomradh air na\nsia āyatanas a-staigh agus a-muigh?\nAn seo, tha bhikkhus, a\nbhikkhu a ’tuigsinn cakkhu, tha e a’ tuigsinn rūpa, tha e a ’tuigsinn an\nsaṃyojana a tha ag èirigh mar thoradh air an dithis seo, tha e a’\ntuigsinn mar a thig an saṃyojana gun fhiosta, tha e a ’tuigsinn mar a\ntha an saṃyojana a tha air èirigh air a leigeil seachad, agus tha e a’\ntuigsinn mar a tha an saṃyojana a chaidh a thrèigsinn, agus tha e a\n’tuigsinn mar a tha an saṃyojana a chaidh a thrèigsinn. nach tig gu\nèirigh san àm ri teachd.\nTha e a ’tuigsinn sota, tha e a’\ntuigsinn sadda, tha e a ’tuigsinn an saṃyojana a tha ag èirigh mar\nthoradh air an dithis seo, tha e a’ tuigsinn mar a thig an saṃyojana\nneo-aithnichte, tha e a ’tuigsinn mar a tha an saṃyojana a tha air\nèirigh air a thrèigsinn, agus tha e a’ tuigsinn mar nach tig an\nsaṃyojana trèigte gu èirigh. san àm ri teachd.\nTha e a ’tuigsinn\nghāna, tha e a’ tuigsinn gandha, tha e a ’tuigsinn an saṃyojana a tha ag\nèirigh mar thoradh air an dithis seo, tha e a’ tuigsinn mar a thig an\nsaṃyojana gun armachd, tha e a ’tuigsinn mar a tha an saṃyojana a tha\nair èirigh air a thrèigsinn, agus tha e a’ tuigsinn mar nach tig an\nsaṃyojana trèigte gu bhith ag èirigh. san àm ri teachd.\nTha e a\n’tuigsinn jivha, tha e a’ tuigsinn rasa, tha e a ’tuigsinn an saṃyojana a\ntha ag èirigh mar thoradh air an dithis seo, tha e a’ tuigsinn mar a\nthig an saṃyojana neo-aithnichte, tha e a ’tuigsinn mar a tha an\nsaṃyojana a tha air èirigh air a thrèigsinn, agus tha e a’ tuigsinn mar\nnach eil an saṃyojana a chaidh a thrèigsinn a ’tighinn am bàrr. san àm\nTha e a ’tuigsinn kāya, tha e a’ tuigsinn phoṭṭhabba,\ntha e a ’tuigsinn an saṃyojana a tha ag èirigh mar thoradh air an dithis\nseo, tha e a’ tuigsinn mar a thig an saṃyojana neo-aithnichte, tha e a\n’tuigsinn mar a tha an saṃyojana a tha air èirigh air a thrèigsinn, agus\ntha e a’ tuigsinn mar nach tig an saṃyojana trèigte gu bhith ag èirigh.\nsan àm ri teachd.\ndhammas ann an dhammas le iomradh air na ceithir ariya · saccas. Agus a\ndhammas ann an dhammas le iomradh air na ceithir ariya · saccas?\nAgus dè, bhikkhus, a th ’anns an dukkha ariyasacca? Is e dukkha a th\n’ann an Jāti, is e dukkha a th’ ann an aois (is e tinneas dukkha) maraṇa\nis dukkha, is e bròn, caoidh, dukkha, domanassa agus àmhghar dukkha, is\ne dukkha a th ’ann an co-cheangal ris na rudan nach eil dèidheil air,\nis e dukkha a th’ ann an sgaradh bho na tha e ag iarraidh. tha dukkha;\nann an ùine ghoirid, tha na còig upādāna · k · khandhas dukkha.\nAgus dè, bhikkhus, a th ’ann an jāti? Airson na diofar chreutairean anns\nna diofar chlasaichean de chreutairean, jāti, breith, teàrnadh\n[a-steach don bhroinn], èirigh [san t-saoghal], coltas, manadh nan\nkhandhas, togail nan āyatanas. Canar jāti ris an seo, bhikkhus.\nAgus dè, bhikkhus, a th ’ann am jarā? Airson na diofar chreutairean anns\nna diofar chlasaichean de chreutairean, jarā, an staid a bhith a\n’lobhadh, a bhith air briseadh [fiaclan], a bhith le falt liath, a bhith\nair a rùsgadh, a’ crìonadh spionnadh, a ’lobhadh nan indriyas: seo,\nbhikkhus, canar jarā ris.\nAgus dè, bhikkhus, a tha maraṇa? Airson\nna diofar chreutairean anns na diofar chlasaichean de chreutairean, am\nmeallta, staid gluasad [a-mach à bith], briseadh suas, falbhaidh, bàs,\nmaraṇa, bàsachadh, briseadh suas na khandhas, cur sìos den chorp: canar\nmaraṇa ris an seo, bhikkhus.\nAgus dè, bhikkhus, a tha brònach?\nAnn an aon, tha bhikkhus, co-cheangailte ri diofar sheòrsaichean de\nmhì-fhortan, air a suathadh le diofar sheòrsaichean dukkha dhammas, am\nbròn, an caoidh, staid a ’bhròin, a’ bhròin a-staigh, am bròn mòr\na-staigh: canar bròn ris an seo, bhikkhus.\nAgus dè, bhikkhus, a\ntha ri caoidh? Ann an aon, tha bhikkhus, co-cheangailte ri diofar\nsheòrsaichean de mhì-fhortan, air a suathadh le diofar sheòrsaichean de\ndhammas dukkha, na glaodhaich, na caoidh, an caoineadh, an caoidh, an\nstaid glaodhaich, an staid caoidh: canar seo, bhikkhus, ri caoidh.\nAgus dè, bhikkhus, a th ’ann an dukkha? Ge bith dè, bhikkhus, bodhaig\ndukkha, mì-thlachd bodhaig, dukkha air a bhrosnachadh le conaltradh\nbodhaig, vedayitas mì-thlachdmhor: canar dukkha ris an seo, bhikkhus.\nAgus dè, bhikkhus, a tha domanassa? Ge bith dè, bhikkhus, dukkha\ninntinn, mì-thlachd inntinn, dukkha air a bhrosnachadh le conaltradh\ninntinn, vedayitas mì-thlachdmhor: canar domanassa ris an seo, bhikkhus.\nAgus dè, bhikkhus, a tha ann an eu-dòchas? Ann an aon, bhikkhus,\nco-cheangailte ri diofar sheòrsaichean de mhì-fhortan, air an suathadh\nle diofar sheòrsaichean de dhammas dukkha, an trioblaid, an eu-dòchas,\nan staid a bhith ann an trioblaid, an staid a bhith ann an eu-dòchas:\ncanar seo, bhikkhus, ri eu-dòchas.\nAgus dè, bhikkhus, a tha an\ndukkha de bhith co-cheangailte ris na tha eas-aonta? An seo, a thaobh\ncruthan, fuaimean, blasan, fàilidhean, uireasbhaidhean bodhaig agus\nuireasbhuidhean inntinn tha feadhainn ann a tha mì-chàilear, nach eil\ntlachdmhor, mì-thlachdmhor, no eile a tha ag iarraidh ana-cothrom,\nfeadhainn a tha ag iarraidh call neach, iadsan a tha ag iarraidh\nmì-chofhurtachd neach, an fheadhainn a tha ag iarraidh neo-shaoradh\nneach bho cheangal, coinneachadh, a bhith co-cheangailte, a bhith\ncòmhla, a ’tighinn tarsainn orra: is e seo, bhikkhus, an dukkha a th’\nann a bhith co-cheangailte ris na tha eas-aonta.\nbhikkhus, a tha an dukkha bho bhith air a sgaradh bho na tha aontaichte?\nAn seo, a thaobh cruthan, fuaimean, blasan, fàilidhean, uireasbhaidhean\nbodhaig agus uireasbhaidhean inntinn tha feadhainn ann a tha\ntlachdmhor, tlachdmhor, tlachdmhor, no eile a tha ag iarraidh buannachd\nneach, an fheadhainn a tha ag iarraidh buannachd, an fheadhainn a tha ag\niarraidh comhfhurtachd, iadsan a tha ag iarraidh comhfhurtachd. a\n’miannachadh saorsa neach bho cheangal, gun a bhith a’ coinneachadh, gun\na bhith co-cheangailte, gun a bhith còmhla, gun a bhith a ’tighinn\ntarsainn orra: canar seo, bhikkhus, ris an dukkha bho bhith air a\nsgaradh bho na tha aontaichte.\nAgus dè, bhikkhus, a tha an dukkha\ngun a bhith a ’faighinn na tha duine ag iarraidh? Ann an creutairean,\nbhikkhus, leis an fheart a bhith air am breith, tha an leithid de mhiann\nag èirigh: “O dha-rìribh, is dòcha nach bi jāti ann dhuinn, agus gu\nfìrinneach, is dòcha nach tig sinn gu jāti.” Ach chan eil seo ri\nchoileanadh le bhith a ’miannachadh. Is e seo an dukkha gun a bhith a\n’faighinn na tha duine ag iarraidh.\nAnn an creutairean, bhikkhus,\nleis an fheart a bhith a ’fàs sean, tha an leithid de mhiann ag\nèirigh:” oh dha-rìribh, is dòcha nach bi jarā ann dhuinn, agus gu\nfìrinneach, is dòcha nach tig sinn gu jarā. ” Ach chan eil seo ri\nleis an fheart a bhith a ’fàs tinn, tha an leithid de mhiann ag\nèirigh:” O dha-rìribh, is dòcha nach bi tinneas ann dhuinn, agus gu\nfìrinneach, is dòcha nach tig sinn gu tinneas. ” Ach chan eil seo ri\nleis an fheart a bhith a ’fàs sean, tha a leithid de mhiann ag èirigh:”\nO dha-rìribh, is dòcha nach bi maraṇa ann dhuinn, agus gu fìrinneach,\nis dòcha nach tig sinn gu maraṇa. ” Ach chan eil seo ri choileanadh le\nbhith a ’miannachadh. Is e seo an dukkha gun a bhith a ’faighinn na tha\nduine ag iarraidh.\nAgus a bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air vedanā ann an vedanā?\nAn seo, tha bhikkhus, a bhikkhu, le sukha vedanā, ag ràdh: “Tha mi a’\nfaighinn eòlas air sukha vedanā “; a ’faighinn eòlas air dukkha vedanā,\ngu h-ìosal:“ Tha mi a ’faighinn eòlas air dukkha vedanā”; a ’faighinn\neòlas air adukkham-asukhā vedanā, gu h-ìosal:” Tha mi a ’faighinn eòlas\nair adukkham-asukhā vedanā”; a ’faighinn eòlas air sukha vedanā sāmisa,\ngu h-ìosal:“ Tha mi a ’faighinn eòlas air sukha vedanā sāmisa”; a\n’faighinn eòlas air sukha vedanā nirāmisa, gu h-ìosal:” Tha mi a\n’faighinn eòlas air sukha vedanā nirāmisa”; a ’faighinn eòlas air dukkha\nvedanā sāmisa, gu h-ìosal:” Tha mi a ’faighinn eòlas air dukkha vedanā\nsāmisa”; a ’faighinn eòlas air dukkha vedanā nirāmisa, gu h-ìosal:” Tha\nmi a ’faighinn eòlas air dukkha vedanā nirāmisa”; a ’faighinn eòlas air\nadukkham-asukhā vedanā sāmisa:“ Tha mi a ’faighinn eòlas air\nadukkham-asukhā vedanā sāmisa”; a ’faighinn eòlas air adukkham-asukhā\nvedanā nirāmisa, ag ràdh:” Tha mi a ’faighinn eòlas air adukkham-asukhā\nMar sin bidh e a ’fuireach a’ cumail sùil air\nvedanā ann an vedanā air an taobh a-staigh, no bidh e a ’fuireach a’\ncumail sùil air vedanā ann an vedanā air an taobh a-muigh, no bidh e a\n’fuireach a’ cumail sùil air vedanā ann an vedanā air an taobh a-staigh\nagus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de\ndh ’uireasbhuidhean ann an vedanā, no bidh e a’ fuireach a ’cumail sùil\nair a bhith a’ dol seachad air uinneanan ann an vedanā, no bidh e a\n’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad air\nuinneanan ann an vedanā; no eile, [a ’tuigsinn:]” is e seo vedanā! ” tha\nsùil air vedanā ann an vedanā.\nAgus a bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air citta ann an citta?\nAn seo, tha bhikkhus, a bhikkhu a ’tuigsinn citta le rāga mar“ citta le\nrāga ”, no tha e a’ tuigsinn citta gun rāga mar “citta without rāga”,\nno tha e a ’tuigsinn citta le dosa mar“ citta le dosa ”, no tha e a’\ntuigsinn citta gun dosa mar “citta without dosa”, no tha e a ’tuigsinn\ncitta le moha mar” citta le moha “, no tha e a’ tuigsinn citta gun moha\nmar “citta without moha”, no tha e a ’tuigsinn citta cruinnichte mar”\ncitta cruinnichte “, no tha e a’ tuigsinn sgapte citta mar “citta\nsgapte”, no tha e a ’tuigsinn citta leudaichte mar“ citta leudaichte ”,\nno tha e a’ tuigsinn citta neo-fhaicsinneach mar “citta\nneo-fhaicsinneach”, no tha e a ’tuigsinn citta so-ruigsinneach mar“\ncitta surpassable ”, no tha e a’ tuigsinn citta neo-ruigsinneach mar\n“citta neo-ruigsinneach”, no tha e a ’tuigsinn citta suidhichte mar”\ncitta suidhichte “, no tha e a’ tuigsinn citta neo-sheasmhach mar “citta\nneo-sheasmhach”, no tha e a ’tuigsinn citta saoraichte mar” citta\nsaorsa “, no tha e a ’tuigsinn citta gun chead mar“ citta gun chead ”.\nMar sin bidh e a ’fuireach a’ cumail sùil air citta ann an citta air an\ntaobh a-staigh, no bidh e a ’fuireach a’ cumail sùil air citta ann an\ncitta air an taobh a-muigh, no bidh e a ’fuireach a’ cumail sùil air\ncitta ann an citta a-staigh agus a-muigh; bidh e a ’fuireach a’ cumail\nsùil air samudaya de dh ’iongantas ann an citta, no bidh e a’ fuireach a\n’cumail sùil air a bhith a’ dol seachad air uinneanan ann an citta, no\nair uinneanan ann an citta; no eile, [a ’tuigsinn:]” is e seo citta! ”\ntha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach\nsùil air citta ann an citta.\nAgus a bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail\nsùil air dhammas ann an dhammas? An seo, tha bhikkhus, a bhikkhu a\ncòig nīvaraṇas. Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a\nkāmacchanda an làthair, a ’tuigsinn:“ tha kāmacchanda annam ”; an sin\nnach eil kāmacchanda an làthair, tha e a ’tuigsinn:“ chan eil\nkāmacchanda annam ”; tha e a ’tuigsinn mar a thig an kāmacchanda gun\nfhiosta; tha e a ’tuigsinn mar a tha an kāmacchanda a tha air èirigh air\na thrèigsinn; agus tha e a ’tuigsinn mar nach tig an kāmacchanda\ntrèigte gu bhith ag èirigh san àm ri teachd.\nAn seo, tha\nbhikkhus, a bhikkhu, leis gu bheil byāpāda an làthair, a ’tuigsinn:“ tha\nbyāpāda taobh a-staigh mi ”; an sin nach eil byāpāda an làthair, tha e a\n’tuigsinn:“ chan eil byāpāda annam ”; tha e a ’tuigsinn mar a thig am\nbyāpāda gun fhiosta; tha e a ’tuigsinn mar a tha an byāpāda a tha air\nèirigh air a thrèigsinn; agus tha e a ’tuigsinn mar nach tig am byāpāda\nbhikkhus, a bhikkhu, an sin gu bheil thīnamiddhā an làthair, a\n’tuigsinn:“ tha thīnamiddhā taobh a-staigh mi ”; an sin nach eil\nthīnamiddhā an làthair, tha e a ’tuigsinn:“ chan eil thīnamiddhā annam\n”; tha e a ’tuigsinn mar a thig an thīnamiddhā gun fhiosta gu bith; tha e\na ’tuigsinn mar a tha an thīnamiddhā a tha air èirigh air a thrèigsinn;\nagus tha e a ’tuigsinn mar nach tig an trèig thīnamiddhā gu bhith ag\nAnn an creutairean, bhikkhus, aig a\nbheil feart bròin, tuireadh, dukkha, domanassa agus àmhghar, tha an\nleithid de mhiann ag èirigh: “oh dha-rìribh, is dòcha nach bi bròn,\ntuireadh, dukkha, domanassa agus àmhghar dhuinne, agus gu fìrinneach, is\ndòcha nach bi sinn thig gu bròn, tuireadh, dukkha, domanassa agus\nàmhghar. ” Ach chan eil seo ri choileanadh le bhith a ’miannachadh. Is e\nseo an dukkha gun a bhith a ’faighinn na tha duine ag iarraidh.\nAgus dè, bhikkhus, a tha ann an ùine ghoirid na còig upādānakkhandhas?\nIs iad: an rūpa upādānakkhandha, an vedanā upādānakkhandha, an saññā\nupādānakkhandha, an saṅkhāra upādānakkhandha, an viññāṇa\nupādānakkhandha. Canar iad sin gu h-aithghearr, bhikkhus, na còig\nCanar seo, bhikkhus, an dukkha ariyasacca\nAgus dè, bhikkhus, a th ’anns an dukkha-samudaya ariyasacca? Is e an\ntaṇhā seo a tha a ’leantainn gu ath-bhreith, ceangailte le miann agus\ntlachd, a’ faighinn tlachd an seo no an sin, is e sin ri ràdh:\nkāma-taṇhā, bhava-taṇhā agus vibhava-taṇhā. Ach an taṇhā, bhikkhus seo,\nnuair a dh ’èiricheas e, càite an èirich e, agus nuair a thuinicheas e\n[e fhèin], càite am bi e a’ tuineachadh? Anns an t-saoghal a tha coltas\ntlachdmhor agus aontaichte, is ann an sin a bhios taṇhā, nuair a bhios e\nag èirigh, ag èirigh, far am bi e a ’tuineachadh.\nAgus dè air an\nt-saoghal a tha tlachdmhor agus aontachadh? Tha an t-sùil air an\nt-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh\n’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’\ntuineachadh. Tha a ’chluas san t-saoghal tlachdmhor agus aontaichte, an\nsin taṇhā, nuair a dh’ èiricheas e, ag èirigh, an sin nuair a\nthuinicheas e, bidh e a ’tuineachadh. Tha an t-sròin san t-saoghal\ntlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag\nèirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an\nteanga san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a\nbhios e ag èirigh, ag èirigh, an sin nuair a bhios e a ’tuineachadh,\nbidh e a’ tuineachadh. Tha Kāya san t-saoghal tlachdmhor agus\naontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha mana san t-saoghal\nèirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh.\nfoirmean faicsinneach san t-saoghal tlachdmhor agus aontaichte, an sin\ntaṇhā, nuair a bhios e ag èirigh, ag èirigh, an sin nuair a bhios e a\n’tuineachadh, bidh e a’ tuineachadh. Tha fuaimean san t-saoghal\ntlachdmhor agus aontaichte, an sin taṇhā, nuair a bhios e ag èirigh, ag\nèirigh, an sin nuair a thuinicheas e, bidh e a ’tuineachadh. Tha\nfàilidhean san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair\na dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’\ntuineachadh. Tha blasan san t-saoghal tlachdmhor agus aontaichte, an sin\ntaṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas\ne, bidh e a’ tuineachadh. Tha uinneanan bodhaig san t-saoghal tlachdmhor\nagus aontaichte, an sin taṇhā, nuair a bhios e ag èirigh, ag èirigh, an\nsin nuair a bhios e a ’tuineachadh, bidh e a’ tuineachadh. Tha dhammas\nsan t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a bhios e\nag èirigh, ag èirigh, an sin nuair a bhios e a ’tuineachadh, bidh e a’\nTha an t-sùil-viññāṇa air an t-saoghal tlachdmhor\nagus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an\nsin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an ear-viññāṇa air\nan t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh\ntuineachadh. Tha an sròn-viññāṇa air an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an teanga-viññāṇa air\ntuineachadh. Tha Kāya-viññāṇa air an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha Mana-viññāṇa air an\nTha an samphassa sùla san t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an ear-samphassa air\ntuineachadh. Tha an t-sròin-samphassa air an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an teanga-samphassa\nsan t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh\ntuineachadh. Tha Kāya-samphassa air an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha Mana-samphassa air an\nTha an vedanā a rugadh de shamphassa sùla san\ntuineachadh. Tha an vedanā a rugadh de ear-samphassa air an t-saoghal\nvedanā a rugadh de shròin-samphassa air an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an vedanā a rugadh de\ntheanga-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin\ntaṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e,\nbidh e a’ tuineachadh. Tha an vedanā a rugadh de kāya-samphassa air an\ntuineachadh. Tha an vedanā a rugadh de mana-samphassa air an t-saoghal\nan saññā de chruthan faicsinneach san t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an saññā de fhuaimean\ntuineachadh. Tha an saññā de bholadh anns an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an saññā de bhlasan\ntuineachadh. Tha an saññā de dh ’fhiosrachaidhean bodhaig san t-saoghal\ntlachdmhor agus aontaichte, an sin taṇhā, nuair a dh’ èiricheas e, ag\nèirigh, an sin nuair a thuinicheas e, bidh e a ’tuineachadh. Tha saññā\nDhammas air an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair\nTha an rùn [co-cheangailte ri] cruthan faicsinneach\ntuineachadh. Tha an rùn [co-cheangailte ri] fuaimean san t-saoghal\nèirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an rùn\n[co-cheangailte ri] fàilidhean san t-saoghal tlachdmhor agus aontaichte,\nan sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a\nthuinicheas e, bidh e a’ tuineachadh. Tha an rùn [co-cheangailte ri]\nblasad san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a\ndh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’\ntuineachadh. Tha an rùn [co-cheangailte ri] uinneanan bodhaig san\ntuineachadh. Tha an rùn [co-cheangailte ri] dhammas air an t-saoghal\nan taṇhā airson cruthan faicsinneach san t-saoghal tlachdmhor agus\naontaichte, an sin taṇhā, nuair a bhios e ag èirigh, ag èirigh, an sin\nnuair a bhios e a ’tuineachadh, bidh e a’ tuineachadh. Tha an taṇhā\nairson fuaimean san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,\nnuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e\na’ tuineachadh. Tha an taṇhā airson fàilidhean san t-saoghal tlachdmhor\nsin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an taṇhā airson\nblasan san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a\ntuineachadh. Tha an taṇhā airson uireasbhuidh bodhaig san t-saoghal\ntaṇhā airson dhammas air an t-saoghal tlachdmhor agus aontaichte, an sin\ne, bidh e a’ tuineachadh.\nTha an vitakka de chruthan faicsinneach\ntuineachadh. Tha an vitakka de fhuaimean san t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an vitakka de bholadh\nanns an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh\ntuineachadh. Tha an vitakka de bhlasan san t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Tha an vitakka de dh\n’fhiosrachaidhean bodhaig san t-saoghal tlachdmhor agus aontaichte, an\nthuinicheas e, bidh e a ’tuineachadh. Tha an vitakka de dhammas air an\nTha an vicāra de chruthan faicsinneach san t-saoghal\nvicāra de fhuaimean san t-saoghal tlachdmhor agus aontaichte, an sin\nbidh e a’ tuineachadh. Tha an vicāra de bholadh anns an t-saoghal\nvicāra de bhlasan san t-saoghal tlachdmhor agus aontaichte, an sin\nbidh e a’ tuineachadh. Tha an vicāra de dh ’fhiosrachaidhean bodhaig\nsan t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh’\nèiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a\n’tuineachadh. Tha an vicāra de dhammas air an t-saoghal tlachdmhor agus\nnuair a thuinicheas e, bidh e a’ tuineachadh. Canar seo, bhikkhus, an\ndukkha · samudaya ariyasacca.\nnuair a thèid a thrèigsinn, càite an tèid a thrèigsinn, agus nuair a\nsguir e, càite an sguir e? Anns an t-saoghal a tha coltas tlachdmhor\nagus aontaichte, is e sin far an tèid taṇhā, nuair a thèid a thrèigsinn,\na thrèigsinn, nuair a sguir e, sguir e.\nAgus dè air an t-saoghal\na tha tlachdmhor agus aontachadh? Tha an t-sùil air an t-saoghal\ntlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn,\nair a thrèigsinn, an sin nuair a sguir e, sguir e. Tha a ’chluas san\nt-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a\nthrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an\nt-sròin san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a\nthèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.\nTha an teanga san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,\nnuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir i,\nsguir i. Tha Kāya air an t-saoghal tlachdmhor agus aontaichte, an sin\ntaṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a\nsguir e, sguir e. Tha mana san t-saoghal tlachdmhor agus aontaichte, an\nsin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a\nsguir e, sguir e.\nTha foirmean faicsinneach san t-saoghal\nair a thrèigsinn, an sin nuair a sguir e, sguir e. Tha fuaimean san\nthrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha\na thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir\ne. Tha blasan san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,\nnuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e,\nsguir e. Tha uinneanan bodhaig san t-saoghal tlachdmhor agus aontaichte,\nan sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin\nnuair a sguir e, sguir e. Tha dhammas san t-saoghal tlachdmhor agus\naontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,\nan sin nuair a sguir e, sguir e.\nTha an t-sùil-viññāṇa san\ncluais-viññāṇa air an t-saoghal tlachdmhor agus aontaichte, an sin\nsguir e, sguir e. Tha an sròn-viññāṇa san t-saoghal tlachdmhor agus\nan sin nuair a sguir e, sguir e. Tha an teanga-viññāṇa air an t-saoghal\nair a thrèigsinn, an sin nuair a sguir e, sguir e. Tha Kāya-viññāṇa air\nan t-saoghal tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid\na thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha\nMana-viññāṇa air an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,\nan sin nuair a sguir e, sguir e. Tha an ear-samphassa air an t-saoghal\nair a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an\nt-sròin-samphassa san t-saoghal tlachdmhor agus aontaichte, an sin\nsguir e, sguir e. Tha an teanga-samphassa air an t-saoghal tlachdmhor\nagus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a\nthrèigsinn, an sin nuair a sguir e, sguir e. Tha Kāya-samphassa air an\nMana-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin\nt-saoghal tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid a\nvedanā a rugadh de ear-samphassa air an t-saoghal tlachdmhor agus\naontaichte, an sin tha taṇhā, nuair a thèid a thrèigsinn, air a\nthrèigsinn, an sin nuair a sguir e, sguir e. Tha an vedanā a rugadh de\nshròin-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin tha\nsguir e, sguir e. Tha an vedanā a rugadh de theanga-samphassa air an\nvedanā a rugadh de kāya-samphassa air an t-saoghal tlachdmhor agus\nmana-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin tha\nTha an saññā de chruthan faicsinneach san\nsaññā de fhuaimean san t-saoghal tlachdmhor agus aontaichte, an sin\nsguir e, sguir e. Tha an saññā de bholadh anns an t-saoghal tlachdmhor\nthrèigsinn, an sin nuair a sguir e, sguir e. Tha an saññā de bhlasan san\nsaññā de dh ’fhiosrachaidhean bodhaig san t-saoghal tlachdmhor agus\nan sin nuair a sguir e, sguir e. Tha saññā Dhammas air an t-saoghal\ntlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid a\nthrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.\nTha an rùn [co-cheangailte ri] cruthan faicsinneach san t-saoghal\nair a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an rùn\n[co-cheangailte ri] fuaimean san t-saoghal tlachdmhor agus aontaichte,\nan sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair\na sguir e, sguir e. Tha an rùn [co-cheangailte ri] fàilidhean san\nrùn [co-cheangailte ri] blasad san t-saoghal tlachdmhor agus aontaichte,\nnuair a sguir e, sguir e. Tha an rùn [co-cheangailte ri] uinneanan\nbodhaig san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a\nTha an rùn [co-cheangailte ri] dhammas air an t-saoghal tlachdmhor agus\nTha an taṇhā airson cruthan\nfaicsinneach san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,\nsguir e. Tha an taṇhā airson fuaimean san t-saoghal tlachdmhor agus\nan sin nuair a sguir e, sguir e. Tha an taṇhā airson fàilidhean san\ntaṇhā airson blasan san t-saoghal tlachdmhor agus aontaichte, an sin\nsguir e, sguir e. Tha an taṇhā airson uireasbhuidhean bodhaig san\ntha taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a\nTha an vitakka de chruthan faicsinneach san\nvitakka de fhuaimean san t-saoghal tlachdmhor agus aontaichte, an sin\nsguir e, sguir e. Tha an vitakka de bholadh anns an t-saoghal tlachdmhor\nthrèigsinn, an sin nuair a sguir e, sguir e. Tha an vitakka de bhlasan\nsan t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a\nvitakka de dh ’fhiosrachaidhean bodhaig san t-saoghal tlachdmhor agus\nan sin nuair a sguir e, sguir e. Tha an vitakka de dhammas air an\nTha an vicāra de chruthan faicsinneach san t-saoghal tlachdmhor agus\nan sin nuair a sguir e, sguir e. Tha an vicāra de fhuaimean san\nvicāra de bholadh anns an t-saoghal tlachdmhor agus aontaichte, an sin\nsguir e, sguir e. Tha an vicāra de bhlasan san t-saoghal tlachdmhor agus\nan sin nuair a sguir e, sguir e. Tha an vicāra de dh ’fhiosrachaidhean\nTha an vicāra de dhammas air an t-saoghal tlachdmhor agus aontaichte, an\nsguir e, sguir e. Canar seo, bhikkhus, an dukkha · nirodha ariyasacca.\nAgus dè, bhikkhus, a tha san dukkha · nirodha · gāminī paṭipadā\nariyasacca? Is e dìreach an ariya aṭṭhaṅgika magga seo, is e sin\nsammāvāyāmo, sammāsati agus sammāsamādhi.\ntha sammādiṭṭhi? Sin, bhikkhus, a tha na ñāṇa de dukkha, ñāṇa\ndukkha-samudaya, ñāṇa dukkha-nirodha agus ñāṇa de dukkha-nirodha-gāmini\npaṭipada, ris an canar, bhikkhus, sammādiṭṭhi.\nAgus dè, bhikkhus,\na tha sammāsaṅkappas? Is e an fheadhainn, bhikkhus, a tha saṅkappas de\nnekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, an fheadhainn\nris an canar, bhikkhus, sammāsaṅkappas.\nAgus dè, bhikkhus, a tha\nsammāvācā? Tha sin, bhikkhus, a tha a ’seachnadh musāvādā, a’ stad bho\npisuṇa vācā, a ’stad bho pharusa vācā, agus a’ stad bho samphappalāpa,\nris an canar, bhikkhus, sammāvācā.\nsammā-kammanta? Tha sin, bhikkhus, a tha a ’seachnadh pāṇātipāta, a’\nstad bho adinnādāna, a ’seachnadh abrahmacariya, ris an canar, bhikkhus,\nAgus dè, bhikkhus, a tha sammā-ājīva? An seo,\ntha bhikkhus, deisciobal uasal, an dèidh dha beòshlaint ceàrr a\nthrèigsinn, a ’toirt taic dha a bheatha le dòigh-beatha cheart, ris an\ncanar, bhikkhus, sammā-ājīva.\nsammāvāyāma? An seo, bidh bhikkhus, a bhikkhu a ’gineadh a chanda airson\ngun a bhith ag èirigh pāpaka neo-aithnichte agus akusala dhammas, bidh e\nga shaoradh fhèin, a’ togail a viriya, a ’cur an gnìomh gu làidir an\ncitta aige agus a’ strì; bidh e a ’gineadh a chanda airson a bhith a’\ntrèigsinn pāpaka agus akusala dhammas, bidh e ga shaoradh fhèin, a\n’togail a viriya, a’ cur an gnìomh gu làidir an citta aige agus a ’strì;\nbidh e a ’gineadh a chanda airson èirigh kusala dhammas gun fhiosta,\nbidh e ga shaoradh fhèin, a’ reubadh a viriya, a ’cur an gnìomh gu\nlàidir an citta aige agus a’ strì; bidh e a ’gineadh a chanda airson\nseasmhachd arusen kusala dhammas, airson nach eil troimh-chèile aca,\nairson an àrdachadh, an leasachadh, an àiteach agus an crìochnachadh,\nbidh e ga shaoradh fhèin, a’ togail a viriya, a ’cur an gnìomh gu làidir\nan citta aige agus a’ strì. Canar seo, bhikkhus, sammāvāyāma.\nAgus dè, bhikkhus, a tha sammāsati? An seo, tha bhikkhus, a bhikkhu a\n’fuireach a’ cumail sùil air kāya ann an kāya, ātāpī sampajāno, satimā,\nan dèidh dha abhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an\nt-saoghal. Tha e a ’fuireach a’ cumail sùil air vedanā ann an vedanā,\nair citta ann an citta, ātāpī sampajāno, satimā, an dèidh dha\nabhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an t-saoghal. Bidh e\na ’fuireach a’ cumail sùil air dhamma · s ann an dhamma · s, ātāpī\nsampajāno, satimā, an dèidh dha abhijjhā-domanassa a leigeil seachad a\ndh ’ionnsaigh an t-saoghal. Canar seo, bhikkhus, sammāsati.\ndè, bhikkhus, a tha sammāsamādhi? An seo, tha bhikkhus, bhikkhu, air a\nsgaradh bho kāma, air a sgaradh bho akusala dhammas, an dèidh a dhol\na-steach don chiad jhāna, a ’fuireach ann, le vitakka agus vicāra, le\npīti agus sukha a rugadh bho sgaradh. Le sàmhchair vitakka-vicāra, air a\ndhol a-steach don dàrna jhāna, tha e a ’fuireach ann le tanquilization\na-staigh, aonachadh citta, às aonais vitakka no vicāra, le pīti agus\nsukha a rugadh à samādhi. Agus le dìmeas a thaobh pīti, tha e a\n’fuireach ann an upekkha, sato agus sampajāno, tha e a’ faighinn eòlas\nann an kāya an sukha a tha na h-ariyas a ’toirt cunntas air:‘ one who is\nequanimous and mindful dwells in [this] sukha ’, an dèidh dha a dhol\na-steach don treas jhāna, tha e a’ fuireach innte. A ’leigeil seachad\nsukha agus a’ leigeil seachad dukkha, somanassa agus domanassa air a\ndhol à bith roimhe seo, gun sukha no dukkha, le purrachd upekkha agus\nsati, an dèidh dha a dhol a-steach don cheathramh jhāna, tha e a\n’fuireach ann. Canar seo, bhikkhus, sammāsamādhi.\nCanar seo, bhikkhus, an dukkha · nirodha · gāminī paṭipadā ariyasacca.\nMar sin bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas\nair an taobh a-staigh, no bidh e a ’fuireach a’ cumail sùil air dhammas\nann an dhammas air an taobh a-muigh, no bidh e a ’fuireach a’ cumail\nsùil air dhammas ann an dhammas taobh a-staigh agus taobh a-muigh; bidh e\na ’fuireach a’ cumail sùil air samudaya de dh ’fhiosrachaidhean ann an\ndhammas, no bidh e a’ fuireach a ’cumail sùil air a bhith a’ dol seachad\nair uinneanan ann an dhammas, no bidh e a ’fuireach a’ cumail sùil air\nan samudaya agus a ’dol seachad air uinneanan ann an dhammas; no eile,\n[a ’tuigsinn:]” is iad sin dhamaichean! ” tha sati an làthair ann,\nbhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air dhammas ann an\ndhammas, le iomradh air na ceithir ariya · saccas.\nNa buannachdan bho bhith a ’cleachdadh na Satipaṭṭhānas\nDha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir\nsatipaṭṭhānas san dòigh seo airson seachd bliadhna, is dòcha gum bi dùil\nri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan\nfaicsinneach, no ma tha beagan clinging air fhàgail, anāgāmita.\nLeig leotha seachd bliadhna, bhikkhus. Dha neach sam bith, bhikkhus, a\nbhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson sia\nbliadhna, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid\neòlas [foirfe] ann an uinneanan faicsinneach, no ma tha beagan clinging\nair fhàgail, anāgāmita.\nLeig leotha sia bliadhna, bhikkhus. Dha\nneach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir\nsatipaṭṭhānas san dòigh seo airson còig bliadhna, is dòcha gum bi dùil\nLeig leotha còig bliadhna, bhikkhus. Dha neach sam bith, bhikkhus, a\nbhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson\nceithir bliadhna, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna\ncuid eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha beagan\nclinging air fhàgail, anāgāmita.\nLeig leotha ceithir bliadhna,\nbhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan\nceithir satipaṭṭhānas san dòigh seo airson trì bliadhna, is dòcha gum bi\ndùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an\nuinneanan faicsinneach, no ma tha beagan clinging air fhàgail,\nLeig leotha trì bliadhna, bhikkhus. Dha neach sam\nbith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san\ndòigh seo airson dà bhliadhna, is dòcha gum bi dùil ri aon de dhà\nthoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan faicsinneach, no\nma tha beagan clinging air fhàgail, anāgāmita.\nLeig leotha dà\nbhliadhna, bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a\n’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson aon\nbhliadhna, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid\nLeig leotha aon bhliadhna, bhikkhus. Dha\nsatipaṭṭhānas san dòigh seo airson seachd mìosan, is dòcha gum bi dùil\nLeig leotha seachd mìosan, bhikkhus. Dha neach sam bith, bhikkhus, a\nmìosan, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid eòlas\n[foirfe] ann an uinneanan faicsinneach, no ma tha beagan clinging air\nLeig leotha sia mìosan, bhikkhus. Dha neach\nsam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san\ndòigh seo airson còig mìosan, is dòcha gum bi dùil ri aon de dhà\nLeig leotha còig\nmìosan, bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh\nnan ceithir satipaṭṭhānas san dòigh seo airson ceithir mìosan, is dòcha\ngum bi dùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an\nLeig leotha ceithir mìosan, bhikkhus. Dha neach sam\ndòigh seo airson trì mìosan, is dòcha gum bi dùil ri aon de dhà thoradh:\nan dàrna cuid eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha\nbeagan clinging air fhàgail, anāgāmita.\nLeig leotha trì mìosan,\nceithir satipaṭṭhānas san dòigh seo airson dà mhìos, is dòcha gum bi\nLeig leotha dà mhìos, bhikkhus. Dha neach sam bith,\nbhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo\nairson aon mhìos, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna\nLeig leotha aon mhìos, bhikkhus.\nsatipaṭṭhānas san dòigh seo airson leth-mhìos, is dòcha gum bi dùil ri\naon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan\nLeig leotha leth mìos, bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a\n’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson seachdain,\nis dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe]\nann an uinneanan faicsinneach, no ma tha beagan clinging air fhàgail,\n“Is e seo, bhikkhus, an t-slighe a tha a’ leantainn gu\ndad ach glanadh dhaoine, faighinn thairis air bròn agus tuireadh, dol à\nbith dukkha-domanassa, coileanadh na slighe cheart, coileanadh Nibbāna,\nis e sin ri ràdh na ceithir satipaṭṭhānas. ” Mar seo chaidh a ràdh,\nagus air bunait seo uile chaidh a ràdh.\nMar so labhair am Bhagavā. Toilichte, chuir am bhikkhus fàilte air faclan Bhagavā.