श्रमण का ब्राम्हणीकरण- श्रावण
मोर्यकाल में संपूर्ण भारत बौद्धधर्मी था। उस समय बौद्ध लोग बारिश के दिनों में बुद्ध विचारों को सुनने के लिए गुफाओं में बौद्ध भिक्षुओं के पास जाते थे।
यह प्रथा तथागत बुद्ध ने उनके जीवन काल में ही शुरू की थी। उस समय जाने आने के साधनों के अभाव के कारण बुद्ध और उनके प्रचारक भिक्खु पैदल यात्रा करके ही विचारधारा का प्रचार प्रसार किया करते थे। उन विद्वानों की प्रचार यात्रा को ब्राम्हणों ने मूर्खतापूर्ण कांवड़ यात्रा में विकृत किया।
बारिश में पैदल एक गांव से दूसरे गांव जाना मुश्किल हो जाता था। इसलिए बुद्ध और उनके भिक्खु बारिश कम होने तक एकही जगह पर रूक जाते थे और अपने काम व विचारों पर मंथन करते थे। भिक्खु उनकी समस्याओं पर बुद्ध से वार्तालाप करते थे और बुद्ध उनको मार्गदर्शन (cadre) करते थे। उस समय सामान्य लोग भी मुंडन करके श्रमण बनकर बुद्धविचारों का श्रवण करते थे। यह परंपरा कई सदियों तक चालू थी।
इस महान परंपरा को खत्म करने के लिए ब्राम्हणों ने श्रावण बाल की काल्पनिक कथा बनाई और श्रमण महिने को श्रावण महिना बताया। श्रमण माह में लोग सर का मुंडन करके श्रमण बनते थे, अब श्रावण में बाल काटना पाप समझते हैं।
उस समय लोग विचारपरिवर्तन के लिए पैदल यात्रा करते थे, अब कांवड़ ढोने के लिए पैदल यात्रा करते हैं। सत्य इतिहास का विकृतिकरण होने से ऐसी मूर्खतापूर्ण बाते होती है। इसी मूर्खता ने हमारी हजारों पिढीयां बर्बाद कर दी है। इस अंधकार और बरबादी से बाहर आना है, तो हमें हमारी सत्य संस्कृति और इतिहास का अब्राम्हणीकरण करना ही होगा ।
*Dhammacakkappavattana Sutta*:
*Setting Rolling the Wheel of Truth*
*The First sutta of Lord Buddha*.
Thus I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five.
"Bhikkhus, these two extremes ought not to be cultivated by one gone forth from the house-life. What are the two? There is devotion to indulgence of pleasure in the objects of sensual desire, which is inferior, low, vulgar, ignoble, and leads to no good; and there is devotion to self-torment, which is painful, ignoble and leads to no good.
"The middle way discovered by a Perfect One avoids both these extremes; it gives vision, it gives knowledge, and it leads to peace, to direct acquaintance, to discovery, to nibbana. And what is that middle way? It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. That is the middle way discovered by a Perfect One, which gives vision, which gives knowledge, and which leads to peace, to direct acquaintance, to discovery, to nibbana.
"Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering in short, suffering is the five categories of clinging objects.
"The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being.
"Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving.
"The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration.
"'Suffering, as a noble truth, is this.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. 'This suffering, as a noble truth, can be diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. 'This suffering, as a noble truth, has been diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before.
"'The origin of suffering, as a noble truth, is this.' Such was the vision... 'This origin of suffering, as a noble truth, can be abandoned.' Such was the vision... 'This origin of suffering, as a noble truth, has been abandoned.' Such was the vision... in regard to ideas not heard by me before.
"'Cessation of suffering, as a noble truth, is this.' Such was the vision... 'This cessation of suffering, as a noble truth, can be verified.' Such was the vision... 'This cessation of suffering, as a noble truth, has been verified.' Such was the vision... in regard to ideas not heard by me before.
"'The way leading to cessation of suffering, as a noble truth, is this.' Such was the vision... 'This way leading to cessation of suffering, as a noble truth, can be developed.' Such was the vision... 'This way leading to the cessation of suffering, as a noble truth, has been developed.' Such was the vision... in regard to ideas not heard by me before.
"As long as my knowing and seeing how things are, was not quite purified in these twelve aspects, in these three phases of each of the four noble truths, I did not claim in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, with its princes and men to have discovered the full Awakening that is supreme. But as soon as my knowing and seeing how things are, was quite purified in these twelve aspects, in these three phases of each of the four noble truths, then I claimed in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, its princes and men to have discovered the full Awakening that is supreme. Knowing and seeing arose in me thus: 'My heart's deliverance is unassailable. This is the last birth. Now there is no renewal of being.'"
That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words.
Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate vision of the True Idea: "Whatever is subject to arising is all subject to cessation."
When the Wheel of Truth had thus been set rolling by the Blessed One the earthgods raised the cry: "At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by monk or divine or god or death-angel or high divinity or anyone in the world."
On hearing the earth-gods' cry, all the gods in turn in the six paradises of the sensual sphere took up the cry till it reached beyond the Retinue of High Divinity in the sphere of pure form. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world.
Then the Blessed One uttered the exclamation: "Kondañña knows! Kondañña knows!," and that is how that venerable one acquired the name, Añña-Kondañña Kondañña who knows.
for listening to this sutta click here
http://suttareadings.net/audio/sn56.011.garm.mp3
for seeing to this sutta click here
https://youtu.be/KDm8uCR-FQo
Anattalakkhana Sutra
The second discourse of Lord Buddha.
The Discourse on the Not-self Characteristic
Translated from the Pali by Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
"The body, monks, is not self. If the body were the self, this body would not lend itself to disease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus. But precisely because the body is not self, the body lends itself to disease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'
"Feeling is not self. If feeling were the self, this feeling would not lend itself to disease. It would be possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus. But precisely because feeling is not self, feeling lends itself to disease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.'
"Perception is not self. If perception were the self, this perception would not lend itself to disease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus. But precisely because perception is not self, perception lends itself to disease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'
"Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to disease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus. But precisely because mental processes are not self, mental processes lend themselves to disease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'
"Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to disease. It would be possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus. But precisely because consciousness is not self, consciousness lends itself to disease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'
"How do you construe thus, monks -- Is the body constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Is feeling constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Is perception constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Are mental processes constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Is consciousness constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"Thus, monks, any body whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body -- is to be seen as it actually is with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Any feeling whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling -- is to be seen as it actually is with right discernment as:
'This is not mine. This is not my self. This is not what I am.'
"Any perception whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception -- is to be seen as it actually is with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Any mental processes whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes -- are to be seen as they actually are with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Any consciousness whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness -- is to be seen as it actually is with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Seeing thus, the instructed Noble disciple grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, and disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released.
"With release, there is the knowledge, Released. He discerns that, 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Glad at heart, the group of five monks delighted at his words.
And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.
मोर्यकाल में संपूर्ण भारत बौद्धधर्मी था। उस समय बौद्ध लोग बारिश के दिनों में बुद्ध विचारों को सुनने के लिए गुफाओं में बौद्ध भिक्षुओं के पास जाते थे।
यह प्रथा तथागत बुद्ध ने उनके जीवन काल में ही शुरू की थी। उस समय जाने आने के साधनों के अभाव के कारण बुद्ध और उनके प्रचारक भिक्खु पैदल यात्रा करके ही विचारधारा का प्रचार प्रसार किया करते थे। उन विद्वानों की प्रचार यात्रा को ब्राम्हणों ने मूर्खतापूर्ण कांवड़ यात्रा में विकृत किया।
बारिश में पैदल एक गांव से दूसरे गांव जाना मुश्किल हो जाता था। इसलिए बुद्ध और उनके भिक्खु बारिश कम होने तक एकही जगह पर रूक जाते थे और अपने काम व विचारों पर मंथन करते थे। भिक्खु उनकी समस्याओं पर बुद्ध से वार्तालाप करते थे और बुद्ध उनको मार्गदर्शन (cadre) करते थे। उस समय सामान्य लोग भी मुंडन करके श्रमण बनकर बुद्धविचारों का श्रवण करते थे। यह परंपरा कई सदियों तक चालू थी।
इस महान परंपरा को खत्म करने के लिए ब्राम्हणों ने श्रावण बाल की काल्पनिक कथा बनाई और श्रमण महिने को श्रावण महिना बताया। श्रमण माह में लोग सर का मुंडन करके श्रमण बनते थे, अब श्रावण में बाल काटना पाप समझते हैं।
उस समय लोग विचारपरिवर्तन के लिए पैदल यात्रा करते थे, अब कांवड़ ढोने के लिए पैदल यात्रा करते हैं। सत्य इतिहास का विकृतिकरण होने से ऐसी मूर्खतापूर्ण बाते होती है। इसी मूर्खता ने हमारी हजारों पिढीयां बर्बाद कर दी है। इस अंधकार और बरबादी से बाहर आना है, तो हमें हमारी सत्य संस्कृति और इतिहास का अब्राम्हणीकरण करना ही होगा ।
*Dhammacakkappavattana Sutta*:
*Setting Rolling the Wheel of Truth*
*The First sutta of Lord Buddha*.
Thus I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five.
"Bhikkhus, these two extremes ought not to be cultivated by one gone forth from the house-life. What are the two? There is devotion to indulgence of pleasure in the objects of sensual desire, which is inferior, low, vulgar, ignoble, and leads to no good; and there is devotion to self-torment, which is painful, ignoble and leads to no good.
"The middle way discovered by a Perfect One avoids both these extremes; it gives vision, it gives knowledge, and it leads to peace, to direct acquaintance, to discovery, to nibbana. And what is that middle way? It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. That is the middle way discovered by a Perfect One, which gives vision, which gives knowledge, and which leads to peace, to direct acquaintance, to discovery, to nibbana.
"Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering in short, suffering is the five categories of clinging objects.
"The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being.
"Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving.
"The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration.
"'Suffering, as a noble truth, is this.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. 'This suffering, as a noble truth, can be diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. 'This suffering, as a noble truth, has been diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before.
"'The origin of suffering, as a noble truth, is this.' Such was the vision... 'This origin of suffering, as a noble truth, can be abandoned.' Such was the vision... 'This origin of suffering, as a noble truth, has been abandoned.' Such was the vision... in regard to ideas not heard by me before.
"'Cessation of suffering, as a noble truth, is this.' Such was the vision... 'This cessation of suffering, as a noble truth, can be verified.' Such was the vision... 'This cessation of suffering, as a noble truth, has been verified.' Such was the vision... in regard to ideas not heard by me before.
"'The way leading to cessation of suffering, as a noble truth, is this.' Such was the vision... 'This way leading to cessation of suffering, as a noble truth, can be developed.' Such was the vision... 'This way leading to the cessation of suffering, as a noble truth, has been developed.' Such was the vision... in regard to ideas not heard by me before.
"As long as my knowing and seeing how things are, was not quite purified in these twelve aspects, in these three phases of each of the four noble truths, I did not claim in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, with its princes and men to have discovered the full Awakening that is supreme. But as soon as my knowing and seeing how things are, was quite purified in these twelve aspects, in these three phases of each of the four noble truths, then I claimed in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, its princes and men to have discovered the full Awakening that is supreme. Knowing and seeing arose in me thus: 'My heart's deliverance is unassailable. This is the last birth. Now there is no renewal of being.'"
That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words.
Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate vision of the True Idea: "Whatever is subject to arising is all subject to cessation."
When the Wheel of Truth had thus been set rolling by the Blessed One the earthgods raised the cry: "At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by monk or divine or god or death-angel or high divinity or anyone in the world."
On hearing the earth-gods' cry, all the gods in turn in the six paradises of the sensual sphere took up the cry till it reached beyond the Retinue of High Divinity in the sphere of pure form. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world.
Then the Blessed One uttered the exclamation: "Kondañña knows! Kondañña knows!," and that is how that venerable one acquired the name, Añña-Kondañña Kondañña who knows.
for listening to this sutta click here
http://suttareadings.net/audio/sn56.011.garm.mp3
for seeing to this sutta click here
https://youtu.be/KDm8uCR-FQo
Anattalakkhana Sutra
The second discourse of Lord Buddha.
The Discourse on the Not-self Characteristic
Translated from the Pali by Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
"The body, monks, is not self. If the body were the self, this body would not lend itself to disease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus. But precisely because the body is not self, the body lends itself to disease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'
"Feeling is not self. If feeling were the self, this feeling would not lend itself to disease. It would be possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus. But precisely because feeling is not self, feeling lends itself to disease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.'
"Perception is not self. If perception were the self, this perception would not lend itself to disease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus. But precisely because perception is not self, perception lends itself to disease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'
"Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to disease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus. But precisely because mental processes are not self, mental processes lend themselves to disease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'
"Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to disease. It would be possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus. But precisely because consciousness is not self, consciousness lends itself to disease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'
"How do you construe thus, monks -- Is the body constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Is feeling constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Is perception constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Are mental processes constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"How do you construe thus, monks -- Is consciousness constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'this is mine. This is my self. This is what I am'?"
"No, lord."
"Thus, monks, any body whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body -- is to be seen as it actually is with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Any feeling whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling -- is to be seen as it actually is with right discernment as:
'This is not mine. This is not my self. This is not what I am.'
"Any perception whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception -- is to be seen as it actually is with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Any mental processes whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes -- are to be seen as they actually are with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Any consciousness whatsoever -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness -- is to be seen as it actually is with right discernment as: 'this is not mine. This is not my self. This is not what I am.'
"Seeing thus, the instructed Noble disciple grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, and disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released.
"With release, there is the knowledge, Released. He discerns that, 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Glad at heart, the group of five monks delighted at his words.
And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.
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