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1918 Fri 08 Jul 2016 LESSONS from INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) on Free Online Electronic Visual Communication Course on Political Science -Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM) http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif TO through http://sarvajan. ambedkar.org https://awakenmediaprabandhak. wordpress.com/ Button Plant Green Butterfly E Mail Animation Clip teachingsofdbuddha@gmail.com buddhadawakenone@gmail.com sarvajanow@yahoo.co.in Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Pāli Word a Day for July 07, 2016 tappetar — one who satisfies, a giver of good things Sutta Piṭaka >> Digha Nikāya DN 16 (D ii 137) Mahāparinibbāna Sutta {excerpts} — The last instructions — [mahā-parinibbāna] This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays. in Classical English,Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,Telugu- ప్రాచీన తెలుగు,Urdu-کلاسیکل اردو Nepali-शास्त्रीय नेपाली, Afrikaans- Klassieke Afrikaans,Albanian-Albanian klasike,Amharic- ክላሲካል አማርኛ,Arabic-اللغة العربية الفصحى,Armenian- Դասական հայերեն,Azerbaijani- Klassik Azərbaycan,Basque- Euskal Klasikoa,Belarusian-Класічная беларуская,Bosnian-Klasična bosanski,Bulgarian- Класически български,Catalan-Català Clàssica,Cebuano, Chichewa,Corsican-Corsican Classical,Croatian-Klasična Hrvatska, Czech-Klasický český
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 6:51 pm



1918 Fri 08 Jul 2016


LESSONS

 from

INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)


on
Free Online Electronic Visual Communication Course on Political Science
-Techno-Politico-Socio Transformation and Economic Emancipation Movement
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif


TO



through http://sarvajan. ambedkar.org


https://awakenmediaprabandhak. wordpress.com/






Button Plant Green Butterfly E Mail Animation Clip


teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com




sarvajanow@yahoo.co.in

Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart


is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages.




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


☪ ☪ Eid Mubarak ☪ ☪


Pāli Word a Day for July 07, 2016


tappetar — one who satisfies, a giver of good things


Sutta Piṭaka >> Digha Nikāya


DN 16 (D ii 137)

Mahāparinibbāna Sutta

{excerpts}


— The last instructions —
[mahā-parinibbāna]

This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.


in Classical English,
Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,Telugu- ప్రాచీన తెలుగు,Urdu-کلاسیکل اردو Nepali-शास्त्रीय नेपाली, Afrikaans- Klassieke Afrikaans,Albanian-Albanian klasike,Amharic- ክላሲካል አማርኛ,Arabic-اللغة العربية الفصحى,Armenian- Դասական հայերեն,Azerbaijani- Klassik Azərbaycan,Basque- Euskal Klasikoa,Belarusian-Класічная беларуская,Bosnian-Klasična bosanski,Bulgarian- Класически български,Catalan-Català Clàssica,Cebuano,Chichewa,Corsican-Corsican Classical,Croatian-Klasična Hrvatska, Czech-Klasický český20) Classical Tamil
20) பாரம்பரிய இசைத்தமிழ் செம்மொழி

1918 வெள்ளி  08 ஜூலை 2016
பாடங்கள்

அரசியல் விஞ்ஞானம் இலவச ஆன்லைன் மின்னணு விஷுவல் கம்யூனிகேஷன் கோர்ஸ்
-Techno-அரசியல்-சமூக மாற்றம் மற்றும் பொருளாதார விடுதலை இயக்கம்
(TPSTEEM) மீது
நுண்ணறிவியல்-நெட்-இலவச ஆன்லைன், A1 (விழித்துக்கொண்டஒருவரின் ) திபிதக  ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம்
காட்சி வடிவில் (FOA1TRPUVF)

இருந்து

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
http: // sarvajan. ambedkar.org
https: // www.awakenmediaprabandhak. wordpress.com/

வழியாக:
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

பாரம்பரிய
புத்த மதம் (விழிப்புணர்வு விழித்துக்கொண்டஒருவரின்  போதனைகள்) உலக
சேர்ந்தவை, மற்றும் அனைவருக்கும் பிரத்தியேக உரிமை: ஜே.சி.

இத்தகவல்
புத்தரின் மிகவும் நேர்மறை ஆற்றல் மற்றும் மற்றும் டெக்னோ-அரசியல்-சமூக
மாற்றம் மற்றும் பொருளாதார விடுதலை இயக்கத்தின்  அனைத்து 105 பாரம்பரிய
மொழிகளில் உலகம் முழுவதும் மில்லியன் கணக்கான மக்கள் தொடர்ந்து
விழிப்புணர்வு விழித்துக்கொண்ட ஒருவரின்  போதனைகளை பரப்புவதில் ஆராய்ச்சி
சார்ந்த தளம் .

இந்த கூகிள் மொழிபெயர்ப்பை  ஒருவரின்
தாய்மொழியில்  இந்த பல்கலைக்கழகத்தின் ஒரு படிப்பினையாக சரியான
மொழிபெயர்ப்பு மற்றும் பரப்புதல் இடையீடு ஒரு நீரோடை நுழைய (சோத்த
பன்னவாக) sotāpanna (புனல் பிரவேசி) மற்றும் இறுதி இலக்காக நித்திய ஆனந்தம் அடைவீர.

 ஜூலை 07, 2016 ஒரு நாள் பாலி வார்த்தை

தப்பேத்தர்     - ஒருவர் பூர்த்திசெய்யும், நல்ல விஷயங்களை ஒருவர் கொடுப்பவர்

மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 
TIPITAKA-ஸுத்தபிடக-மஹாபரினிப்பண ஸுத்த (அபார வீடுபேற்றுநிலை குறிக்கோள் எய்தல்)Mahāparinibbāna Sutta






up a level
TIPITAKA-ஸுத்தபிடக-Section-A


animated buddha photo: Animated Buddha buddan.gif

20) Classical Tamil
20) பாரம்பரிய இசைத்தமிழ் செம்மொழி

1918 வெள்ளி  08 ஜூலை 2016
பாடங்கள்

அரசியல் விஞ்ஞானம் இலவச ஆன்லைன் மின்னணு விஷுவல் கம்யூனிகேஷன் கோர்ஸ்
-Techno-அரசியல்-சமூக மாற்றம் மற்றும் பொருளாதார விடுதலை இயக்கம்
(TPSTEEM) மீது
நுண்ணறிவியல்-நெட்-இலவச ஆன்லைன், A1 (விழித்துக்கொண்டஒருவரின் ) திபிதக  ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம்
காட்சி வடிவில் (FOA1TRPUVF)

இருந்து

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
http: // sarvajan. ambedkar.org
https: // www.awakenmediaprabandhak. wordpress.com/

வழியாக:
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

பாரம்பரிய
புத்த மதம் (விழிப்புணர்வு விழித்துக்கொண்டஒருவரின்  போதனைகள்) உலக
சேர்ந்தவை, மற்றும் அனைவருக்கும் பிரத்தியேக உரிமை: ஜே.சி.

இத்தகவல்
புத்தரின் மிகவும் நேர்மறை ஆற்றல் மற்றும் மற்றும் டெக்னோ-அரசியல்-சமூக
மாற்றம் மற்றும் பொருளாதார விடுதலை இயக்கத்தின்  அனைத்து 105 பாரம்பரிய
மொழிகளில் உலகம் முழுவதும் மில்லியன் கணக்கான மக்கள் தொடர்ந்து
விழிப்புணர்வு விழித்துக்கொண்ட ஒருவரின்  போதனைகளை பரப்புவதில் ஆராய்ச்சி
சார்ந்த தளம் .

இந்த கூகிள் மொழிபெயர்ப்பை  ஒருவரின்
தாய்மொழியில்  இந்த பல்கலைக்கழகத்தின் ஒரு படிப்பினையாக சரியான
மொழிபெயர்ப்பு மற்றும் பரப்புதல் இடையீடு ஒரு நீரோடை நுழைய (சோத்த
பன்னவாக)  மற்றும் இறுதி இலக்காக நித்திய ஆனந்தம் அடைவீர.

 ஜூலை 07, 2016 ஒரு நாள் பாலி வார்த்தை

தப்பேத்தர்     - ஒருவர் பூர்த்திசெய்யும், நல்ல விஷயங்களை ஒருவர் கொடுப்பவர்

மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 
TIPITAKA-ஸுத்தபிடக-மஹாபரினிப்பண ஸுத்த (அபார வீடுபேற்றுநிலை குறிக்கோள் எய்தல்)Mahāparinibbāna Sutta






Tree
>>ஸுத்தபிடக-திக்க நிகாய Sutta Piṭaka >> Digha Nikāya

DN 16 - (D ii 137)


மஹாபரினிப்பண ஸுத்த (அபார வீடுபேற்றுநிலை குறிக்கோள் எய்தல்)


- இறுதி நெறிமுறைக் கட்டளைத்தொகுதி -


இந்த

ஸுத்த (சூத்திரத்தொகுதி )  புத்தர் அவரை பின்பற்றுபவர்கள் பொருட்டு


பற்பலவிதமான கொய்சகமாக்கப்பட்ட மிக முக்கியமான நெறிமுறைக் கட்டளைத்தொகுதி


குழுமத்தை  முன்னேற்றமுற்ற இக்காலத்திற்கு நமக்கு கொடுத்திறுக்கிறார், 


தமிழ்


(தம்மாவின் உருப்பளிங்கு)


நான்

Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என  கருதப்படும் தம்மாவை


வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான


சீடர்)ஆக ஆட்கொண்டு, ஒருவேளை அவர் தானே  விரும்பி உறுதியாக்கிக் கொண்டால்:

‘ஆக

எனக்கு, மேலும் niraya (நரகம்) இல்லை,  மேலும்


tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya


(ஆவிகள் சாம்ராஜ்யம்) இல்லை,  மேலும்


பாக்கியவீனம், துரதிருஷ்டம், துக்க நிலை இல்லை, நான் sotāpanna (புனல்


பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன், sambodhi


(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.


மற்றும்
என்ன, Ānanda (ஆனந்தா), தம்மா மீதான அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என  கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன், ariyasāvaka (புனிதமான சீடர்) ஆக ஆட்கொண்டு, ஒருவேளை அவர்
தானே  விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு,  மேலும்
niraya (நரகம்) இல்லை, மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,  மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை, மேலும் பாக்கியவீனம், துரதிருஷ்டம், துக்க நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன், sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?


இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda  (புத்தர் இடத்தில் தன்னம்பிக்கை)உடைய வராக குணிக்கப் படுகிரார்.




‘இதிபி ஸொ பகவா அரஹங் ஸம்மாஸம்புத்தொ


விஜ்ஜாசரணஸம்பனொ ஸுகதொ லோகவிது அனுத்தரொ
புரிஸதம்மஸாரதி ஸத்த தேவமனுசானங் புத்தொ
பகவா,தி.

பாளி
தம்மாதாஸ


தம்மாதாஸங்

நாம தம்மா-பரியாயங், யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ  அட்டணாவ


அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி


கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி


அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி.


கதமொ ச ஸொ, ஆனந்தா,

தம்மாதாஸொ தம்மா-பரியாயவொ, யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ 


அட்டணாவ அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி


கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி


அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி?


இத்’ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸாத ஸம்மன்னாகதொ ஹோதி


Idhānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti



21) Classical Telugu

21) ప్రాచీన తెలుగు

1918 Fri 08 Jul 2016

పాఠాలు
 
నుండి

అంతర్దృష్టి-నెట్వర్త్ ఉచిత ఆన్లైన్ A1 (వన్ జాగృతం) Tipiṭaka రీసెర్చ్ & ప్రాక్టీస్ విశ్వవిద్యాలయం
విజువల్ ఫార్మాట్ లో (FOA1TRPUVF)
పై
ఉచిత ఆన్లైన్ ఎలక్ట్రానిక్ పొలిటికల్ సైన్స్ మీద విజువల్ కమ్యూనికేషన్ కోర్సు
-Techno-రాజకీయ-సామాజిక ట్రాన్స్ఫర్మేషన్ అండ్ ఎకనామిక్ విమోచన ఉద్యమం
(TPSTEEM)

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సంగీతం బౌద్ధమతం (అవేర్నెస్ తో జాగృతం వన్ యొక్క బోధనలు) ప్రపంచానికి చెందిన, మరియు ప్రతి ఒక్కరూ ప్రత్యేక హక్కులను కలిగి: జేసీ

సమాచార అత్యంత అనుకూల శక్తి మరియు అవగాహన తో జాగృతం ఒక బోధనల ప్రచారం
మిలియన్ల సంఖ్యలో ప్రజలు అనుసరించిన 105 శాస్త్రీయ భాషలు ప్రపంచవ్యాప్తంగా
బుద్ధ మరియు టెక్నో-రాజకీయ-సామాజిక ట్రాన్స్ఫర్మేషన్ మరియు ఆర్థిక విమోచన
ఉద్యమం పరిశోధాత్మక సైట్.

ఈ Google అనువాదం మరియు వ్యాపించడంపై ఒకరి మాతృభాషలో విశ్వవిద్యాలయ ఒక
పాఠం గా ఖచ్చితమైన అనువాదం రెండరింగ్ ఒక స్ట్రీమ్ Enterer (Sottapanna)
పరిచి ఒక ఫైనల్ గోల్, ఎటర్నల్ బ్లిస్ సాధించడానికి చేసుకోవచ్చును.

పాళీ పదమైన కోసం జూలై 07, 2016 ఒక డే

tappetar - ఎవరు సంతృప్తి ఒకటి, మంచి విషయాలు ఇచ్చేవాడు

">డిఎన్ 16 (డి ii 137)
Mahāparinibbāna సుత్త
{రచయితలని}
- గత సూచనలను -
[మహా- పరినిబ్బాన]

ఈ సుత్త బుద్ధ రోజుల్లో మాకు సూచనలను చాలా ముఖ్యమైన సెట్ చేస్తుంది
దూరంగా తన తరలింపు, తర్వాత తన అనుచరుల మాట ఇచ్చాడు వివిధ సూచనలను
ఆవరిస్తుంది.

ధ్యాన కేంద్రం శ్రీ బౌద్ధ sambodhi

http://www.buddha-vacana.org/suttapitaka.html

ట్రీ

సుత్త Piṭaka

- ఉపన్యాసాలలో బుట్టలో -
[సుత్త: ఉపన్యాసం]

సుత్త Piṭaka బుద్ధుని బోధన యొక్క సారాంశం కలిగి
ధమ్మం సంబంధించి. ఇది కంటే ఎక్కువ పది వేల suttas కలిగి. అది
నికయాస్ అని ఐదు సేకరణలు విభజించబడింది.

డిఘ నికాయ
    
[డిఘ: దీర్ఘ] డిఘ నికాయ ఆవరిస్తుంది పొడవైన 34
    
బుద్ధ ఇచ్చిన ఉపన్యాసాలను. వివిధ సూచనలు ఉన్నాయి పలువురు
    
వాటిని అసలు లిపికి ప్రశ్నార్థకం దివంగత జత చెయ్యబడ్డాయి
    
ప్రామాణికతను.
Majjhima నికాయ
    
[Majjhima: మీడియం] Majjhima నికాయ ఇంటర్మీడియట్ పొడవు బుద్ధ 152 ఉపన్యాసాలలో, విభిన్న వ్యవహారాలు చక్కబెట్టడం ఆవరిస్తుంది.
Saṃyutta నికాయ
    
[Samyutta: గ్రూప్] Saṃyutta నికాయ suttas ఆవరిస్తుంది
    
saṃyuttas అని 56 ఉప-సమూహాలను లో వారి విషయం ప్రకారం. ఇది
    
వేరియబుల్ పొడవు కంటే ఎక్కువ మూడు వేల ఉపన్యాసాలలో కలిగి కానీ
    
సాధారణంగా సాపేక్షంగా తక్కువ.
Aṅguttara నికాయ
    
[ఆంగ్: కారకం | ఉత్తర: additionnal] Aṅguttara
    
నికాయ, nipātas అని పదకొండు ఉప సమూహాలు subdivized వాటిలో ప్రతి
    
ఒక అదనపు కారకం యొక్క జనాభా గణనలు కలిగి ఉపన్యాసాలలో సేకరించడం
    
వర్సెస్ దృష్టాంతంగా నిపత ఆ. ఇది suttas వేల ఉన్నందున
    
ఇది సాధారణంగా చిన్న ఉన్నాయి.
Khuddaka నికాయ
    
[Khuddha: చిన్న, చిన్న] Khuddhaka నికాయ చిన్న పాఠాలు
    
, Dhammapada, ఉదాన యెత్తు రెండు Stratas కూడి జరిగింది గా భావిస్తారు
    
Itivuttaka, సుత్త నిపత, Theragāthā-Therīgāthā మరియు జాతక ఏర్పాటు
    
పురాతన పొరల, చివరి చేర్పులు ఇతర పుస్తకాలు ఉన్నప్పుడు మరియు వారి
    
ప్రామాణికతను ఎక్కువ ప్రశ్నార్థకం.

బోధి ఆకు

">డిఎన్ 16 (డి ii 137)
Mahāparinibbāna సుత్త
{రచయితలని}
- గత సూచనలను -
[మహా- పరినిబ్బాన]

ఈ సుత్త బుద్ధ రోజుల్లో మాకు సూచనలను చాలా ముఖ్యమైన సెట్ చేస్తుంది
దూరంగా తన తరలింపు, తర్వాత తన అనుచరుల మాట ఇచ్చాడు వివిధ సూచనలను
ఆవరిస్తుంది.

గమనిక: సమాచారం · ప్రతి పాళీ పదమైన న బుడగలు లేత ఆకుపచ్చ నేపథ్య రంగు తో విభాగం తప్ప

పాలి
(Dhammādāsa)

Dhammādāsaṃ
నామా ధమ్మా-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-యోని khīṇa-pettivisayo ఖిన్ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
టి.

Katamo
ca కాబట్టి, ఆనంద, dhammādāso ధమ్మం-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-యోని khīṇa-pettivisayo ఖిన్ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘టి?

Idh · ఆనంద, ariyasāvako Buddhe aveccappasāda samannāgato హోతీ:

‘Svākkhāto భాగవత dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ టి.

Saṅghe aveccappasāda samannāgato హోతీ:

‘Itipi కాబట్టి bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno
sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ టి.

Dhamme aveccappasāda samannāgato హోతీ:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ టి.

Ariya-kantehi sīlehi samannāgato హోతీ

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
ఖో కాబట్టి, ఆనంద, dhammādāso ధమ్మం-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-యోని khīṇa-pettivisayo ఖిన్ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘టి

సతో, bhikkhave, భిక్ఖు vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

కథా · NCA, bhikkhave, భిక్ఖు సతో హోతీ? Idha, bhikkhave, భిక్ఖు

కాయే kāyānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

ఏవం ఖో, bhikkhave, భిక్ఖు సతో హోతీ. కథా · NCA, bhikkhave, భిక్ఖు sampajāno హోతీ? Idha, bhikkhave,

భిక్ఖు abhikkante paṭikkante sampajānakārī హోతీ, ālokite vilokite
sampajānakārī హోతీ, samiñjite pasārite sampajānakārī హోతీ,
saṅghāṭipattacīvaradhāraṇe sampajānakārī హోతీ, asite పిటే khāyite sāyite
sampajānakārī హోతీ, uccārapassāvakamme sampajānakārī హోతీ, గేట్ ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī హోతీ.

ఏవం ఖో, bhikkhave, భిక్ఖు sampajāno హోతీ. సతో, bhikkhave, భిక్ఖు vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī టి.

- Sabbaphāliphullā ఖో, ఆనంద, yamakasālā akālapupphehi. టె tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

నా ఖో, ఆనంద, ettāvatā Tathāgato sakkato VA హోతీ garukato VA మానిటో VA pūjito VA apacito VA. యో
ఖో, ఆనంద, భిక్ఖు VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī,
కాబట్టి Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati,
paramāya pūjāya.
Tasmātih · ఆనంద, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · Oti. ఇవాన్ · అత్యాధునిక vo, ఆనంద, sikkhitabba NTI.

- ‘Siyā ఖో పాన్ · ఆనంద, tumhākaṃ ఏవం · ASSA:’ atīta-satthukaṃ pāvacanaṃ, natthi ఏ satthā ‘టి. నా ఖో పాన్ · ఏతాము, ఆనంద, ఏవం daṭṭhabbaṃ. యో vo, ఆనంద, మయ Dhammo ca desito paññatto accayena satthā Vinayo, కాబట్టి vo మామ్ · ca.

ఇంగ్లీష్

(ధమ్మం మిర్రర్)

నేను
ఇది Dhammādāsa అంటారు ధమ్మం ఉపన్యాసాన్ని వివరించు ఇది కలిగి
ariyasāvaka, అతను కోరుకుంటాడు ఉంటే, తనను ప్రకటించవచ్చు: ‘నాకు, ఏ మరింత
niraya, ఇక tiracchāna-యోని, ఇక pettivisaya సంఖ్య అక్కడ ఉంది
అసంతృప్తితో రాష్ట్రంలో, విపత్తులు, దుర్భరమైన, నేను ఒక sotāpanna,
దుర్భరమైన రాష్ట్రాలు, sambodhi గమ్యస్థానం అనే కొన్ని నుండి ఉచిత స్వభావం
ద్వారా ఉన్నాను.

‘నాకు,
అక్కడ ఎక్కువ ఇక niraya, ఇక tiracchāna-యోని ఉంది: మరియు, ఆనంద,
ariyasāvaka, అతను కోరుకుంటాడు ఉంటే, తనను ప్రకటించవచ్చు వీటిలో
స్వాధీనపరచుకొని ఇది Dhammādāsa అంటారు ధమ్మం ఆ ఉపన్యాసం ఉంది
pettivisaya, ఇక అసంతృప్తితో రాష్ట్ర, విపత్తులు, దుర్భరమైన, నేను ఒక
sotāpanna, ప్రకృతి ద్వారా దుర్భరమైన రాష్ట్రాల నుండి ఉచిత sambodhi
గమ్యస్థానం అయ్యే కొన్ని am?

ఇక్కడ, ఆనంద, ఒక ariyasāvaka Buddhe aveccappasāda దానం:

అతను Dhamme aveccappasāda దానం:

అతను Saṅghe aveccappasāda దానం:

అతను ariyas సమ్మతమైన ఇది ఒక శిలా దానం

‘నాకు,
ఏ మరింత niraya, ఇక tiracchāna-యోని, ఇక pettivisaya ఉంది: ఈ ఆనంద, వీటిలో
ariyasāvaka, అతను కోరుకుంటాడు ఉంటే, తనను ప్రకటించవచ్చు పట్టిన ధమ్మం ఇది
Dhammādāsa అంటారు, ఉపన్యాసాన్ని ఉంది
, అసంతృప్తితో సంఖ్య మరింత రాష్ట్ర, విపత్తులు, దుర్భరమైన, నేను ఒక
sotāpanna, దుర్భరమైన రాష్ట్రాలు, sambodhi గమ్యస్థానం అనే కొన్ని నుండి
ఉచిత స్వభావం ద్వారా ఉన్నాను.

సతో మీరు ఉండటానికి, bhikkhus, మరియు sampajānas ఉండాలి. ఈ మీరు మా intruction ఉంది.

ఎలా, bhikkhus, ఒక భిక్ఖు సతో? ఇక్కడ, bhikkhus, ఒక భిక్ఖు

అందువలన, bhikkhus, ఒక భిక్ఖు సతో ఉంది. ఎలా, bhikkhus, ఒక భిక్ఖు sampajāna ఉంది? ఇక్కడ, bhikkhus,

అందువలన, bhikkhus, ఒక భిక్ఖు sampajāna ఉంది. సతో మీరు ఉండటానికి, bhikkhus, మరియు sampajānas ఉండాలి. ఈ మీరు మా intruction ఉంది.

- ఆనంద, జంట సాలా చెట్లు పూర్తిగా వికసించిన, ఇది పుష్పించే సీజన్ కానప్పటికీ ఉన్నాయి. మరియు డ్రాప్ తథగట యొక్క శరీరం మరియు మరియు వ్యాప్తి మరియు మీద వికసిస్తుంది వర్షం తథగట ఆరాధన లో దానిమీద ప్రజలంతా పాడతారు. మరియు
ఖగోళ పగడపు పూలు మరియు తథగట శరీరం మందలించడం ఆకాశంలో వర్షం నుండి స్వర్గపు
గంధపు పొడి, మరియు డ్రాప్ మరియు చెల్లాచెదరు మరియు తథగట ఆరాధన లో దానిమీద
ప్రజలంతా పాడతారు.
పరలోక వాయిసెస్ మరియు స్వర్గపు సాధన యొక్క ధ్వని తథగట కోసం గౌరవం బయటకు గాలిలో సంగీతం చేస్తుంది.

ఇది తథగట, గౌరవంగా చూడబడతాయి ఎంచిన, వందనం మరియు సత్కరించేవారు, చెందారు, ఈ, ఆనంద ద్వారా కాదు. కానీ,
ఆనంద, ఏ భిక్ఖు లేదా bhikkhuni, చదువురాని లేదా laywoman, మిగిలిన
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ధమ్మా అనుగుణంగా
నివసించే ఒక అంశాలలో, venerates, esteems, సంస్మరణ ఇచ్చినా, మరియు తథగట
గౌరవాలు
అత్యంత అద్భుతమైన నివాళి తో. అందువలన, ఆనంద, మిమ్మును మీరే విధంగా శిక్షణ ఉండాలి: ‘మేము ధమ్మం
అనుగుణంగా నివసిస్తున్నట్టు dhamm’ānudhamma’p'paṭipanna ఉంటుంది
sāmīci’p'paṭipanna’.

- మీలో కొందరికి, ఆనంద, అందువలన సంభవించవచ్చు: ‘టీచర్ పదాలు ముగిసిందనే, ఒక టీచర్ లేనందున’. కానీ ఈ, ఆనంద, కాబట్టి పరిగణించరాదు. అంటే, నేను నేర్చుకున్న మరియు ధమ్మం మరియు వినయ మీకు తెలిసిన చేశారు ఇది ఆనంద, నా దూరంగా ప్రయాణిస్తున్న తర్వాత మీ టీచర్ ఉంటుంది.

బోధి ఆకు

అనువాద చెయండి సూచించారు,
సిస్టర్ Vajira & ఫ్రాన్సిస్ స్టోరీ అనువాదం మద్దతుతో.

— Ooo —
ధమ్మం ఒక బహుమతిగా ప్రచురణ, ఉచితంగా పంపిణీ చేయాలి.
ఏదైనా కాపీలు లేదా ఈ కృతి యొక్క ఉత్పన్నాలు వారి అసలు మూలం cite ఉండాలి.


22)  Classical Urdu

22) کلاسیکل اردو

1918 جمعہ 08 جولائی 2016

سبق
 
سے

INSIGHT-NET-مفت آن لائن A1 (ایک بیدار) Tipiṭaka تحقیق اور پریکٹس یونیورسٹی
بصری شکل میں (FOA1TRPUVF)
پر
سیاسیات پر مفت آن لائن الیکٹرانک بصری ابلاغ کورس
-Techno-سیاسی اور سماجی تبدیلی اور معاشی آزادی موومنٹ
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
HTTP کے ذریعے: // sarvajan. ambedkar.org
HTTPS: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

کلاسیکل بدھ مت (بیداری کے ساتھ بیدار ون تعلیمات) دنیا سے تعلق رکھتے ہیں، اور سب کو خصوصی حقوق حاصل ہیں: JC

معلوماتی کا سب سے مثبت توانائی ہے اور بدھ اور ٹیکنالوجی سیاسی اور
سماجی تبدیلی پر اور معاشی آزادی تحریک تمام 105 کلاسیکی زبانوں میں دنیا
بھر کے لوگوں کی لاکھوں کی طرف سے پیروی کی بیداری کے ساتھ بیدار ون کی
تعلیمات کی تبلیغ تحقیق پر مبنی سائٹ.

اس گوگل ترجمہ اور تبلیغ کرنے کے کسی کی مادری زبان میں اس یونیورسٹی کا
ایک سبق کے طور پر عین مطابق ترجمہ رینڈرینگ ایک ندی Enterer (Sottapanna)
بننے کے لئے اور حتمی مقصد کے طور پر ابدی فلاح کرنے کے لئے مستحق.

پالی کلام جولائی 07، 2016 کے لئے ایک دن

tappetar - ایک جو مطمئن، اچھی چیزوں کا دینے والا

">DN 16 (D II 137)
Mahāparinibbāna سے Sutta
{حوالہ جات}
- آخری ہدایات -
[ماہا-parinibbāna]

یہ Sutta کی مختلف ہدایات بدھا یہ آج کل ہمارے لئے ہدایات کا ایک بہت ہی
اہم سیٹ ہو جائے بناتا ہے جس میں دور ان کے انتقال کے بعد ان کے پیروکاروں
کی خاطر دی جمع.

مراقبہ مرکز سری بودھی sambodhi

http://www.buddha-vacana.org/suttapitaka.html

درخت

Sutta کی Piṭaka

- خطبات کی ٹوکری -
[سے Sutta: بیانیہ]

Sutta کی Piṭaka بدھا کی تعلیمات کا نچوڑ شامل ہے
سے Dhamma حوالے. یہ دس ہزار سے زائد suttas مشتمل. یہ ہے
Nikāyas نامی پانچ مجموعے میں تقسیم کیا گیا.

Dīgha Nikāya
    
[dīgha: لانگ] Dīgha Nikāya طویل ترین 34 جمع
    
خطبات بدھا کی طرف سے دیا. مختلف اشارے موجود ہیں کے بہت سے ہے کہ
    
ان کی اصل کارپس کے لئے اور اعتراض کے دیر اضافہ ہیں
    
صداقت.
Majjhima Nikāya
    
[majjhima: درمیانہ] Majjhima Nikāya، انٹرمیڈیٹ لمبائی کی بدھ کے 152 خطبات جمع متنوع معاملات سے نمٹنے.
Saṃyutta Nikāya
    
[samyutta: گروپ] Saṃyutta Nikāya suttas جمع
    
56 ذیلی گروپوں saṃyuttas بلایا میں ان کے موضوع کے مطابق. یہ
    
، متغیر کی لمبائی کی تین ہزار سے زائد خطبات پر مشتمل ہے لیکن
    
عام طور پر نسبتا کم.
Aṅguttara Nikāya
    
[آنگ: عنصر | اترا: بھی additionnal] Aṅguttara
    
Nikāya، گیارہ ذیلی گروپوں nipātas بلایا میں subdivized کیا ہے ان میں سے ہر
    
ایک اضافی عنصر کے enumerations پر مشتمل خطبات اجتماع
    
نظیر nipāta میں سے ان لوگوں کے مقابلے میں. اس suttas کے ہزاروں پر مشتمل ہے
    
جس میں عام طور پر مختصر ہیں.
Khuddaka Nikāya
    
[khuddha: مختصر، چھوٹے] Khuddhaka Nikāya مختصر نصوص
    
، Dhammapada، Udana کی اور دو stratas پر مشتمل کر دیا گیا کے طور پر تصور کیا جاتا ہے
    
Itivuttaka، Sutta کی Nipāta، Theragāthā-Therīgāthā اور Jātaka تشکیل
    
قدیم طبقات، جبکہ دیگر کتابیں ہیں دیر سے اضافے اور ان کے
    
صداقت زیادہ اعتراض ہے.

بودھی پتی

">DN 16 (D II 137)
Mahāparinibbāna سے Sutta
{حوالہ جات}
- آخری ہدایات -
[ماہا-parinibbāna]

یہ Sutta کی مختلف ہدایات بدھا یہ آج کل ہمارے لئے ہدایات کا ایک بہت ہی
اہم سیٹ ہو جائے بناتا ہے جس میں دور ان کے انتقال کے بعد ان کے پیروکاروں
کی خاطر دی جمع.

نوٹ: کی معلومات · ہر پالی لفظ پر بلبلوں ہلکے سبز پس منظر کا رنگ کے ساتھ سیکشن میں سوائے

پالی
(Dhammādāsa)

Dhammādāsaṃ
ناما سے Dhamma-pariyāyaṃ desessāmi، yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ Bya کی-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-میں Yoni khīṇa-pettivisayo khīṇ ·
āpāya-duggati-vinipāto، sotāpanno-hamasmi avinipāta-dhammo niyato کی
sambodhi-parāyaṇo’
TI.

Katamo
پی لہذا، آنند، dhammādāso سے Dhamma-pariyāyo، yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya کی-kareyya:
‘khīṇa-nirayo-MHI khīṇa-tiracchāna-میں Yoni khīṇa-pettivisayo khīṇ ·
āpāya-duggati-vinipāto، sotāpanno-hamasmi avinipāta-dhammo niyato کی
sambodhi-parāyaṇo ‘TI؟

Idh · آنند، ariyasāvako Buddhe aveccappasāda samannāgato ہوتی نے:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ TI.

Saṅghe aveccappasāda samannāgato ہوتی نے:

‘Itipi تاکہ bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ TI.

Dhamme aveccappasāda samannāgato ہوتی نے:

‘Suppaṭipanno bhagavato sāvakasaṅgho، ujuppaṭipanno bhagavato
sāvakasaṅgho، ñāyappaṭipanno bhagavato sāvakasaṅgho، sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā، ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ سے Lokassa’ TI.

سے Ariya-kantehi sīlehi samannāgato ہوتی نے

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

ayam
کی کھو تاکہ، آنند، dhammādāso سے Dhamma-pariyāyo، yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya کی-kareyya:
‘khīṇa-nirayo-MHI khīṇa-tiracchāna-میں Yoni khīṇa-pettivisayo khīṇ ·
āpāya-duggati-vinipāto، sotāpanno-hamasmi avinipāta-dhammo niyato کی
sambodhi-parāyaṇo ‘TI

ساتو، bhikkhave، bhikkhu vihareyya sampajāno. ayam کی VO کی amhākaṃ anusāsanī.

کتھا · این سی اے، bhikkhave، bhikkhu ساتو ہوتی نے؟ Idha، bhikkhave، bhikkhu

Kaye کی kāyānupassī viharati ATAPI sampajāno satimā، vineyya سے Loke abhijjhā-domanassaṃ؛ vedanāsu vedanānupassī viharati ATAPI sampajāno satimā، vineyya سے Loke abhijjhā-domanassaṃ؛ citte cittānupassī viharati ATAPI sampajāno satimā، vineyya سے Loke abhijjhā-domanassaṃ؛ dhammesu dhammānupassī viharati ATAPI sampajāno satimā، vineyya سے Loke abhijjhā-domanassaṃ.

Evaṃ کھو، bhikkhave، bhikkhu ساتو ہوتی نے. کتھا · این سی اے، bhikkhave، bhikkhu sampajāno ہوتی نے؟ Idha، bhikkhave،

bhikkhu abhikkante paṭikkante sampajānakārī ہوتی ālokite vilokite
sampajānakārī ہوتی samiñjite pasārite sampajānakārī ہوتی
saṅghāṭipattacīvaradhāraṇe sampajānakārī ہوتی asite pīte khāyite sāyite
sampajānakārī ہوتی uccārapassāvakamme sampajānakārī ہوتی گیٹ ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ہوتی نے.

Evaṃ کھو، bhikkhave، bhikkhu sampajāno ہوتی نے. ساتو، bhikkhave، bhikkhu vihareyya sampajāno. ayam کی VO کی amhākaṃ anusāsanī TI.

- Sabbaphāliphullā کھو، آنند، yamakasālā akālapupphehi. تے tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti، Tani کی tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti، Tani کی tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

نا کھو، آنند، ettāvatā Tathāgato sakkato VA ہوتی نے garukato VA mānito VA pūjito VA apacito VA. یو
کھو، آنند، bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī، تاکہ
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati، paramāya
pūjāya.
Tasmātih · آنند، dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · میں Oti. کوائف · ہیلو VO کی، آنند، sikkhitabba NTI.

- ‘سے Siya کھو پین · آنند، tumhākaṃ evam · سے Assa:’ atīta-satthukaṃ pāvacanaṃ، natthi کوئی satthā ‘TI. نا کھو پین · عیطام، آنند، evaṃ daṭṭhabbaṃ. یو VO کی، آنند، مایا Dhammo پی desito paññatto، accayena satthā Vinayo پی تاکہ VO کی MAM ·.

انگریزی

(سے Dhamma کی عکس)


سے Dhamma جس Dhammādāsa کہا جاتا ہے پر گفتگو بیان کریں گے جس کی ملکیت
ariyasāvaka، وہ ایسا چاہتا ہے تو اس نے خود کو اعلان کر سکتے ہیں: ‘میرے
لئے، کوئی زیادہ niraya، کوئی زیادہ tiracchāna-میں Yoni، کوئی زیادہ
pettivisaya، ہے کوئی
دکھ کی زیادہ ریاست، بدقسمتی کی، مصائب کی، میں نے ایک sotāpanna، مصائب
کی ریاستوں، sambodhi کی قسمت میں کیا جا رہا ہے کے کچھ سے آزاد فطرت کی
طرف ہوں.

میرے
لئے، کوئی زیادہ کوئی زیادہ niraya، کوئی زیادہ tiracchāna-میں Yoni، وہاں
ہے: اور کیا، آنند، سے Dhamma پر اس مباحثے جس Dhammādāsa کہا جاتا ہے
ariyasāvaka، وہ ایسا چاہتا ہے تو اس نے خود کو اعلان کر سکتے ہیں جس کی
ملکیت میں ہے،
pettivisaya، دکھ کی کوئی زیادہ ریاست، بدقسمتی کی، مصائب کی، میں نے ایک
sotāpanna، فطرت کی طرف سے مصائب کی ریاستوں سے آزاد ہوں، sambodhi کی
قسمت میں کیا جا رہا ہے کے کچھ؟

یہاں، آنند، ایک ariyasāvaka Buddhe aveccappasāda کے ساتھ عطا کیا جاتا ہے:

انہوں Dhamme aveccappasāda کے ساتھ عطا کیا جاتا ہے:

انہوں Saṅghe aveccappasāda کے ساتھ عطا کیا جاتا ہے:

انہوں نے کہا کہ، ariyas لیے خوشگوار ہے جس کی وجہ سے Sila ساتھ endowed ہے

میرے
لئے، کوئی زیادہ niraya، کوئی زیادہ tiracchāna-میں Yoni، کوئی زیادہ
pettivisaya ہے: یہ، آنند، جن میں سے ariyasāvaka، وہ ایسا چاہتا ہے تو اس
نے خود کو اعلان کر سکتے دیوانہ سے Dhamma جس Dhammādāsa کہا جاتا ہے، پر
گفتگو کی ہے
، دکھ کی کوئی زیادہ ریاست، بدقسمتی کی، مصائب کی، میں نے ایک sotāpanna،
مصائب کی ریاستوں، sambodhi کی قسمت میں کیا جا رہا ہے کے کچھ سے آزاد
فطرت کی طرف ہوں.

ساتو آپ رہنا چاہئے، bhikkhus، اور sampajānas. یہ آپ کے لئے ہماری intruction سے ہے.

اور کس طرح، bhikkhus، ایک bhikkhu ساتو؟ یہاں، bhikkhus، ایک bhikkhu

اس طرح، bhikkhus، ایک bhikkhu ساتو ہے. اور کس طرح، bhikkhus، ایک bhikkhu sampajāna ہے؟ یہاں، bhikkhus،

اس طرح، bhikkhus، ایک bhikkhu sampajāna ہے. ساتو آپ رہنا چاہئے، bhikkhus، اور sampajānas. یہ آپ کے لئے ہماری intruction سے ہے.

- آنند، یکے بعد دیگرے دو سالا درختوں، پوری طرح کھلنے میں ہیں جو پھول کے موسم نہیں ہے اگرچہ. اور اور تتاگت کی لاش ڈراپ اور بکھیر ہیں اور ان پر پھول بارش تتاگت کی عبادت میں اس پر بکھری رہے ہیں. اور
دوی مرجان پھول اور تتاگت کے جسم پر آسمان مینہ سے آسمانی چندن پاؤڈر، اور
ڈراپ اور بکھیر اور تتاگت کی عبادت میں اس پر بکھری رہے ہیں.
اور آسمانی آواز اور آسمانی آلات کی آواز تتاگت کی تعظیم کے باہر ہوا میں موسیقی بناتا ہے.

یہ اس، Ananda کی طرف سے نہیں ہے، کہ تتاگت، احترام کیا جاتا ہے، عقیدت معزز ادا خراج اور عزت. لیکن،
آنند، کسی بھی bhikkhu یا bhikkhuni، عام آدمی یا laywoman، باقی
dhamm’ānudhamma’p'paṭipanna، sāmīci’p'paṭipanna، سے Dhamma کے مطابق میں
رہنے والے، ایک کے معاملات، تعظیم کہ، پروا، خراج ادا کرتا ہے، اور تتاگت
اعزاز
سب سے بہترین خراج ساتھ. لہذا، آنند، تم خود تربیت دینا ہوگی، اس طرح کہ ہم،
dhamm’ānudhamma’p'paṭipanna رہے گا، sāmīci’p'paṭipanna سے Dhamma کے
مطابق میں رہنے ‘.

‘استاد کے الفاظ ختم ہو گئے، ایک استاد نہیں رہ گیا ہے: -’ تم میں سے کچھ تک، آنند، یہ اس طرح ہو سکتا ہے ‘. لیکن یہ، آنند،، اتنا غور نہیں کیا جانا چاہئے. یہی وجہ ہے کہ، آنند، مجھے سکھایا ہے اور سے Dhamma اور Vinaya طور پر آپ
کو بتا دیا جاتا ہے جس میں، میرے انتقال کے بعد اپنے استاد ہو جائے گا.

بودھی پتی

ترجمہ میں ویب ماسٹر کی طرف سے تجویز،
بہن Vajira & فرانسس کہانی ہے ترجمہ کی حمایت کے ساتھ.

— OOO —
سے Dhamma کا ایک تحفہ کے طور پر شائع، چارج کی مفت تقسیم کیا جائے گا.
کسی بھی کاپیاں یا اس کام کے ماخوذ ان کے اصل ماخذ کا حوالہ ضروری ہے.

23) Classical Nepali
23) शास्त्रीय नेपाली

1918 शुक्र 08 जुलाई 2016

पाठ
 
बाट

सूक्ष्म-नेट मुक्त अनलाइन A1 (जागा एक) Tipiṭaka अनुसन्धान र अभ्यास विश्वविद्यालय
दृश्य स्वरूप मा (FOA1TRPUVF)
मा
फ्री अनलाइन इलेक्ट्रनिक दृश्य संचार राजनीतिक विज्ञान मा कोर्स
-Techno-राजनीतिक-सामाजिक परिवर्तन र आर्थिक निर्वाण आन्दोलन
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
http मार्फत: // sarvajan। ambedkar.org
https: // awakenmediaprabandhak। wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

शास्त्रीय बौद्ध (को जागा एक जागरूकता संग को शिक्षाहरू) संसारको हौं, र सबैलाई विशेष अधिकार छ: जे.सी

सूचनात्मक सबैभन्दा सकारात्मक ऊर्जा छ र अनुसन्धान उन्मुख साइट जागा एक
को शिक्षा जागरूकता संग लाखौं मानिसहरू द्वारा अनुगमन सबै 105 शास्त्रीय
भाषामा दुनियाँ मा बुद्ध र टेक्नो-राजनीतिक-सामाजिक परिवर्तन र आर्थिक
निर्वाण आन्दोलन propagating।

यस Google अनुवाद र प्रसार गर्न कसैको मातृभाषामा यो विश्वविद्यालय को
पाठ रूपमा सही अनुवाद प्रतिपादन धारा दर्ज गरे (Sottapanna) बन्न र अन्तिम
लक्ष्य अनन्त आनंद प्राप्त गर्न entitles।

पाली शब्द 07 जुलाई, 2016 को लागि एक दिन

tappetar - एक जो संतुष्ट, असल कुराहरूको दिनेलाई

">DN 16 (डी द्वितीय 137)
Mahāparinibbāna Sutta
{अंशहरूको}
- पछिल्लो निर्देशन -
[Maha-parinibbāna]

यो Sutta विभिन्न निर्देशनहरू बुद्ध आफ्ना अनुयायीहरूलाई खातिर यो आजकल
हाम्रो लागि निर्देशन को एक धेरै महत्त्वपूर्ण सेट हुन बनाउँछ जो आफ्नो
बित्दै जाँदा टाढा, पछि दिनुभयो बटोरता।

मनन केन्द्र श्री बौद्ध sambodhi

http://www.buddha-vacana.org/suttapitaka.html

रूख

Sutta Piṭaka

- Discourses को टोकरी -
[Sutta: भाषणले]

यो Sutta Piṭaka को बुद्ध शिक्षा को सार समावेश
को Dhamma सन्दर्भमा। यो दस अधिक हजार suttas समावेश गर्दछ। यो छ
Nikāyas भनिन्छ पाँच संग्रह मा विभाजित।

दीघा Nikāya
    
[दीघा: लामो] द दीघा Nikāya बटोरता सबैभन्दा लामो 34
    
यो बुद्ध दिएको discourses। त्यहाँ विभिन्न आशय हो कि धेरै
    
तिनीहरूलाई मूल कर्पस गर्न र शङ्कास्पद को लेट थपिएको हो
    
प्रामाणिकता।
Majjhima Nikāya
    
[Majjhima: मध्यम] द Majjhima Nikāya मध्यवर्ती लम्बाइ को बुद्ध को 152 discourses, विविध विषयमा सामना गर्ने बटोरता।
Saṃyutta Nikāya
    
[Samyutta: समूह] Saṃyutta Nikāya को suttas बटोरता
    
56 saṃyuttas भनिन्छ उप-समूह आफ्नो विषय अनुसार। यो
    
चर लम्बाइ तीन भन्दा बढी हजार discourses समावेश गर्छ, तर
    
सामान्यतया अपेक्षाकृत कम।
Aṅguttara Nikāya
    
[Ang: कारक | UTTARA: additionnal] द Aṅguttara
    
Nikāya, एघार nipātas भनिन्छ उप-समूहमा subdivized छ तिनीहरूलाई प्रत्येक
    
एक अतिरिक्त कारक को गणना मिलेर discourses भेला
    
यो नमुना nipāta ती बनाम। यो suttas हजारौं समावेश
    
जो सामान्यतया छोटो छन्।
Khuddaka Nikāya
    
[Khuddha: छोटो, सानो] द Khuddhaka Nikāya छोटो पदहरू
    
र दुई stratas बनेको गरिएको रूपमा मानिन्छ: Dhammapada, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā र Jataka गठन गर्ने
    
पुरातन strata, जबकि अन्य किताबहरू छन् लेट थपिएको र आफ्नो
    
प्रामाणिकता थप शङ्कास्पद छ।

Bodhi पात

">DN 16 (डी द्वितीय 137)
Mahāparinibbāna Sutta
{अंशहरूको}
- पछिल्लो निर्देशन -
[Maha-parinibbāna]

यो Sutta विभिन्न निर्देशनहरू बुद्ध आफ्ना अनुयायीहरूलाई खातिर यो आजकल
हाम्रो लागि निर्देशन को एक धेरै महत्त्वपूर्ण सेट हुन बनाउँछ जो आफ्नो
बित्दै जाँदा टाढा, पछि दिनुभयो बटोरता।

नोट: जानकारी · हरेक पली शब्द मा बुलबुले हल्का हरियो पृष्ठभूमि रङ सँग खण्डमा बाहेक

पाली
(Dhammādāsa)

Dhammādāsaṃ
बारे में dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
तिवारी।

Katamo
ca त्यसैले, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘तिवारी?

Idh · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ तिवारी।

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi त bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ तिवारी।

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ईएसए bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ तिवारी।

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi।

Ayaṃ
Kho त्यसैले, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘तिवारी

Sato, bhikkhave, bhikkhu vihareyya sampajāno। Ayaṃ VO amhākaṃ anusāsanī।

Katha · ñca, bhikkhave, bhikkhu Sato hoti? Idha, bhikkhave, bhikkhu

kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ।

Evaṃ Kho, bhikkhave, bhikkhu Sato hoti। Katha · ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, गेट ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti।

Evaṃ Kho, bhikkhave, bhikkhu sampajāno hoti। Sato, bhikkhave, bhikkhu vihareyya sampajāno। Ayaṃ VO amhākaṃ anusāsanī तिवारी।

- Sabbaphāliphullā Kho, Ananda, yamakasālā akālapupphehi। ते tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya। Dibbānipi
mandāravapupphāni antalikkhā papatanti, tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya।
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya।
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya। Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya।

ना Kho, Ananda, ettāvatā Tathāgato sakkato VA hoti garukato VA mānito VA pūjito VA apacito VA। Yo
Kho, Ananda, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī,
त्यसैले Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati,
paramāya pūjāya।
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti। इवान · नमस्ते VO, Ananda, sikkhitabba nti।

- ‘त्यो Kho पैन · Ananda, tumhākaṃ evam · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi कुनै satthā ‘तिवारी। ना Kho पैन · etaṃ, Ananda, evaṃ daṭṭhabbaṃ। Yo VO, Ananda, माया Dhammo CA desito paññatto accayena satthā Vinayo, त्यसैले VO Mam · ca।

अंग्रेजी

(को Dhamma को ऐनामा)

कुनै
‘मलाई लागि, कुनै niraya, कुनै tiracchāna-yoni, कुनै pettivisaya, त्यहाँ
छ: म जो नजिकै, को Dhamma Dhammādāsa भनिन्छ भएको भाषणले expound हुनेछ
ariyasāvaka उसले चाहनुहुन्छ भने, आफूलाई को घोषणा गर्न सक्छन्
दुख बढी राज्य, misfortune को, दुःखले, म एक sotāpanna प्रकृति दुःखले अमेरिका, sambodhi गर्न किस्मत भइरहेको केही मुक्त द्वारा छु।

‘मलाई
लागि, त्यहाँ कुनै niraya, कुनै tiracchāna-yoni, कुनै छ: र Dhamma त्यस
भाषणले Dhammādāsa भनिन्छ जो जो नजिकै को ariyasāvaka उसले चाहनुहुन्छ भने,
आफूलाई को घोषणा गर्न सक्नुहुन्छ, Ananda, छ,
pettivisaya, दुख को कुनै राज्य, misfortune को, दुःखले, म एक sotāpanna
प्रकृति द्वारा दुःखले अमेरिका मुक्त, sambodhi गर्न किस्मत भइरहेको केही
हुँ?

यहाँ, Ananda, एक ariyasāvaka Buddhe aveccappasāda संग संपन्न छ:

उहाँले Dhamme aveccappasāda संग संपन्न छ:

उहाँले Saṅghe aveccappasāda संग संपन्न छ:

उहाँले ariyas गर्न राजी छ जो एक sīla संग संपन्न छ,

मलाई
लागि, कुनै niraya, कुनै tiracchāna-yoni, कुनै pettivisaya छ ‘: यो,
Ananda, को ariyasāvaka उसले चाहनुहुन्छ भने, आफूलाई को घोषणा गर्न सक्छन्
जो को नजिकै को Dhamma Dhammādāsa भनिन्छ जो, मा भाषणले छ
, दुख को कुनै राज्य, misfortune को, दुःखले, म एक sotāpanna प्रकृति
दुःखले अमेरिका, sambodhi गर्न किस्मत भइरहेको केही मुक्त द्वारा छु।

Sato तपाईं रहनुपर्छ, bhikkhus, र sampajānas। यो हाम्रो intruction छ।

र, एक bhikkhu Sato कसरी, bhikkhus छ? यहाँ, bhikkhus, एक bhikkhu

तसर्थ, bhikkhus, एक bhikkhu Sato छ। र कसरी, bhikkhus, एक bhikkhu sampajāna छ? यहाँ, bhikkhus,

तसर्थ, bhikkhus, एक bhikkhu sampajāna छ। Sato तपाईं रहनुपर्छ, bhikkhus, र sampajānas। यो हाम्रो intruction छ।

- Ananda, जुम्ल्याहा Sala रूखहरू पूर्ण फक्रिएको, यो फूल को सिजन छैन हुनत छन्। र Tathagata को शरीर र ड्रप र र स्क्याटर मा भएको फूल वर्षा को Tathagata उपासनामा यो मा strewn छन्।
आकाशीय कोरल फूल र Tathagata को शरीर मा तल आकाश वर्षा देखि स्वर्गीय
sandalwood पाउडर, र ड्रप र स्क्याटर र Tathagata उपासनामा यो मा strewn
छन्।
र स्वर्गीय आवाज र स्वर्गीय साधन को ध्वनि को Tathagata लागि श्रद्धाको बाहिर हावा मा संगीत बनाउँछ।

यो Tathāgata venerated, सम्मानित, भुक्तानी आदर र सम्मान, सम्मान छ, यो, Ananda द्वारा छैन। तर,
Ananda, कुनै पनि bhikkhu वा bhikkhuni, साधारण वा laywoman, बाँकी
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, अनुसार को Dhamma संग
बस्ने, एक पक्षहरूमा, venerates, esteems, दिन्छिन् आदर, र Tathāgata
सम्मान
सबैभन्दा उत्कृष्ट आदर साथ। तसर्थ, Ananda, तिमीहरू यसरी तालिम गर्नुपर्छ: ‘हामी अनुसार यस Dhamma
संग बस्ने, dhamm’ānudhamma’p'paṭipanna रहनेछ, sāmīci’p'paṭipanna’।

टिचर को शब्द अन्त भएको छ, त्यहाँ अब एक शिक्षक ‘: -’ तपाईं केही गर्न, Ananda, यो यसरी हुन सक्छ ‘। तर यो, Ananda, छैन, त्यसैले विचार गर्नुपर्छ। त्यो, Ananda, म सिकाएको र Dhamma र Vinaya रूपमा प्रकट गरेको जो, मेरो टाढा उत्तीर्ण गरे पछि तपाईंको शिक्षक हुनेछ।

Bodhi पात

अनुवाद वेबमास्टर द्वारा सुझाव गरिएको,
बहिनी Vajira र फ्रान्सिस कथा गरेको अनुवाद को समर्थन संग।

— Ooo —
Dhamma एक उपहार रूपमा प्रकाशित, नि: शुल्क वितरण गर्न।
कुनै पनि प्रतिहरू वा यो काम को डेरिवेटिव मूल स्रोत उद्धृत पर्छ।

24) Classical Afrikaans
24) Klassieke Afrikaans

1918 Vrydag 8 Julie 2016

LESSE
 
van

INSIG-NET-Free Online A1 (ontwaak Een) Tipiṭaka Navorsing & Universiteitspraktyk
in visuele formaat (FOA1TRPUVF)
op
Free Online Elektroniese Visuele Kommunikasie Kursus oor Politieke Wetenskap
-Techno-Politico-Sosio Transformasie en ekonomiese bevryding Beweging
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
deur http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Klassieke Boeddhisme (Leringe van die ontwaakte Een met ‘n bewustheid)
behoort aan die wêreld, en almal het eksklusiewe regte: JC

is die mees positiewe energie van insiggewende en navorsing
georiënteerde webwerf propageer die leer van die ontwaakte Een met ‘n
bewustheid van die Boeddha en op Techno-Politico-Sosio Transformasie en
ekonomiese bevryding Beweging gevolg deur miljoene mense regoor die
wêreld in 105 Klassieke tale.

Die lewering van presiese vertaling as ‘n les van hierdie Universiteit
in ‘n mens se moedertaal na hierdie Google vertaal en voortplanting reg
om ‘n Stroom Enterer (Sottapanna) geword en ewige saligheid te bereik
as ‘n einddoel.

Pali Woord ‘n dag vir 7 Julie 2016

tappetar - een wat aan ‘n gewer van goeie dinge

">DN 16 (D II 137)
Mahāparinibbāna Sutta
{Uittreksels}
- Die laaste instruksies -
[Maha-parinibbāna]

Dit Sutta versamel verskillende instruksies die Boeddha het ter wille
van sy volgelinge na sy afsterwe, wat maak dit ‘n baie belangrike stel
instruksies vir ons vandag.

meditasie sentrum Sri Boeddhistiese sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Boom

Sutta Pitaka

- Die mandjie diskoerse -
[Sutta: diskoers]

Die Sutta Pitaka bevat die kern van die leer van die Boeddha se
met betrekking tot die Dhamma. Dit bevat meer as tienduisend suttas. dit is
verdeel in vyf versamelings genoem Nikāyas.

Digha Nikaya
    
[Digha: lang] Die Digha Nikaya versamel 34 van die langste
    
diskoerse wat deur die Boeddha. Daar is verskeie wenke dat baie van
    
hulle is laat toevoegings tot die oorspronklike korpus en van twyfelagtige
    
egtheid.
Majjhima Nikaya
    
[Majjhima: medium] Die Majjhima Nikaya versamel 152 diskoerse van die
Boeddha van intermediêre lengte, die hantering van diverse
aangeleenthede.
Saṃyutta Nikaya
    
[Samyutta: groep] Die Saṃyutta Nikaya versamel die suttas
    
volgens hulle vak in 56 sub-groepe genoem saṃyuttas. Dit
    
bevat meer as drieduisend diskoerse van veranderlike lengte, maar
    
oor die algemeen relatief kort.
Aṅguttara Nikaya
    
[Ang: faktor | Uttara: Bijkomende] Die Aṅguttara
    
Nikaya is subdivized in elf sub-groepe genoem nipātas, elkeen van hulle
    
versamel diskoerse wat bestaan ​​uit opsommingen van een addisionele faktor
    
versus dié van die presedent nipāta. Dit bevat duisende suttas
    
wat is oor die algemeen kort.
Khuddaka Nikaya
    
[Khuddha: kort, klein] Die Khuddhaka Nikaya kort tekste
    
en word beskou as is saamgestel uit twee stratas: Dhammapada, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā en Jātaka vorm die
    
antieke strata, terwyl ander boeke is laat toevoegings en hul
    
egtheid meer te betwyfel.

Bodhi blaar

">DN 16 (D II 137)
Mahāparinibbāna Sutta
{Uittreksels}
- Die laaste instruksies -
[Maha-parinibbāna]

Dit Sutta versamel verskillende instruksies die Boeddha het ter wille
van sy volgelinge na sy afsterwe, wat maak dit ‘n baie belangrike stel
instruksies vir ons vandag.

Let wel: info · borrels op elke Pali woord, behalwe in artikel met ‘n ligte groen agtergrond

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama Dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ LASTE-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
ti.

Katamo
ca so, Ananda, dhammādāso Dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ LASTE-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

Idh · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
Kho so, Ananda, dhammādāso Dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ LASTE-kareyya:
‘khīṇa-nirayo-MHI khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin ·
āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu Sato hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu Sato hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite Pite khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, hek ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ananda, ettāvatā Tathāgato sakkato VA hoti garukato VA MANITO VA pūjito VA apacito VA. Yo
kho, Ananda, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, sodat
Tathāgataṃ sakkaroti Garum Karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · Oti. Evan · hi vo, Ananda, sikkhitabba Nti.

- ‘Siya Kho pan · Ananda, tumhākaṃ evam · ASSA:’ atīta-satthukaṃ pāvacanaṃ, natthi geen satthā ‘ti. Na Kho pan · Etam Ananda, evaṃ daṭṭhabbaṃ. Yo vo, Ananda, Maya Dhammo ca Vinayo ca desito paññatto, so vo mam · accayena satthā.

Engels

(Die spieël van die Dhamma)

Ek
sal die diskoers oor die Dhamma wat Dhammādāsa genoem uitlê, besit
waarvan die ariyasāvaka, as hy dit verlang, kan verklaar homself: “Vir
my is daar geen niraya meer, nie meer tiracchāna-yoni, nie meer
pettivisaya, geen
meer toestand van ongelukkigheid, van ongeluk, ellende, ek is ‘n
sotāpanna, van nature vry van state van ellende, sekere van wat bestem
is om sambodhi.

En
wat, Ananda, is dat diskoers oor die Dhamma wat Dhammādāsa genoem word,
in besit geneem het van wat die ariyasāvaka, as hy dit verlang, kan
verklaar homself: “Vir my is daar geen niraya meer, nie meer
tiracchāna-yoni, nie meer
pettivisaya, nie meer toestand van ongelukkigheid, van ongeluk,
ellende, ek is ‘n sotāpanna, van nature vry van state van ellende,
sekere van wat bestem is om sambodhi?

Hier, Ananda, ‘n ariyasāvaka is toegerus met Buddhe aveccappasāda:

Hy is toegerus met Dhamme aveccappasāda:

Hy is toegerus met Saṅghe aveccappasāda:

Hy is toegerus met ‘n Sila wat goed is om die ariyas,

Dit,
Ananda, is die diskoers oor die Dhamma wat Dhammādāsa genoem word, in
besit geneem het van wat die ariyasāvaka, as hy dit verlang, kan
verklaar homself: “Vir my is daar geen niraya meer, nie meer
tiracchāna-yoni, nie meer pettivisaya
, nie meer toestand van ongelukkigheid, van ongeluk, ellende, ek is ‘n
sotāpanna, van nature vry van state van ellende, sekere van wat bestem
is om sambodhi.

Sato moet jy bly, bhikkhus, en sampajānas. Dit is ons intruction na jou toe.

En hoe, bhikkhus, is ‘n bhikkhu Sato? Hier bhikkhus, ‘n bhikkhu

So, bhikkhus, is ‘n bhikkhu Sato. En hoe, bhikkhus, is ‘n bhikkhu sampajāna? Hier bhikkhus,

So, bhikkhus, is ‘n bhikkhu sampajāna. Sato moet jy bly, bhikkhus, en sampajānas. Dit is ons intruction na jou toe.

- Ananda, die tweeling sala bome in volle blom, maar dit is nie die seisoen van blom. En die bloeisels reën op die liggaam van die Tathagata en drop en strooi en is besaai daarop in aanbidding van die Tathagata. En
hemelse koraal blomme en hemelse sandelhout poeier uit die hemel reën
op die liggaam van die Tathagata, en drop en strooi en is besaai daarop
in aanbidding van die Tathagata.
En die geluid van hemelse stemme en hemelse instrumente maak musiek in die lug uit eerbied vir die Tathagata.

Dit is nie deur hierdie, Ananda, wat die Tathāgata gerespekteer, vereer, gewaardeerde, hulde gebring en vereer. Maar,
Ananda, enige bhikkhu of bhikkhuni, leek of laywoman, oorblywende
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, bly in ooreenstemming
met die Dhamma, dat ‘n mens respekteer, vereer, ag, bring hulde en eer
die Tathāgata
met die mees uitstekende eerbetoon. Daarom, Ananda, jy moet dus lei julle: ‘Ons sal
dhamm’ānudhamma’p'paṭipanna bly, sāmīci’p'paṭipanna, bly in
ooreenstemming met die Dhamma.

-
“Aan sommige van julle, Ananda, dit kan dus voorkom:” Die woorde van
die Meester geëindig het, daar is nie meer ‘n Onderwysersgids.
Maar dit, Ananda, moet nie, word so beskou. Dit, Ananda, wat ek geleer het en bekend gemaak vir jou as die Dhamma en die Vinaya, sal jou onderwyser na my weg verbygaan.

Bodhi blaar

Vertaling deur die webmeester voorgestel,
met die ondersteuning van Suster Vajira & vertaling Francis se storie.

— OOo —
Gepubliseer as ‘n geskenk van Dhamma, om gratis versprei word.
Enige afskrifte of afgeleide van hierdie werk moet hul oorspronklike bron aan te haal.

25) Classical Albanian
25) Albanian klasike

1918 Fri 08 Jul 2016

MËSIME
 
nga

Insajt-NET-Free Online A1 (Awakened One) Tipiṭaka Research & University Practice
në Format Visual (FOA1TRPUVF)

Online pa pagesë Electronic Course Visual Communication në Shkenca Politike
Transformimi -Techno-Politiko-Socio dhe Lëvizja Emancipimi Ekonomik
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
nëpërmjet http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Klasike Budizmi (Mësimet e Atij zgjuar me vetëdije) janë prej botës, dhe të gjithë kanë të drejta ekskluzive: JC

është më e Energjisë pozitiv i informative dhe kërkimore të orientuara
faqe propaganduar mësimet e Atij zgjuar me Ndërgjegjësimi Buda dhe në
Techno-Politico-Social Transformimin dhe Lëvizja Emancipimit ekonomike e
ndjekur nga miliona njerëz në të gjithë botën në 105 gjuhët klasike.

Rendering përkthimin e saktë si një mësim i këtij Universiteti në
gjuhën amtare në këtë Përkthim dhe përhapjen Google jep të drejtën për
t’u bërë një Stream Enterer (Sottapanna) dhe për të arritur Eternal
Bliss si qëllim final.

Pali Word një ditë për korrik 07, 2016

tappetar - ai i cili kënaq, një dhënësi i të mirave

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{fragmente}
- Udhëzimet e fundit -
[Maha-parinibbāna]

Kjo Sutta mbledh udhëzime të ndryshme Buda dha për hir të pasuesve të
tij pas vdekjes së tij larg, që e bën atë të jetë një grup shumë i
rëndësishëm i udhëzimeve për ne në ditët e sotme.

Qendra meditim sri sambodhi buddhist

http://www.buddha-vacana.org/suttapitaka.html

pemë

Sutta Piṭaka

- Shporta e diskurseve -
[Sutta: ligjërim]

Sutta Piṭaka përmban thelbin e mësimit të Budës
në lidhje me Dhamma. Ajo përmban më shumë se dhjetë mijë suttas. Eshte
ndarë në pesë koleksionet quajtur Nikāyas.

Digha Nikāya
    
[Digha: e gjatë] Digha Nikāya mbledh 34 nga më të gjatë
    
diskurset e dhëna nga Buda. Ka shenja të ndryshme se shumë prej
    
ata janë Futjet më vonë të korpusit origjinale dhe e diskutueshme
    
origjinalitetin.
Majjhima Nikāya
    
[Majjhima: medium] Majjhima Nikāya mbledh 152 ligjëratat e Budës e
gjatësisë ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Saṃyutta Nikāya
    
[Samyutta: Grupi] Saṃyutta Nikāya mbledh suttas
    
në bazë të subjektit të tyre në 56 nëngrupe quajtur saṃyuttas. ajo
    
përmban më shumë se tre mijë ligjëratat e gjatësi të ndryshueshme, por
    
në përgjithësi relativisht të shkurtër.
Aṅguttara Nikāya
    
[Ang: Faktori | Uttara: additionnal] Aṅguttara
    
Nikāya është subdivized në njëmbëdhjetë nën-grupe të quajtura nipātas, secili prej tyre
    
mbledhjen diskurset që përbëhen nga regjistrimet e një faktor shtesë
    
kundrejt atyre të nipāta precedent. Ajo përmban mijëra suttas
    
të cilat janë përgjithësisht të shkurtër.
Khuddaka Nikāya
    
[khuddha: short, të vogla] Tekstet Khuddhaka Nikāya shkurtër
    
dhe konsiderohet si është i përbërë nga dy stratas: Dhammapada, Udana,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā dhe Jātaka formojnë
    
Strata e lashtë, ndërsa libra të tjerë janë Futjet më vonë dhe të tyre
    
origjinalitetin është shumë e diskutueshme.

Bodhi fletë

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{fragmente}
- Udhëzimet e fundit -
[Maha-parinibbāna]

Kjo Sutta mbledh udhëzime të ndryshme Buda dha për hir të pasuesve të
tij pas vdekjes së tij larg, që e bën atë të jetë një grup shumë i
rëndësishëm i udhëzimeve për ne në ditët e sotme.

Shënim: info · flluska në çdo fjalë Pali përveç në pjesën me dritë ngjyrën e sfondit të gjelbër

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama Dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
ti.

Katamo
ca kështu, Ananda, dhammādāso Dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

IDH · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Sanghe aveccappasāda samannāgato hoti:

‘Itipi kështu bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ Lokassa’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
kho kështu, Ananda, dhammādāso Dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ.

EVAM kho, bhikkhave, bhikkhu sato hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite Pite khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, porta ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

EVAM kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā Kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ananda, ettāvatā Tathāgato sakkato VA hoti garukato Va Va MANITO pūjito VA apacito VA. kho
Yo, Ananda, bhikkhu VA VA bhikkhunī upāsako Va Va upāsikā
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, kështu
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti. Evan · hi vo, Ananda, sikkhitabba nti.

- ‘Siya kho pan · Ananda, tumhākaṃ EVAM · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi nuk satthā ‘ti. Na kho pan · Etam, Ananda, EVAM daṭṭhabbaṃ. vo Yo, Ananda, Maya Dhammo ca Vinayo ca desito paññatto, kështu vo mam · accayena satthā.

anglisht

(The Mirror e Dhamma)

Unë
do të shpjegoj diskursin mbi Dhamma cila quhet Dhammādāsa, pushtuar nga
të cilat ariyasāvaka, në rast se dëshiron, mund të deklarojë për veten e
tij: “Për mua, nuk ka më Niraya, jo më shumë tiracchāna-yoni, jo më
shumë pettivisaya, asnjë
më shumë gjendja e pakënaqësi, e fatkeqësisë, e mjerimit, unë jam një
sotāpanna, nga natyra të lirë nga vendet e mjerimit, të caktuara për të
qenë i destinuar të sambodhi.

Dhe
çfarë, Ananda, është se diskursi mbi Dhamma cila quhet Dhammādāsa,
pushtuar nga të cilat ariyasāvaka, në rast se dëshiron, mund të
deklarojë për veten e tij: “Për mua, nuk ka më Niraya, jo më shumë
tiracchāna-yoni, jo më shumë
pettivisaya, jo më shumë gjendja e pakënaqësi, e fatkeqësisë, e
mjerimit, unë jam një sotāpanna, nga natyra të lirë nga vendet e
mjerimit, të sigurt për të qenë e destinuar për sambodhi?

Këtu, Ananda, një ariyasāvaka është e pajisur me Buddhe aveccappasāda:

Ai është i pajisur me Dhamme aveccappasāda:

Ai është i pajisur me Sanghe aveccappasāda:

Ai është i pajisur me një Sila e cila është e pranueshme për ariyas,

Kjo,
Ananda, është diskursi mbi Dhamma e cila quhet Dhammādāsa, pushtuar nga
të cilat ariyasāvaka, në rast se dëshiron, mund të deklarojë për veten e
tij: “Për mua, nuk ka më Niraya, jo më shumë tiracchāna-yoni, jo më
shumë pettivisaya
, jo më shumë gjendja e pakënaqësi, e fatkeqësisë, e mjerimit, unë jam
një sotāpanna, nga natyra të lirë nga vendet e mjerimit, të caktuara
për të qenë i destinuar të sambodhi.

Sato duhet të mbetet, bhikkhus dhe sampajānas. Kjo është intruction jonë për ju.

Dhe si, bhikkhus, është një bhikkhu sato? Këtu, bhikkhus, një bhikkhu

Kështu, bhikkhus, është një sato bhikkhu. Dhe si, bhikkhus, është një sampajāna bhikkhu? Këtu, bhikkhus,

Kështu, bhikkhus, është një sampajāna bhikkhu. Sato duhet të mbetet, bhikkhus dhe sampajānas. Kjo është intruction jonë për ju.

- Ananda, pemët binjake sala janë në lulëzim të plotë, edhe pse kjo nuk është koha e lulëzuar. Dhe lulja e shiu mbi trupin e Tathagatës dhe rënie dhe shpërndaj dhe janë të shpërndara mbi të në adhurimin e Tathagatës. Dhe
lule qiellor koral dhe pluhur qiellor Sandalwood nga shiu qielli poshtë
mbi trupin e Tathagatës, dhe të bjerë dhe shpërndaj dhe janë të
shpërndara mbi të në adhurimin e Tathagatës.
Dhe zhurma e zërave dhe instrumenteve qiellore qiellore bën muzikë në ajër nga respekti për Tathagatës.

Ajo nuk është nga ky, Ananda, se Tathagata respektohet, nderohet, me famë, homazhe dhe nderuar. Por,
Ananda, çdo bhikkhu ose bhikkhuni, laik apo laywoman, duke mbetur
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, duke jetuar në
përputhje me Dhamma, se një respekton, nderon, çmon, bën homazhe dhe
nderon Tathagata
me homazhe më të shkëlqyer. Prandaj, Ananda, ju duhet të trajnojë veten në këtë mënyrë: “Ne do të
mbetet dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, duke jetuar në
përputhje me Dhamma ‘.

- “Për disa prej jush, Ananda, kjo mund të ndodhë në këtë mënyrë:” Fjalët e Mësuesit kanë përfunduar, nuk ka më një mësues ‘. Por kjo, Ananda, nuk duhet, të konsiderohet kështu. Kjo, Ananda, që kam mësuar dhe bërë të njohur për ju si Dhamma dhe Vinaya, do të jetë Mësuesi juaj pas kalimit tim larg.

Bodhi fletë

Përkthim sugjeruar nga webmasteri,
me mbështetjen e Motra Vajira & përkthimit Francis tregimit.

— — OOo
Botuar si një dhuratë e Dhamma, që do të shpërndahen falas.
Çdo kopje ose derivatet e kësaj pune duhet të citojnë burimin e tyre origjinale.

26) Classical Amharic
26) ክላሲካል አማርኛ

1918 አርብ 08 2016 Jul

ትምህርት
 

አስተዋይ-የተጣራ-ነጻ የመስመር ላይ .1 (አንዱ ከእንቅልፉ) Tipiṭaka ምርምር እና ሙከራ ዩኒቨርሲቲ
የዕይታ ቅርጸት ውስጥ (FOA1TRPUVF)
ላይ
የፖለቲካ ሳይንስ ላይ ነጻ የመስመር ላይ ኤሌክትሮኒክ የዕይታ ኮሚኒኬሽን ኮርስ
-Techno-Politico-ማህበራዊና ትራንስፎርሜሽን ኢኮኖሚ የራሰ ንቅናቄ
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
http በኩል: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

በጥንታዊ ቡዲዝም (ግንዛቤን ጋር እንደነቃ አንድ ትምህርቶች) ዓለም ናችሁ, እና ሁሉም ሰው ብቸኛ መብት አላቸው; JC

መረጃ ሰጪ መካከል እጅግ አዎንታዊ ኢነርጂ ነው እና የግንዛቤ ጋር ሁሉንም 105 በጥንታዊ ቋንቋዎች በዓለም ላይ
በሚሊዮን የሚቆጠሩ ሰዎች ተከትሎ በቡድሃ እና ቴክኖ-Politico-ማህበራዊና ትራንስፎርሜሽን ላይ እና ኢኮኖሚ
የራሰ ንቅናቄ ወደ ከእንቅልፉ አንዱ ትምህርቶች እንዲባዙ ምርምር ተኮር ጣቢያ.

ይህ የ Google ትርጉም እና ድልድል አንድ ሰው በአፍ መፍቻ ቋንቋቸው በዚህ ዩኒቨርሲቲ ትምህርት እንደ
ትክክለኛ ትርጉም ማቅረብ ዥረት Enterer (Sottapanna) እንዲሆኑ እና የመጨረሻ ግብ እንደ የሚቀበሉበት
ይደርሱ ዘንድ መብት ይሰጣቸዋል.

Pāli ቃል ሐምሌ 07, 2016 አንድ ቀን

tappetar - ማን የሚያጠግብ አንድ መልካም ነገር የሚሰጥና

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{የተካተቱ}
- የመጨረሻው መመሪያዎች -
[Mahā-parinibbāna]

ይህ sutta ቡድሃ ይህ በአሁኑ ጊዜ ለእኛ መመሪያ በጣም አስፈላጊ የሆነ ስብስብ እንዲሆን ያደርገዋል ርቆ እያለፈ, በኋላ ተከታዮቹ ሲል የሰጠው የተለያዩ መመሪያዎችን ይሰበስባል.

ማሰላሰል ማዕከል በስሪ የቡዲስት sambodhi

http://www.buddha-vacana.org/suttapitaka.html

ዛፍ

Sutta Piṭaka

- ንግግሮች ያለው ቅርጫት -
[Sutta: ንግግር]

የ Sutta Piṭaka ቡድሃ አስተምህሮ ማንነት ይዟል
የ Dhamma በተመለከተ. ከ አስር ሺህ suttas ይዟል. ነው
Nikāyas ተብሎ አምስት ስብስቦች ውስጥ ከፈለ.

Dīgha Nikāya
    
[Dīgha: ረዥም] የ Dīgha Nikāya ረዥሙን 34 ይሰበስባል
    
የቡድሃ የተሰጠ ንግግር. የተለያዩ ፍንጮች አሉ ብዙዎቹ
    
እነሱን የመጀመሪያውን ኮርፐስ እና አጠያያቂ ዘግይተው ተጨማሪዎች ናቸው
    
ትክክለኛነት.
Majjhima Nikāya
    
[Majjhima: መካከለኛ] የ Majjhima Nikāya ልዩ ልዩ ጉዳዮች ጋር በተያያዘ, መካከለኛ ርዝመት ያለው የቡድሃ 152 ንግግሮች ይሰበስባል.
Saṃyutta Nikāya
    
[Samyutta: ቡድን] የ Saṃyutta Nikāya ወደ suttas ይሰበስባል
    
saṃyuttas ተብለው 56 ንዑስ-ቡድኖች ውስጥ ርዕሰ ጉዳይ መሠረት. ይህ
    
, ተለዋዋጭ ርዝመት ከ ሦስት ሺህ ንግግሮች ይዟል ነገር ግን
    
በአጠቃላይ በአንጻራዊ ሁኔታ ሲታይ አጭር.
Aṅguttara Nikāya
    
[Aṅg: ምክንያት | uttara: additionnal] የ Aṅguttara
    
Nikāya, nipātas ተብሎ አሥራ አንድ ንዑስ-ቡድኖች ውስጥ እያንዳንዳቸው subdivized ነው
    
አንድ ተጨማሪ ምክንያት የተነሳ enumerations ባካተተ ንግግሮችን መሰብሰብ
    
እንግዳ nipāta ሰዎች በተቃርኖ. ይህ suttas በሺዎች የሚቆጠሩ ይዟል
    
ይህም በአጠቃላይ አጭር ናቸው.
Khuddaka Nikāya
    
[Khuddha: አጭር, አነስተኛ] የ Khuddhaka Nikāya አጭር ጽሑፎች
    
, Dhammapada, Udāna: ሁለት stratas ያቀፈ ተደርጓል ሆኖ ይቆጠራል
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā እና ይከበባል ቅጽ
    
ጥንታዊ በኢኮኖሚም, ሌሎች መጻሕፍት ሲሆኑ ዘግይተው ጭማሪዎች እና
    
ትክክለኛነት ይበልጥ አጠያያቂ ነው.

ከቦዲ ቅጠል

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{የተካተቱ}
- የመጨረሻው መመሪያዎች -
[Mahā-parinibbāna]

ይህ sutta ቡድሃ ይህ በአሁኑ ጊዜ ለእኛ መመሪያ በጣም አስፈላጊ የሆነ ስብስብ እንዲሆን ያደርገዋል ርቆ እያለፈ, በኋላ ተከታዮቹ ሲል የሰጠው የተለያዩ መመሪያዎችን ይሰበስባል.

ማስታወሻ: እያንዳንዱ Pali ቃል ላይ መረጃ · አረፋዎች ብርሃን አረንጓዴ ጀርባ ቀለም ጋር ክፍል ውስጥ ካልሆነ በስተቀር

Pāḷi
(Dhammādāsa)

Dhammādāsaṃ
ናማ dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno
attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni
khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto, sotāpanno-hamasmi
avinipāta-dhammo niyato sambodhi-parāyaṇo’
ደረጃቸው.

Katamo
CA ስለዚህ, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

Idh · ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto ባጋቫታ dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi ስለዚህ bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā ኢሳ bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo
añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
ኮ እንዲሁ Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

ሳቶ, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.

Katha · ñca, bhikkhave, bhikkhu ሳቶ hoti? Idha, bhikkhave, bhikkhu

kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ ኮ, bhikkhave, bhikkhu ሳቶ hoti. Katha · ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, በር ሶፋር
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ ኮ, bhikkhave, bhikkhu sampajāno hoti. ሳቶ, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā ኮ, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

NA ኮ, Ānanda, ettāvatā Tathāgato sakkato VA hoti garukato VA mānito VA pūjito VA apacito VA.
ኮ, Ānanda, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, ስለዚህ
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti. ኤቫን · ሰላም vo, Ānanda, sikkhitabba nti.

- ‘Siyā ኮ መጥበሻ + ānanda, tumhākaṃ evam · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi ምንም satthā ‘ti. NA ኮ ማንፏቀቅ + በኤጣም, Ānanda, evaṃ daṭṭhabbaṃ. ዮ vo, Ānanda, Maya Dhammo · ስለዚህ vo mam, accayena satthā CA desito paññatto Vinayo CA.

እንግሊዝኛ

(የ Dhamma ዘ ያንጸባርቁ)

እኔ
እንዲህ የሚፈልግ ከሆነ ariyasāvaka, ራሱን ማወጅ ይችላሉ ያደሩበት: Dhammādāsa የሚባለው Dhamma
ላይ ንግግር እፈታለሁ: ‘ለእኔ ከእንግዲህ ወዲህ niraya ከእንግዲህ ወዲህ tiracchāna-yoni,
ከእንግዲህ ወዲህ pettivisaya የለም የለም
ለሐዘን ተጨማሪ ሁኔታ, የሚጠቀሱት, ጉስቁልና ምክንያት, እኔ sambodhi ዘንድ አለውና; ​​እየተደረገ አንዳንድ ሥቃይና ግዛቶች, ነፃ በተፈጥሮው አንድ sotāpanna ነኝ.

‘ለእኔ,
ከእንግዲህ ወዲህ ከእንግዲህ ወዲህ niraya ከእንግዲህ ወዲህ tiracchāna-yoni, የለም; ምን,
Ānanda, Dhammādāsa የሚባለው Dhamma ላይ ይህን ንግግር እንዲህ የሚፈልግ ከሆነ ariyasāvaka,
ራሱን ማወጅ ይችላሉ ያደሩበት ነው
pettivisaya ከእንግዲህ ወዲህ ሁኔታ ለሐዘን ምክንያት የሚጠቀሱት, ጉስቁልና ምክንያት, እኔ sambodhi
የነበረባቸው እየተደረገ አንዳንድ ላለው መከራ ይላል ነጻ በተፈጥሮዬ አንድ sotāpanna ነኝ?

በዚህ ስፍራ, Ānanda, አንድ ariyasāvaka Buddhe aveccappasāda ስለተፈጠርን ነው:

እርሱ Dhamme aveccappasāda ስለተፈጠርን ነው:

እርሱ Saṅghe aveccappasāda ስለተፈጠርን ነው:

እርሱም ወደ ariyas እንደ ልቤ የሆነ sīla ስለተፈጠርን ነው

‘ለእኔ
ከእንግዲህ ወዲህ niraya ከእንግዲህ ወዲህ tiracchāna-yoni ከእንግዲህ ወዲህ pettivisaya
የለም; ይህ Ānanda, እንዲህ የሚፈልግ ከሆነ ariyasāvaka, ራሱን ማወጅ ይችላሉ ያደሩበት
Dhammādāsa የሚባለው Dhamma, ላይ ንግግር ነው
, ደስታ ከእንግዲህ ሁኔታ, የሚጠቀሱት, ጉስቁልና ምክንያት, እኔ sambodhi ዘንድ አለውና; ​​እየተደረገ አንዳንድ ሥቃይና ግዛቶች, ነፃ በተፈጥሮው አንድ sotāpanna ነኝ.

ሳቶ እናንተ bhikkhus, እና sampajānas ሆነን መኖር አለብን. ይህ ስለ እናንተ የእኛ intruction ነው.

እና አንድ bhikkhu ሳቶ እንዴት bhikkhus ነው? እዚህ ላይ, bhikkhus, አንድ bhikkhu

በመሆኑም, bhikkhus, አንድ bhikkhu ሳቶ ነው. እንዴት ነው, bhikkhus እና አንድ bhikkhu sampajāna ነው? እዚህ ላይ, bhikkhus,

በመሆኑም, bhikkhus, አንድ bhikkhu sampajāna ነው. ሳቶ እናንተ bhikkhus, እና sampajānas ሆነን መኖር አለብን. ይህ ስለ እናንተ የእኛ intruction ነው.

- ይህ አበባ ላይ ወቅቱ አይደለም ቢሆንም Ananda, መንታ የሳላ ዛፎች, ሙሉ የጉርምስና ውስጥ ናቸው. እንዲሁም ደግሞ Tathagata ሥጋ ይጣሉ እና መበተን እና ላይ አበባዎችም ዝናብ Tathagata አምልኮ ውስጥ ላይ በተዘራበት ናቸው. እና ሰማያዊ ኮራል አበባ እና Tathagata ሥጋ ላይ ከሰማይ ዝናብ ወረደ ከ ሰማያዊ sandalwood ዱቄት, እና መጣል እና መበተን እና Tathagata አምልኮ ውስጥ ላይ በተዘራበት ናቸው. ሰማያዊ ድምፃችንን እና ሰማያዊ መሣሪያዎች ድምፅ ወደ Tathagata አክብሮት ውጭ በአየር ውስጥ ሙዚቃ ያደርገዋል.

ይህ Tathāgata, ለአምልኮ የሚገለገሉበት ትርጉመው, የሚከፈልበት አክብሮትና የከበረ, አክብሮት ነው, ይህ Ānanda አይደለም ነው. ነገር
ግን, አንድ ሰው ዘርፎች,, ለሚሠሩ የሚያከብር መሆኑን Ananda, ማንኛውም bhikkhu ወይም bhikkhuni,
ሊጋፋ ወይም laywoman, ቀሪ dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, የ
Dhamma መሠረት መኖር, ሰገዱለት ይከፍላል, እና Tathāgata የሚያከብር
በጣም ግሩም ሰገዱለት ጋር. ስለዚህ, Ānanda, እናንተ እንዲህ ራሳችሁን ማሠልጠን ይገባል: ‘እኛ Dhamma መሠረት መኖር, dhamm’ānudhamma’p'paṭipanna sāmīci’p'paṭipanna ይቀራል.’

- ‘ከእናንተ መካከል አንዳንዶቹ ወደ Ānanda, ይህ እንዲህ ሊከሰት ይችላል:’ መምህር ቃላት አብቅቶለታል, አንድ አስተማሪ ከአሁን በኋላ የለም. ‘ ነገር ግን ይህ, Ānanda: እንዲሁ ከግምት ውስጥ መግባት የለበትም. እኔ የሚያስተምሩት እና Dhamma እና Vinaya እንደ ዘንድ የታወቀው ነገር, Ānanda ሆይ: ምኞቱም ያልፋሉ በኋላ አስተማሪ ይሆናል.

ከቦዲ ቅጠል

የድር ጌታ የሚያመለክት ትርጉም,
እህት Vajira እና ፍራንሲስ ታሪክ ትርጉም ድጋፍ ጋር.

— OOo —
Dhamma ስጦታ እንደ የታተመ, ከክፍያ ነጻ መሰራጨት አለበት.
ማንኛውም ቅጂዎች ወይም ይህ ሥራ ተዋጽኦዎች በመጀመሪያው ምንጭ ለመጥቀስ አለበት.

27) Classical Arabic
27) اللغة العربية الفصحى

1918 الجمعة 8 يوليو 2016

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جوجل هذا ونشر يخول لتصبح تيار المدخل سابقا (Sottapanna) وتحقيق الخالدة
بليس باعتبارها الهدف النهائي.

بالي كلمة في اليوم لمدة 7 يوليو 2016

tappetar - واحد الذي يرضي، المعطي من الأشياء الجيدة

">DN 16 (د ب 137)
Mahāparinibbāna سوتا
{مقتطفات}
- ومشاركة تعليمات -
[مها-parinibbāna]

هذا سوتا يجمع مختلف تعليمات أعطى بوذا من أجل أتباعه بعد وفاته بعيدا،
مما يجعله تكون مجموعة مهمة جدا من تعليمات بالنسبة لنا في الوقت الحاضر.

مركز التأمل سري sambodhi البوذية

http://www.buddha-vacana.org/suttapitaka.html

شجرة

سوتا Piṭaka

- سلة من الخطابات -
[سوتا: الخطاب]

يحتوي على سوتا Piṭaka جوهر تعاليم بوذا
فيما يتعلق ل Dhamma. أنه يحتوي على أكثر من عشرة آلاف suttas. أنه
تقسيم في خمس مجموعات تسمى Nikāyas.

ديغا Nikāya
    
[ديغا: طويل] وديغا Nikāya يجمع 34 من أطول
    
الخطابات التي قدمها بوذا. هناك تلميحات مختلفة أن العديد من
    
منهم أواخر الإضافات إلى الإحضار الأصلي ومشكوك فيها
    
أصالة.
Majjhima Nikāya
    
[majjhima: متوسطة] وMajjhima Nikāya يجمع 152 الخطابات بوذا من طول وسيطة، والتعامل مع المسائل المتنوعة.
Saṃyutta Nikāya
    
[samyutta: الجماعة] وSaṃyutta Nikāya استجماع suttas
    
وفقا لموضوعهم في 56 مجموعة فرعية تسمى saṃyuttas. هذا
    
يحتوي على أكثر من ثلاثة آلاف الخطابات من طول متغير، ولكن
    
عموما قصيرة نسبيا.
Aṅguttara Nikāya
    
[أنغ: عامل | اوتارا: additionnal] وAṅguttara
    
وsubdivized Nikāya في أحد عشر مجموعات فرعية تسمى nipātas، كل واحد منهم
    
جمع الخطابات التي تتكون من التعدادات عامل إضافي واحد
    
مقابل تلك التي nipāta سابقة. أنه يحتوي على الآلاف من suttas
    
التي هي قصيرة عموما.
Khuddaka Nikāya
    
[khuddha: باختصار، صغيرة] النصوص القصيرة Khuddhaka Nikāya
    
ويعتبر تم تتألف من اثنين من stratas: الدامابادا، Udāna،
    
Itivuttaka، سوتا Nipāta، Theragāthā-Therīgāthā وجاتاكا تشكيل
    
الطبقات القديمة، في حين أن غيرها من الكتب في وقت متأخر الإضافات والخاصة
    
أصالة أكثر مشكوك فيها.

ورقة بودي

">DN 16 (د ب 137)
Mahāparinibbāna سوتا
{مقتطفات}
- ومشاركة تعليمات -
[مها-parinibbāna]

هذا سوتا يجمع مختلف تعليمات أعطى بوذا من أجل أتباعه بعد وفاته بعيدا،
مما يجعله تكون مجموعة مهمة جدا من تعليمات بالنسبة لنا في الوقت الحاضر.

ملاحظة: المعلومات · فقاعات على كل كلمة بالي إلا في القسم مع ضوء لون الخلفية الخضراء

بالي
(Dhammādāsa)

Dhammādāsaṃ
ناما ل Dhamma-pariyāyaṃ desessāmi، yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ بيا-kareyya: “khīṇa-nirayo-ميتسوبيشي
للصناعات الثقيلة khīṇa-tiracchāna-يوني khīṇa-pettivisayo خين ·
āpāya-duggati-vinipāto، sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo”
منظمة الشفافية الدولية.

Katamo
كاليفورنيا لذلك، أناندا، dhammādāso ل Dhamma-pariyāyo، yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ بيا-kareyya:
“khīṇa-nirayo-ميتسوبيشي للصناعات الثقيلة khīṇa-tiracchāna-يوني
khīṇa-pettivisayo خين · āpāya-duggati-vinipāto، sotāpanno-hamasmi
avinipāta-dhammo niyato
sambodhi-parāyaṇo “منظمة الشفافية الدولية؟

IDH · أناندا، ariyasāvako Buddhe aveccappasāda samannāgato هوتي:

“Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī” منظمة الشفافية الدولية.

Saṅghe aveccappasāda samannāgato هوتي:

“Itipi ذلك bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā” منظمة الشفافية الدولية.

Dhamme aveccappasāda samannāgato هوتي:

“Suppaṭipanno bhagavato sāvakasaṅgho، ujuppaṭipanno bhagavato
sāvakasaṅgho، ñāyappaṭipanno bhagavato sāvakasaṅgho، sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā ووكالة الفضاء الأوروبية bhagavato sāvakasaṅgho āhuneyyo
pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”
منظمة الشفافية الدولية.

Ariya-kantehi sīlehi samannāgato هوتي

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

الأيام
خو ذلك، أناندا، dhammādāso ل Dhamma-pariyāyo، yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ بيا-kareyya:
“khīṇa-nirayo-ميتسوبيشي للصناعات الثقيلة khīṇa-tiracchāna-يوني
khīṇa-pettivisayo خين · āpāya-duggati-vinipāto، sotāpanno-hamasmi
avinipāta-dhammo niyato
sambodhi-parāyaṇo “منظمة الشفافية الدولية

ساتو، bhikkhave، bhikkhu vihareyya sampajāno. الأيام فو amhākaṃ anusāsanī.

كاثا · المجلس الوطني التأسيسي، bhikkhave، bhikkhu ساتو هوتي؟ Idha، bhikkhave، bhikkhu

كاي kāyānupassī viharati ATAPI sampajāno satimā، vineyya لوك abhijjhā-domanassaṃ. vedanāsu vedanānupassī viharati ATAPI sampajāno satimā، vineyya لوك abhijjhā-domanassaṃ. citte cittānupassī viharati ATAPI sampajāno satimā، vineyya لوك abhijjhā-domanassaṃ. dhammesu dhammānupassī viharati ATAPI sampajāno satimā، vineyya لوك abhijjhā-domanassaṃ.

Evaṃ خو، bhikkhave، bhikkhu ساتو هوتي. كاثا · المجلس الوطني التأسيسي، bhikkhave، bhikkhu sampajāno هوتي؟ Idha، bhikkhave،

bhikkhu abhikkante paṭikkante sampajānakārī هوتي، ālokite vilokite
sampajānakārī هوتي، samiñjite pasārite sampajānakārī هوتي،
saṅghāṭipattacīvaradhāraṇe sampajānakārī هوتي، asite pīte khāyite sāyite
sampajānakārī هوتي، uccārapassāvakamme sampajānakārī هوتي، بوابة ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī هوتي.

Evaṃ خو، bhikkhave، bhikkhu sampajāno هوتي. ساتو، bhikkhave، bhikkhu vihareyya sampajāno. الأيام فو amhākaṃ anusāsanī منظمة الشفافية الدولية.

- Sabbaphāliphullā خو، أناندا، yamakasālā akālapupphehi. الشركة المصرية للاتصالات tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti، تاني tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti، تاني tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

نا خو، أناندا، ettāvatā Tathāgato sakkato VA هوتي garukato VA mānito VA pūjito VA apacito فرجينيا. يو
خو، أناندا، bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī، لذلك
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati، paramāya
pūjāya.
Tasmātih · أناندا، dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · OTI. ايفان · مرحبا فو، أناندا، sikkhitabba المعهد القومي للاتصالات.

- ‘سيا خو عموم · أناندا، tumhākaṃ evam · آسا:’-atīta satthukaṃ pāvacanaṃ، natthi لا satthā “منظمة الشفافية الدولية. نا خو عموم · إيتام، أناندا، evaṃ daṭṭhabbaṃ. يو فو، أناندا، مايا Dhammo كاليفورنيا Vinayo كاليفورنيا desito paññatto، لذلك فو مام · accayena satthā.

الإنجليزية

(المرآة من Dhamma)

وسوف
أشرح الخطاب على ل Dhamma وهو ما يسمى Dhammādāsa، تمتلك منها
ariyasāvaka، إذا رغب بذلك، يمكن أن يعلن عن نفسه: “بالنسبة لي، ليس هناك
أكثر niraya، لا أكثر tiracchāna-شاكتي، لا أكثر pettivisaya، لا
المزيد من حالة التعاسة، لسوء الحظ، من البؤس، أنا sotāpanna، بطبيعتها
خالية من الدول من البؤس، وبعض من يجري متجهة شملت ل sambodhi.

وما،
أناندا، هو أن الخطاب على ل Dhamma وهو ما يسمى Dhammādāsa، تمتلك منها
ariyasāvaka، إذا رغب بذلك، يمكن أن يعلن عن نفسه: “بالنسبة لي، ليس هناك
أكثر niraya، لا أكثر tiracchāna-شاكتي، لا أكثر
pettivisaya، لا أكثر حالة التعاسة، لسوء الحظ، من البؤس، وأنا
sotāpanna، بطبيعتها خالية من الدول من البؤس، وبعض من يجري متجهة شملت ل
sambodhi؟

هنا، أناندا، وهبت على ariyasāvaka مع Buddhe aveccappasāda:

وهبت انه مع Dhamme aveccappasāda:

وهبت انه مع Saṅghe aveccappasāda:

وهبت انه مع سيلا وهو مقبولة إلى ariyas،

هذا،
أناندا، هو الحديث عن ل Dhamma وهو ما يسمى Dhammādāsa، تمتلك منها
ariyasāvaka، إذا رغب بذلك، يمكن أن يعلن عن نفسه: “بالنسبة لي، ليس هناك
أكثر niraya، لا أكثر tiracchāna-شاكتي، لا أكثر pettivisaya
، لا مزيد من حالة التعاسة، لسوء الحظ، من البؤس، أنا sotāpanna،
بطبيعتها خالية من الدول من البؤس، وبعض من يجري متجهة شملت ل sambodhi.

ساتو يجب أن تبقى، bhikkhus، وsampajānas. هذا هو موقفنا من intruction لك.

وكيف، bhikkhus، هو bhikkhu ساتو؟ هنا، bhikkhus، وbhikkhu

وهكذا، bhikkhus، هو ساتو bhikkhu. وكيف، bhikkhus، هو sampajāna bhikkhu؟ هنا، bhikkhus،

وهكذا، bhikkhus، هو sampajāna bhikkhu. ساتو يجب أن تبقى، bhikkhus، وsampajānas. هذا هو موقفنا من intruction لك.

- أناندا، والأشجار سالا التوأم هي في إزهار كامل، على الرغم من أنه ليس موسم الإزهار. والمطر أزهار على الجسم من Tathagata وانخفاض والتشرذم وتتناثر عليها في عبادة Tathagata. والزهور
المرجانية السماوية ومسحوق خشب الصندل السماوية من السماء تمطر على الجسم
من Tathagata، وانخفاض والتشرذم وتتناثر عليها في عبادة Tathagata.
وصوت من الأصوات السماوية والصكوك السماوية يجعل الموسيقى في الهواء من تقديس Tathagata.

وليس من هذا، أناندا، أن Tathāgata احترام، تبجيلا، المحترم، تحية المدفوعة وتكريم. ولكن،
أناندا، أي bhikkhu أو bhikkhuni، شخصا عاديا أو laywoman،
dhamm’ānudhamma’p'paṭipanna المتبقية، sāmīci’p'paṭipanna، الذين يعيشون
وفقا ل Dhamma، أن واحدا من النواحي، تجل، تقديرها، يحيي، ويكرم Tathāgata
مع تحية اكثر من ممتاز. لذلك، أناندا، يجب تدريب أنفسكم على النحو التالي: “سنظل
dhamm’ānudhamma’p'paṭipanna، sāmīci’p'paṭipanna، الذين يعيشون وفقا ل
Dhamma”.

- ‘لبعض منكم، أناندا، قد تحدث على النحو التالي: “كلام المعلم قد انتهت، لم يعد هناك معلم”. ولكن هذا، أناندا، لا ينبغي أن يكون ذلك في الاعتبار. وهذا، أناندا، وهو ما قد علمت ومعروفة لكم ول Dhamma وVinaya، يكون المعلم بعد بلدي فاة.

ورقة بودي

الترجمة المقترحة من قبل المسؤول عن الموقع،
بدعم من الأخت Vajira والترجمة فرانسيس القصة.

— — OOO
نشرت كهدية من ل Dhamma، ليتم توزيعها مجانا.
أي نسخ أو مشتقات هذا العمل يجب أن يذكر مصدرها الأصلي.

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1918 Fri 08 Jul 2016 LESSONS-Azerbaijani- Klassik Azərbaycan, Basque- Euskal Klasikoa,Belarusian-Класічная беларуская,Bosnian-Klasična bosanski,Bulgarian- Класически български,Catalan-Català Clàssica,Cebuano, Chichewa,Corsican-Corsican Classical,Croatian-Klasična Hrvatska,Czech-Klasický český
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 5:25 pm

 1918 Fri 08 Jul 2016   LESSONAzerbaijani- Klassik Azərbaycan,Armenian- Դասական հայերեն,S Basque- Euskal Klasikoa,Belarusian-Класічная беларуская,Bosnian-Klasična bosanski,Bulgarian- Класически български,Catalan-Català Clàssica,Cebuano, Chichewa,Corsican-Corsican Classical,Croatian-Klasična Hrvatska,Czech-Klasický český


28) Classical Armenian

28) Դասական հայերեն

1918 Ուրբ 08 հլս 2016 թ

ԴԱՍԵՐ
 
ից

ԻՆՍԱՅԹ-NET-Free Online A1 (Արթնացել մեկ) Tipiṭaka Research & Practice University
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(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
միջոցով http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Դասական բուդդիզմ (Ուսմունքները է արթնացել մեկի հետ իրազեկման) պատկանում է աշխարհում, եւ բոլորն էլ ունեն բացառիկ իրավունքները: JC

է առավել դրական էներգիա են տեղեկատվական եւ հետազոտական
​​ուղղվածություն Կայքի կոչերից ուսմունքները արթնացել մեկի հետ իրազեկման
Բուդդա եւ, Techno-քաղաքա-Սոցիալ վերափոխման եւ տնտեսական ազատագրական
շարժման հաջորդում է միլիոնավոր մարդկանց ամբողջ աշխարհում 105 դասական
լեզուների.

Մատուցման ճշգրիտ թարգմանությունը որպես դասի այդ համալսարանի մեկում
մայրենի լեզվի այս Google թարգմանություն եւ տարածման իրավունք է դառնալ
Stream Enterer (Sottapanna) եւ հասնելու Հավերժական երանության որպես
վերջնական նպատակին:

Pali Բառի օր Հուլիս 07, 2016 թ

tappetar - ով բավարարում է, մի տվողը լավ բաներ

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{հատվածներ}
- Վերջին Հրահանգներ -
[Maha-parinibbāna]

Այս sutta հավաքում է տարբեր հրահանգներին Բուդդա տվել հանուն իր
հետեւորդների բանից հետո, երբ նրա մահվան հեռավորության վրա, ինչը կազմում է
այն լինի շատ կարեւոր շարք հրահանգների մեզ համար մեր օրերում:

Խորհեր կենտրոն Sri Բուդիստ sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Ծառ

Sutta Piṭaka

- The զամբյուղ դիսկուրսների -
[Sutta: դիսկուրս]

The Sutta Piṭaka պարունակում էությունը Բուդդայի ուսմունքի
վերաբերյալ Dhamma: Այն պարունակում է ավելի քան տասը հազար suttas: Դա է
բաժանված է հինգ հավաքածուներում կոչված Nikāyas:

Dīgha Nikāya
    
[Dīgha: երկարաժամկետ] The Dīgha Nikāya հավաքում 34 ամենաերկար
    
discourses կողմից տրված Բուդդա. Կան տարբեր ակնարկներ, որ շատերը
    
դրանք ուշ լրացումներ բուն կորպուսի եւ հարցական
    
իսկությունը:
Majjhima Nikāya
    
[Majjhima միջին] The Majjhima Nikāya հավաքում 152 դիսկուրսներում Բուդդայի միջանկյալ երկարությամբ, զբաղվում է տարբեր հարցերում:
Saṃyutta Nikāya
    
[Samyutta: խումբը] The Saṃyutta Nikāya հավաքում suttas
    
ըստ իրենց առարկայի 56 ենթախմբերի կոչված saṃyuttas: այն
    
պարունակում է ավելի քան երեք հազար դիսկուրսներում փոփոխական երկարության, բայց
    
ընդհանուր առմամբ, համեմատաբար կարճ.
Aṅguttara Nikāya
    
[ANG: գործոնը | uttara: additionnal] The Aṅguttara
    
Nikāya է subdivized տասնմեկ ենթախմբերում կոչված nipātas, նրանցից յուրաքանչյուրը
    
հավաքելով դիսկուրսները `բաղկացած Թվարկումները մեկ լրացուցիչ գործոն
    
versus նրանց նախադեպային nipāta: Այն պարունակում է հազարավոր suttas
    
որոնք են, ընդհանուր առմամբ, կարճ:
Khuddaka Nikāya
    
[khuddha: Կարճ ասած, փոքր] The Khuddhaka Nikāya կարճ տեքստեր
    
եւ համարվում է որպես արդեն բաղկացած է երկու ստրատաների `Dhammapada, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā եւ Jataka ձեւավորել
    
հնագույն շերտերի, իսկ մյուս գրքերը ուշացել լրացումներ եւ դրանց
    
իսկությունը շատ ավելի կասկածելի.

Bodhi տերեւ

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{հատվածներ}
- Վերջին Հրահանգներ -
[Maha-parinibbāna]

Այս sutta հավաքում է տարբեր հրահանգներին Բուդդա տվել հանուն իր
հետեւորդների բանից հետո, երբ նրա մահվան հեռավորության վրա, ինչը կազմում է
այն լինի շատ կարեւոր շարք հրահանգների մեզ համար մեր օրերում:

Նշում. Info · փուչիկները ամեն Pali բառի բացառությամբ բաժնում թեթեւ կանաչ ֆոնային գույն

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ Bya-kareyya «khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo ‘
ti.

Katamo
ca, այնքան, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya «khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti.

Idh · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

«Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī» ti.

Saṅghe aveccappasāda samannāgato hoti:

«Itipi ուստի bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā» ti.

Dhamme aveccappasāda samannāgato hoti:

«Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā» ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi:

Ayam
kho Այնպես որ, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya «khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno: Ayam vo amhākaṃ anusāsanī:

Katha · NCA, bhikkhave, bhikkhu Sato hoti. Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya LOKE abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya LOKE abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya LOKE abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya LOKE abhijjhā-domanassaṃ.

Evam kho, bhikkhave, bhikkhu Sato hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno hoti. Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite Pite khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate Մաարան
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evam kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno: Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya: Dibbānipi
mandāravapupphāni antalikkhā papatanti, Թանին tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya:
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Թանին tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya:
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya: Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya:

Na kho, Ananda, ettāvatā Tathāgato sakkato VA hoti garukato VA MANITO VA pūjito VA apacito Va. Yo
kho, Ananda, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, ուստի
Tathāgataṃ sakkaroti garuṃ Կարոտի māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti: Evan · hi vo, Ananda, sikkhitabba nti.

- «Siya kho համահայկական · Ananda, tumhākaṃ evam · Ասսա« atīta-satthukaṃ pāvacanaṃ, natthi ոչ satthā »ti. Na kho համահայկական · Etam, Ananda, evam daṭṭhabbaṃ. Yo vo, Ananda, Մայա Dhammo ca Vinayo ք. Ca desito paññatto, ուստի vo mam · accayena satthā:

Անգլերեն

(Հայելին Dhamma)

Ես
պիտի մեկնաբանել դիսկուրսի վրա Dhamma որը կոչվում Dhammādāsa, օժտված որի
ariyasāvaka, եթե նա ցանկությամբ, կարող է հայտարարել իր մասին: Ինձ համար
չկա ավելի niraya, ոչ ավելի tiracchāna-yoni, ոչ ավելի pettivisaya, ոչ
ավելի վիճակը դժբախտության, դժբախտության, թշվառությունից, ես sotāpanna,
ըստ բնության ազատ պետությունների թշվառության, որոշ լինելու վիճակված է
sambodhi:

Եվ
այն, ինչ, Ananda, այն է, որ դիսկուրսը է Dhamma որը կոչվում Dhammādāsa,
օժտված որի ariyasāvaka, եթե նա ցանկությամբ, կարող է հայտարարել իր մասին:
Ինձ համար չկա ավելի niraya, ոչ ավելի tiracchāna-yoni, ոչ ավելի
pettivisaya, ոչ ավելի վիճակը դժբախտության, դժբախտության,
թշվառությունից, ես sotāpanna, ըստ բնության զերծ պետություններից
թշվառության, որոշակի լինելու վիճակված է sambodhi.

Այստեղ, Ananda, որը ariyasāvaka օժտված Buddhe aveccappasāda:

Նա օժտված Dhamme aveccappasāda:

Նա օժտված Saṅghe aveccappasāda:

Նա օժտված է Sila, որը հաճելի է ariyas,

Սա,
Ananda, այն է, որ դիսկուրսը է Dhamma, որը կոչվում Dhammādāsa,
տնօրինության որի ariyasāvaka, եթե նա ցանկությամբ, կարող է հայտարարել իր
մասին: Ինձ համար չկա ավելի niraya, ոչ ավելի tiracchāna-yoni, ոչ ավելի
pettivisaya
ոչ ավելի վիճակը դժբախտության, դժբախտության, թշվառությունից, ես
sotāpanna, ըստ բնության ազատ պետությունների թշվառության, որոշ լինելու
վիճակված է sambodhi:

Sato պետք է մնա, bhikkhus եւ sampajānas: Սա մեր intruction ձեզ.

Իսկ թե ինչպես, bhikkhus, մի bhikkhu Sato. Այստեղ, bhikkhus, մի bhikkhu

Այսպիսով, bhikkhus, մի bhikkhu Sato. Իսկ թե ինչպես, bhikkhus, մի bhikkhu sampajāna. Այստեղ, bhikkhus,

Այսպիսով, bhikkhus, մի bhikkhu sampajāna: Sato պետք է մնա, bhikkhus եւ sampajānas: Սա մեր intruction ձեզ.

- Ananda է, որ երկվորյակ Սալան ծառերը լիարժեք ծաղկում, թեեւ դա չի սեզոնը flowering. Եվ ծաղկում անձրեւ ի վերայ մարմնի Tathagata եւ անկումը եւ ցրման եւ strewn են դրա պաշտամունքը Tathagata: Եւ
երկնային մարջան ծաղիկներ եւ երկնային ճանդան փոշի երկնքից անձրեւ վրա
մարմնի Tathagata, եւ թողնել, եւ ցրում են եւ լի են դրա պաշտամունքը
Tathagata:
Եվ ձայնը երկնային ձայների եւ երկնային գործիքների դարձնում երաժշտությունը օդում դուրս ակնածանքով համար Tathagata:

Դա ոչ թե այս, Ananda, որ Tathāgata հարգված, venerated, հարգարժան, հարգանքի տուրք մատուցելու եւ մեծ պատիվ: Բայց,
Ananda, ցանկացած bhikkhu կամ bhikkhuni, մարդ կամ laywoman, մնում
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ապրում է համաձայն
Dhamma, որ մեկ հարգում, venerates, է գնահատում, հարգել, եւ
գերազանցությամբ Tathāgata
առավել գերազանց մեծարանք. Հետեւաբար, Ananda, դուք պետք է սովորեք դրանով: «Մենք կմնան
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ապրում է համաձայն
Dhamma:

- «Որպեսզի ձեզանից ոմանք, Ananda, այն կարող է տեղի ունենալ, հետեւաբար« Խոսքերով ուսուցչի ավարտվել, չկա այլեւս Վարդապետ. Բայց սա, Ananda, պետք չէ, պետք է այնքան էլ համարել: Դա, Ananda, որը ես սովորեցրել, եւ հայտնի է ձեզ, քանի որ Dhamma եւ Vinaya, կլինի ձեր ուսուցիչը հետո իմ մահվան.

Bodhi տերեւ

Թարգմանություն առաջարկեց կողմից webmaster,
աջակցությամբ Քույր Vajira & Ֆրենսիս պատմությունը թարգմանության:

— OOO —
Հրատարակված է որպես նվեր Dhamma, պետք է բաժանվում է անվճար:
Ցանկացած պատճենները կամ դրա ածանցյալների այս աշխատանքի պետք է հղում իրենց աղբյուրին:


29) Classical Azerbaijani

29) Klassik Azərbaycan

1918 Fri 08 2016 Jul

DƏRSLƏR
 
etibarən

INSIGHT-NET-Free Online A1 (biri Awakened) Tipitaka Research & Practice University
Visual Format (FOA1TRPUVF)
haqqında
Politologiya Pulsuz Online Electronic Visual Əlaqə Kursu
-Techno-Siyasi-sosial Çevrilmə və iqtisadi xilaskarlıq Hərəkatı
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
http vasitəsilə: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Klassik buddizm (Awareness ilə Awakened biri təlimlərinə) dünyaya məxsusdur və hər kəs xüsusi hüquqlara malikdirlər: JC

informativ ən müsbət enerji və Awareness bütün 105 Classical dildə
dünyada milyonlarla adam tərəfindən təqib Buddha və Techno-siyasi-sosial
transformasiyası və iqtisadi cəhətdən azad Hərəkatı Awakened One
təlimlərinə təbliğ tədqiqat yönümlü site.

Bu Google Tərcümə və təbliği üçün bir ana dilində bu universitetin bir
dərs kimi dəqiq tərcümə göstərən Stream Enterer (Sottapanna) olmaq və
son məqsəd kimi Eternal Bliss qovuşması hüququ.

Pali Word 07 iyul, 2016 üçün bir gün

tappetar - kim qane bir yaxşı şeyi bir qoyanın

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{Alıntılar}
- Son təlimat -
[Maha-parinibbāna]

Bu sutta Buddha Bu hal-hazırda bizim üçün təlimat çox əhəmiyyətli bir
set ola edir üz onun keçən, sonra onun ardıcılları uğrunda verdi
müxtəlif təlimatlar toplanır.

düşüncə mərkəzi sri buddist sambodhi

http://www.buddha-vacana.org/suttapitaka.html

ağac

Sutta Pitaka

- Ifadələr səbət -
[Sutta: ifadəsi]

Sutta Pitaka Buddha tədris mahiyyəti var
Dhamma bağlı. Bu, daha çox on min Suttas var. Bu
Nikāyas adlı beş kolleksiyaları bölünür.

Dīgha Nikaya
    
[Dīgha: uzun] Dīgha Nikaya uzun 34 toplanır
    
Buddha tərəfindən verilən ifadələr. müxtəlif göstərişlər var çox ki,
    
Onlara orijinal corpus və şübhəli mərhum əlavələr var
    
orijinallığını.
Majjhima Nikaya
    
[Majjhima: orta] Majjhima Nikaya müxtəlif məsələləri ilə məşğul olan aralıq uzunluğu Buddha 152 ifadələr toplanır.
Saṃyutta Nikaya
    
[Samyutta qrup] Saṃyutta Nikaya Suttas toplanır
    
saṃyuttas adlı 56 sub-qruplar onların mövzuya görə. O
    
, Dəyişən uzunluğu çox üç min ifadələri ehtiva edir, lakin
    
ümumiyyətlə nisbətən qısa.
Aṅguttara Nikaya
    
[Ang: amil | Uttara: additionnal] Aṅguttara
    
Nikaya, nipātas adlı on sub-qruplar onların hər subdivized edir
    
bir əlavə amil almalarının ibarət ifadələri toplanması
    
presedent nipāta o qarşı. Bu Suttas minlərlə ehtiva edir
    
hansı adətən qısa.
Khuddaka Nikaya
    
[Khuddha: qısa, kiçik] Khuddhaka Nikaya qısa mətnlər
    
, Dhammapada, Udana: iki layların tərtib edilmişdir hesab olunur
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā və Jataka təşkil
    
qədim təbəqələri, digər kitablar isə gec əlavələr və onların
    
orijinallığını daha sual altındadır.

Bodhi yarpaq

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{Alıntılar}
- Son təlimat -
[Maha-parinibbāna]

Bu sutta Buddha Bu hal-hazırda bizim üçün təlimat çox əhəmiyyətli bir
set ola edir üz onun keçən, sonra onun ardıcılları uğrunda verdi
müxtəlif təlimatlar toplanır.

Qeyd: hər Pali sözü info · Bubbles açıq yaşıl fon rəngi ilə bölməsindən başqa

pali dili
(Dhammādāsa)

Dhammādāsaṃ
Nama Dhamma-pariyāyaṃ desessāmi, Yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ Bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo”
ti.

Katamo
ca, belə ki, Ananda, dhammādāso Dhamma-pariyāyo, Yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

IDH · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato Hoti:

“Svākkhāto Bhāgavata dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī ‘ti.

Sanghe aveccappasāda samannāgato Hoti:

“Itipi belə bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi Sattha devamanussānaṃ buddho
bhagavā ‘ti.

Dhamme aveccappasāda samannāgato Hoti:

“Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ Lokassa ‘ti.

Ariya-kantehi sīlehi samannāgato Hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
Kho, belə ki, Ananda, dhammādāso Dhamma-pariyāyo, Yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, Bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, Bhikkhu Sato Hoti? Idha, bhikkhave, Bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ.

Evam Kho, bhikkhave, Bhikkhu Sato Hoti. Katha · NCA, bhikkhave, Bhikkhu sampajāno Hoti? Idha, bhikkhave,

Bhikkhu abhikkante paṭikkante sampajānakārī Hoti, ālokite vilokite
sampajānakārī Hoti, samiñjite pasārite sampajānakārī Hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī Hoti, asite Pite khāyite sāyite
sampajānakārī Hoti, uccārapassāvakamme sampajānakārī Hoti, darvaza
ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Hoti.

Evam Kho, bhikkhave, Bhikkhu sampajāno Hoti. Sato, bhikkhave, Bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā Kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na Kho, Ananda, ettāvatā Tathāgato sakkato va Hoti garukato va MANITO va pūjito Va apacito Va. Yo
Kho, Ananda, Bhikkhu va bhikkhunī va upāsako va upāsikā va
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, belə
ki, Tathāgataṃ sakkaroti garuṃ Karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · Oti. Evan · hi vo, Ananda, sikkhitabba nti.

- Siya Kho pan · Ananda, tumhākaṃ evam · Assa: “atīta-satthukaṃ pāvacanaṃ, natthi heç bir Sattha ‘ti. Na Kho pan · Etam, Ananda, evam daṭṭhabbaṃ. Yo vo, Ananda, Maya Dhammo · belə vo mam, accayena Sattha ca desito paññatto Vinayo ca.

ingilis

(Dhamma Mirror)

Mən
o istəsə ariyasāvaka, özü elan edə bilər ki, sahib, Dhammādāsa adlanır
Dhamma mühakimə izah edəcək: “Mənim üçün heç bir daha çox Niraya, çox
tiracchāna-Yoni, çox pettivisaya, yoxdur
bədbəxtlik daha çox dövlət, talehsizlik, səfalət, mən sambodhi üçün
nəzərdə olan müəyyən səfalət dövlətləri, pulsuz təbiət, bir sotāpanna
edirəm.

“Mənim
üçün bir daha heç bir daha çox Niraya, çox tiracchāna-Yoni var: nə,
Ananda, Dhammādāsa adlanır Dhamma ki ifadəsi o istəsə ariyasāvaka, özü
bəyan edə bilər ki, sahib edir
pettivisaya, heç bir daha çox dövlət bədbəxtlik, müsibət, səfalət, mən
sambodhi üçün nəzərdə olan müəyyən, səfalət dövlətləri azad təbiət, bir
sotāpanna am?

Burada Ananda, bir ariyasāvaka Buddhe aveccappasāda ilə bəxş edilir:

O Dhamme aveccappasāda ilə bəxş edilir:

O Sanghe aveccappasāda ilə bəxş edilir:

O, ariyas üçün uyğun bir Sıla ilə bəxş edilir

“Mənim
üçün heç bir daha çox Niraya, çox tiracchāna-Yoni, çox pettivisaya var:
Bu, Ananda, o istəsə ariyasāvaka, özü elan edə bilər ki, sahib
Dhammādāsa adlanır Dhamma üzrə ifadəsi var
, bədbəxtlik bir daha dövlət, talehsizlik, səfalət, mən sambodhi üçün
nəzərdə olan müəyyən səfalət dövlətləri, pulsuz təbiət, bir sotāpanna
edirəm.

Sato siz bhikkhus və sampajānas qalmalıdır. Bu sizin üçün bizim intruction edir.

Və bir Bhikkhu Sato necə bhikkhus edir? Burada bhikkhus bir Bhikkhu

Belə ki, bhikkhus bir Bhikkhu Sato edir. necə bhikkhus və bir Bhikkhu sampajāna edir? Burada bhikkhus,

Belə ki, bhikkhus bir Bhikkhu sampajāna edir. Sato siz bhikkhus və sampajānas qalmalıdır. Bu sizin üçün bizim intruction edir.

- Bu çiçəklənmə mövsüm deyil, baxmayaraq Ananda, əkiz sala ağaclar, tam çiçəklənmə var. Və Tathagata bədəninə və açılan və dağıtmaq və sonra çiçəyi yağış Tathagata ibadət buna strewn olunur.
göy mərcan gül və Tathagata orqanı ilə göydən aşağı səmavi səndəl ağacı
toz və açılan və dağıtmaq və Tathagata ibadət buna strewn olunur.
Və səma səsləri və səmavi alətlərinin səs Tathagata qorxusu ilə havada musiqi edir.

Bu Tathagata, venerated hörmətli, ödənişli hörmət duruşu və əməkdar, hörmət ki, bu, Ananda deyil. Lakin,
bir hörmət, ehtiramını hörmət ki Ananda, hər hansı bir Bhikkhu ya
bhikkhuni, layman və ya laywoman qalan dhamm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipanna, Dhamma uyğun olaraq yaşayan, xatırlayır və Tathagata
fərqlənmə
ən mükəmməl hörmət duruşunda ilə. Buna görə də, Ananda, beləliklə özünüzü yetişdirmək lazımdır: “Biz
Dhamma uyğun olaraq yaşayan, dhamm’ānudhamma’p'paṭipanna
sāmīci’p'paṭipanna qalacaq.

- Siz bəzi üçün Ananda, beləliklə baş verə bilər: “Müəllim sözləri başa, müəllim artıq var. Amma bu, Ananda, belə hesab edilə bilməz. I tədris və Dhamma və Vinaya kimi məlum ki, Ananda, mənim üz keçdikdən sonra müəllim olacaq.

Bodhi yarpaq

webmaster təklif Translation,
Sister Vajira & Francis Story-nin tərcümə dəstəyi ilə.

— Ooo —
Dhamma bir hədiyyə kimi nəşr pulsuz paylanacaq.
Hər hansı bir nüsxə və ya bu işin törəmələri orijinal mənbə istinad etməlidir.

30) Classical Basque
30) Euskal Klasikoa

1918 Or 08 Jul 2016

IKASGAIAK
 
ra

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an
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http bidez: // sarvajan. ambedkar.org
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teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Klasikoa budismoa (iratzarri Sentsibilizazioa batera One irakaskuntzak) munduan sartzen, eta denek dute eskubide esklusiboa: JC

Energia gehien positiboak informatiboak eta ikerketa bideratutako
gunean Iratzarritako One irakaspenak zabaltzeko Sentsibilizazioa rekin
Buda eta Techno-politiko-Socio eraldaketa eta Ekonomi Emantzipazio
Mugimendua milioika pertsona jarraian guztiak 105 hizkuntzetan Klasikoan
mundu osoan zehar.

itzulpen zehatz bihurtzean Unibertsitate honetan ikasgai bat
norberaren ama-hizkuntzan Google itzulpenak honetan eta hedapena dela
eta eskubide ematen Stream Enterer bat (Sottapanna) bihurtu eta Betiko
Gozamena erdiesteko Final Helburua gisa.

Pali Word 2016 uztaila 07, egun bat

tappetar - nor asetzen bat, gauza onak emaiten duenari

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{} Zatiak
- Azken argibideak -
[Maha-parinibbāna]

Sutta honek hainbat argibide Buda bere jarraitzaileek mesedetan eman
bere joana kanpoan, eta horrek instrukzio multzo oso garrantzitsua izan
da guretzat gaur egun ondoren biltzen.

meditazio zentro Sri budista sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Zuhaitz

Sutta Piṭaka

- Diskurtsoaren Saskia -
[Sutta: diskurtso]

Sutta Piṭaka Buda irakaskuntza esentzia dauka
Dhamma buruzkoa. Hamar mila baino gehiago suttas dauka. Da
Nikāyas izeneko bost bildumetan banatuta.

Digha Nikaya
    
[Digha: luze] Digha Nikaya biltzen luzeena 34
    
diskurtso Buda emandako. Badira zenbait aholku asko dagoela
    
jatorrizko corpusa eta eztabaidagarri irudiak berandu dira horiek
    
benetakotasuna.
Majjhima Nikaya
    
[Majjhima: ertaina] Majjhima Nikaya 152 tarteko luzera Budaren diskurtsoak biltzen, eta hainbat alorretan aurre.
Saṃyutta Nikaya
    
[Samyutta: talde] Saṃyutta Nikaya suttas biltzen
    
bere 56 saṃyuttas izeneko azpi-taldetan gaiaren arabera. It
    
Hiru mila lagun baino gehiago luzera aldakorreko diskurtsu dauka, baina
    
Oro har, nahiko laburrean.
Aṅguttara Nikaya
    
[Ang: faktore | uttara: gehiagorako] Aṅguttara The
    
Nikaya hamaika nipātas izeneko azpi-taldetan subdivized, horietako bakoitzean
    
diskurtso faktore gehigarri bat enumerazio osatua biltzen
    
aurrekari nipāta horiek versus. suttas milaka dauka
    
eta, oro har laburrak dira.
Khuddaka Nikaya
    
[Khuddha: labur, txiki] Khuddhaka Nikaya testu laburrak The
    
eta da bi Stratas osatuta gisa hartzen: Dhammapada, Udana,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā eta Jātaka osatzen du
    
Antzinako estratuak, beste liburuak dira bitartean irudiak amaieran eta beren
    
benetakotasuna gehiago eztabaidagarri.

Bodhi hosto

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{} Zatiak
- Azken argibideak -
[Maha-parinibbāna]

Sutta honek hainbat argibide Buda bere jarraitzaileek mesedetan eman
bere joana kanpoan, eta horrek instrukzio multzo oso garrantzitsua izan
da guretzat gaur egun ondoren biltzen.

Oharra: info · Pali hitza guztietan burbuila argi berdea hondo kolorez atalean izan ezik

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
ti.

Katamo
ca beraz, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

Idh · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi beraz bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

kho
Ayam beraz, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

EVAM kho, bhikkhave, bhikkhu sato hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite Pite khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, atea ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

EVAM kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ananda, ettāvatā Tathāgato sakkato va hoti garukato va va MANITO pūjito va va apacito. Yo
kho, Ananda, bhikkhu va va bhikkhunī upāsako va va upāsikā
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, beraz
Tathāgataṃ sakkaroti Garum karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti. Evan · hi vo, Ananda, sikkhitabba nti.

- ‘Siya kho pan · Ananda, EVAM tumhākaṃ · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi ez satthā ‘ti. Na kho pan · Etam, Ananda, EVAM daṭṭhabbaṃ. Yo vo, Ananda, Maya Dhammo ca ca Vinayo desito paññatto, beraz vo mam · satthā accayena.

English

(Dhamma ispilua)

Dhamma
den Dhammādāsa izeneko buruzko diskurtsoa azaltzen dut egingo,
horietatik jabetu ariyasāvaka du, beraz, berak nahi badu, berak aitortu
dezake: ‘Nire ustez, ez dago niraya gehiago, ez gehiago tiracchāna-Yoni,
pettivisaya gehiago ez, ez da
zorigaitzaren egoera gehiago, zorigaitzaren, miseria, naiz sotāpanna
bat, natura miseria estatuetan, ari sambodhi bideratu batzu from free
arabera.

Eta
zer, Ananda, Dhamma buruzko diskurtso hori Dhammādāsa deitzen da,
horietatik jabetu ariyasāvaka du, beraz, berak nahi badu, berak aitortu
dezake: ‘Nire ustez, ez dago niraya gehiago, ez gehiago tiracchāna-Yoni,
ez gehiago
pettivisaya, ez gehiago egoera zorigaitzaren, zorigaitzaren, miseria,
naiz sotāpanna bat, naturak miseria estatu aske, ari bideratutako
sambodhi batzu?

Hemen, Ananda, ariyasāvaka bat Buddhe aveccappasāda eurokoa da:

He Dhamme aveccappasāda eurokoa:

He Saṅghe aveccappasāda eurokoa:

He Sila zein da ariyas atseginago eurokoa,

Hau,
Ananda, Dhamma den Dhammādāsa deitu, on diskurtsoa da jabetu horietatik
ariyasāvaka du, beraz, berak nahi badu, berak aitortu dezake: ‘Nire
ustez, ez dago niraya gehiago, gehiago ez tiracchāna-Yoni, pettivisaya
gehiago ez da
, zorigaitzaren egoera gehiago ez, zorigaitzaren, miseria, naiz
sotāpanna bat, natura miseria estatuetan, ari sambodhi bideratu batzu
from free arabera.

Sato behar duzu jarraituko, bhikkhus, eta sampajānas. Hau da gure nahi intruction da.

Eta nola, bhikkhus, da a bhikkhu sato? Hemen, bhikkhus bat bhikkhu

Horrela, bhikkhus, bhikkhu sato bat da. Eta nola, bhikkhus, bhikkhu sampajāna bat da? Hemen, bhikkhus,

Horrela, bhikkhus, bhikkhu sampajāna bat da. Sato behar duzu jarraituko, bhikkhus, eta sampajānas. Hau da gure nahi intruction da.

- Ananda, bikiak sala arbolak loretan daude, ez da, nahiz eta loreak denboraldian. Eta
blossoms euria Tathagata gorputza eta jaitsiera eta sakabanatu eta
haren haren gainean barreiatzen dira Tathagata gurtza ere.
Eta
celestial coral loreak eta zeruko sandalwood zerua euria behera
Tathagata gorputzean gainean hautsa, eta askatu eta sakabanatu eta
gainean barreiatzen dira Tathagata gurtza ere.
Eta ahots zerutiarrak eta zeruko instrumentuen soinua musika egiten airean Tathagata begirune daudelarik.

Ez da hau, Ananda arabera, Tathāgata errespetatzen bada, gurtzen, esteemed, omenaldi eta ohore. Baina,
Ananda, edozein bhikkhu edo bhikkhuni, layman edo laywoman, gainerako
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, Dhamma betez bizi,
inork errespetatzen duten, gurtzen, estimatzen, omenaldia, eta Tathāgata
ohoreak
omenaldia bikainen. Beraz, Ananda, zuek, beraz, entrenatu behar duzu:
‘dhamm’ānudhamma’p'paṭipanna jarraituko dugu egingo, sāmīci’p'paṭipanna,
Dhamma betez bizi’.

- ‘Zuetako batzuk, Ananda, beraz, gerta baitaiteke: «Maisuak hitzetan amaitu dute, ez dago jada Irakasle’. Baina hau, Ananda, ez, beraz, kontuan hartu behar da. Hori, Ananda, bertan irakasten dut eta egin zuk ezagutzen Dhamma eta
Vinayak gisa, zure Irakaslea izango da nire kanpoan igaro ondoren.

Bodhi hosto

Itzulpena iradoki webmaster arabera,
Arreba Vajira & Francis Story-ren itzulpen-ren laguntzarekin.

— — OOo
Dhamma opari gisa argitaratu, banatu beharreko dohainik.
Edozein kopiak edo lan honen eratorriak iturria aipatu behar.


31) Classical Belarusian

31) Класічная беларуская

1918 пт 8 ліпеня 2016

Дадаць у выбранае
 
ад

INSIGHT-NET-Free Online A1 (абуджэнне) Tipitaka даследаванняў і універсітэта практыка
у візуальным фармаце (FOA1TRPUVF)
на
Бясплатны Інтэрнэт Электронны курс Візуальная камунікацыя па паліталогіі
-Techno-Палітыка-Сацыяльна трансфармацыя і эканамічная эмансіпацыя рух
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
праз HTTP: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Класічны будызм (Вучэнне абуджэння з Awareness) належыць да свету, і кожны мае эксклюзіўныя правы: JC

з’яўляецца найбольш станоўчай энергіяй інфарматыўнымі і даследаванні,
арыентаваныя на сайце папулярызацыі вучэння абуджэння з усведамленнем
Буду і па тэхніка-палітыка-сацыяльна трансфармацыі і эканамічнай
эмансіпацыі руху вынікаюць мільёны людзей ва ўсім свеце ў 105 класічных
моў.

Rendering дакладны пераклад як урок гэтага універсітэта ў сваёй роднай
мове на гэты пераклад Google і распаўсюджвання дае права стаць паток
уваходнай (Sottapanna) і здабыць вечнае шчасце ў якасці канчатковай
мэты.

Pāli Слова ў дзень за 07 ліпеня 2016 года

tappetar - той, хто задавальняе, які дае добрыя рэчы

">DN 16 (D II 137)
Махапариниббана Sutta
{} Вытрымкі
- Апошнія інструкцыі -
[Маха-parinibbāna]

Гэта Сутта збірае розныя інструкцыі Буда даў дзеля сваіх паслядоўнікаў
пасля яго скону, што робіць яго вельмі важным наборам інструкцый для
нас у цяперашні час.

медитационный цэнтр шры будыйскі самбодхи

http://www.buddha-vacana.org/suttapitaka.html

дрэва

Сутта Питака

- Кошык дыскурсаў -
[Сутта: дыскурс]

Сутта Питака ўтрымлівае сутнасць вучэння Буды
адносна дхарма. Яна ўтрымлівае больш за дзесяць тысяч Сутта. тут
падзелены на пяць калекцый пад назвай Nikāyas.

Дигха Ніка
    
[Дигха: доўгі] Дигха Ніка збірае 34 з самых доўгіх
    
дыскурсы, дадзеныя Будай. Існуюць розныя намёкі, што многія з
    
яны з’яўляюцца познімі дапаўненнямі да першапачатковага корпус і сумніўнага
    
сапраўднасць.
Маджхима Ніка
    
[Маджхима: сераду] Маджджхима Ніка збірае 152 дыскурсы Буды прамежкавай даўжыні, маючы справу з рознымі пытаннямі.
Саньютта Ніка
    
[Саньютта: Група] Саньютта Ніка збірае Сутта
    
у адпаведнасці з іх аб’ектамі ў 56 падгруп, званых saṃyuttas. гэта
    
змяшчае больш за тры тысячы дыскурсы зменнай даўжыні, але
    
як правіла, адносна кароткія.
Ангуттара Ніка
    
[Анг: фактар ​​| Утар: additionnal] Ангуттара
    
Nikaya з’яўляецца subdivized ў адзінаццаці падгруп, званых nipātas, кожны з іх
    
збор дыскурсы, якія складаюцца з пералічэнняў аднаго дадатковага фактару
    
у параўнанні з тымі прэцэдэнту Nipata. Ён змяшчае тысячы Сутта
    
, Якія, як правіла, кароткія.
Кхуддака Ніка
    
[Khuddha: кароткія, маленькія] Кароткія тэксты Khuddhaka Ніка
    
і разглядаецца як быў складзены з двух тоўшчаў: Дхаммапады, Удана,
    
Итивуттака, Сутта Nipata, тхерагатха-тхеригатха і Джатака ўтвараюць
    
старажытных тоўшчаў, у той час як іншыя кнігі на позніх стадыях і іх
    
сапраўднасць больш сумнеўнай.

бодхі ліст

">DN 16 (D II 137)
Махапариниббана Sutta
{} Вытрымкі
- Апошнія інструкцыі -
[Маха-parinibbāna]

Гэта Сутта збірае розныя інструкцыі Буда даў дзеля сваіх паслядоўнікаў
пасля яго скону, што робіць яго вельмі важным наборам інструкцый для
нас у цяперашні час.

Заўвага: Інфармацыя · бурбалкі на кожнае слова Палі за выключэннем падзелу з светла-зялёным колерам фону

Pali
(Dhammādāsa)

Dhammādāsaṃ
нама дхамма-pariyāyaṃ desessāmi, йена samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ БЕ-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-Йоні khīṇa-pettivisayo Кхин · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-дхаммо niyato самбодхи-parāyaṇo’
ці.

Katamo
ча так, Ананда, dhammādāso дхамма-pariyāyo, йена samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ БЕ-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-Йоні khīṇa-pettivisayo Кхин · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-дхаммо niyato
самбодхи-parāyaṇo ‘ці?

Idh · Ананда, ariyasāvako Buddhe aveccappasāda samannāgato Хоти:

‘Svākkhāto Бхагавата дхаммо sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ці.

Saṅghe aveccappasāda samannāgato Хоти:

‘Itipi так bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ Buddho
bhagavā’ ці.

Dhamme aveccappasāda samannāgato Хоти:

‘Suppaṭipanno Бхагавата sāvakasaṅgho, ujuppaṭipanno Бхагавата
sāvakasaṅgho, ñāyappaṭipanno Бхагавата sāvakasaṅgho, sāmīcippaṭipanno
Бхагавата sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, Эша Бхагавата sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ці.

Арыя-kantehi sīlehi samannāgato Хоти

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Айам
КХО так, Ананда, dhammādāso дхамма-pariyāyo, йена samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ БЕ-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-Йоні khīṇa-pettivisayo Кхин · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-дхаммо niyato
Самбодхи-parāyaṇo ‘ці

Сато, bhikkhave, бхикку vihareyya sampajāno. Айам VO amhākaṃ anusāsanī.

Катха · NCA, bhikkhave, бхикку Сато Хоти? IDHA, bhikkhave, бхикку

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya локе abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya локе abhijjhā-domanassaṃ; Чыта cittānupassī viharati ATAPI sampajāno satimā, vineyya локе abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya локе abhijjhā-domanassaṃ.

Эвам КХО, bhikkhave, бхикку Сато Хоти. Катха · NCA, bhikkhave, бхикку sampajāno Хоти? IDHA, bhikkhave,

бхикку abhikkante paṭikkante sampajānakārī Хоти, ālokite vilokite
sampajānakārī Хоти, samiñjite pasārite sampajānakārī Хоти,
saṅghāṭipattacīvaradhāraṇe sampajānakārī Хоти, asite Pite khāyite sāyite
sampajānakārī Хоти, uccārapassāvakamme sampajānakārī Хоти, вароты ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Хоти.

Эвам КХО, bhikkhave, бхикку sampajāno Хоти. Сато, bhikkhave, бхикку vihareyya sampajāno. Айам VO amhākaṃ anusāsanī ці.

- Sabbaphāliphullā КХО, Ананда, yamakasālā akālapupphehi. Te tathāgatassa шарирам okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Tani tathāgatassa шарирам
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Tani tathāgatassa шарирам okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na КХО, Ананда, ettāvatā Tathāgato sakkato Хоти garukato мэты ва Manito pūjito мэты ва apacito Va. Yo
КХО, Ананда, бхиккху bhikkhunī мэты ва upāsako Упасика мэты ва
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, так
што Tathāgataṃ sakkaroti Garum кароти māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ананда, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · OTI. Evan · прывітанне В.О., Ананда, sikkhitabba NTI.

- ‘Сийское КХО патэльня · Ананда, tumhākaṃ эвам · асса:’ атита-satthukaṃ pāvacanaṃ, natthi няма satthā ‘ці. Na КХО патэльня · Etam, Ананда, эвам daṭṭhabbaṃ. Yo В.О., Ананда, майа дхаммо ча Vinayo ча desito paññatto, так што VO Мам · accayena satthā.

англійская

(Зеркало Дхаммой)

Я
буду выказваць развагі пра дхармы, які называецца Dhammādāsa, валодае
якой ariyasāvaka, калі ён таго пажадае, можа заявіць пра сябе: «Для мяне
няма больш niraya, не больш tiracchāna-Йоні, не больш pettivisaya, няма
больш стан няшчасці, бяды, няшчасця, я sotāpanna, па сваёй прыродзе,
свабоднай ад станаў пакут, вызначаных быць наканавана самбодхи.

А
што, Ананда, што развагі пра дхармы, які называецца Dhammādāsa, не
валодаў якога ariyasāvaka, калі ён таго пажадае, можа заявіць пра сябе:
«Для мяне няма больш niraya, не больш tiracchāna-Йоні, не больш
pettivisaya, не больш за стан няшчасці, бяды, няшчасця, я sotāpanna,
па сваёй прыродзе вольныя ад стану пакуты, некаторыя наканавана быць
Самбодхи?

Вось, Ананда, ariyasāvaka надзелены Buddhe aveccappasāda:

Ён надзелены Dhamme aveccappasāda:

Ён надзелены Saṅghe aveccappasāda:

Ён надзелены SILA, які згодны з ariyas,

Гэта,
Ананда, гэта разважанне аб дхармы, які называецца Dhammādāsa, валодае
якой ariyasāvaka, калі ён таго пажадае, можа заявіць пра сябе: «Для мяне
няма больш niraya, не больш tiracchāna-Йоні, не больш pettivisaya
, не больш за стан няшчасці, бяды, няшчасця, я sotāpanna, па сваёй
прыродзе, свабоднай ад станаў пакут, вызначаных быць наканавана
самбодхи.

Сато вы павінны застацца, Манахі, і sampajānas. Гэта наша intruction да вас.

І як, бхиккху, ёсць бхиккху Сато? Тут, бхиккху, A бхикку

Такім чынам, бхикшу, з’яўляецца бхикку Сато. І як, бхиккху, ёсць бхиккху sampajāna? Тут, бхиккху,

Такім чынам, бхикшу, з’яўляецца бхикку sampajāna. Сато вы павінны застацца, Манахі, і sampajānas. Гэта наша intruction да вас.

- Ананда, двайняты Sala дрэвы знаходзяцца ў поўным росквіце, хоць гэта не сезон цвіцення. І дождж квітнее на цела Татхагаты і кроплі і роскідам і абсыпаны на яго ў набажэнстве Татхагаты. І
нябесныя каралавыя кветкі і нябеснага сандалавага парашка з неба
дажджом ўніз на цела Татхагаты, і падзенні і разляціцца і абсыпаны на
яго ў набажэнстве Татхагаты.
І гук нябесных галасоў і нябесных інструментаў робіць музыку ў паветры, з павагі да Татхагаты.

Гэта не гэтым, Ананда, што Татхагата паважаюць, шануюць, шаноўны, аддавалі і гонар. Але,
Ананда, любы бхикку або bhikkhuni, свецкі чалавек ці мирянки,
застаючыся dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, якія жывуць у
адпаведнасці з Дхармы, што адзін паважае, пачытае, пачытае, аддае
даніну павагі і ўшанаванні Татхагате
з самым цудоўным павагі. Таму, Ананда, вы павінны трэніраваць сябе так: “Мы будзем заставацца
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, якія жывуць у
адпаведнасці з дхармы.

- “Для некаторых з вас, Ананда, гэта не можа адбыцца так:” Словы Настаўнікі скончыліся, там ужо не настаўнік “. Але гэта, Ананда, не павінна быць так лічыцца. Гэта, Ананда, які я вучыў і абвясьцілі вам як Дхарма і віна, будзе ваш Настаўнік пасля майго смерцю.

бодхі ліст

Пераклад прапанаваў вэб-майстрам,
пры падтрымцы сёстры Vajira і перакладу Фрэнсіс Сторы.

— — Ööö
Апублікавана ў дар Дхаммы, які будзе распаўсюджвацца бясплатна.
Любыя копіі або вытворныя гэтай работы павінны спасылацца на свой арыгінал.



32)  Classical Bosnian

32) Klasična bosanski

1918 Sre 08 Jun 2016

LEKCIJE
 
od

UVID-NET-besplatne online A1 (Probuđeni One) Tipiṭaki za istraživanje i Sveučilište Practice
u Visual Format (FOA1TRPUVF)
na
Besplatne Online Electronic vizualnih komunikacija kurs političkih nauka
-Techno-Političko-društveno transformacija i ekonomski Emancipacija pokret
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
putem http: // sarvajan. ambedkar.org
http: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Klasična Budizam (učenja Probuđeni One sa Awareness) pripadaju svijetu, i svi imaju ekskluzivna prava: JC

je najviše pozitivne energije informativnih i istraživanja orijentisan
sajt propagira učenja Probuđeni Jedan sa svijesti Buda i na
Techno-političko-društveno transformacija i ekonomski emancipaciju
pokret pratili milioni ljudi širom svijeta u 105 klasičnih jezika.

Rendering tačan prevod kao lekcija ovog univerziteta na maternjem
jeziku na ovaj Google prevodilac i propagacije pravo da postane Stream
Enterer (Sottapanna) i da postignu Eternal Bliss kao krajnji cilj.

Pāli Word Dan za 7. jul 2016

tappetar - onaj koji zadovoljava, davalac dobrih stvari

">DN 16 (D ii 137)
Mahāparinibbāna sutta
{Izvode}
- Posljednji instrukcije -
[Maha-parinibbane]

Ovo Sutta okuplja razne instrukcije Buda dao zbog njegovih
sljedbenika, nakon njegove smrti, što ga čini kao vrlo važan skup
instrukcija za nas danas.

meditacija centar sri buddhist Sambodhi

http://www.buddha-vacana.org/suttapitaka.html

drvo

sutta pitaka

- Korpa diskursa -
[Sutta: diskurs]

Sutta pitaka sadrži suštinu nastave Budinog
u vezi Dhammu. Sadrži više od deset hiljada sutte. TO JE
podijeljen u pet zbirki zove Nikāyas.

Digha nikāya
    
[Digha: dugo] U Digha nikaya okuplja 34 od najdužih
    
diskursa daje Buda. Postoje različite naznake da su mnogi od
    
im kasne dodaci na originalni korpus i upitne
    
autentičnost.
Mađđhima nikāya
    
[Mađđhima: srednja] U Mađđhima nikāya okuplja 152 diskursima Bude intermedijarnih dužine, koji se bave sa različitim pitanjima.
Samyutta nikāya
    
[Samyutta: grupa] U Samyutta nikāya okuplja sutte
    
u skladu sa svojim predmet u 56 podgrupa pod nazivom saṃyuttas. to
    
sadrži više od tri hiljade diskursa varijabilne dužine, ali
    
uglavnom relativno kratko.
Anguttara nikāya
    
[Ang: faktor | Uttara: OSTALE] The Anguttara
    
Nikāya je subdivized u jedanaest podgrupama zove nipātas, svaki od njih
    
prikupljanje diskursa koji se sastoji od nabrajanja jedan dodatni faktor
    
u odnosu na one iz presedan nipata. Sadrži tisuće sutte
    
koji su uglavnom kratki.
Khuddaka nikāya
    
[Khuddha: Ukratko, mala] The Khuddhaka nikāya kratke tekstove
    
i smatra se već sastoji od dva Stratas: Dhammapada, udana,
    
Itivuttaka, Sutta nipata, Theragatha-Therigatha i Jataka čine
    
drevni slojeva, dok su druge knjige kasne dodaci i njihove
    
autentičnost je više upitna.

Bodhi list

">DN 16 (D ii 137)
Mahāparinibbāna sutta
{Izvode}
- Posljednji instrukcije -
[Maha-parinibbane]

Ovo Sutta okuplja razne instrukcije Buda dao zbog njegovih
sljedbenika, nakon njegove smrti, što ga čini kao vrlo važan skup
instrukcija za nas danas.

Napomena: info · mjehurića na svakom Pali riječ, osim u odjeljku sa svetlo zelena boja pozadine

pāḷi
(Dhammādāsa)

Dhammādāsaṃ
nama Dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ Bya-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-joni khīṇa-pettivisayo Khin · apaya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato Sambodhi-parāyaṇo’
ti.

Katamo
ca tako, Ānanda, dhammādāso Dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-joni khīṇa-pettivisayo Khin · apaya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
Sambodhi-parāyaṇo ‘ti?

Idh · Ānanda, ariyasāvako Buddhe aveccappasāda samannāgato Hoti:

‘Svākkhāto Bhagavata dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Sanghe aveccappasāda samannāgato Hoti:

‘Itipi tako bhagavā Araham sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi sattha devamanussānaṃ Buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato Hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni Attha purisapuggalā,
ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo
añjalikaraṇīyo anuttaraṃ puññakkhettaṃ Lokassa’ ti.

Ariya-kantehi sīlehi samannāgato Hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
kho tako, Ānanda, dhammādāso Dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-joni khīṇa-pettivisayo Khin · apaya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
Sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, monah vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, monah Sato Hoti? Idha, bhikkhave, monah

Kaye kāyānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satima, vineyya loke abhijjhā-domanassaṃ.

Evam kho, bhikkhave, monah Sato Hoti. Katha · NCA, bhikkhave, monah sampajāno Hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī Hoti, asite Pite khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī Hoti, vrata ṭhite
nisinne Sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Hoti.

Evam kho, bhikkhave, monah sampajāno Hoti. Sato, bhikkhave, monah vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ānanda, ettāvatā Tathāgato sakkato VA Hoti garukato VA manito VA pūjito va apacito va. Yo
kho, Ānanda, monah va Bhikkhuni VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, tako
Tathāgataṃ sakkaroti Garum Karoti MANETI pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · OTI. Evan · hi vo, Ānanda, sikkhitabba NTI.

- ‘Siya kho pan · Ānanda, tumhākaṃ evam · Assa:’ atita-satthukaṃ pāvacanaṃ, natthi ne sattha ‘ti. Na kho Pan · Etam, Ānanda, Evam daṭṭhabbaṃ. Yo vo, Ānanda, Maja Dhammo ca Vinayo ca desito paññatto, pa vo mama · accayena sattha.

engleski

(The Mirror Dhamme)

Ja
ću izložiti diskurs o Dhammi koji se zove Dhammādāsa, posjedovao od
kojih je ariyasāvaka, ako to želi, može proglasiti sebe: “Za mene, nema
više Niraya, nema više tiracchāna-joni, nema više pettivisaya, ne
više stanje nezadovoljstva, nesreće, patnje, ja sam sotāpanna, po
prirodi slobodni od stanja patnje, siguran što je suđeno da Sambodhi.

I
šta, Ānanda, je da diskurs o Dhammi koji se zove Dhammādāsa, posjedovao
od kojih je ariyasāvaka, ako to želi, može proglasiti sebe: “Za mene,
nema više Niraya, nema više tiracchāna-joni, nema više
pettivisaya, nema više država od nesreće, nesreće, patnje, ja sam
sotāpanna, po prirodi slobodni od stanja patnje, siguran su predodređeni
da Sambodhi?

Evo, Ānanda, jedan ariyasāvaka je obdarena Buddhe aveccappasāda:

On je obdaren Dhamme aveccappasāda:

On je obdaren Sanghe aveccappasāda:

On je obdaren sa sīla koji je prijatan na ariyas,

Ovo,
Ānanda, je diskurs o Dhammi koji se zove Dhammādāsa, posjedovao od
kojih je ariyasāvaka, ako to želi, može proglasiti sebe: “Za mene, nema
više Niraya, nema više tiracchāna-joni, nema više pettivisaya
, nema više država od nesreće, nesreće, patnje, ja sam sotāpanna, po
prirodi slobodni od stanja patnje, siguran što je suđeno da Sambodhi.

Sato treba da ostane, monaha, i sampajānas. Ovo je naša intruction vas.

I kako, monaha, je monah Sato? Evo, monasima, monah

Stoga, monasima, je monah Sato. I kako, monaha, je monah sampajāna? Evo, monasima,

Stoga, monasima, je monah sampajāna. Sato treba da ostane, monaha, i sampajānas. Ovo je naša intruction vas.

- Ananda, dvostruki sala stabla su u punom cvatu, iako nije sezona cvetanja. I cvetovi kiše po telu Tathagate i pad i izazvati su razbacane na to u obožavanje Tathagate. I
nebeski Coral cvijeće i nebeski sandalovine u prahu s neba kišu na
tijelo Tathagate, i pad i izazvati su razbacane na to u obožavanje
Tathagate.
I zvuk nebeske glasove i nebeskih instrumenata čini glazbu u zraku iz poštovanja za Tatagata.

To nije od ovog, Ānanda, da je Tathagata se poštuje, poštovao, uvaženi, odao počast i čast. Ali,
Ananda, bilo monah ili Bhikkhuni, laik ili laywoman, preostali
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, živi u skladu sa
Dhammom, da je jedan aspektima, venerates, esteems, odaje počast, a
poštuje Tathāgata
sa najviše odličan počast. Stoga, Ānanda, trebali sami trenirati na taj način: “Mi ćemo ostati
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, živi u skladu sa
Dhammu”.

- “Za neke od vas, Ānanda, može doći na taj način:” Riječi Učitelja su završena, više ne postoji kao učitelj “. Ali ovo, Ānanda, ne bi trebalo da, da se tako smatra. To, Ānanda, koje sam naučio i da bude poznato vam kao Dhammu i Vinayi, će biti vaš učitelj nakon moje smrti.

Bodhi list

Prevođenje predložio webmaster,
uz podršku Sister vajira i prevođenje Francis Story-a.

— OOo —
Objavljeno i kao dar Dhamme, koji se distribuira besplatno.
Bilo kopije ili derivate ovog rada moraju navesti svoje originalni izvor.


33) Classical Bulgarian
33) Класически български

1918 Fri 8 юли 2016 г.

УРОЦИ
 
от

INSIGHT-NET-Free Online A1 (пробуден One) Tipiṭaka Research & Practice университет
в Visual Format (FOA1TRPUVF)
за
Безплатни онлайн Electronic визуална комуникация Курс по политология
-Techno-Политико-Социално трансформация и икономическа еманципация Движение
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
чрез HTTP: // sarvajan. ambedkar.org
HTTPS: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Класическа будизма (Учения на Пробуденият с Awareness) принадлежат на света, и всеки има изключителни права: JC

е най-положителна енергия на информационен и изследователски
ориентирани сайт посадъчен ученията на Пробуденият с Awareness Буда и
върху Techno-Политико-Социално трансформация и икономическа еманципация
Движението последвано от милиони хора по целия свят в 105 класически
езици.

Оказване точен превод като урок на този университет в майчиния език на
този превод и размножаване Google дава право да се превърне в поток на
въвеждащото (Sottapanna) и за постигане на вечно блаженство като крайна
цел.

Пали Word дневно в продължение на 07 Юли 2016

tappetar - един, който отговаря, дарител на добри неща

">DN 16 (D II 137)
Mahāparinibbāna Sutta
{откъси}
- Последните инструкции -
[Маха-parinibbāna]

Това Sutta събира различни инструкции Буда даде в името на неговите
последователи след смъртта му далеч, което го прави много важен набор от
инструкции за нас в днешно време.

Център за медитация Шри будистки sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Дърво

Sutta Piṭaka

- Коша на дискурси -
[Sutta: дискурс]

The Sutta Piṭaka съдържа същността на учението на Буда
по отношение на Дамма. Той съдържа повече от десет хиляди suttas. то е
разделена в пет колекции наречени Nikāyas.

Digha Nikāya
    
[Digha: дълго] The Digha Nikāya събира 34 от най-дългите
    
дискурси, дадени от Буда. Има различни намеци, че много от
    
тях са късни допълнения към оригиналния корпус и със съмнителна
    
автентичност.
Majjhima Nikāya
    
[Majjhima: средна] The Majjhima Nikāya събира 152 дискурси на Буда по средна дължина, занимаващи се с различни въпроси.
Saṃyutta Nikāya
    
[Samyutta: група] The Saṃyutta Nikāya събира suttas
    
според техния предмет в 56 подгрупи, наречени saṃyuttas. То
    
съдържа повече от три хиляди беседи с различна дължина, но
    
обикновено сравнително кратък.
Aṅguttara Nikāya
    
[Ang: фактор | Uttara: допълнителният] The Aṅguttara
    
Nikāya се subdivized в единадесет подгрупи наречени nipātas, всеки един от тях
    
събиране на дискурси, състоящи се от изброяване на един допълнителен фактор
    
в сравнение с тези на nipāta на прецедент. Тя съдържа хиляди suttas
    
които като цяло са по-малко.
Khuddaka Nikāya
    
[khuddha: кратко, малки] Кратките текстове Khuddhaka Nikāya
    
и се счита като е съставен от две stratas: Дхамапада, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā и Jātaka формират
    
древна слоеве, докато други книги са късни допълнения и тяхното
    
автентичност е по-съмнителна.

Бодхи листо

">DN 16 (D II 137)
Mahāparinibbāna Sutta
{откъси}
- Последните инструкции -
[Маха-parinibbāna]

Това Sutta събира различни инструкции Буда даде в името на неговите
последователи след смъртта му далеч, което го прави много важен набор от
инструкции за нас в днешно време.

Забележка: инфо · мехурчета върху всеки Пали дума освен в раздел с светло зелен цвят на фона

Пали
(Dhammādāsa)

Dhammādāsaṃ
нама Дамма-pariyāyaṃ desessāmi, йена samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ Bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-йони khīṇa-pettivisayo Кин · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo”
TI.

Katamo
СА така, Ананда, dhammādāso Дамма-pariyāyo, йена samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-йони khīṇa-pettivisayo Кин · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo “ти?

IDH · Ананда, ariyasāvako Buddhe aveccappasāda samannāgato Хоти:

“Svākkhāto Бхагавата dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī” ти.

Saṅghe aveccappasāda samannāgato Хоти:

“Itipi така bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā” ти.

Dhamme aveccappasāda samannāgato Хоти:

“Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā” ти.

Ariya-kantehi sīlehi samannāgato Хоти

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Аям
Kho така, Ананда, dhammādāso Дамма-pariyāyo, йена samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ Bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-йони khīṇa-pettivisayo Кин · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo “ти

Сато, bhikkhave, bhikkhu vihareyya sampajāno. Аям во amhākaṃ anusāsanī.

Катха · НОК, bhikkhave, bhikkhu Сато Хоти? Idha, bhikkhave, bhikkhu

Кей kāyānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ.

Евам Kho, bhikkhave, bhikkhu Сато Хоти. Катха · НОК, bhikkhave, bhikkhu sampajāno Хоти? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī Хоти, ālokite vilokite
sampajānakārī Хоти, samiñjite pasārite sampajānakārī Хоти,
saṅghāṭipattacīvaradhāraṇe sampajānakārī Хоти, asite Pite khāyite sāyite
sampajānakārī Хоти, uccārapassāvakamme sampajānakārī Хоти, порта ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Хоти.

Евам Kho, bhikkhave, bhikkhu sampajāno Хоти. Сато, bhikkhave, bhikkhu vihareyya sampajāno. Аям во amhākaṃ anusāsanī ти.

- Sabbaphāliphullā Kho, Ананда, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, TANI tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, TANI tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na Kho, Ананда, ettāvatā Tathāgato sakkato VA Хоти garukato VA Manito VA pūjito VA apacito VA. Yo
Kho, Ананда, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, така
Tathāgataṃ sakkaroti Garum Karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ананда, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · OTI. Евън · хай во, Ананда, sikkhitabba NTI.

- “Сия Kho пан · Ананда, tumhākaṃ евам · Асса:” atīta-satthukaṃ pāvacanaṃ, natthi не satthā “ти. Na Kho пан · ETAM, Ананда, евам daṭṭhabbaṃ. Yo во, Ананда, Мая Dhammo ва Vinayo ва desito paññatto, така во мам · accayena satthā.

Английски

(Огледало на Дамма)

Ще
изложа дискурса на Дамма, който се нарича Dhammādāsa, обладан от които
ariyasāvaka, ако той желае, може да обяви за себе си: “За мен няма
по-niraya, не повече tiracchāna-йони, не повече pettivisaya, не
повече състояние на нещастие, на нещастие, на мизерия, аз съм
sotāpanna, по природа са свободни от състояния на мизерия, определени да
бъдат предназначени за sambodhi.

И
какво, Ананда, е, че дискурс на Дамма, който се нарича Dhammādāsa,
обладан от които ariyasāvaka, ако той желае, може да обяви за себе си:
“За мен няма по-niraya, не повече tiracchāna-йони, не повече
pettivisaya, не повече състояние на нещастие, на нещастие, на мизерия,
аз съм sotāpanna, по природа са свободни от състояния на мизерия,
определен да бъде предопределен да sambodhi?

Тук, Ананда, един ariyasāvaka е надарен с Buddhe aveccappasāda:

Той е надарен с Dhamme aveccappasāda:

Той е надарен с Saṅghe aveccappasāda:

Той е надарен с Сила, която е приятна на ariyas,

Това,
Ананда, е дискурсът на Дамма, който се нарича Dhammādāsa, обладан от
които ariyasāvaka, ако той желае, може да обяви за себе си: “За мен няма
по-niraya, не повече tiracchāna-йони, не повече pettivisaya
, не повече състояние на нещастие, на нещастие, на мизерия, аз съм
sotāpanna, по природа са свободни от състояния на мизерия, определени да
бъдат предназначени за sambodhi.

Сато трябва да остане, bhikkhus и sampajānas. Това е нашата intruction за вас.

И как, bhikkhus, е bhikkhu Сато? Тук, bhikkhus, а bhikkhu

По този начин, bhikkhus, е bhikkhu Сато. И как, bhikkhus, е bhikkhu sampajāna? Тук, bhikkhus,

По този начин, bhikkhus, е bhikkhu sampajāna. Сато трябва да остане, bhikkhus и sampajānas. Това е нашата intruction за вас.

- Ананда, близнаци Sala дърветата са в пълен разцвет, въпреки че не е сезона на цъфтежа. И цветове дъжд върху тялото на Татагата да намалеят и да разпръсне и са разпръснати върху нея с поклонение на Татагата. И
небесните коралови цветя и небесен сандалово дърво прах от небето дъжд
надолу по тялото на Татагата и капка или разсейване и са разпръснати
върху нея с поклонение на Татагата.
И звукът на небесни гласове и небесни инструменти прави музика във въздуха в страх за Татагата.

Той не е от това, Ананда, че Татхагата е спазен, почитана, уважавана, отдава почит и чест. Но,
Ananda, всеки bhikkhu или bhikkhuni, мирянин или laywoman, оставащ
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, живеещи в съответствие с
Дамма, че едно отношение, почита, уважава, отдава почит, и почита
Татагата
с най-доброто почит. Ето защо, Ананда, че трябва да се обучават сами по този начин: “Ние ще
остане dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, живеещи в
съответствие с Дамма”.

- “За някои от вас, Ананда, това може да се случи по този начин:” Думите на Учителя са приключили, там вече не е учител “. Но това, Ананда, не следва да се приемат за такава. Това, Ананда, което съм научил и стана известна на вас като на Дамма и виная, ще бъде вашият Учител, след като ми преминава.

Бодхи листо

Превод предложено от уебмастера,
с подкрепата на сестра Vajira & превод Франсис Стори.

— OOO —
Публикувано като подарък на Дамма, за да се разпространява безплатно.
Всички копия или производни на тази работа трябва да цитират първоизточника им.


34) Classical Catalan

34) Català Clàssica

Vier 8 juliol 1918 a l’any 2016

LLIÇONS
 
de

INSIGHT-NET-Free Online A1 (Despert) Tipitaka Investigació i Pràctica de la Universitat
en Visual Format (FOA1TRPUVF)
a
Curs gratis de Comunicació Visual electrònica en línia en Ciències Polítiques
Transformació -Techno-polític-soci i el Moviment d’Emancipació Econòmica
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
a través d’http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Clàssica budisme (Ensenyaments del Despert Amb consciència) pertanyen al món, i tothom té els drets exclusius: JC

és la més positiva de l’energia de l’informatiu i lloc de recerca
orientada a la propagació dels ensenyaments del Despert amb la
consciència de Buda i el Techno-polític-soci Transformació i el Moviment
d’Emancipació Econòmica seguit per milions de persones a tot el món en
105 llengües clàssiques.

Rendering traducció exacta com una lliçó d’aquesta Universitat en la
llengua materna d’aquesta traducció de Google i la propagació dóna dret a
convertir-se en un corrent Enterer (Sottapanna) i aconseguir la
felicitat eterna com una meta final.

Pāli paraula al dia de 07 de juliol de, l’any 2016

tappetar - aquell que satisfà, un donador de coses bones

">DN 16 (ii D 137)
Mahaparinibbana Sutta
{} Extractes
- Les últimes instruccions -
[Maha- Parinibbana]

Aquest sutta reuneix diverses instruccions del Buda va donar per al bé
dels seus seguidors després de la seva mort, el que fa que sigui un
conjunt molt important de les instruccions per a nosaltres avui dia.

centre de meditació budista Sri sambodhi

http://www.buddha-vacana.org/suttapitaka.html

arbre

Sutta Pitaka

- La cistella de discursos -
[Sutta: discurs]

El Sutta Pitaka conté l’essència de l’ensenyament del Buda
en relació amb el Dhamma. Conté més de deu mil suttas. És
dividida en cinc col·leccions trucades Nikayas.

Digha Nikaya
    
[Digha: long] El digha nikaya reuneix 34 dels més llargs
    
discursos donats pel Buda. Hi ha diversos indicis que molts d’
    
ells són addicions a la fi del corpus original i de dubtosa
    
autenticitat.
majjhima nikaya
    
[Majjhima: medium] El Majjhima Nikaya amb 152 discursos del Buda de longitud intermèdia, que tracta de diversos assumptes.
Samyutta nikaya
    
[Samyutta: Grup] El Samyutta Nikaya reuneix els suttas
    
d’acord amb el seu objecte en 56 subgrups anomenats saṁyuttas. el
    
conté més de tres mil discursos de longitud variable, però
    
en general relativament curt.
Anguttara nikaya
    
[Ang: Factor | uttara: additionnal] El Anguttara
    
Nikaya es subdivized en onze subgrups anomenats nipātas, cadascun d’ells
    
la recopilació de discursos que consisteixen en enumeracions d’un factor addicional
    
en comparació amb els de la nipāta precedent. Conté milers de suttas
    
els quals són generalment curts.
Khuddaka Nikaya
    
[Khuddha: curta, petites] Els textos breus Khuddhaka nikaya
    
i es considera com a estat composta per dos estrats: Dhammapada, Udāna,
    
Itivuttaka, Suttanipāta, Theragatha-Therigatha i formen la jataka
    
antiga estrats, mentre que altres llibres són addicions finals dels anys i la seva
    
l’autenticitat és més qüestionable.

el full de Bodhi

">DN 16 (ii D 137)
Mahaparinibbana Sutta
{} Extractes
- Les últimes instruccions -
[Maha- Parinibbana]

Aquest sutta reuneix diverses instruccions del Buda va donar per al bé
dels seus seguidors després de la seva mort, el que fa que sigui un
conjunt molt important de les instruccions per a nosaltres avui dia.

Nota: Informació · bombolles en cada paraula Pali excepte en la secció amb fons de color verd clar

pāḷi
(Dhammādāsa)

Dhammādāsaṃ
Nādt dhamma-pariyāyaṃ desessāmi, Yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attanam Bya-kareyya: ‘khînâ-nirayo-MHI
khînâ-tiracchāna-yoni khînâ-pettivisayo Khin · APAYA-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
a tu.

Katamo
ca així, Ananda, dhammādāso dhamma-pariyāyo, Yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attanam Bya-kareyya: ‘khînâ-nirayo-MHI
khînâ-tiracchāna-yoni khînâ-pettivisayo Khin · APAYA-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘tu?

Idh · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hotii:

‘Svākkhāto Bhagavata dhammo sandiṭṭhiko akāliko Ehipassiko opaneyyiko Paccattam veditabbo viññuhi’ tu.

Sanghe aveccappasāda samannāgato hotii:

‘Itipi pel Bhagava Araham sammāsambuddho vijjācaraṇasampanno sugato
lokavidu anuttaro purisadammasārathi Sattha devamanussānaṃ buddho
Bhagava’ tu.

Dhamme aveccappasāda samannāgato hotii:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattari purisayugāni attha purisapuggalā,
AQUESTA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo
añjalikaraṇīyo anuttaraṃ puññakkhettaṃ Lokassa’ tu.

Ariya-kantehi sīlehi samannāgato hotii

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
Kho així, Ananda, dhammādāso dhamma-pariyāyo, Yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attanam Bya-kareyya: ‘khînâ-nirayo-MHI
khînâ-tiracchāna-yoni khînâ-pettivisayo Khin · APAYA-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘tu

Sato, bhikkhave, monjo vihareyya sampajāno. Ayam tiu amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, monjo sato Hoti? Idha, bhikkhave, monjo

Kaye kāyānupassī viharati ATAPI sampajāno satima, vineyya Loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satima, vineyya Loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satima, vineyya Loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satima, vineyya Loke abhijjhā-domanassaṃ.

EVAM Kho, bhikkhave, monjo sato Hoti. Katha · NCA, bhikkhave, monjo sampajāno Hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī Hoti, ālokite vilokite
sampajānakārī Hoti, samiñjite pasārite sampajānakārī Hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī Hoti, asite xiuli khāyite
sāyite sampajānakārī Hoti, uccārapassāvakamme sampajānakārī Hoti, porta
Thite nisinne Sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Hoti.

EVAM Kho, bhikkhave, monjo sampajāno Hoti. Sato, bhikkhave, monjo vihareyya sampajāno. Ayam tiu amhākaṃ anusāsanī tu.

- Sabbaphāliphullā Kho, Ananda, yamakasālā akālapupphehi. Et tathāgatassa śárīram okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Tani tathāgatassa śárīram
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Tani tathāgatassa śárīram okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na Kho, Ananda, ettāvatā Tathāgato sakkato va hotii garukato va manito va pūjito va apacito Va. Jo
Kho, Ananda, el monjo va bhikkhuni va upāsako va Upasika va
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, per la
qual Tathāgataṃ sakkaroti Garum karoti māneti pūjeti apaciyati,
paramāya pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · OTI. Evan · hi tiu, Ananda, sikkhitabba nti.

- ‘Siya de Kho safata · Ananda, tumhākaṃ EVAM · ASSA:’ pāvacanaṃ atīta-satthukaṃ, natthi sense Sattha ‘tu. Na Kho safata · ETAM, Ananda, EVAM daṭṭhabbaṃ. Jo tiu, Ananda, Maya Dhammo ca ca Viñayo paññatto desito, per la qual tiu mam · accayena Sattha.

Anglès

(El mirall del Dhamma)

Vaig
a exposar el discurs sobre el Dhamma que es diu Dhammādāsa, posseït
dels quals el ariyasāvaka, si així ho desitja, pot declarar de si
mateix: “Per a mi, no hi ha més niraya, no més tiracchāna-yoni, no més
pettivisaya, sense
més estat d’infelicitat, de la desgràcia, de la misèria, sóc un
sotapanna, per la naturalesa dels estats lliures de la misèria, de ser
certs destinat a sambodhi.

I
el que, Ananda, és que el discurs sobre el Dhamma que es diu
Dhammādāsa, posseït pel qual el ariyasāvaka, si així ho desitja, pot
declarar de si mateix: “Per a mi, no hi ha més niraya, no més
tiracchāna-yoni, no més
pettivisaya, no més estat d’infelicitat, de la desgràcia, de la
misèria, sóc un sotapanna, per la naturalesa dels estats lliures de la
misèria, segur de ser destinat a sambodhi?

Aquí, Ananda, 1 ariyasāvaka està dotat de Buddhe aveccappasāda:

Està dotat amb Dhamme aveccappasāda:

Està dotat amb Sanghe aveccappasāda:

Està dotat amb un sila que és agradable als ariyas,

Això,
Ananda, és el discurs sobre el Dhamma que es diu Dhammādāsa, posseït
pel qual el ariyasāvaka, si així ho desitja, pot declarar de si mateix:
“Per a mi, no hi ha més niraya, no més tiracchāna-yoni, no més
pettivisaya
, no més estat d’infelicitat, de la desgràcia, de la misèria, sóc un
sotapanna, per la naturalesa dels estats lliures de la misèria, de ser
certs destinat a sambodhi.

Sato ha de vostè romandre, monjos, i sampajānas. Aquest és el nostre Intruction a vostè.

I com, monjos, el monjo és sato? Aquí, monjos, el monjo

Per tant, monjos, és un sato monjo. I com, monjos, és un sampajāna monjo? Aquí, monjos,

Per tant, monjos, és un sampajāna monjo. Sato ha de vostè romandre, monjos, i sampajānas. Aquest és el nostre Intruction a vostè.

- Ananda, els arbres Sala bessones estan en plena floració, encara que no és la temporada de floració. I la pluja flors sobre el cos del Tathagata i deixar anar i dispersió i estan escampats sobre ella en el culte del Tathagata. I
flors de corall celestes i pols de sàndal celestial del cel la pluja
avall sobre el cos del Tathagata, i cauen i es dispersen i es vessen
sobre ella en el culte del Tathagata.
I el so de veus celestials i instruments celestials fa música en l’aire en el temor que el Tathagata.

No és per això, Ananda, que el Tathagata és respectat, venerat, estimat, homenatge i honrat. Però,
Ananda, 1 bhikkhu o bhikkhuni, laic o laica, que resta
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, viure d’acord amb el
Dhamma, que es respecta, venera, estima, ret homenatge, i ret homenatge a
la Tathāgata
amb la més excel·lent homenatge. Per tant, Ananda, que ha d’entrenar-se així: ‘Seguirem sent
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, vivint d’acord amb el
Dhamma “.

-
“Per a alguns de vosaltres, Ananda, que es pot produir d’aquesta
manera:” Les paraules del Mestre han acabat, ja no és un mestre “.
Però això, Ananda, no hauria, per la qual cosa es considera. Això, Ananda, que he ensenyat i donat a conèixer com el Dhamma i el Vinaya, serà el seu mestre després de la meva mort.

el full de Bodhi

Traducció suggerida pel webmaster,
amb el suport de la germana Vajira i traducció de Francis Story.

— OOo —
Publicat com un regal del Dhamma, que es distribuiran de forma gratuïta.
Qualsevol còpia o derivats d’aquest treball de citar la seva font original.



35) Classical Cebuano

35) Classical Cebuano

1918 Fri 08 Jul 2016

LEKSYON
 
gikan sa

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sa Visual Format (FOA1TRPUVF)
sa
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(TPSTEEM)

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pinaagi sa http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Classical Budhismo (Mga Pagtulun-an sa mga Nakaamgo Usa sa Awareness)
iya sa kalibutan, ug ang tanan nga adunay bug-os nga mga katungod: JC

mao ang labing Positibo Energy sa matulon-anon ug research oriented
site pagpalapnag sa mga pagtulun-an sa Nakaamgo Usa sa Awareness sa
Buddha, ug sa ibabaw sa Techno-politiko-Socio Transformation ug Economic
Emancipation Movement gisundan sa minilyon sa mga tawo sa tanan nga mga
sa ibabaw sa kalibutan sa 105 Classical pinulongan.

Ang pagtanyag eksaktong hubad nga ingon sa usa ka leksyon niini nga
University sa usa ka inahan nga dila niini nga Hubad sa Google ug
pagpakaylap makadawat nga mahimong usa ka Stream Enterer (Sottapanna) ug
sa pagkab-ot sa Kahangturan Bliss ingon sa usa ka Katapusan nga Tumong.

Pali Pulong sa usa ka Adlaw sa Hulyo 07, 2016

tappetar - usa nga nagtagbaw, usa ka tighatag sa maayo nga mga butang

">Dn 16 (D ii 137)
Mahāparinibbāna Sutta
{Kinutlo}
- Ang katapusan nga mga panudlo -
[Maha-parinibbāna]

sutta Kini nga nagatigum sa nagkalain-laing mga mga panudlo sa Budha
gihatag tungod sa iyang mga sumusunod human sa iyang pagkamatay, ang nga
kini nga mahimong usa ka importante kaayo nga hugpong sa mga panudlo
alang kanato karong mga adlawa.

pagpamalandong center Sri Buddhist sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Kahoy

Sutta Piṭaka

- Ang bukag sa mga diskurso -
[Sutta: pakigpulong]

Ang Sutta Piṭaka naglangkob sa kahulugan sa pagtulon-an sa Buddha ni
bahin sa Dhamma. Kini naglangkob sa labaw pa kay sa napulo ka libo ka suttas. kini mao ang
gibahin sa lima ka koleksyon nga gitawag Nikāyas.

Dīgha Nikāya
    
[Dīgha: taas nga] Ang Dīgha Nikāya nagatigum 34 sa pinakataas
    
mga pakigpulong nga gihatag sa Budha. Adunay nagkalain-laing mga mga pasabut nga daghan sa
    
sila mao ang mga ulahing bahin sa mga pagdugang ngadto sa mga orihinal nga corpus ug sa kuwestiyonableng
    
pagkatinuod.
Majjhima Nikāya
    
[Majjhima: medium] Ang Majjhima Nikāya nagatigum sa 152 mga
pakigpulong sa Buddha sa intermediate gitas-on, nga naghisgot sa
lain-lain nga mga butang.
Saṃyutta Nikāya
    
[Samyutta: grupo] Ang Saṃyutta Nikāya nagatigum sa mga suttas
    
sumala sa ilang hilisgutan sa 56 sub-grupo nga gitawag saṃyuttas. kini
    
naglakip labaw pa kay sa tulo ka libo ka mga pakigpulong sa baryable gitas-on, apan
    
sa kinatibuk-medyo mubo.
Aṅguttara Nikāya
    
[Ang: butang | uttara: additionnal] Ang Aṅguttara
    
Nikāya ang subdivized sa napulo ug usa ka sub-mga grupo nga gitawag nipātas, sa matag usa kanila
    
sa pagpundok sa mga pakigpulong nga naglangkob sa talaan sa usa ka dugang nga hinungdan
    
batok sa mga sa sa sumbanan nipāta. kini naglangkob sa mga linibo sa suttas
    
nga mao ang kinatibuk-mubo.
Khuddaka Nikāya
    
[Khuddha: mubo, gamay] Ang Khuddhaka Nikāya mubo nga mga teksto
    
ug giisip ingon nga gilangkoban sa duha ka stratas: Dhammapada, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā ug Jātaka maporma ang
    
karaang saring, samtang ang ubang mga libro ulahing bahin sa pagdugang ug sa ilang mga
    
pagkatinuod mao ang mas kuwestiyonable.

Bodhi dahon

">Dn 16 (D ii 137)
Mahāparinibbāna Sutta
{Kinutlo}
- Ang katapusan nga mga panudlo -
[Maha-parinibbāna]

sutta Kini nga nagatigum sa nagkalain-laing mga mga panudlo sa Budha
gihatag tungod sa iyang mga sumusunod human sa iyang pagkamatay, ang nga
kini nga mahimong usa ka importante kaayo nga hugpong sa mga panudlo
alang kanato karong mga adlawa.

Mubo nga sulat: info · bula sa ibabaw sa tagsatagsa Pali nga pulong gawas sa seksyon sa kahayag sa kolor green nga background

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
ti.

Katamo
ca sa ingon, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

Idh · ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi mao bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
kho sa ingon, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ VO amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu Sato hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu Sato hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, ganghaan
ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ VO amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ānanda, ettāvatā Tathāgato sakkato va hoti garukato va Manito va pūjito va apacito va. Yo
kho, Ānanda, bhikkhu va bhikkhunī va upāsako va upāsikā va
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, mao
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti. Evan · hi VO, Ānanda, sikkhitabba nti.

- ‘Siya kho pan · ānanda, tumhākaṃ evam · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi walay satthā ‘ti. Na kho kalaha · Etam, Ānanda, evaṃ daṭṭhabbaṃ. Yo VO, Ānanda, Maya Dhammo CA Vinayo ca desito paññatto, mao VO mam · accayena satthā.

Iningles

(Ang samin sa Dhamma)

ko
pagpatin-aw sa pakigpulong sa Dhamma nga gitawag Dhammādāsa,
gipanag-iya nga ang ariyasāvaka, kon siya nagtinguha, makapahayag sa
iyang kaugalingon: ‘Alang kanako, walay labaw nga niraya, dili na
tiracchāna-yoni, dili na pettivisaya, walay
sa dugang nga kahimtang sa kasubo, sa katalagman, sa mga kagul-anan,
ako usa ka sotāpanna, sa kinaiya nga gawasnon gikan sa estado sa
kaalaut, ang pipila sa nga gitakdang sambodhi.

Ug
unsa, Ānanda, mao nga ang pakigpulong sa Dhamma nga gitawag Dhammādāsa,
gipanag-iya nga ang ariyasāvaka, kon siya nagtinguha, makapahayag sa
iyang kaugalingon: ‘Alang kanako, walay labaw nga niraya, dili na
tiracchāna-yoni, dili na
pettivisaya, dili na kahimtang sa kasubo, sa katalagman, sa mga
kagul-anan, ako usa ka sotāpanna, sa kinaiya nga gawasnon gikan sa
estado sa kaalaut, ang pipila sa nga gitagana sa sambodhi?

Dinhi, Ānanda, usa ka ariyasāvaka nga gitugahan sa Buddhe aveccappasāda:

Siya gitugahan sa Dhamme aveccappasāda:

Siya gitugahan sa Saṅghe aveccappasāda:

Siya gitugahan uban sa usa ka Sila nga mao ang gikahimut-an sa mga ariyas,

Kini,
Ānanda, mao ang pakigpulong sa Dhamma nga gitawag Dhammādāsa,
gipanag-iya nga ang ariyasāvaka, kon siya nagtinguha, makapahayag sa
iyang kaugalingon: ‘Alang kanako, walay labaw nga niraya, dili na
tiracchāna-yoni, dili na pettivisaya
, dili na kahimtang sa kasubo, sa katalagman, sa mga kagul-anan, ako
usa ka sotāpanna, sa kinaiya nga gawasnon gikan sa estado sa kaalaut,
ang pipila sa nga gitakdang sambodhi.

Sato nga kamo kinahanglan nga magpabilin, bhikkhus, ug sampajānas. Kini mao ang atong intruction kaninyo.

Ug sa unsa nga paagi, bhikkhus, mao ang usa ka bhikkhu Sato? Dinhi, bhikkhus, usa ka bhikkhu

Mao kini ang, bhikkhus, mao ang usa ka bhikkhu Sato. Ug sa unsa nga paagi, bhikkhus, mao ang usa ka bhikkhu sampajāna? Dinhi, bhikkhus,

Mao kini ang, bhikkhus, mao ang usa ka bhikkhu sampajāna. Sato nga kamo kinahanglan nga magpabilin, bhikkhus, ug sampajānas. Kini mao ang atong intruction kaninyo.

- Ananda, ang kaluha nga sala kahoy anaa sa bug-os nga Bloom, bisan kini dili mao ang panahon sa pagpamiyuos. Ug
ang mga bulak sa ulan sa ibabaw sa lawas sa Tathagata ug tinulo ug
isabwag ug strewn sa ibabaw niini sa pagsimba sa Tathagata.
Ug
celestial nga coral bulak ug langitnong sandalwood powder gikan sa
langit sa ulan sa ibabaw sa lawas sa Tathagata, ug ihulog ug isabwag ug
strewn sa ibabaw niini sa pagsimba sa Tathagata.
Ug ang tingog sa langitnong mga tingog ug mga instrumento sa
langitnong naghimo musika sa hangin gikan sa balaan nga pagtahud alang
sa mga Tathagata.

Kini mao ang dili pinaagi sa niini, Ānanda, nga ang Tathāgata gitahod, gisimba, tinamod, mihatag ug katahuran ug gipasidunggan. Apan,
Ananda, sa bisan unsa nga bhikkhu o bhikkhuni, magbubuhat o laywoman,
ang nabilin nga dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, nga
nagpuyo sumala sa Dhamma, nga ang usa ka bahin, gisimba, nagapakamahal
sa, nga ginabayad sa pagsimba, ug nagpasidungog sa Tathāgata
uban sa labing maayo kaayo nga pagsimba. Busa, Ānanda, kinahanglan inyong bansayon ​​ang inyong kaugalingon sa
ingon niini: ‘Kita magpabilin dhamm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipanna, nga nagpuyo sumala sa Dhamma’.

-
Sa pipila sa kaninyo, Ānanda, kini mahitabo sa ingon niini: ‘Ang mga
pulong sa Magtutudlo nga natapus na, wala nay usa ka Magtutudlo.
Apan kini, Ānanda, dili, nga sa ingon giisip. Nga, Ānanda, nga akong gitudloan ug gipahibalo kaninyo ingon sa Dhamma
ug sa Vinaya, ang imong Magtutudlo sa human sa akong mahanaw.

Bodhi dahon

Hubad nga gisugyot pinaagi sa Webmaster,
uban sa suporta ni Sister Vajira & Francis Sugilanon ni paghubad.

— Ooo —
Gipatik ingon sa usa ka gasa sa Dhamma, nga-apod-apod nga walay bayad.
Bisan unsa nga mga kopya o mga naggumikan sa niini nga buhat kinahanglan nga naghisgot sa ilang mga orihinal nga tinubdan.



36) Classical Chichewa

36) Classical Chichewa

1918 Fri 08 Jul 2016

LEKSYON
 
gikan sa

PAGSABOT-NET-Free Online A1 (Nakaamgo Usa) Tipiṭaka Research & Pagbansay University
sa Visual Format (FOA1TRPUVF)
sa
Free Online Electronic Visual Communication Course sa Political Science
-Techno-Politiko-Socio Transformation ug Economic Emancipation Movement
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
pinaagi sa http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Classical Budhismo (Mga Pagtulun-an sa mga Nakaamgo Usa sa Awareness)
iya sa kalibutan, ug ang tanan nga adunay bug-os nga mga katungod: JC

mao ang labing Positibo Energy sa matulon-anon ug research oriented
site pagpalapnag sa mga pagtulun-an sa Nakaamgo Usa sa Awareness sa
Buddha, ug sa ibabaw sa Techno-politiko-Socio Transformation ug Economic
Emancipation Movement gisundan sa minilyon sa mga tawo sa tanan nga mga
sa ibabaw sa kalibutan sa 105 Classical pinulongan.

Ang pagtanyag eksaktong hubad nga ingon sa usa ka leksyon niini nga
University sa usa ka inahan nga dila niini nga Hubad sa Google ug
pagpakaylap makadawat nga mahimong usa ka Stream Enterer (Sottapanna) ug
sa pagkab-ot sa Kahangturan Bliss ingon sa usa ka Katapusan nga Tumong.

Pali Pulong sa usa ka Adlaw sa Hulyo 07, 2016

tappetar - usa nga nagtagbaw, usa ka tighatag sa maayo nga mga butang

">Dn 16 (D ii 137)
Mahāparinibbāna Sutta
{Kinutlo}
- Ang katapusan nga mga panudlo -
[Maha-parinibbāna]

sutta Kini nga nagatigum sa nagkalain-laing mga mga panudlo sa Budha
gihatag tungod sa iyang mga sumusunod human sa iyang pagkamatay, ang nga
kini nga mahimong usa ka importante kaayo nga hugpong sa mga panudlo
alang kanato karong mga adlawa.

pagpamalandong center Sri Buddhist sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Kahoy

Sutta Piṭaka

- Ang bukag sa mga diskurso -
[Sutta: pakigpulong]

Ang Sutta Piṭaka naglangkob sa kahulugan sa pagtulon-an sa Buddha ni
bahin sa Dhamma. Kini naglangkob sa labaw pa kay sa napulo ka libo ka suttas. kini mao ang
gibahin sa lima ka koleksyon nga gitawag Nikāyas.

Dīgha Nikāya
    
[Dīgha: taas nga] Ang Dīgha Nikāya nagatigum 34 sa pinakataas
    
mga pakigpulong nga gihatag sa Budha. Adunay nagkalain-laing mga mga pasabut nga daghan sa
    
sila mao ang mga ulahing bahin sa mga pagdugang ngadto sa mga orihinal nga corpus ug sa kuwestiyonableng
    
pagkatinuod.
Majjhima Nikāya
    
[Majjhima: medium] Ang Majjhima Nikāya nagatigum sa 152 mga
pakigpulong sa Buddha sa intermediate gitas-on, nga naghisgot sa
lain-lain nga mga butang.
Saṃyutta Nikāya
    
[Samyutta: grupo] Ang Saṃyutta Nikāya nagatigum sa mga suttas
    
sumala sa ilang hilisgutan sa 56 sub-grupo nga gitawag saṃyuttas. kini
    
naglakip labaw pa kay sa tulo ka libo ka mga pakigpulong sa baryable gitas-on, apan
    
sa kinatibuk-medyo mubo.
Aṅguttara Nikāya
    
[Ang: butang | uttara: additionnal] Ang Aṅguttara
    
Nikāya ang subdivized sa napulo ug usa ka sub-mga grupo nga gitawag nipātas, sa matag usa kanila
    
sa pagpundok sa mga pakigpulong nga naglangkob sa talaan sa usa ka dugang nga hinungdan
    
batok sa mga sa sa sumbanan nipāta. kini naglangkob sa mga linibo sa suttas
    
nga mao ang kinatibuk-mubo.
Khuddaka Nikāya
    
[Khuddha: mubo, gamay] Ang Khuddhaka Nikāya mubo nga mga teksto
    
ug giisip ingon nga gilangkoban sa duha ka stratas: Dhammapada, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā ug Jātaka maporma ang
    
karaang saring, samtang ang ubang mga libro ulahing bahin sa pagdugang ug sa ilang mga
    
pagkatinuod mao ang mas kuwestiyonable.

Bodhi dahon

">Dn 16 (D ii 137)
Mahāparinibbāna Sutta
{Kinutlo}
- Ang katapusan nga mga panudlo -
[Maha-parinibbāna]

sutta Kini nga nagatigum sa nagkalain-laing mga mga panudlo sa Budha
gihatag tungod sa iyang mga sumusunod human sa iyang pagkamatay, ang nga
kini nga mahimong usa ka importante kaayo nga hugpong sa mga panudlo
alang kanato karong mga adlawa.

Mubo nga sulat: info · bula sa ibabaw sa tagsatagsa Pali nga pulong gawas sa seksyon sa kahayag sa kolor green nga background

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
ti.

Katamo
ca sa ingon, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

Idh · ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi mao bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
kho sa ingon, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ VO amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu Sato hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu Sato hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, ganghaan
ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ VO amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ānanda, ettāvatā Tathāgato sakkato va hoti garukato va Manito va pūjito va apacito va. Yo
kho, Ānanda, bhikkhu va bhikkhunī va upāsako va upāsikā va
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, mao
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti. Evan · hi VO, Ānanda, sikkhitabba nti.

- ‘Siya kho pan · ānanda, tumhākaṃ evam · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi walay satthā ‘ti. Na kho kalaha · Etam, Ānanda, evaṃ daṭṭhabbaṃ. Yo VO, Ānanda, Maya Dhammo CA Vinayo ca desito paññatto, mao VO mam · accayena satthā.

Iningles

(Ang samin sa Dhamma)

ko
pagpatin-aw sa pakigpulong sa Dhamma nga gitawag Dhammādāsa,
gipanag-iya nga ang ariyasāvaka, kon siya nagtinguha, makapahayag sa
iyang kaugalingon: ‘Alang kanako, walay labaw nga niraya, dili na
tiracchāna-yoni, dili na pettivisaya, walay
sa dugang nga kahimtang sa kasubo, sa katalagman, sa mga kagul-anan,
ako usa ka sotāpanna, sa kinaiya nga gawasnon gikan sa estado sa
kaalaut, ang pipila sa nga gitakdang sambodhi.

Ug
unsa, Ānanda, mao nga ang pakigpulong sa Dhamma nga gitawag Dhammādāsa,
gipanag-iya nga ang ariyasāvaka, kon siya nagtinguha, makapahayag sa
iyang kaugalingon: ‘Alang kanako, walay labaw nga niraya, dili na
tiracchāna-yoni, dili na
pettivisaya, dili na kahimtang sa kasubo, sa katalagman, sa mga
kagul-anan, ako usa ka sotāpanna, sa kinaiya nga gawasnon gikan sa
estado sa kaalaut, ang pipila sa nga gitagana sa sambodhi?

Dinhi, Ānanda, usa ka ariyasāvaka nga gitugahan sa Buddhe aveccappasāda:

Siya gitugahan sa Dhamme aveccappasāda:

Siya gitugahan sa Saṅghe aveccappasāda:

Siya gitugahan uban sa usa ka Sila nga mao ang gikahimut-an sa mga ariyas,

Kini,
Ānanda, mao ang pakigpulong sa Dhamma nga gitawag Dhammādāsa,
gipanag-iya nga ang ariyasāvaka, kon siya nagtinguha, makapahayag sa
iyang kaugalingon: ‘Alang kanako, walay labaw nga niraya, dili na
tiracchāna-yoni, dili na pettivisaya
, dili na kahimtang sa kasubo, sa katalagman, sa mga kagul-anan, ako
usa ka sotāpanna, sa kinaiya nga gawasnon gikan sa estado sa kaalaut,
ang pipila sa nga gitakdang sambodhi.

Sato nga kamo kinahanglan nga magpabilin, bhikkhus, ug sampajānas. Kini mao ang atong intruction kaninyo.

Ug sa unsa nga paagi, bhikkhus, mao ang usa ka bhikkhu Sato? Dinhi, bhikkhus, usa ka bhikkhu

Mao kini ang, bhikkhus, mao ang usa ka bhikkhu Sato. Ug sa unsa nga paagi, bhikkhus, mao ang usa ka bhikkhu sampajāna? Dinhi, bhikkhus,

Mao kini ang, bhikkhus, mao ang usa ka bhikkhu sampajāna. Sato nga kamo kinahanglan nga magpabilin, bhikkhus, ug sampajānas. Kini mao ang atong intruction kaninyo.

- Ananda, ang kaluha nga sala kahoy anaa sa bug-os nga Bloom, bisan kini dili mao ang panahon sa pagpamiyuos. Ug
ang mga bulak sa ulan sa ibabaw sa lawas sa Tathagata ug tinulo ug
isabwag ug strewn sa ibabaw niini sa pagsimba sa Tathagata.
Ug
celestial nga coral bulak ug langitnong sandalwood powder gikan sa
langit sa ulan sa ibabaw sa lawas sa Tathagata, ug ihulog ug isabwag ug
strewn sa ibabaw niini sa pagsimba sa Tathagata.
Ug ang tingog sa langitnong mga tingog ug mga instrumento sa
langitnong naghimo musika sa hangin gikan sa balaan nga pagtahud alang
sa mga Tathagata.

Kini mao ang dili pinaagi sa niini, Ānanda, nga ang Tathāgata gitahod, gisimba, tinamod, mihatag ug katahuran ug gipasidunggan. Apan,
Ananda, sa bisan unsa nga bhikkhu o bhikkhuni, magbubuhat o laywoman,
ang nabilin nga dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, nga
nagpuyo sumala sa Dhamma, nga ang usa ka bahin, gisimba, nagapakamahal
sa, nga ginabayad sa pagsimba, ug nagpasidungog sa Tathāgata
uban sa labing maayo kaayo nga pagsimba. Busa, Ānanda, kinahanglan inyong bansayon ​​ang inyong kaugalingon sa
ingon niini: ‘Kita magpabilin dhamm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipanna, nga nagpuyo sumala sa Dhamma’.

-
Sa pipila sa kaninyo, Ānanda, kini mahitabo sa ingon niini: ‘Ang mga
pulong sa Magtutudlo nga natapus na, wala nay usa ka Magtutudlo.
Apan kini, Ānanda, dili, nga sa ingon giisip. Nga, Ānanda, nga akong gitudloan ug gipahibalo kaninyo ingon sa Dhamma
ug sa Vinaya, ang imong Magtutudlo sa human sa akong mahanaw.

Bodhi dahon

Hubad nga gisugyot pinaagi sa Webmaster,
uban sa suporta ni Sister Vajira & Francis Sugilanon ni paghubad.

— Ooo —
Gipatik ingon sa usa ka gasa sa Dhamma, nga-apod-apod nga walay bayad.
Bisan unsa nga mga kopya o mga naggumikan sa niini nga buhat kinahanglan nga naghisgot sa ilang mga orihinal nga tinubdan.


37) Classical Corsican

37) Corsican Classical

1918 Fri 08 Jul 2016

Insegnanti
 
da

INSIGHT-NET-Free Online A1 (risanatu One) Tipiṭaka Research & base University
in Tempi Format (FOA1TRPUVF)
nantu
Online Electronic Codice Communication Tempi Free nantu à Political Science
-Techno-Político-Socio Mutazioni è ecunomicu Muvimentu Pursuit
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
attraversu http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Classical buddisimu (insignamenti di u risanatu One cù presa di cuscenza) si scrivenu à u mondu, è tutti u me dirittu chjosa: JC

hè u più Energy queruli di Informativ e ricerche situ orientatu
propagating li nzignamenti di u risanatu One cù cuscenza di u Buddha e
su Techno-político-Socio Mutazioni è ecunomicu Muvimentu Pursuit siguita
di miliuna di pirsuni nta lu munnu in 105 lingue classiche.

A messa in forma di traduzione pricisamenti comu a lezziò di stu
Università in unu di lingua matri a stu Google Translation e propagation
entitles à diventà un Stream Enterer (Sottapanna), è à avè eternu Bliss
comu un Goal Final.

Pāli Parolla un ghjornu di lugliu 07, 2016

tappetar - quellu chì satisfies, un giver di mègliu

">DN 16 (D lunar 137)
Mahāparinibbāna Sutt’acqua e sutta jentu
{Currículum}
- L ‘urtimu abituali -
[Prunier-parinibbāna]

Stu sùtta si avvicinanu vari instructions, lu Buddha detti di u nome
di u so pùblicu dopu à a so sfilà di luntanu, ca renni esse un ghjocu
assai mpurtanti di instructions, per noi oghje.

centru meditazioni lankan sambodhi buddista

http://www.buddha-vacana.org/suttapitaka.html

Tree

Sutt’acqua e sutta jentu Piṭaka

- Lu panaru di AFFRANCHISSANTS -
[Sùtta: discursi]

U Sutt’acqua e sutta jentu Piṭaka cuntene i muschi di a duttrina di u Buddha
riguardu à l ‘Dhamma. Ùn esisti ca trè più chè dece mila suttas.
divisu in cinqui cullezzione chiamatu Nikāyas.

Dīgha Nikāya
    
[Dīgha: longu] U Dīgha Nikāya si avvicinanu 34 di u tempu
    
AFFRANCHISSANTS datu da lu Buddha. Ci sò parechji Hints chì parechji di
    
elli sò fini di aghjunte à u corpus m originali è di dubitandum
    
di a sputichezza.
Majjhima Nikāya
    
[Majjhima: medie] U Majjhima Nikāya si avvicinanu 152 AFFRANCHISSANTS
di lu Buddha di lunghezza ntirmediu, trafficu di droghe cu cunti a
diversità.
Saṃyutta Nikāya
    
[Samyutta: gruppu] U Saṃyutta Nikāya si avvicinanu u suttas
    
secondu a so sughjettu in 56 sub-gruppi chjamati saṃyuttas.
    
cuntene più di trè mila AFFRANCHISSANTS di lunghezza variàbbili, ma
    
generalmente pocu cortu.
Aṅguttara Nikāya
    
[Pao: fattore | uttara: additionnal] U Aṅguttara
    
Nikāya hè subdivized in ondeci sub-gruppi chjamati nipātas, ognunu d’iddi
    
vedere AFFRANCHISSANTS cumpunuta di enumerations di un fattore applicàrisi
    
contra chiddi di lu nipāta Anterior. Ùn esisti ca trè migghiara di suttas
    
chì sò generalmente pocu.
Khuddaka Nikāya
    
[Khuddha: cortu, piccula] Li testi corti Khuddhaka Nikāya
    
e veni cunziddiratu comu statu cumpostu di dui Stratas: Dhammapada, Udāna,
    
Itivuttaka, Sutt’acqua e sutta jentu Nipāta, Theragāthā-Therīgāthā e Jātaka formanu lu
    
anticu stratificata, mentri àutri libbra sunnu aghjunte è tardu e so
    
di a sputichezza è di più dubitandum.

foglia Bodhi

">DN 16 (D lunar 137)
Mahāparinibbāna Sutt’acqua e sutta jentu
{Currículum}
- L ‘urtimu abituali -
[Prunier-parinibbāna]

Stu sùtta si avvicinanu vari instructions, lu Buddha detti di u nome
di u so pùblicu dopu à a so sfilà di luntanu, ca renni esse un ghjocu
assai mpurtanti di instructions, per noi oghje.

Nutate bè: moltu · sciuma nantu à ogni parulla Pali, fora di a rùbbrica cun culori fondo verde di luce

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
Ti.

Katamo
fr tantu, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

Idh · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

‘Itipi tantu bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, Vaduva bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
kho tantu, Ananda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo khīṇ · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ francese vo amhākaṃ anusāsanī.

Katha · ñca, bhikkhave, bhikkhu Sato hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ātāpī sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; Disegnati cittānupassī viharati ātāpī sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu Sato hoti. Katha · ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite Pite khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, porta ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ francese vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Mercuri tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Mercuri tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ananda, ettāvatā Tathāgato sakkato VA hoti garukato VA mānito VA pūjito VA apacito VA. Yo
kho, Ananda, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, tantu
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · Paofai. S’éterniser · salute francese vo, Ananda, sikkhitabba nti.

- ‘Siyā kho, pan · Ananda, tumhākaṃ evam · Assa:’ pāvacanaṃ atīta-satthukaṃ, natthi senza satthā ‘ti. Na kho, pan · Jacqueline, Ananda, evaṃ daṭṭhabbaṃ. Yo francese vo, Ananda, Maya Dhammo Dì Vinayo fr desito paññatto, accussì francese vo M mam · accayena satthā.

Inglese

(The Mirror di u Dhamma)

I
vi litturi i discursi supra li Dhamma ca veni chiamatu Dhammādāsa, chì
avia frà i quali u ariyasāvaka, s’eddu hè cusì chì vularà, ponu dichjarà
di sè stessu: ‘Per mè, ùn ci hè nudda di più niraya, nun c’è cchiù
tiracchāna-Yoni, nun c’è cchiù pettivisaya, senza
più statu di scuntintizza, di svintura, di miseria, ju sugnu un
sotāpanna, par natura, libarà si da stati di miseria, certi d ‘essiri
distinati a sambodhi.

È
ciò, Ananda, è ca li discursi supra li Dhamma ca veni chiamatu
Dhammādāsa, chì avia frà i quali u ariyasāvaka, s’eddu hè cusì chì
vularà, ponu dichjarà di sè stessu: ‘Per mè, ùn ci hè nudda di più
niraya, nun c’è cchiù tiracchāna-Yoni, senza più
pettivisaya, senza più statu di scuntintizza, di svintura, di miseria,
ju sugnu un sotāpanna, par natura, libarà si da stati di miseria, certi
d ‘essiri distinati a sambodhi?

Quì, Ananda, un ariyasāvaka hè donu di Buddhe aveccappasāda:

Iddu è lu donu di Dhamme aveccappasāda:

Iddu è lu donu di Saṅghe aveccappasāda:

Iddu è lu donu di na Sila chì hè agriculturalist à u ariyas,

Chistu,
Ananda, è i discursi supra li Dhamma ca veni chiamatu Dhammādāsa, chì
avia frà i quali u ariyasāvaka, s’eddu hè cusì chì vularà, ponu dichjarà
di sè stessu: ‘Per mè, ùn ci hè nudda di più niraya, nun c’è cchiù
tiracchāna-Yoni, nun c’è cchiù pettivisaya
, senza più statu di scuntintizza, di svintura, di miseria, ju sugnu
un sotāpanna, par natura, libarà si da stati di miseria, certi d ‘essiri
distinati a sambodhi.

Sato vo duvite arrestanu, bhikkhus, è sampajānas. Chistu è lu nostru intruction à voi.

È cumu, bhikkhus, hè un bhikkhu Sato? Quì, bhikkhus, un bhikkhu

Cusì, bhikkhus, hè un Sato bhikkhu. È cumu, bhikkhus, hè un sampajāna bhikkhu? Quì, bhikkhus,

Cusì, bhikkhus, hè un sampajāna bhikkhu. Sato vo duvite arrestanu, bhikkhus, è sampajānas. Chistu è lu nostru intruction à voi.

- Ananda, l ‘arburi sorri ahora sò in pienu fiore, invece ch’ell’ùn face micca u mumentu di ciurutu. È u Che arcusgi nantu à u corpu di u Tathagata e goccia è spargi tutti è sò strewn cavalcò in cultu di u Tathagata. E
i fiori corallo divinu è Santal marmura cilesta da u celu arcusgi falà
nantu à u corpu di u Tathagata, è Drop e spargi tutti è sò strewn
cavalcò in cultu di u Tathagata.
È u sonu di e voci di paradisu è strumenti cilesta face musica nta l’aria fora di riverenza per u Tathagata.

Un hè micca da sta, Ananda, ca lu Tathāgata veni rispittatu, viniratu, e rispittati, omaggiu pagau e capicursinu. Ma,
Ananda, ogni bhikkhu o bhikkhuni, layman o laywoman, cullezzione
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, vivono in cunfurmità cù
u Dhamma, chi unu si rispetta, venerates, esteems, paese omaggiu, è a
unurari lu Tathāgata
cu lu cchiù eccellenti omaggiu. Ghjè per quessa, Ananda, vi tuccherà à amparà à voi cusì: ‘avemu chì
fermani dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, vivono in
cunfurmità cù u Dhamma’.

- ‘To certi di voi, Ananda, si pò accade cusì:’ U parolle di u Maestru sò passati, senza più ci hè un Maestru. Ma chistu, Ananda, deve micca, tantu di putìrilu cunziddirari tantu. Ddu, Ananda, chi aghju insignatu e fattu cunnosce à voi cum’è u Dhamma
e lu Vinaya, sarà u vostru Maestru dopu à u mio passavanu luntanu.

foglia Bodhi

Traduzione pruposti da u webmaestru,
cù u sustegnu di Sorella Vajira & Traduction: l’Francesco Story.

— — OOO
Published comu un donu di Dhamma, pi èssiri distribbuiutu free of rispunsevule.
Any copie o Derivati ​​di stu travagliu bisogna citare so surghjente urigginali.



38) Classical Croatian
38) Klasična Hrvatska

1918 Pet 8 srpanj 2016

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Pali Riječ Dan za srpanj 07, 2016

tappetar - onaj koji zadovoljava, Obasipat dobrih stvari

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{izvatke}
- Posljednje upute za uporabu -
[Maha-parinibbāna]

To Sutta okuplja razne upute Buddha dao za dobrobit svojih sljedbenika
nakon njegova preseljenja, što ga čini biti vrlo važan skup uputa za
nas danas.

meditacija centar sri Budistički sambodhi

http://www.buddha-vacana.org/suttapitaka.html

drvo

Sutta Piṭaka

- Košara diskursa -
[Sutta: Govor]

Sutta Piṭaka sadrži suštinu Buddhinog nauka
s obzirom na Dharmu. Sadrži više od deset tisuća suttas. to je
podijeljen je u pet zbirki zove Nikāyas.

Dīgha Nikāya
    
[Dīgha: dugo] U Dīgha Nikāya okuplja 34 od najdužih
    
diskursi dane od Bude. Postoje razni savjeti koje mnogi
    
njih su kasno dopune izvornog korpusa i upitne
    
autentičnost.
Majjhima Nikāya
    
[Majjhima: srednja] U Majjhima Nikāya okuplja 152 diskurse Bude intermedijera dužine, koji se bave različitim stvarima.
Saṃyutta Nikāya
    
[Samyutta: grupa] U Saṃyutta Nikāya okuplja suttas
    
prema njihovoj temi u 56 podgrupa zove saṃyuttas. Ono
    
sadrži više od tri tisuće diskurse promjenjive duljine, a
    
općenito relativno kratko.
Aṅguttara Nikāya
    
[HRV: faktor | uttara: OSTALE] U Aṅguttara
    
Nikāya je subdivized u jedanaest podskupine zove nipātas, svaki od njih
    
prikupljanje rasprave koja se sastoji od specificiranja jednim dodatnim faktorom
    
u odnosu na one iz prethodna nipāta. Sadrži tisuće suttas
    
koji su uglavnom kratki.
Khuddaka Nikāya
    
[khuddha: Ukratko, mala] U Khuddhaka Nikāya kratke tekstove
    
i smatra se sastoji od dva stratas: Dhammapada, Udāna,
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā i Jātaka formiraju
    
Drevni slojeva, dok su druge knjige kasne dopune i njihova
    
Autentičnost je više upitna.

Bodhi list

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{izvatke}
- Posljednje upute za uporabu -
[Maha-parinibbāna]

To Sutta okuplja razne upute Buddha dao za dobrobit svojih sljedbenika
nakon njegova preseljenja, što ga čini biti vrlo važan skup uputa za
nas danas.

Napomena: info · mjehurići na svakoj Pali riječi, osim u dijelu sa svijetlo zelene boje pozadine

Pali
(Dhammādāsa)

Dhammādāsaṃ
Nama Dhammu-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
ti.

Katamo
ca tako, Ananda, dhammādāso Dhammu-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti?

IDH · Ananda, ariyasāvako Buddhe aveccappasāda samannāgato Hoti:

‘Svākkhāto Bhagavata dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato Hoti:

‘Itipi tako bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato Hoti:

‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato Hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
Kho tako, Ananda, dhammādāso Dhammu-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: ‘khīṇa-nirayo-MHI
khīṇa-tiracchāna-Yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu Sato Hoti? Idha, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ Kho, bhikkhave, bhikkhu Sato Hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno Hoti? Idha, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī Hoti, ālokite vilokite
sampajānakārī Hoti, samiñjite pasārite sampajānakārī Hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī Hoti, asite Pite khāyite sāyite
sampajānakārī Hoti, uccārapassāvakamme sampajānakārī Hoti, vrata ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Hoti.

Evaṃ Kho, bhikkhave, bhikkhu sampajāno Hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā Kho, Ananda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, Tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na Kho, Ananda, ettāvatā Tathāgato sakkato VA Hoti garukato VA Manito VA pūjito VA apacito VA. Yo
Kho, Ananda, bhikkhu VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, pa
Tathāgataṃ sakkaroti Garum karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · Ananda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · OTI. Evan · hi vo, Ananda, sikkhitabba NTI.

- “Siyā Kho pan · Ananda, tumhākaṃ evam · Assa: ‘atīta-satthukaṃ pāvacanaṃ, natthi ne satthā’ ti. Na Kho pan · Etam, Ananda, evaṃ daṭṭhabbaṃ. Yo vo, Ananda, Maya Dhammo ca Vinayo ca desito paññatto, pa vo mam · accayena satthā.

Engleski

(Ogledalo Dhammi)

Ja
ću izložiti diskurs o Dhammi koji se zove Dhammādāsa, posjedovali od
kojih je ariyasāvaka, ako on tako želi, može proglasiti sebe: “Za mene,
nema više niraya, nema više tiracchāna-Yoni, nema više pettivisaya, nema
više stanje nezadovoljstva, nevolje, jada, ja sam sotāpanna, po
prirodi slobodan od stanja bijede, određene da budu osuđeni na sambodhi.

A
što, Ananda, da je diskurs o Dhammi koji se zove Dhammādāsa,
posjedovali od kojih je ariyasāvaka, ako on tako želi, može proglasiti
sebe: “Za mene, nema više niraya, nema više tiracchāna-Yoni, nema više
pettivisaya, nema više stanje nezadovoljstva, nevolje, jada, ja sam
sotāpanna, po prirodi slobodni od stanja bijede, siguran što je suđeno
da sambodhi?

Evo, Ananda, An ariyasāvaka obdarena Buddhe aveccappasāda:

On je obdaren Dhamme aveccappasāda:

On je obdaren Saṅghe aveccappasāda:

On je obdarena Sila koja je ugodna za ariyas,

To
je, Ananda, je diskurs o Dhammi koji se zove Dhammādāsa, posjedovali od
kojih je ariyasāvaka, ako on tako želi, može proglasiti sebe: “Za mene,
nema više niraya, nema više tiracchāna-Yoni, nema više pettivisaya
, nema više stanje nezadovoljstva, nevolje, jada, ja sam sotāpanna, po
prirodi slobodan od stanja bijede, određene da budu osuđeni na
sambodhi.

Sato treba da ostane, bhikkhus i sampajānas. Ovo je naš intruction za vas.

I kako, bhikkhus je bhikkhu Sato? Ovdje bhikkhus, A bhikkhu

Dakle, bhikkhus je bhikkhu Sato. I kako, bhikkhus je bhikkhu sampajāna? Evo, bhikkhus,

Dakle, bhikkhus je bhikkhu sampajāna. Sato treba da ostane, bhikkhus i sampajānas. Ovo je naš intruction za vas.

- Ananda, twin Sala stabla su u punom cvatu, iako nije sezona cvatnje. I cvjetovi kiša na tijelo Tathagate i pada i raspršiti i razbacane po njoj u obožavanju Tathagate. I
nebeska koraljni cvijeće i nebeski sandalovine u prahu s neba pasti
dolje na tijelu Tathagate, a ispadne i raspršuju i razbacane po njoj u
obožavanju Tathagate.
A zvuk nebeskih glasova i nebeskih instrumenata čini glazbu u zraku iz poštovanja prema Tathagate.

To nije u ovom Ananda, da je Tathagata poštuje, štovao, cijene, odao počast i čast. No,
Ananda, bilo bhikkhu ili bhikkhuni, laik ili laywoman, ostajući
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, živi u skladu s Dhammi,
da jedan poštuje, časti, esteems, odaje počast i poštuje Tathagata
s najviše odličan hommage. Dakle, Ananda, trebali trenirati sami ovako: “Mi ćemo ostati
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, živi u skladu s Dhammi
‘.

- “Za neke od vas, Ananda, to se može dogoditi ovako:” Riječi Učitelja završio, nema više učitelj ‘. No to, Ananda, ne smije, biti tako uzeti u obzir. To je, Ananda, koje sam učio i objavljeni na vas kao Dhammi i Vinaya, će biti vaš učitelj nakon mog preminuća.

Bodhi list

Prevođenje predložen od strane webmastera,
uz potporu sestre Vajira & Francis priče prijevod.

— Ooo —
Objavljeno kao dar Dhammi, koji se distribuira besplatno.
Svaka kopija ili derivate ovog rada je dužan navesti njihov originalni izvor.



39) Classical Czech
39) Klasický český

1918 pá 08.7.2016

LEKCE
 
od

INSIGHT-NET-Online A1 (Probuzený One) Tipitaka Research & Practice University
v obrazovém formátu (FOA1TRPUVF)
na
Online Elektronický vizuální komunikace Kurz politologie
-Techno-Politicko-Socio Transformace a ekonomická emancipace Movement
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif
přes http: // sarvajan. ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com
sarvajanow@yahoo.co.in

Klasická buddhismus (Učení probuzeného One s vědomím) patří do světa, a všichni mají výhradní práva: JC

je nejvíce pozitivní energii informativní a výzkum orientovaný web
šíření učení probuzeného One s vědomím Buddhu a na
Techno-politicko-socio transformace a ekonomická emancipace hnutí
následovaný milióny lidí na celém světě v 105 klasických jazyků.

Vykreslování přesný překlad jako ponaučení z této univerzity v
mateřském jazyce tohoto překladu Google a šíření opravňuje, aby se stal
Stream Enterer (Sottapanna) a dosáhnout věčné blaženosti jako konečnému
cíli.

Pāli Word a Day na červenec 07, 2016

tappetar - ten, kdo splňuje, je dárce dobrých věcí

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{} výňatky
- poslední instrukce -
[Mahā- parinibbāna]

Tato sutta shromažďuje různé pokyny Buddha dal kvůli jeho následovníků
po jeho odchodu, který dělá to být velmi důležitým souborem instrukcí
pro nás v dnešní době.

meditační centrum sri buddhistické sambodhi

http://www.buddha-vacana.org/suttapitaka.html

Strom

Sutta pitaky

- Koš diskurzů -
[Sutta: diskurz]

Sutta pitaky obsahuje esenci Buddhova učení
pokud jde o Dhammu. Obsahuje více než deset tisíc suttas. to je
rozdělena do pěti sbírkách zvaných Nikāyas.

Dígha-nikája
    
[Digha: long] v Dígha-nikája shromažďuje 34 z nejdelších
    
diskursy uvedené Buddha. Existují různé náznaky, že mnoho
    
z nich jsou pozdní dodatky k původním korpusu a pochybné
    
pravost.
Majjhima nikája
    
[Majjhima: medium] v Majjhima Nikaya shromažďuje 152 diskurzy Buddhy meziproduktu délky, které se zabývají různých záležitostí.
Samjutta-nikája
    
[Samyutta: skupina] v Samyutta Nikaya shromažďuje suttas
    
v závislosti na jejich předmětu v 56. podskupin zvaných saṃyuttas. To
    
obsahuje více než tři tisíce diskurzy různé délky, ale
    
obecně poměrně krátká.
Anguttara-nikája
    
[ANG: faktor | uttara: na přídavné] Anguttara
    
Nikaya je subdivized v jedenácti podskupin zvaných nipātas, každý z nich
    
shromažďování diskurzů sestávající z výčty jednoho dalšího faktoru
    
proti těm z precedentu Nipata. Obsahuje tisíce sutt
    
které jsou obecně krátké.
Khuddaka nikája
    
[khuddha: krátká, malé] Tyto krátké texty Khuddhaka nikája
    
a je považován za být složen ze dvou stratas: Dhammapady, Udana,
    
Itivuttaka, Sutta Nipata, Theragāthā-Therīgāthā a Jataka tvoří
    
starověkých Strata, zatímco jiné knihy jsou pozdní dodatky a jejich
    
autenticita je sporná.

Bodhi listí

">DN 16 (D ii 137)
Mahāparinibbāna Sutta
{} výňatky
- poslední instrukce -
[Mahā- parinibbāna]

Tato sutta shromažďuje různé pokyny Buddha dal kvůli jeho následovníků
po jeho odchodu, který dělá to být velmi důležitým souborem instrukcí
pro nás v dnešní době.

Poznámka: info · bubliny na každé slovo Pali s výjimkou části s světle zelené barvy pozadí

Pali
(Dhammādāsa)

Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo”
ti.

Katamo
ca tak, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo “ti?

IDH · ānanda, ariyasāvako Buddhe aveccappasāda samannāgato Hoti:

“Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī ‘ti.

Saṅghe aveccappasāda samannāgato Hoti:

“Itipi tak bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ Buddho
bhagavā ‘ti.

Dhamme aveccappasāda samannāgato Hoti:

“Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā ‘ti.

Ariya-kantehi sīlehi samannāgato Hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
kho tak, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ bya-kareyya: “khīṇa-nirayo-MHI
khīṇa-tiracchāna-yoni khīṇa-pettivisayo Khin · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo “ti

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī.

Katha · NCA, bhikkhave, bhikkhu Sato Hoti? IDHA, bhikkhave, bhikkhu

Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evam kho, bhikkhave, bhikkhu Sato Hoti. Katha · NCA, bhikkhave, bhikkhu sampajāno Hoti? IDHA, bhikkhave,

bhikkhu abhikkante paṭikkante sampajānakārī hóti, ālokite vilokite
sampajānakārī hóti, samiñjite pasārite sampajānakārī hóti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hóti, asite Pite khāyite sāyite
sampajānakārī hóti, uccārapassāvakamme sampajānakārī hóti, branka ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī Hoti.

Evam kho, bhikkhave, bhikkhu sampajāno Hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayam vo amhākaṃ anusāsanī ti.

- Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa śarīram okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa śarīram
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa śarīram okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ānanda, ettāvatā Tathāgato sakkato vā hóti garukato vā Manito vā pūjito vā apacito VA. Yo
kho, Ānanda, bhikkhu vā bhikkhuni vā upāsako vā upāsikā vā
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, takže
Tathāgataṃ sakkaroti GARUM karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · Oti. Evan · hi vo, Ānanda, sikkhitabba NTI.

- “Siya kho pánev · ānanda, tumhākaṃ evam · assa:” atīta-satthukaṃ pāvacanaṃ, natthi žádný satthā ‘ti. Na kho pánev · Etam, Ānanda, evam daṭṭhabbaṃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, takže vo mam · accayena satthā.

angličtina

(Zrcadlo Dhammy)

Budu
vyložit diskurzu o Dhammu, která se nazývá Dhammādāsa, mající nichž
ariyasāvaka, pokud si to přeje, může prohlásit sebe: “Pro mě není nic
víc niraya, nic víc tiracchāna-yoni, nic víc pettivisaya, no
více stav neštěstí, neštěstí, utrpení, jsem sotāpanna svou povahou prosté stavů bídy, některé být předurčen k sambodhi.

A
co Ānanda, je to, že diskurz na Dhammě který se nazývá Dhammādāsa,
mající nichž ariyasāvaka, pokud si to přeje, může prohlásit sebe: “Pro
mě není nic víc niraya, nic víc tiracchāna-yoni, nic víc
pettivisaya, nic víc stav neštěstí, neštěstí, utrpení, jsem sotāpanna,
od přírody prostý stavů bídy, jistý je předurčen k sambodhi?

Zde Ānanda, což ariyasāvaka je obdařen Buddhe aveccappasāda:

Je obdařen Dhamme aveccappasāda:

Je obdařen Saṅghe aveccappasāda:

Je obdařen Sila, která je příjemná na ariyas,

To,
Ānanda, je pojednání o Dhammu, která se nazývá Dhammādāsa, mající z
nichž ariyasāvaka, pokud si to přeje, může prohlásit sebe: “Pro mě není
nic víc niraya, nic víc tiracchāna-yoni, nic víc pettivisaya
, nic víc stav neštěstí, neštěstí, utrpení, jsem sotāpanna svou povahou prosté stavů bídy, některé být předurčen k sambodhi.

Sato byste měli zůstat, bhikkhus a sampajānas. To je náš Instruktážní na vás.

A jak, bhikkhus, je bhikkhu Sato? Zde bhikkhus, je bhikkhu

Tak bhikkhus, je bhikkhu Sato. A jak, bhikkhus, je bhikkhu sampajāna? Zde, bhikkhus,

Tak bhikkhus, je bhikkhu sampajāna. Sato byste měli zůstat, bhikkhus a sampajānas. To je náš Instruktážní na vás.

- Ananda, dvojčata Sala stromy jsou v plném květu, ačkoli to není sezóna květu. A květů déšť na těle Tathágaty and drop a rozptyl a jsou roztroušeny na něj v uctívání Tathágaty. A
nebeské korálové květiny a nebeský santalového dřeva prášek z nebe déšť
dolů na těle Tathágaty a přetažení a rozptylují a jsou roztroušeny na
něj v uctívání Tathágaty.
A zvuk nebeských hlasů a nebeských nástrojů dělá hudbu ve vzduchu ven z úcty k tathágata.

To není tímto Ananda, že Tathagata je respektována, uctívána, vážený, zaplatil poctou a ctí. Ale
Ananda každý bhikkhu nebo bhikkhuni, laik nebo laywoman, zbývající
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, žijící v souladu s
Dhammě, že jeden respektuje, uctívá, váží, je poctou a ctí Tathagata
se nejvíce vynikající pocty. Proto Ānanda, měli byste sami trénovat takto: “Budeme i nadále
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, žijící v souladu s
Dhammě”.

- “Pro některé z vás, Ānanda, může dojít takto:” Slova učitele skončily, již neexistuje učitel “. Ale to, Ānanda, by neměly být považovány za tak. To Ānanda, které jsem učil a dělal známý k vám jako Dhammy a Vinaya, bude váš učitel po mém odchodu.

Bodhi listí

Překlad navrhl webmaster,
s podporou Sister Vajira & Francis Story překladu.

— — OOo
Vyšlo jako dar Dhammy, které mají být distribuovány zdarma.
Veškeré kopie nebo deriváty této práce musí uvést svůj původní zdroj.

comments (0)
2017 UTTAR PRADESH ASSEMBLY ELECTIONS TO HAVE PAPER - BALLOTS TO ENHANCE TRANSPARENCY
Filed under: General
Posted by: @ 7:48 am

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BSP
Bahujan Samaj Party
Karnataka State


Central Office:                                                      
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State Office: 23, Cockbun Road
No
4 Gurudwara Rakabhaganj Road                                           
                         Near Cantonment Railway statio
New Delhi
-110
001                                                                                                   
Shivaji Nagar, Bangalore-560051
Tel
011-23357373                                                                                                      
Tel: 080-25362777 Mob: 0944846897
011-23357272                                                                                                             
fax: 080-41607265
                                                                                               
                                     Email: bspkar1891@rediffmail.com
                                                                                                             
                       nmaheshbsp@gmail.com

Letter No : BSP/GOI/                                                                                        07-07-2016


To,




Dr Ashok Siddharth

Member of Parliament  Rajya Sabha.


SUB: 2017 UTTAR PRADESH ASSEMBLY ELECTIONS TO HAVE PAPER - BALLOTS  TO ENHANCE TRANSPARENCY :-

******

http://economictimes.indiatimes.com/news/politics-and-nation/2019-general-elections-to-have-paper-trail-electronic-voting-machines-nasim-zaidi-cec/articleshow/51106327.cms

http://economictimes.indiatimes.com/…/articles…/51106327.cms

2019 general elections to have paper-trail electronic voting machines: Nasim Zaidi, CEC

In 2017 UP elections all the fraud EVMs must be replaced  by paper ballots.

2019 general elections to have paper-trail electronic voting machines: Nasim Zaidi, CEC

NEW DELHI: Polling for 2019 general elections will be conducted through paper trail-based electronic voting machines to “enhance transparency”.

We have reached a stage where people are demanding hundred per cent deployment of paper audit trail machines to enhance transparency.

We have preserved secrecy (in this system) too. By 2019, the whole country will be covered by (such) machines,” Mr Zaidi said

Once the votes are cast, the VVPAT-linked EVM immediately takes a printout, which is preserved for later use to tally in case of a dispute in the final result. Mr Zaidi, speaking on the theme of “Leveraging Technology for Transparent and Credible Elections”, stressed that secrecy of voting will be zealously preserved even in this system.


Ms
Mayawati because of her good governance of UP as CM became eligible to
become the PM of Prabuddha Bharath.

Such a ‘right party’ is her BSP, 
referring to the various pro-people measures implemented by BSP-led government in Uttar Pradesh in its four terms.

BSP has never released a manifesto as “we believe in doing and not saying.”

This was not tolerated by the
chitpawan brahminical parties hence the EVMs were tampered to defeat
her.

Ex
CJI  SADHASIVAM, shirked his duty & committed a grave error of
judgment by allowing in phased manner the  Fraud Tamperable EVMs on the
request of ex CEC  SAMPATH because of the 1600 crore cost to replace
them and dealt a fatal blow to the Country’s democracy.

Ex CEC
SAMPATH is number one enemy of Democracy, Liberty, Equality and
fraternity as enshrined in our Constitution for the welfare, happiness
and peace of Sarvajan Samaj.

Coal Scam: Petition to be filed at SC against CEC Sampath & EC Brahma

https://www.youtube.com/watch?v=AlA7B6mfWaY&hd=1

Published on Jun 2, 2014

Coal Scam: Petition to be filed at SC against CEC Sampath & EC Brahma 2:25 mins


For more content go to http://www.indiatvnews.com/video/
Follow us on facebook at https://www.facebook.com/indiatvnews
Follow us on twitter at https://twitter.com/indiatvnews

He must be punished for murdering democracy instead of awarding doctorate to him. Otherwise the Rakshsa Swayam Sewaks and all its Avathars will start building temples and install Ex CEC Sampath’s statues through out the Country as they have done to the deadliest murderer chitpawan brahmin nathuram godse.

First of all the EVMs vulnerable to fraud must be replaced with paper ballots. Then only everything will be clean which was proved in the last UP Panchayat Elections and Ms Mayawati will be the next PM of Prabuddha Bharath.The architect Dr BR Ambedkar gave the country a modern Constitution while the Rakshasa Swayam Sevaks (RSS) wanted him to implement manusmriti which says chitpawan brahmins as 1st rate souls (Athmas) where education is reserved for them only. The Modern Constitution provided education for all societies. Manusmriti wants only kshatrias the 2nd rate souls to rule the Country while the Modern Constitution provides all societies can rule the country which saw many non-kshatrias ruled the Centre including Deve Gowda, IK Gujral, and in States  Kamaraj Nadar, Annaduari, Karunanidi, Lalu Prasad, Mulayam Singh, Nitesh Kumar, Ms Mayawati, Akilesh. As per manusmriti only the 3rd rate souls the Vysiyas can do trading and business. But any one can do business and trade as  as per the Modern Constitution. The Shudras as per manusmriti are 4th rate souls and the Panchamas (Aboriginal Adi Mula Nivasis (SC/STs) having no soul at all so that they can be torchured. The Buddha never believed in any soul. He said all are equal. Hence DR Ambedkar and all his followers returned back to Buddhism and the process continues. The Modern Constitution provides full freedom of expression to SC/STs also along with others even though they meny be imaginary for which they cannot be punished. As per Manusmriti women are the properties of men having no rights. But because of the Modern Constitution Indira Gandhi became the PM of this Country and Ms Mayawati as CM of UP for four times. And she will be the next PM of Prabuddha Bharath.

Once DR Ambedkar told to Nehru when he became the first PM of the Country “Mr Nehru you may be the ruler of this country now. But I will rule the country after my death.” which is true since the chitpawan brahmins have misappropriated Dr Ambedkar’s name for their selfish and greedy rule. Murderer of democratic institutions (Modi) is even attempting to misappropriate Buddhism by trying to misuse  monks to go around the country to praise him which no genuine follower of Awakened One with Awareness will ever do it.

The 1% chitpawan brahmins are attempting to bury Buddhism and the Techno-Politico-Socio- Transformation and Economic Emancipation Movement of the Buddha, Dr BR Ambedkar, Manyawar Kanshiram and Ms Mayawati without knowing that they are seeds that keeps sprouting as Bodhi Trees.

Ex CJI did not order for ballot paper system would be brought in. No such precautionary measure was decreed by the apex court. Ex CJI did not order that till the time this newer set of about 1300000 voting machines is manufactured in full & deployed totally. All the people in 80 democracies in the world who simply done away with fradulent EVMs should not recognise EVM Murderer of democratic institutions(Modi) & his Government. This had happened because of the the 1% chitpawan brahmins of RSS practicing hatred-ness towards 99% Sarvajan Samaj including SC/STs/OBCs/Minorities and the poor upper caste in favour of Capitalists and Industrialists. Hatred is a defilement of mind which is madness requiring treatment in a mental asylum with Insight Meditation till they are cured with this illness of hate. Hatred, anger, jealousy, delusion are defilement of the mind which is madness. The Rakshasa Swayam Sevaks (RSS) and all its avathars BJP (Bahuth Jiyadha Psychopaths), VHP (Visha Hinutva Psychopaths), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal etc suffer from this madness who keep heckling & giggling like mad people celebrating their violence thinking that they are achievers.

As a result of undemocratic act of ex CEC Sampath the damage done is as follows:

For proper implementation of Reservation and to save this country from Murderers of democratic institutions (Modi) remotely controlled by 1% chitpawan brahmin psychopath Rowdy Swayam sevaks the offices of CJI, CEC, Media, must have collegiate system consisting SC/STs/OBCs/Minorities. And all the psychopaths practicing hatred must be treated in mental asylums with Insight Meditation as cure. The ex CJI Sadasivam committed a grave error of judgement by allowing ex CEC  Sampath to replace all the EVMs vulnerable to fraud in phases instead of totally replacing them with paper ballots as followed in 80 democracies of the world. Ms Mayawati who could not win a single seat in the last Lok sabha elections won more that 80% seats in the last UP Panchayat elections. With paper ballots she will be the next PM od Prabuddha Bharath. To prevent this the Judiciary wanted to remove reservation which is unconstitutional.The CJI with collegiate system must salvage the Central as well as all the states selected through these fraud EVMs and order for fresh elections with paper ballots to save democracy, liberty, fraternity and equality as enshrined in our constitution or else these manuvadis will have their hey days.

Practice Middle path !

Eat the cake and still have it is psychopathetic !

Bad governance because of the MASTER KEY in the hands of Murderer of democratic institutions (Modi) selected by Evil Voting Machines (EVMs) which are vulnerable to fraud.
If we want this country to develop, the first necessity is to change and overhaul its legal and judicial system. We must get the final judgment within a year and it should not take decades to get final order. For that the CJI and CEC must have COLLIGIATE SYSTEM consisting of SC/STs/OBCs/Minorities.

The ex CJI Sadasivam had committed a grave error of judgement by ordering as suggested by ex CEC Samapth to replace the fraid EVMs in phases instead of total replacement by paper ballots as followed by 80 democracies of the world. Ms Mayawat could not win a single seat in the last Lok sabha elections because of these fraud EVMs. But won 80 % seats in the the last UP Panchayat Elections.And another Justice wanted the RESERVATION to be removed which is unconstitutional.

The present CJI must salvage Central and all the state governments selected by these fraud EVMs and order for fresh elections with paper ballots.Then the next PM of Prabuddha Bharath will be Ms Mayawati.



Despite
68 years since Independence, the economic condition of the weaker
sections like Muslims, SC/STs and OBCs did not show any progress, the
former Uttar Pradesh chief minister alleged and slammed different
central governments for “not doing anything for their upliftment”.


Image result for gifs of  economic condition of the weaker sections like Muslims, SC/STs and OBCs
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Image result for gifs of  economic condition of the manual scavengers
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Image result for gifs of  economic condition of the manual scavengersImage result for gifs of  economic condition of the manual scavengers
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Image result for gifs of  economic condition of the weaker sections like Muslims, SC/STs and OBCs
Image result for gifs of  economic condition of the weaker sections like Muslims, SC/STs and OBCs


he expressed concern over crimes against SC/STs, especially women.
“Not a day passes without crimes against SC/ST women in the country,”
“Let alone getting justice, even an FIR cannot be registered,” she claimed.

The
BSP chief alleged that most parties came to power with the “help of big
corporates” and therefore any economic policies are drafted keeping
them in mind and not the common people.

BJP and RSS are trying to put an end to reservation in education and job, by seeking ‘review’ of the same, she alleged.
Mayawati
specifically singled out the BJP-led Central government, alleging that
while the party was involving the corporates, it is however
non-committal in providing reservation in the private sector.
http://supremecourtofindia.nic.in/outtoday/9093.pdf

http://news.webindia123.com/…/A…/India/20100828/1575461.html

RSS favours paper ballots, EVMs subjected to public scrutiny
New Delhi | Saturday, Aug 28 2010 IST

Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subject EVMs to public scrutiny whether these gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till date an absolutely tamper-proof machine had not been invented and credibility of any system depends on ‘transparency, verifiability and trustworthiness’ than on blind and atavistic faith in its infallibility. The issue is not a ‘private affair’ and it involves the future of India. Even if the EVMs were genuine, there was no reason for the EC to be touchy about it, the paper commented. The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter. There were flaws like booth capturing, rigging, bogus voting, tampering and ballot paper snatching in the ballot paper system of polling leading the country to switch over to the EVMs and all these problems were relevant in EVMs too. Rigging was possible even at the counting stage. What made the ballot papers voter-friendly was that all aberrations were taking place before the public eye and hence open for corrections whereas the manipulations in the EVMs is entirely in the hands of powers that be and the political appointees manning the sytem, the paper commented. The EVM has only one advantage — ’speed’ but that advantage has been undermined by the staggered polls at times spread over three to four months. ‘’This has already killed the fun of the election process,'’ the paper noted. Of the dozen General Elections held in the country, only two were through the EVMs and instead of rationally addressing the doubts aired by reputed institutions and experts the Government has resorted to silence its critics by ‘intimidation and arrests on false charges’, the paper observed, recalling the arrest of Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’. The authorities want to send a message that anybody who challenges the EC runs the risk of persecution and harassment, the RSS observed. Most countries around the world looked at the EVMs with suspicion and countries like the Netherlands, Italy, Germany and Ireland had all reverted back to paper ballots shunning EVMs because they were ‘easy to falsify, risked eavesdropping and lacked transparency’. Democracy is too precious to be handed over to whims or an opaque establishment and network of unsafe gizmos. ‘’For the health of Indian democracy it is better to return to tried and tested methods or else elections in future can turn out to be a farce,'’ the editorial said.
– (UNI) — 28DI28.xml

Today the very same fraud EVMs which was doubted by RSS on Saturday, Aug 28 2010 has been tampered in favor of 1% RSS’s Bahuth Jiyadha Paapis (BJP) for Murderer of democratic institutions (Modi) who WERE HATERS, who ARE HATERS and will CONTINUE TO BE HATERS.

Though the Supreme Court had ordered to replace all the fraud EVMs with fool proof voting system that is being followed by 80 democries of the world and the tried and tested paper ballots used in the recent UK elections, the ex CJI Sathasivan committed a grave error of judgement in allowing the fraud EVMs to be replaced in phases as suggested by the ex CEC Sampath because of the cost of Rs 1600 crore involved in replacing the fraud EVMs totally.

Now the country is
OF the fraud EVMs favored 1% Horrorist, Militant, Violent, Intolerant, Heckling, Lynching Stealth hindutva chitpawan brahmin RSS’s Bahuth Jiyadha Paapis (BJP) for Murderer of democratic institutions (Modi)!
BY the fraud EVMs favored 1% Terrorist, Militant, Violent, Intolerant, Heckling, Stealth hindutva chitpawan brahmin RSS’s Bahuth Jiyadha Paapis (BJP) for Murderer of democratic institutions (Modi)!!
FOR the fraud EVMs favored 1% Terrorist, Militant, Violent, Intolerant, Heckling, Stealth hindutva chitpawan brahmin RSS’s Bahuth Jiyadha Paapis (BJP) for Murderer of democratic institutions (Modi)!!!
AND
OFF the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper Castes!
to
BUY the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper Castes!

FAR the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper Castes!

Once again the Supreme Court has to be pursued by 99% Sarvajan Samaj i.e., All Societies literates to SCRAP all the Central and Sate Elections conducted with these fraud EVMs and order for fresh elections with FOOL PROOF VOTING SYSTEM. Since the MEDIA has become DEADWOOD for the 99% and ALIVE just for 1% brahmins and Baniyas HIGHLIGHT this issue both ONLINE by creating WEBSITES, BLOGS, Emails, SMSs etc., and OFFLINE by taking the message directly to the people.October 2, 2006 Supreme Court started e-filing facility. It is a simple way of filing any case via internet from his house. e-filing via internet does not require the help of advocate.

This service can be utilized by any common man as well as registered advocate. Anybody desiring to avail this service may log on to www.sc-efiling.nic.in/sc-efiling/index.html and sign up as a user.

For sign up procedure please follow up these steps: First time users of Supreme Court’s E-filing have to register him/her through the ‘Sign Up’ option.Through ‘e-FILING’ only Advocate-on Record’ and petitioners-in-person can file cases in the Supreme Court of India Advocate option is to be chosen if you are an ‘Advocate-on-Record’, otherwise choose ‘In-person’ option in case you are petitioner-in-person.

For registering first time personal details such as Address, contact details, E-mail Id etc., which are mandatory, need to be entered.For Advocate-on-record, his/her code (Advocate-on-record code) will be ‘Login-ID’, while ‘In-person’will create his/her Login-Id through ‘Sign Up’ option. Password needs to be entered thereafter. Login Id and password will be created once the mandatory requirements are filled properly. After successful login the ‘Disclaimer screen’ appears on the screen.

Clicking of ‘I agree’ button on Disclaimer allows the user to proceed further, while ‘I decline’ button sends the control back to the Login screen. After successful login, the user can file the case electronically. ‘New Case’ option allows the user to file a new case ‘Modify’ option allows a user to carryout changes to the already e-filed case, provided the court fee payment option is not invoked. Defects associated with the e-filed case will be e-mailed to the advocate/petitioner by the Supreme Court Registry.For further assistance, ‘Help’ option is available.Click here to file case online in Supreme Court of India http://kohram.in/ten-reasons-for-banning-indian-evms/ - Reasons For Banning Fradulent Tamperable EVMs Electronic voting machines (EVMs) were introduced in a limited way in Indian elections in 1982, and they have been in universal use since the general elections of 2004, when paper ballots were phased out completely.

It is about time this country reformed its voting system to ensure that the electoral verdicts reflect the true will of the people of the country.
1. The Whole World has Discarded Similar EVMs
2. Use of EVMs is Unconstitutional and Illegal Too!
3. EVM Software Isn’t Safe
4. Nor is The Hardware
5. EVMs are Sitting Ducks
6. “Insider” Fraud a Concern
7. Storage and Counting are Concerns
8. Vote of No Confidence
9. EC is Clueless on Technology
10. Trust Deficit1.

The Whole World has Discarded Similar EVMs.

The electronic voting machines used in this country’s elections are internationally known as Direct Recording Electronic (DRE) voting machines which record votes directly in electronic memory.

Similar voting machines have been banned in many countries such as Germany, the Netherlands, Irelands etc. and such machines are allowed in most states of the US only with a paper back up. Potential dangers of “vote fraud” and more importantly, lack of transparency and verifiability associated with them prompted ban or restrictions of their use. Developed nations like the United Kingdom and France and advanced countries in our region like Japan and Singapore have so far stuck to voting on paper ballots, owing to their simplicity, verifiability and voter confidence in the system. This country is an exception to this international trend and we continue to use these voting machines long discarded by the world due to lack of awareness and appreciation of the lay public of the concerns.

2. Use of EVMs is Unconstitutional and Illegal Too! This country’s EVMs may also be held unconstitutional because they infringe upon the fundamental rights of the voters. In this country, Right to vote is a legal right but how that vote should be exercised by a voter is his/ her individual expression covered by Article 19 (1) (a) of the Constitution, which guarantees fundamental rights to the citizens. In the 2002 case pertaining to disclosure of assets and the criminal background of candidates, the Supreme Court ruled that voters have a right to know the antecedents of the contesting candidates and this is fundamental and basic for survival of democracy. Accordingly, a voter has the right to know that his vote which he exercised as a part of freedom of expression has really gone in favour of the candidate whom he/she has chosen. This right, fundamental in nature, is absent in the electronic voting system.

In the traditional paper ballot system, that fundamental right was preserve because a voter knew exactly how his/ her vote was recorded and Universal use of EVMs in Indian elections is illegal too! In 1984, the Supreme Court of India held that the use of electronic voting machines in elections was “illegal” as the Representation of People (RP) Act, 1951 did not permit use of voting machines in elections. Later, the R.P. Act was amended in 1989 incorporating Section 61A. However, the amendment says voting machines “may be adopted in such constituency or constituencies as the Election Commission may, having regard to the circumstances of each case, specify.” Violating the provisions of the R.P Act, the Election Commission has conducted 2004 and 2009 nationwide general elections only using electronic voting machines. Going by the 1984 judgment of the Supreme Court, parliamentary elections of 2004 and 2009 may be held illegal.

3. EVM Software Isn’t Safe.

The electronic voting machines are safe and secure only if the source code used in the EVMs is genuine.

Shockingly, the EVM manufacturers, the BEL and ECIL, have shared the ‘top secret’ EVM software program with two foreign companies, Microchip (USA) and Renesas (Japan) to copy it onto microcontrollers used in EVMs. This process could have been done securely in-house by the Indian Worse, when the foreign companies deliver microcontrollers fused with software code to the EVM manufacturers, the EVM manufacturers cannot “read back” their contents as they are either OTP-ROM or masked chips.

Amusingly, the software given to foreign companies is not even made available with the Election Commission, ostensibly for security reasons. With such ridiculous decisions, the Election Commission and the public sector manufacturers have rendered security of the EVMs a mockery. Adopting an open standards policy by making the software public and allowing parties to test the software installed in the EVMs would have offered better.

4. Nor is The Hardware. The danger for EVM manipulations is not just from its software.

Even the hardware isn’t safe. Dr. Alex Halderman, professor of computer science in the University of Michigan says, “EVMs used in the West require software attacks as they are sophisticated voting machines and their hardware cannot be replaced cheaply. In contrast, the Indian EVMs can easily be replaced either in part or as wholesale units.” One crucial part that can be faked is microcontrollers used in the EVMs in which the software is copied. EVM manufacturers have greatly facilitated fraud by using generic microcontrollers rather than more secure ASIC or FPGA microcontrollers. Not just only microcontrollers, mother boards (cards which contain microcontrollers) and entire EVMs can be replaced. Neither the Election Commission nor the manufacturers have undertaken any hardware or software audit till date. As a result, such manipulation attempts would go undetected. To detect such fraud, the upgraded EVMs have a provision to interface with an Authentication Unit that would allow the manufacturers to verify whether the EVM being used in the election is the same that they have supplied to the Election Commission. The EVM manufacturers developed an “Authentication Unit” engaging the services of Secure Spin, a Bangalore based software services firm.

The Unit was developed and tested in 2006 but when the project was ready for implementation, the project was mysteriously shelved at the instance of the Election Commission. Several questions posed to the Election Commission for taking this decision went unanswered. 5. EVMs are Sitting Ducks. This country’s EVMs can be hacked both before and after elections to alter election results. Apart from manipulating the EVM software and replacing many hardware parts discussed above, discussions with knowledgeable sources revealed that our country’s EVMs can be hacked in many ways. I mention just two of them below. Each EVM contains two EEPROMs inside the Control Unit in which the voting data is stored.

They are completely unsecured and the data inside EEPROMs can be manipulated from an external source. It is very easy to read (data from) the EEPROMs and manipulate them. The second and the most deadly way to hack our country’s EVMs is by inserting a chip with Trojan inside the display section of the Control unit. This requires access to the EVM for just two minutes and these replacement units can be made for a few hundred rupees. Bypassing completely all inbuilt securities, this chip would manipulate the results and give out “fixed” results on the EVM screen. The Election Commission is completely oblivious to such possibilities. A demonstration of these vulnerabilities is on the cards.

6. “Insider” Fraud a Concern. Personal accounts from some well placed political sources and experts say that there are some “insiders” demanding vast sums (Rs. 5 Crore for each assembly constituency) to fix election results. Who are these insiders? Unlike in the traditional ballot system where only the election officials were the “insiders”, electronic voting machine regime has spawned a long chain of insiders, all of whom are outside the ambit and control of the Election Commission of this country. There is every possibility that some of these “insiders” are involved in murky activities in fixing elections. The whole world—except us in this country–is alive to the dangers of insider fraud in elections. The “insiders” include the public sector manufacturers of this country’s electronic voting machines namely, the Bharat Electronics Limited (BEL) and Electronics Corporation of India (ECIL), the foreign companies supplying micro controllers, private players (some of which are allegedly owned by some political leaders) for carrying out checking and maintenance of electronic voting machines during.

7. Storage and Counting are Concerns. The EVMs are stored at the district headquarters or in a decentralized manner in different locations. Election Commission’s concern for EVM safety becomes apparent only during elections, where as security experts say that voting machines must remain in a secure environment throughout their life cycle. There could be many malpractices associated with electronic counting. “Everybody watches polling closely. Nobody watches counting as closely),” says Bev Harris, an American activist. Our Election Commission takes three months to conduct parliamentary elections but wants counting to be over in just three hours! In the rush to declare results and the winners, several serious lapses go unnoticed in the counting process. As a result, parties cannot give it the kind of attention that this activity deserves.

Massive discrepancies between votes polled and counted in a large number of polling stations across the country raise serious concerns in this regard.

8. Vote of No Confidence.The political class cutting across all sides of the divide has just one verdict: “we don’t trust the EVMs”. This vote of “no confidence” stems from the personal experiences of parties and leaders as well as the nature of results thrown up by the EVMs. Parties are looking at EVMs with great suspicion and dread the prospect of EVMs “defeating” them.This mistrust in EVMs is not confined to any single party and is all pervasive. Almost all mainstream political parties, including the BJP, Congress, left parties, regional parties like the Telugu Desam party (TDP), AIADMK, Samajwadi party, Rastriya Lok Dal (RLD), Janata Dal (United) etc. have all expressed reservation about EVMs in the aftermath of 2009 Lok Sabha polls. Even the Congress party that decisively won the 2009 general elections alleged that the EVMs have been manipulated in Orissa. Today, it is difficult to find parties that vouch for the continued use of EVMs in Indian elections. On the contrary, there is a flood of opposition to the EVMs from the political class.

9. EC is Clueless on Technology.The Election Commission has adopted the EVM technology about which it has practically no knowledge.

As a result, it has little control over many aspects of the election process. None of the election commissioners, neither the present commissioners nor their predecessors, have proper understanding of the EVM technology. The only source of technical understanding for the Election Commission is a Committee of experts led by its chairman, Prof. P.V.Indiresan. Even the Expert Committee seems very weak in its capacities and understanding. Alex Halderman, professor of computer science at the University of Michigan and an expert on the security of voting systems who was present in New Delhi for the launch of the book, Democracy at Risk, Can We Trust our EVMS? commented, “When I read the 2006 technical report prepared by the Expert Committee of the Election Commission. I scribbled on it that there was a cause for alarm and quickly decided to agree to come here.” That speaks volumes for the quality and rigor of security testing done on the Country’s EVMs.

10. Trust Deficit. Election Commission’s conduct in the wake of the serious reservations expressed by people has been unbecoming of a constitutional body. It has uttered many lies – our EVMs are “tamper proof”, they are “different” etc. etc. It has refused to provide any clarifications sought to the petitioners in the Supreme Court, despite a reference from the Supreme Court of India. It has taken several questionable decisions for which it has refused to offer any explanations. For instance, it does not explain why old EVMs were used in Lok Sabha elections despite the recommendations of its own Expert Committee.

It does not explain why as many as 4.48 Lakh new EVMs (which are more secure as per the Expert Committee) were not used in any Congress party or UPA ruled states? Why and where it had allowed use of state government owned EVMs? The non-transparent conduct of Election Commission in the use of EVMs and the farce of an “enquiry” it has conducted following serious reservations on EVMs does not inspire confidence in its unbiased functioning.

How EVM Works and how can changed it’s functionality Watch this video [youtube id=”ZlCOj1dElDY” width=”620″ height=”360″]

- See more at: http://kohram.in/ten-reasons-for-banning-indian-evms/… youtube id=”ZlCOj1dElDY” width=”620″ height=”360″ - https://www.youtube.com/watch?v=ZlCOj1dElDY

This country’s EVMs are Vulnerable to Fraud-Contrary to claims by our country,s election authorities, the paperless electronic voting systems used in India suffer from significant vulnerabilities. Even brief access to the machines could allow criminals to alter election results.

In this video, we demonstrate two kinds of attacks against a real Indian EVM. One attack involves replacing a small part of the machine with a look-alike component that can be silently instructed to steal a percentage of the votes in favor of a chosen candidate. These instructions can be sent wirelessly from a mobile phone. Another attack uses a pocket-sized device to change the votes stored in the EVM between the election and the public counting session, which in India can be weeks later.These attacks are neither complicated nor difficult to perform, but they would be hard to detect or defend against. The best way to prevent them is to count votes using paper ballots that voters can see. indiaEVM.org

https://www.youtube.com/watch?v=br2Mjt1BecI - EVMs Can Be Tampered - Says Net India - Net India company says that the Electronic Voting Machines EVMs which are used in polling stations can be tampered in favor of the candidates. Watch this to find out more…..To watch live news, videos subscribe to CVR News @ https://www.youtube.com/user/CVRNewsO…- https://www.youtube.com/watch?v=O1xov8mrLZc -

EVM in INDIA REALITY EXPOSED by Dr Subramanian Swamy

https://www.youtube.com/watch?v=x3THfIvvxPY -

EVMs can be tampered, experts say - Electronic voting machines could be easily tampered to manipulate elections results, a group of foreign experts said at a seminar in Dhaka on Tuesday. A standing committee member of the main opposition Bangladesh Nationalist Party, Abdul Moyeen Khan, in the seminar said that the party would make some prototypes of the EVMs the Election Commission made to show the people how the device could be tampered.

Non-governmental organisation Centre for Sustainable Development organised the seminar, ‘Electronic voting machines: use and abuse,’ at the Lake Shore hotel in the city. The organisation’s secretary general Mahfuzullah conducted the seminar and its president Anwar Hashim, also a former ambassador, presided over the programme. Computer science professor in the University of California Mathew Allen Bishop, senior software architect of Yahoo in India Shashank Shekhar and research and development director of Hewlett Packard of the United States Shawn Islam made presentation in the seminar highlighting how EVMs could be tampered. All the three experts said the EVMs could be tampered in several ways in a short span of time to manipulate the elections results in favour of a certain candidate if the manipulators would get physical access to EVMs. Citing an example of the flaws of the EVM used in the United States and in other parts of the world, Bishop said the EVMs, electronic devices which need software to function, could be easily tampered. Bishop, however, asked the authorities concerned to look into certain issues before using EVMs. ‘When votes are counted, how do you know that the button pushed to vote for scales on the ballot unit is in fact counted as a vote for scales?’ he said. Bishop also said, ‘How do you know that the software is correct? There are no bugs that affect the vote counting?

How do you know that the software on the EPROM chip is the version that is supposed to be used? There was no malware?’

He said the security of the software running the EVM must be part of the inbuilt design of the device. Earlier, Shawn Islam,m a Bangladeshi-American, demonstrated how a vote cast for a candidate could be stored for the candidate the voter did not vote for through software manipulation effected beforehand. Both of the experts said that there be a system of paper trail of the votes cast so that the voters could see that their votes were stored for the candidate they voted for.’But,’ Shawn Islam added, ‘the EVMs developed by Bangladesh do not have any option to add the paper trail system.’ He claimed that the EVM developed in Bangladesh have plenty of problems. Shashank said that there was no electronic device in the world which could not be tampered. All of the experts said that the device must be tested by a third party before its use.

In reply to a question whether the EVM can be manipulated with remote control devise without physical intervention once EVMs are tested and certified by the experts of the political parties just before the elections, Shawn said, ‘You must have physical interventions to manipulate it if the EVM does not belong to any wireless network.’

When a reporter asked Abdul Moyeen Khan whether the BNP would accept it if EVMs were tested by their experts, the BNP leader parried the answer saying that the party would develop some EVM prototypes to show how they could be tampered.

Representatives from the Bangladesh Nationalist Party, including its acting secretary general Mirza Fakhrul Islam Alamgir, the chairperson’s advisers Iqbal Hasan Mahmud, Sabiuddin Ahmed, Ruhal Alam and opposition chief whip Zainul Abdin Farroque, attended. Speaking on the occasion, former Dhaka University vice-chancellor Moniruzzaman Mia, BRAC University professor Piash Karim and Sushaner Janya Nagarik secretary Badiul Alam Majumder stressed the need for building trust among political parties before introducing any new device in the elections process.The country’s two major political camps are now at loggerheads over the introduction of EVMs in the next polls. The ruling Awami League-led alliance said that it would extend all cooperation to the E C in using EVMs in the next general elections while the opposition Bangladesh Nationalist Party-led alliance vowed to resist the move.Attachments area- Preview YouTube video India’s EVMs are Vulnerable to Fraud
-Preview YouTube video EVMs Can Be Tampered - Says Net India Preview YouTube video EVM in INDIA REALITY EXPOSED by Dr Subramanian Swamy.

http://www.firstpost.com/politics/time-to-show-bjp-cong-a-mirror-two-thirds-of-india-doesnt-like-them-2820624.html?ref=yfp

It is Time to show BJP, Cong a mirror: 99% of this Country doesn’t like them-RSS and BJP were instrumental in the rise of all the newly elected state governments who are just scape goats and their own mother’s flesh eaters who emerged on the political firmament with BJP and RSS support without which they would not remain strong for long. The country was already on course to become ‘Congress mukt’ (free from Congress) and that the party’s dipping fortunes could be attributed to it having remained “captive to a family”which  had trashed the possibility of Sonia Gandhi becoming the Prime Minister in 2004. AIADMK in Tamil Nadu Trinamool Congress in West Bengal and Bihar’s alliance emerged due to hard work of Sangh workers.They all will gradually become ineffective & will not win next time. They together used to wipe out Congress. Communists and socialist parties do this drama that they were  communal. All of them have fought alongside them. In 1977, they came together. In 1966, they came together. They  came together in 1989. When was the taboo. When did we not come together. This is all drama and hypocrisy of socialists and communists.While CPI had supported Congress during Emergency, CPM was opposed to it.”They think people’s memory is short. All of them had come with them when they fought against Congress.

A “Good Governance” situation had prevailed in UP after Mayawati’s BSP formed its government in 2007. Hence  in 2012 the BJP wanted to remove Mayawati and, since they believed BJP would not be able to form its government, they used the temperable EVMs for Samajwadi Party back to power.Today, the situation is not like that. With the fraud EVMs BJP has 72 MPs and the fraud EVMs will not have BSP now. Now they are ready. They have proved to the world  that they are ready with the fraud EVMs.The electorate was now convinced that  with Paper ballots Ms Mayawati’s BSP will not only become the CM of UP but also the new PM of Prabuddha Bharath as it was proved in the UP Panchayath Elections.Ms Mayawati  empowered the people.Ms Mayawati will not be merely a Prime Minister but will become a Iron lady . As CM she was  different. She was a great  administrator as she started implementing the Modern Constitution distributing the wealth of the state equally among the Sarvajan Samaj. People felt she solved all their problems. So the scene had changed.

Time to show BJP, Cong a mirror: 99% of Sarvajan Samaj doesn’t like them

With the nation getting fed up of the perennial — perhaps mutual — exchange of jibes and accusations between the Congress and the BJP,  it’s high time that BSP showed these two prima donna entities a mirror, reflecting their true worth in the overall political space in this country.

The picture that emerges in the mirror makes it clear that both these parties, which think too big of themselves, are living in a fools’ paradise. Even if they were to join hands at the current juncture, they wouldn’t even occupy 1% in the country! Like it or not, that is a fact.

Let’s examine their strength in the Rajya Sabha first. The Congress continues to be the largest single party with 64 members. The strength of the BJP stands at 49 currently. If you add the numbers of the two top national parties, they would account for less than half of the total strength of this House of 245. It’s the “others” who are in majority.

And this picture wouldn’t alter even after the ongoing biennial elections in the states. In fact, the strength of the “others” would go up from 128 to 129 regardless of the fact that the BJP too would register a gain of six seats – raising its strength from 49 to 55. And as for the Congress, it would go down from 64 to 57. What is startling in all this is that the Congress and the BJP would jointly go down by one seat – in sharp contrast to the “others” who would, in fact, gain in number.

Those who refuse to view things from this angle might argue that things are vastly different in the Lok Sabha, which truly represents this country. No, it doesn’t in spite of the fact that the BJP, with its 282 members, enjoys absolute majority in this august House.

Dig a little deeper beneath the surface and you would find that the ruling party had swept to power by bagging just 31.34 percent of the total valid votes polled at the height of the Modi wave in 2014.

And if you consider their vote share in relation to the total number of voters – not just those who preferred to exercise their franchise – the figure drastically comes down to 20.58 percent. Yes, that is a fact. The BJP now lords over India by getting support of just one fifth of the total voters.

The performance of the Congress was even worse. This grand-old party of the Nehru-Gandhi dynasty could manage to bag only 19.52 percent of the total valid votes polled in during the Modi wave. Their vote share, in relation to the overall number of voters in country, had shrunk to 12.82 percent.

Can you believe that the Congress doesn’t enjoy the support of even one eighth of the Country’s voters? And together, the BJP and the Congress haven’t been been getting the support of even one percent of Country’s population on the whole as the intolerant, violent, militant, lunatic, mentally retarded horrorists shooting, lynching cannibal psychopaths are just 1% chitpawan brahmin Rakshasa Swayam Seevaks controlling both Congress and BJP (Bahuth Jiyadha Psychopaths) and its avatars VHP (Visha Hindutva Psychopaths), ABVP (All Brahmin Venomous Psychopaths) Bajan Dal etc.,for the sake of stealth, shadowy, discriminative of hindutva cult full of hatred towards 99% Sarvajan Samaj i.e., all societies includeng SC/STs/OBCs/Minorities and poor upper castes!

But the perception that these two parties are ‘be-all’ and ‘end-all’ of politics in the country persists, thanks to the heat and dust generated by their mutual, never-ending attacks and counter attacks.

Obviously, both the parties have, over the years, developed expertise in keeping camera arc-lights focused on them, through an endless series of allegations and counter-allegations.  And they have succeeded massively.

The nation listens to their otherwise explosive statements attentively. Don’t you remember some of these catch-phrases that were used by Murderer of democratic institutions (Modi) and Sonia Gandhi to settle scores – maut ka saudagar (merchant of death), zahar ki kheti (sowing seeds of poison), khooni panja and zalim haath (bloody claws and cruel hand)?

Let’s play back some of their more recent jibes at each other:

- At a party rally in the Capital on 6 May, Sonia said: “Do not frighten us. Life has taught me to fight on. They are murdering democracy. The achche din of the BJP are over.”

- In retaliation, Modi raked up the issue of the “Italian Connection” to target Sonia over the AgustaWestland deal, in the election rallies in Kerala and Tamil Nadu three days later.

- Targeting Modi for its rather loud celebrations on the completion of two years in office, Sonia said: “Modi ji acts more like a Shahenshah than a democratically elected Prime Minister”.

- Hitting back, Union agriculture minister, Radha Mohan Singh, thundered: “The daughter-in-law of a big family is not a Maharani.”

The ranting and raving of the two players apart, the fact regarding their worth remains unchanged: 99% of the Country’s voters don’t like them! They either stay away from the polling booths or vote against them actively. They are weak collectively and even weaker separately as they are aware both have used the fraud EVMs to gobble the Master Key.

Chances are that they would never shake hands, not even when the nation calls for a unity between forces espousing the cause of Congress-mukt Bharat and Sangh-mukt Bharat. But just visualise for a minute: What happens if all the non-Congress, non-BJP people unite in this country?

http://twocircles.net/2016jun05/1465136405.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+Twocirclesnet-IndianMuslim+%28TwoCircles.net+-+Indian+Muslim+News%29#.V1f2TNeaS2x

Racial prejudice runs deep in the land of casteism

Sushma Swaraj and General V K Singh are habitual in putting foot in their mouths saying that this was a ‘minor’ incident blown out of proportion by the media.

While most of the upper caste middle class will reject this suggesting that SC/STs have got ‘everything’ after the government provided them ‘reservation’ in its services and hence things are ‘resolved’. This segment of the upper caste Hindus is highly avers to the idea of affirmative action and always claim those who get into it lack ‘merit’. The fact is the word ‘merit’ itself has become the biggest racist terminology of the powerful to defend and ensure their control on the levers of powers in the country. The brahmanical in general and the 1% chitpawan brahmin in particular system in the country work through various ways and the biggest is controlling the popular discourse and cultural practices and the discrimination and prejudices are visible in not only humors but also in pains.

The Brahmanical in general and the 1% chitpawan brahminical in particular  idea of national ‘treasures’

We all heard how the upper castes reacted to the so-called humor on Sachin Tendulkar and Lata Mangeshkar by some Tanmay Bhat, evidently a brahmin himself. The entire cinema fraternity came up to rescue Lata Mangeshkar. The argument was that we must not make fun of ‘Icons’ of India otherwise it would be too dangerous.  Another important point that we must understand is whether we really have a sense of humor or we are habitual of joking at people on the basis of their color, ability, physique and caste? Can mocking at someone with racial, caste and gender prejudices be called humor? Now, we have seen these entire ‘humorist’ mocking at Gandhi and Nehru with latter targeted with malicious videos and character assassination as if he was the worst person that the country could have. How we treat our iconic leaders of the freedom movement is reflected in these ‘humors’ but then none ever bother to question under the pretext of ‘freedom of expression’ but with Lata and Sachin targeted all of us are seeking their ‘protection’ in the garb of ‘national treasure’ ? Is Nehru not ‘national treasure’? But then Nehru is the biggest villain today for this government and Amitabh, Sachin and Lata are the epitome of chitpawan brahmanical ‘morality’ today. Even when we know Nehru was a brahmin but suddenly the chitpawan brahmins are realizing that he was not and ‘researchers’ and ‘humorists’ found that he came from a Muslim ancestry. The Bollywood never came for the ‘rescue’ of our national icons but it look that the only national icons that we have are either from the corrupt world of cricket or orthodox and conservative Bollywood fraternity which has become the ‘conscious-keeper’ of the country. Why is that people get agitated for Sachin and Lata when any one try to imitate them or joke on them particularly when we have mocked at all our icons of freedom movement who were unambiguously against RSS ( Rakshasa Swayam Sevaks) brand of nationalism ? The reason lies in the mindset and the targeted group of the upper castes feeling offended these days if you remind them of their ‘sins’ or any historical wrongs. They are the torch bearer of the chitpawan brahmanical ‘success’ stories and ‘morality’ of our times hence any ‘humor’ in their name is questionable, though since the humor was done by another brahmin so there are numeryous supporting fraternity too otherwise if he were a Muslim or a Christian we would have been in a very difficult situation.

Haven’t we seen the ‘humor’ of mocking at a person on the basis of their color or physical appearance or his disability in the Hindi cinema? That reflect the popular mindset and the perception that it has. The Country is turning into an upper-caste stealth, shadowy, discriminative hindutva cult country now with people getting encouragement from those in power. It is difficult for certain communities to get a house at a relatively ‘secular’ place in any part of the country. ‘Secular’ space means un-ghettoized upper caste dominated space with all the ‘modern amenities’ at your disposal but unfortunately these spaces are now being converted into ‘upper caste’ ‘ghettoes’ with more and more mobilization in the name of ‘festivals’ and ‘jaati’ to protect. So it is nearly difficult for a Muslim to get a house on rent in these places. Similarly the SC/STs too face this discrimination based on their caste once they inform about their castes then it becomes difficult for them to survive in that locality. Friends from North East will not get house on cheaper rate at any good locality and definitely our African friends would find it difficult to get a house that easily as the ‘mainstream’ Indians get and here lies the prejudiced mind that we have allowed to happen. ‘People call us names like ‘blacky’, ‘blackberry’ and even ‘monkey’. It happens on the road while driving, at public places and even at the locality we live in,” says Faisal Dermane, President of the Africans Students Association in Telangana. The student from Togo in West Africa, however, notes that most students are good to Africans but it’s the few who use racial slurs that make them live in fear. Abdoul Gueye, a Senegalese student in Osmania University, says it’s difficult to be African and black in India. “There are lots of stereotypes about Africans. People think that we live in the jungle. They think Africa is a country. They say Africa is so hot that’s why we are black,” he says as quoted by ‘The News Minute’.

It is a well-known fact that Indians are highly color conscious. My father was dark in complexion and he faced a lot of comments due to that when he was a teacher. I was a child but I could understand senior students doing that. Most of the ‘humor’ that we have in our country comes from mocking at people’s color, physical appearance like disability, caste and religion. Many times you are mocked due to your accent of the language.

Our External Affairs minister Ms Sushma Swaraj felt that people must ensure that we shake hand with Africans telling them that they are welcome. Obviously, it is an important issue but do not try to suggest that we love ‘vasudhaiv Kutumbakam’ and there are no issues in our society related to color and caste when our entire newspaper columns, Sunday supplements are crowded with caste based advertisement and the most of our boys and their families irrespective of their caste, color, religion or region want ‘fair-skinned’ ‘fair and lovely’ wife.

Just when the government was trying to ignore this issue, a new report by Walkfree Foundation in Australia informed that India has World’s highest number of ‘modern slaves’. Now, this issue is highly ‘controversial’ for many as they feel that government of India has done everything as there are laws in our statute books. Another official was questioning the statistics as how did they arrive at a figure of 18.35 million ‘modern slaves’ in the country which was about 1.4% of its total population.

The interesting fact is that five biggest countries are China, this country, Pakistan, Bangladesh and Uzbekistan where 58% of the total ‘modern slaves’ of the world work under horrible conditions but still if you compare the figures India’s record shames us. China (3.39 million), Pakistan ( 2.13 million), Bangladesh ( 1.53 million) and Uzbekistan ( 1.23 million) are nothing in comparison to 18.35 million Indian ‘modern slaves’. A senior officer in the Ministry of labor was pointing out that we have all the laws and constitutional provisions to protect people so these reports are ‘questionable’ while another one in the TV studio wanted to ‘know’ the methodology of the process. The fact is that if a proper methodology is taken into account then we will find the number much larger in India. Why should we only point out to ‘economic aspect’ of the ‘modern slavery’ and ‘satisfy’ ourselves with constitutional provisions. There is a socio-cultural aspect of the ‘slavery’ and I can’t call it just ‘modern slavery’ when the things are historically proven that there was a caste system which ensured that certain people would do the most inhuman kind of ‘work’ on the basis of the caste and these ‘aajivaks’ were not allow to obtain ‘knowledge’ which was the sole domain of the chitpawan brahminms. How can one not call an ‘occupation’ which compel people to clean the human excreta by another human being? For so many years, despite best laws, we are unable to bring a full stop this heinous and criminal traditional practice worse than slavery. The fact is that people don’t even get money in lieu of it and they are virtually made helpless under this work.

There is a need to understand what exactly is ‘Modern slavery’ report suggests. this country, Pakistan and Bangladesh have commonality in terms of caste influence in our lives while China and Uzbekistan have remnants of feudalism in their societies which influenced Pakistan too. The report points out that China, Pakistan, North Korea, Iran, Bangladesh and several other countries are worst as they have not done anything to eradicate it. The reason why this country is still better lies in our constitutional provisions while these countries mentioned as most problematic have not yet done anything to remove ‘modern slavery’ as most of states have not yet ratified many international covenants. There are issues of trafficking prevalent in our societies and yes the government is serious in handling them yet the biggest road-block is the prevailing mindset of prejudices and discrimination.

Dr Baba Saheb Ambedkar often talked of contradictions in our society between the political and social lives and therefore pointed out that the best of the constitution in the hands of ‘worst’ people might turn out to be a nightmare which will force people to rebel against the same. Unfortunately the countries which have been named as worst have not been able to change their social system despite certain provisions made in their constitution. Most of these societies are still dominated by religious laws which are the biggest obstacles in creating a humane society but as far as India is concern our struggle is between the modern constitution and those status- quoists who have been benefitted from the feudal Manuwadi social order. The constitution can only break this order once it has fair representation at all level of the people who have been denied human rights for centuries and that too is possible if the people joining the government be made compulsorily to take oath under the constitution to protect it as caste minds are failing the republican constitution.

It is in these context one would be surprised to hear from our external affairs minister making a point that there is no racial discrimination in India and that Country’s must ‘shake hand’ with African people and say ‘we love them’. Now this symbolizes the upper caste effort to ‘resolve’ the discriminatory Indian system through ‘tokenism’ and that too in a very patronizing way like the upper caste leaders ‘dining’ at the places of SC/STs as if doing a great favor on them. The cruel reality is that upper caste Indians still suffer from Superiority complex and have not taken it seriously that the ‘others’ are now responding better. How interesting is the fact that now Dalit young boys and girls are faring better than caste Hindus in a very similar way as studies showing that black boys and girls are growing better than the American whites in term of education despite the fact that America is not really a better model for us in terms of representation and development of the blacks there but as far as arrogant and false pride is concern none can beat the caste Hindus and the way they are justifying all acts of historic wrong. The problem is not to even accept that there was a problem and we need to address it with all seriousness and concern. If anything is questioned about the ‘golden past’ of the upper caste Indians they come out with vengeance hurling abuses on the others.

There is no denial the fact that our constitutional founding fathers were aware of the whole issue of discrimination and they did their best but what we have failed in India is to develop those understanding and not wait for law to guide us but strengthen our own resolve to fight against all kinds of prejudices and stereotypes. Our sports fraternity and cultural activist have no parallel of legendary boxer Mohammad Ali who had the courage to stand up and speak against racial discrimination in United States. We remained confined to glorifying our past and justifying all the historical wrongs.

Frankly the current government in India is encouraging those old stereotypes against all the dissenters, minorities particularly Muslims as well as SC/STs. It play multiple games while on the massive propaganda machinery of paid media the government goes on with ‘make in India’ and Dr Ambedkar’s vision and mission while the main clientele of the ruling party are the orthodox upper caste Hindus despise the very word of reservation and equality. Not only in India but abroad too they are on distortion of history mission flatly denying any wrong of the past with the Dalits. Examples from UK and USA clearly reveal how Hindu Council there objected to Equity Law in UK and opposed mentioning of the word Dalit as if the problem never existed. The Modi government’s attempt to provide citizenship to Bangladeshi and Pakistani Hindus is an attempt to play with the communal fire in the entire subcontinent. It means that rather than believing in multiculturalism the government and its ideological master, the Sangh Parivar, are ready to deepen those stereotypes, which has created the whole crisis today. One need to understand as how will a narrow minded leadership allow a healthy relationships between diverse faiths and races in India. Sushma Swaraj will have to seriously ponder over whether her government’s policies are not responsible for encouraging such elements who believe in their caste, colour and cultural superiority.

In the meanwhile, we would like to share with our African brothers and sisters the feelings of all those who have suffered here on the basis of their caste and other cultural identities from the hands of the same people who are today threatening them. Therefore, the need of the hour is not to think that all Indians are racists but share your solidarity with those Indians and vice versa who are victims of hierarchical and discriminatory caste system. Any kind of generalization and stereotyping of a vast country like India would be dangerous and detrimental to the interest of greater unity of all those victims of racist supremacist discriminatory order whose unity can break the monopoly of such forces

over our lives.http://pib.nic.in/newsite/PrintRelease.aspx?relid=137341

Press Information Bureau
Government of India
Election Commission
04-March-2016 15:55 IST
Schedule for the General Elections to the Legislative Assemblies of Assam, Kerala, Tamil Nadu, West Bengal and Puducherry.

            The terms of the Legislative Assemblies of Assam, Kerala, Tamil Nadu, West Bengal and Puducherry are normally due to expire as follows:
                        Tamil Nadu                           22.05.2016
                        West Bengal                          29.05.2016
                        Kerala                                     31.05.2016
                        Puducherry                            02.06.2016
                        Assam                                     05.06.2016
As per the established practice, the Election Commission holds the General Elections to the Legislative Assemblies of the States whose terms expire around the same time, together.
By virtue of its powers, duties and functions under Article 324 read with Article 172(1) of the Constitution of India and Section 15 of Representation of the People Act, 1951, the Commission is required to hold elections to constitute the new Legislative Assemblies in the States of Assam, Kerala, Tamil Nadu, West Bengal and Puducherry before expiry of their present terms………..

……
(1)            Assembly Constituencies
 
The total number of Assembly Constituencies in the States of Kerala, Tamil Nadu, West Bengal and Puducherry and seats reserved for the Scheduled Castes and the Scheduled Tribes, as determined by the Delimitation Commission under the Delimitation Act, 2002, are as under: -
State
Total No. of ACs
Reserved for SC
Reserved for ST
Kerala
140
14
02
Tamil Nadu
234
44
02
West Bengal
294
68
16
Puducherry
30
05

Assam*
126
08
16
(*In Assam, territorial determination of Assembly Constituencies is as per Delimitation of Parliamentary and Assembly Constituencies Order, 1976)
Whereas

 
(6)            VVPAT ( Voter Verifiable Paper Audit Trail)
VVPAT will be used in all the five poll going states as per the details in the table below:
States
No. of ACs with VVPAT deployment
Assam
10
Kerala
12
Tamil Nadu
17
West Bengal
22
Puducherry
3
 
(3)            Polling Stations and Special Facilitation
            The number of Polling Stations in the poll going States as on the date of final publication of electoral rolls are as follows:
States
No. of Polling Stations in 2011
No. of  Polling Stations in 2016
% Increase
Assam
23,813
24,888
4.5
Kerala
20,758
21,498
3.5
Tamil Nadu
54,016
65,616
21.5
West Bengal
51,919
77,247
48.7
Puducherry
815
913
12

VVPATs will be used in just 14,066 out of 1,90,162 (13.5%) polling stations across the 5 poll-bound states/UT and the List of Assembly Constituencies in each State where VVPAT will be used in the forthcoming elections is placed at “Annexure VI”.
86.5 % voters in all the above states are deprived of paper audit trail machines used to enhance transparency. No preservation of secrecy.
Hence no “Leveraging Technology for Transparent and Credible Elections”, which stressed that secrecy of voting will be zealously preserved even in this system.
Nostradamus! — Rightly Predicted the Outcome of the May 2014 General Elections in Indool’s Paradise. Hacke hay in May!
The trend continued and still continues in all the elections just in favour of Murderer of democratic institutions (Modi)

Over a billion cuckoos cackle, cry and crap in India.

It
is a nation where intelligence rules in closed quarters, idiocy in the
open. Just like the open toilets under the benign gaze of Mother
Nature — there are more cell phones than toilets in India, a survey
reports. Oh! the average Indian retorts — and, then, goes on to do
“business” as usual, sitting on the haunches, as sorry-assed as
before — or sorts.
We are an indifferent,
intelligently inclined idiocy — oops! democracy, We make gods out of
mud, then, prostrating before them, we remain, as before, a dud. And,
some times, in the name of our fancied little god and his glory, my
motherland’s favorite sons also kill each other, with the deep ingrained
vigor of all our bestial ancestry, and like a whiff of wind are
gone — dead.

Lest it becomes confusing, let’s say it
as it is — we Indians, like every other human being, are truly one
really, really queer kin of apes. In some fields, ahead of others and
beyond compare; in other areas, we are as silly and supercilious as a
bull-hounded mare. In a nutshell, Indians, at least in the loftier
mystical and evolved spiritual circles “get” some things well — like
higher metaphysics — while failing miserably, simplistically, in simple,
elementary physics.

After all,
who in one’s right mind would yet allow the use of absolutely
antiquated, completely out-dated, easily hack-able and highly
tamper-able “high school technology” based, obsolete EVMs (electronic
voting machines) in national elections, even now — in 2014?

More
than 80 democracies in the world have simply done away with them,
dumping them in the trash, or simply declared the usage of this
simplistic voting system susceptible to fraud, and hence declaring the
same as illegal — as the Supreme Courts of Germany and Holland indeed
have done. Even Japan, from where EVMs originated, has long abandoned
its rogue babies, and is using paper ballot system since then. All the
advanced democracies in the West, except the most dull-headed ones, have
reverted to a voter verifiable system or the ballot paper. In Canada,
even at the ,most basic school level, ballot paper voting is in use.

Last
year, the Supreme Court of India, having been convinced of an
undeniable, edible possibility of EVMs getting tampered with and that
easily hacked — even from afar — had ordered the imbecilic Election
Commission and the indolent Government of India to provide about 1600
crore (1600, 0000000) rupees — convert this into your respective
currency! — for manufacturing these VVPAT (Voter Verifiable Paper Audit
Trail) voting machines; which show a verifiable paper receipt to the
voter.
This is the Fundamental Right of a citizen of
India, as per the laws laid down by the Constitution. However, recent
newspaper reports tell us that only 20, 000 such voting machines have
been provided for the entire country in this, 2014 election! India has
29 states now — with Telagana being the latest. In most of them,
depending upon their size etc., either about 400 VVPAT machines are
being deployed, or some such similar ridiculous number — more or
less — has been made available in the length and breadth of the country.
It’s an asinine, bland, cruel, demeaning joke we 1.25 billion jokers
have been “blessed” with by the powers that be.

All “patriotic” hackers of our motherland are going to make hay in May!

As
to how EVMs can be hacked into, tampered with, and results favorably
manipulated via software interference and other means — from near and
from far, far away — this can easily be found by anybody by just going
to Google etc. and filling “EVM HACKING, TAMPERING” or
something to this effect in the Search. And lo, behold! a plethora of
information will just overwhelm your overly chilled-out, lesser
employed, un-billed brains.

However,
the only solace for us naive fools is that quite a few unscrupulous
politicians and every other most “honorable” political party worthy of
its “salt”, would surely be playing this comic-tragic game of hacking
into and hijacking the votes of a billion people! Thus, one who
outsmarts the other such fine folks, armed with their hacking forks in
this merry-go-around, will win.

The
rest — this or that “tsunami” or wave in favor of one or the other, poll
forecasts and the “newbie”, the over enthused, seeming game changers in
the making — well, they may well fall flat on their dumb faces, if not
on their smart asses.

That the Supreme Court of India
too, while passing the order of putting new VVAT voting machines in use
in a “phased manner”, has unwittingly shirked its duty. In fact, it
committed a grave error of judgment. Perhaps dealt a fatal blow to
Indian democracy. It should have ordered, as a caution, that till the
time this newer set of about 1300ooo voting machines is manufactured in
full and so deployed throughout India, ballot paper system would be
brought in. No such precautionary measure was decreed by the apex court.
Well,
crib all you want. But don’t cry, my dear countrymen. After all, the
same model of EVMs is yet very much in use in South Africa, Bangla Desh,
Bhutan, Nepal, Nigeria, Venezuela etc. These poor folks of the said
“non-techy” countries — millions of them — too cannot figure out as to
what the hell had, yet is happening, in their dear short-circuited
“developed” democracies. Nor will you.

Don’t worry, be happy! You are not alone “out there”.

Oh,
by the way, the somewhat notorious lawyer who had brought in this
case — of the present lot of EVMs being tamper-able and hack-able — and,
who, had successfully fought it so, forcing the Supreme Court to order
the installation of a fail-safe voting mechanism (of Voter Verifiable
Paper Audit machines replacing the susceptible earlier Electronic Voting
Machines) to ensure a free and fair electoral process in India — well,
this oh-so-very honorable fellow too has fallen silent, like a demure
maiden. This most vociferous gentleman had openly declared on social
websites, especially Twitter, that in case VVPAT machines do not get
installed in time for 2014 elections, then, there would be a
“constitutional crisis” — putting it out there like an Indian
“pehalwan”, a la WWW wrestler, that he would challenge the same in the
apex court. He had most emphatically underlined he would ensure that
either the new fail-safe voting machines or the old time-tested paper
ballot system will be put in use during this general election in India.
However, recently, when asked specifically on Twitter about this
matter — as to what this lovely man is doing or is going to do about
this impending doomsday electoral scenario — there was a deafening
silence from his side. May be owing to the fact that since the Supreme
Court judgement late last year, this self-righteous rightist has joined
the ultra-rightist political bandwagon.

The latter has
been projected by pollsters to overwhelmingly sweep these
elections — as a direct result of the doings of the monstrous public
relations firm hired from the land of the let-it-be, oops! free. This
US firm is the same that was used fruitfully by President Bush and
Hillary Clinton for their respective political campaigns. It has — let
there be no doubt about it — successfully projected its client as the
potential winner and the next numero uno in Indian politics.

What
the majority of the Indians have missed in fine print is that the
outgoing Chief Minister of the state of Rajasthan, in the last year
elections, had officially filed a complaint with the election commission
that the EVMs used in his state were pre-programmed and tampered
with — and that the same had come from the state of which this presently
hyped-up future Prime Minister of India, is the current Chief Minister.
Now, the lawyer who had gone to the dogs to awaken India and the rest
of the world about the mischief and malfeasance possible with the old
model of EVMs — and had in fact written a book on this subject — is in a
wink-wink deep-throat “smadhi”. A silence that speaks truths we dumb
billion idiots on this part of slippery earth cannot fathom. Perhaps
it’s a precursor of the things to come.

Let us hope
the jolly good hackers of this-that party screw-up each other’s
devilish, outright evil plans. In a dog eat dog political crap pit we
hapless billion creatures have to walk through every election, maybe
this time the ape sitting by the side — the wide-eyed hopeful citizen of
India — at least gets a tiny part of the apple pie this messy hacking
cat fight will leave behind, on the side lanes. Perhaps these little
crumbs will be enough for us to stay afloat. though not gloat.

In a nutshell, simply put, whosoever “out-hacks” the other, will win.

Then
again, we are an ancient civilization of more than 33, 0000000 gods and
goddesses — some civilized, others not so civil. Let’s hope one of
these fancied deities has a soft corner for us dumbos. Otherwise, we are
going to get screwed. A billion times over.

Therefore,
I made doubly sure I did not vote. I sat on my ass on voting day — not
that I don’t do so everyday. This voting day, I absolutely did. Not only
figuratively and metaphorically, but literally. I may have many buts in
life, but at least today I have a little sore, yet not so sorry a butt.
We are a fool’s paradise.

Long live the banana republic of India!

https://www.ndi.org/e-voting-guide/secrecy

The secrecy of the vote is seen as one of the fundamental principles required in the conduct of democratic elections. Failure to secure the secrecy of the vote opens the possibility for voters to prove how they have voted, facilitating voter coercion and vote buying. Both of these practices undermine the free expression of the will of the voter and the possibility for election results to reflect the will of the voters.

If implemented properly, the paper-based system of voting effectively protects the secrecy of the vote. In the case of electronic counting, the same protections that currently exist for the hand counting of paper ballots should be applied. Electronic voting, however, introduces a number of additional ways secrecy can be violated. Voting machines record the choices cast on them by voters, and these votes may be recorded in the order in which they are cast with a time stamp. This means if someone knows the order in which voters cast their ballots on a voting machine or the time at which a voter cast their ballot and has access to the record of voting on the machine, they could determine the choices made by each voter.

Appropriate procedures restricting access to logged transactions on the voting machine would reduce this threat to the secrecy of the vote. In countries that have experienced authoritarian trends, these issues are likely to generate suspicions among citizens concerning breaches of ballot secrecy, and extra steps may be required to establish public confidence.

Other developments with electronic voting machines are increasing the threat to the secrecy of the vote. While the VVPAT is a vital tool in building confidence in the use of electronic voting machines and in providing an audit mechanism, it can also be implemented in such a way as to undermine the secrecy of the vote. Some VVPAT systems have a roll of paper on which the voter’s choices are printed. As the choices are printed sequentially, this can be used with the order in which voters cast their ballots on the voting machine to determine the content of each person’s vote. Access to the paper audit trail cannot be restricted in the same way as with electronic records on voting machines, since the audit trail is meant to be taken out and checked against the electronic record of the voting machine.

However, not all VVPAT systems function in this way. Some voting machine paper audit trails operate a cut-and-drop system where the printed vote is cut from the roll of paper and drops into an internal ballot box within the voting machine. This ensures that audit records are randomized in the same way as placing a paper ballot into a physical ballot box.

A potential, final challenge to the secrecy of the vote from electronic voting machines comes from the most recent developments with voting machines, whereby the machines also conduct voter identification. Most voting machines still rely on a physical process for voter identification and authentication, with polling staff checking voter names against a voter list separate from the voting machine. This means voter identification data and vote data are held in completely separate processes (the former through a manual process and the latter through an electronic process), which are never linked in any way, making it impossible to link voting data to the voter.

More recent voting machines are also fulfilling the function of voter identification and authentication. This identification can be by simply entering an ID number or passcode for the voter, or it can be through the voting machine scanning a biometric attribute of the voter and identifying them from a list of approved voters. Clearly, when the voting machine identifies the voter, it possesses both pieces of information required to break the secrecy of the vote and could retain the link between the two.

Technical solutions are readily available to ensure it is not possible to link voter data with the value of their vote. However, EMBs will need to adequately address concerns by stakeholders that this link is still maintained and that the secrecy of the vote is not violated.

While challenges related to the secrecy of the vote with electronic voting machines can be resolved, it is important that electoral stakeholders are cognizant of them and take all necessary steps to ensure the secrecy of the vote when considering the use of voting machines. At the same time, observers should evaluate whether any aspect of the process might challenge this fundamental principle.

https://www.ndi.org/e-voting-guide/legal-and-procedural-framework

Legal and Procedural Framework

The use of electronic voting and counting technologies should be defined in the legal framework. This process can take a considerable amount of time, particularly since key legal provisions are incorporated at the legislative level (i.e., in constitutions and electoral laws) as well as the regulatory level. Amendments should, at a minimum, address the following: physical and procedural aspects of voting or counting processes; testing and certification; audit mechanisms and conduct; status of audit records versus electronic records; transparency mechanisms; data security and retention; voter identification; and access to source code. The process of developing amendments should involve input from electoral stakeholders, including political parties and civil society.
In order to properly implement electronic voting or counting technologies, the use of these technologies needs to not only be in compliance with the constitutional and legal provisions relating to elections and the general conduct of public affairs, but must also be defined in the legal framework for elections. The legal framework includes the constitution, if there is one, the laws relating to elections, and the secondary legislation (such as regulations, rules and procedures often passed by electoral management bodies).

While constitutions rarely say anything specific about electronic voting or counting technologies, they may include general provisions that are relevant to the use of these technologies. Germany provides a good example of this (see Figure 11 below for more details), with the German Constitutional Court deciding in 2009 that the electronic voting machines used in Germany did not comply with general transparency requirements for the electoral process established in the constitution.

In addition to ensuring that suggested technology solutions are in compliance with the constitutional framework of a country, consideration should also be given to whether suggested solutions meet international standards, including emerging standards for the use of electronic voting and counting technologies. Election officials and lawmakers may wish to study other countries’ experiences when considering whether to adopt such technologies.
Primary and secondary legislation will inevitably need to be amended in order to accommodate the use of electronic voting and counting technologies. It is important that key legal provisions relating to the use of electronic voting or counting system are included at a legislative level so that the use of these technologies is not entirely legislated at the regulatory level. The necessary amendments to the electoral legal framework will vary depending on the technology being implemented but should cover, at a minimum, the issues listed below:

    •    Physical Aspects of the Voting or Counting Process – The use of electronic voting or counting machines will entail changes to the procedure for the setup and conduct of voting and/or counting. For example, when direct-recording electronic voting machines are used, there is no ballot box to prepare and seal. The common practice of displaying the empty physical ballot box before polling starts does have a comparable procedure for electronic voting or counting machines; a display demonstrating that no ballots have been stored is conducted for observers at the beginning of the process. Some of the procedures relating to the setup and conduct of voting and/or counting may be in the election law(s) or may be in secondary legislation, and both will need to be reviewed and amended to accommodate the setup and use of electronic voting or counting technologies.

    •    Procedural Aspects of the Voting and Counting Process – The timeline for the preparation of the voting or counting systems should be clearly outlined, as should details of how the system is to be operated, who is allowed access to it during elections, how equipment should be stored between elections and how access to equipment in storage should be regulated and reported.

    •    Testing and Certification of Technologies – Electronic voting and counting technologies clearly need to be tested before they are used. While any responsible election management body would ensure that sufficient testing of such technologies takes place before they are used for elections, it may be useful to guarantee that testing takes place and specify the kinds of testing to be conducted by including these requirements in the law or in secondary legislation. Likewise, if there is a process of formal certification of electronic voting and counting technologies, this should be included in the law as well. The law should also clearly identify the institutions with the authority to provide this certification, the timeframe for certification and the standards and requirements against which certification will take place.

    •    Audit Mechanisms – The need for audit mechanisms for electronic voting and counting technologies is an emerging international standard. In order to ensure that this standard is met, the requirement for an audit trail should be included in the law. The nature of the audit mechanisms may also be specified if relevant — for example, any requirement for a voter-verifiable audit trail often used with electronic voting machines.

    •    Conduct of Audits – Audits should be conducted in order to generate trust in the use of electronic voting or counting machines and to ensure that these technologies function correctly. Many different kinds of audits can be conducted, including audits of the results, audits of internal logs, audits of storage and access to devices, and so on. The law should clearly identify which audits are to be implemented, when such audits are to take place and the scale of the audits. In addition to requiring audits, which should be provided irrespective of whether there are any electoral challenges, the law should also identify conditions under which recounts are to take place.

    •    Status of Audit Records Versus Electronic Records – In the event that the conduct of an audit determines a different result than is produced electronically by an electronic voting or counting machine, the law should specify how to deal with the situation.

    •    Transparency Mechanisms – The use of electronic voting and counting machines entails the conduct of existing electoral procedures in different ways, as well as the conduct of new stages in the electoral process (for example, the configuration of electronic voting machines). In the interest of transparency, appropriate procedures will need to be developed to ensure that political actors and observers have access to these different and new processes so that they can provide meaningful oversight of the process. These transparency measures should be clearly defined in the legal framework so that observers and party representatives understand and can utilize their access rights.

    •    Data Security and Retention – It is unlikely that existing laws and procedures adequately cover the issue of electronic data security when using electronic voting or counting machines. The way in which all electoral data is secured and stored will need to be provided for in the legal framework, as will the timeframe and procedures for deletion of the electronic data, and these provisions must be in accordance with existing data protection legislation.

    •    Voter Identification – If identification/authentication is being incorporated into the electronic voting process, then this may require legislation, whether using biometrics or making mandatory a particular form of machine-readable ID. In such cases it is essential that the secrecy of the vote be protected through de-linking the vote and the identity of the voter.

    •    Access to Source Code – It may be prudent to legislate whether source code is open source or not, in addition to legislating the mechanisms for any access by stakeholders.
Many of these issues are covered in greater detail later in this part of the guide, and the intention here is to identify the issues that are relevant for inclusion in order to properly legislate for the use of electronic voting or counting technologies.

It is clear from the preceding discussion that adapting the legal framework for the use of electronic voting or counting technologies will entail considerable amendments to laws and secondary legislation. Electoral stakeholders must be involved in the development of these legislative and regulatory amendments. Initially, political parties and observers should be consulted on the ways in which the legislation needs to be changed, especially from a transparency and oversight perspective. Once legislation is passed, the election management body will need to fully brief political parties, the media and civil society on the changes that have been made.

https://www.ndi.org/e-voting-guide/examples/constitutionality-of-electronic-voting-germany

The Constitutionality of Electronic Voting in Germany

After a largely successful trial period spanning from 1998 to 2005, two citizens challenged the constitutionality of electronic voting before the German Constitutional Court. Though the public generally viewed the voting system in a favorable manner throughout the trial period, the actual legality of the technology was not fully assessed in advance of implementation.

Germany piloted its first electronic voting machines, supplied by the Dutch company NEDAP, in Cologne in 1998. The trial was seen as successful, and one year later Cologne used electronic voting machines for its entire European Parliament elections. Soon other cities followed suit, and by the 2005 general election nearly 2 million German voters were using these NEDAP machines to cast votes. Reaction to the use of these electronic voting machines was generally very positive among voters, who found the machines to be easy to use, and among election administrators, who were able to reduce the number of polling stations and staff in each polling station.
However, after the 2005 election, two voters brought a case before the German Constitutional Court after unsuccessfully raising a complaint with the Committee for the Scrutiny of Elections. The case argued that the use of electronic voting machines was unconstitutional and that it was possible to hack the voting machines, thus the results of the 2005 election could not be trusted.

The German Constitutional Court upheld the first argument, concurring that the use of the NEDAP voting machines was unconstitutional. The Court noted that, under the constitution, elections are required to be public in nature and that all essential steps of an election are subject to the possibility of public scrutiny unless other constitutional interests justify an exception . . . The use of voting machines which electronically record the voters’ votes and electronically ascertain the election result only meets the constitutional requirements if the essential steps of the voting and of the ascertainment of the result can be examined reliably and without any specialist knowledge of the subject . . . The very wide-reaching effect of possible errors of the voting machines or of deliberate electoral fraud make special precautions necessary in order to safeguard the principle of the public nature of elections.30
Making it clear that the court’s decision did not rule out the use of voting machines in principle, it stated that:
The legislature is not prevented from using electronic voting machines in elections if the possibility of a reliable examination of correctness, which is constitutionally prescribed, is safeguarded. A complementary examination by the voter, by the electoral bodies or the general public is possible for example with electronic voting machines in which the votes are recorded in another way beside electronic storage.

This decision by the German Constitutional Court, stressing the need for transparency in the electoral process without specialist technical knowledge, effectively ended Germany’s recent use of electronic voting. Although the Court decision does not rule out electronic voting machines entirely, no further moves to adopt machines that meet the transparency requirements have been made.



SOLUTION

The Intellectuals and intellegent Advocated belonging to Social Transformation Movement of Sarvajan Samaj must unitedly move the Supreme Court as the EVMs are insecure, to Scrap them and Order for fresh Lok Sabha elections and all the State Assembly elections conducted with these fraud EVMs. Propagate through Internet by creating websites, creating facebook, tweet, and sending bulk emails TV channels and media as the present media is a dead wood forgetting what Napolean said: “I can face two battalions but not two scribes”.Democratic Institutions such as CJI, CEC, and all other pillars of democracy such as Presidents, Prime Minister, Chief Ministers, Defence etc. must follow Collegiate system consisting SC/ST/OBCs/Minorities to challenge the following judgement:



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Upasaka Jagatheesan Chandrasekharan
Rector


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1917 Thu 07 Jul 2016 LESSONS from INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) on Free Online Electronic Visual Communication Course on Political Science -Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM) http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif TO through http://sarvajan. ambedkar.org https://awakenmediaprabandhak. wordpress.com/ Button Plant Green Butterfly E Mail Animation Clip teachingsofdbuddha@gmail.com buddhadawakenone@gmail.com sarvajanow@yahoo.co.in Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Pāli Word a Day for July 07, 2016 tappetar — one who satisfies, a giver of good things Pāli Word a Day for July 06, 2016 anamatagga — without beginning or end, epithet of saṃsāra “whose beginning and end are alike unthinkable” Sutta Piṭaka >> Digha Nikāya DN 16 (D ii 137) Mahāparinibbāna Sutta {excerpts} — The last instructions — [mahā-parinibbāna] This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays. in Classical English,Sinhala-සම්භාව්ය සිංහල,Myanmar(Burmese)-Classical မြန်မာ (ဗမာ), Bengali-ক্লাসিক্যাল বাংলা,Chinese (Simplified)-中国古典(简体),Chinese (Traditional)-中國古代(傳統),Japanese-クラシック日本,Khmer-បុរាណខ្មែរ,Korean-한국어 클래식,Thai-คลาสสิกไทย,Lao-ລາວຄລາສສິກ, Vietnamese-Việt cổ điển,Gujarati -આ Classical ગુજરાતી,Hindi-शास्त्रीय हिन्दी,Kannada-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, Malayalam-ക്ലാസ്സിക്കൽ മലയാളം,Marathi -शास्त्रीय मराठी,Punjabi-ਕਲਾਸੀਕਲ ਦਾ ਪੰਜਾਬੀ,
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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1917 Thu 07 Jul 2016


LESSONS

 from

INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)


on
Free Online Electronic Visual Communication Course on Political Science
-Techno-Politico-Socio Transformation and Economic Emancipation Movement
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif


TO



through http://sarvajan. ambedkar.org







Button Plant Green Butterfly E Mail Animation Clip





Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart


is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages.




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


Pāli Word a Day for July 07, 2016


tappetar — one who satisfies, a giver of good things

Pāli Word a Day for July 06, 2016


anamatagga — without beginning or end, epithet of saṃsāra “whose beginning and end are alike unthinkable”

Sutta Piṭaka >> Digha Nikāya


DN 16 (D ii 137)

Mahāparinibbāna Sutta

{excerpts}


— The last instructions —
[mahā-parinibbāna]

This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.


in Classical English,
Sinhala-සම්භාව්ය සිංහල,Myanmar(Burmese)-Classical မြန်မာ (ဗမာ), Bengali-ক্লাসিক্যাল বাংলা,Chinese (Simplified)-中国古典(简体),Chinese (Traditional)-中國古代(傳統),Japanese-クラシック日本,Khmer-បុរាណខ្មែរ,Korean-한국어 클래식,Thai-คลาสสิกไทย,Lao-ລາວຄລາສສິກ, Vietnamese-Việt cổ điển,Gujarati -આ Classical ગુજરાતી,Hindi-शास्त्रीय हिन्दी,Kannada-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, Malayalam-ക്ലാസ്സിക്കൽ മലയാളം,Marathi -शास्त्रीय मराठी,Punjabi-ਕਲਾਸੀਕਲ ਦਾ ਪੰਜਾਬੀ,

3)    Classical Sinhala
3) සම්භාව්ය සිංහල

1917 බ්රහස් 07 ජුලි 2016

පාඩම්
 
සිට

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දේශපාලන විද්යාව පිළිබඳ නිදහස් මාර්ගගත ඉලෙක්ට්රොනික විෂුවල් සන්නිවේදන පාඨමාලා
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(TPSTEEM)

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සම්භාව්ය බුද්ධාගම (දැනුවත් සමග අවදි එක් ප්රාණඝාතය) ලෝකයේ අයත්, හා සෑම තනි අයිතිය ඇති: ජේ.සී.

දැනුවත් කිරීමේ සමඟ අවදි එක් බුද්ධ ඉගැන්වීම් ප්රචාරය නැඹුරු තොරතුරු හා
පර්යේෂණ වෙබ් අඩවිය වඩාත් ධනාත්මක ශක්තිය වන අතර සම්භාව්ය භාෂා 105 ලොව
පුරා මිලියන ගණනක් මිනිසුන් විසින් අනුගමනය ටෙක්නෝ-දේශපාලන-සමාජ පරිවර්තන
හා ආර්ථික ක්රමය අහෝසි කිරීමේ ව්යාපාරය මත.

මෙම ගූගල් පරිවර්තනය හා ව්යාප්තිය, එක් මව් භාෂාව තුළ මෙම විශ්වවිද්යාලයේ
පාඩමක් ලෙස නිශ්චිත පරිවර්තනය විදැහුම්කරණය කරන විෂය ධාරාව Enterer
(Sottapanna) බවට පත් කිරීමට සහ අවසන් ඉලක්කය ලෙස සදාකාල ඔවුන්ම අත් හිමි.

">ඩී.එන් 16 (D ii 137)
Mahāparinibbāna සූත්රය
{පවත්වාගෙන යාමේ අරමුණින්}
- පසුගිය උපදෙස් -
[හා ප්රසෙන්ජිත්-මහාමයා දේවියට පුත්ව]

මෙම පසේබුදු, බුද්ධ එය අද කාලයේ අප වෙනුවෙන් උපදෙස් ඉතා වැදගත් මාලාවක්
විය වීමයි, විසූහ පසු ඔහුගේ අනුගාමිකයන් වෙනුවෙන් ලබා දුන් විවිධ උපදෙස්
එක්රැස්.

භාවනා මධ්යස්ථානයක් ශ්රී බෞද්ධ සම්බෝධි

http://www.buddha-vacana.org/suttapitaka.html

ගස්

සූත්රය පිටකයේ

- මෙම දේශනය එකතුවක් -
[පසේබුදු: කතිකාව]

මෙම සූත්රය පිටකයේ බුද්ධ ඉගැන්වීම සාරය අඩංගු
දහම් සම්බන්ධයෙන්. එය සූත්ර දස දහසකට වඩා වැඩි අඩංගු වේ. ඒක
නිකායන් ලෙස එකතු පහක් බෙදා දුන්නේය.

Dīgha නිකායේ
    
[Dīgha: දිගු] මෙම Dīgha නිකායේ එකතු දිගම 34
    
බුදුන් වහන්සේ විසින් දෙන දේශන. බොහෝ විවිධ ඉඟි ඇත
    
ඔවුන් මුල් කෝපුස් හා සැක නැසීගිය එකතු වේ
    
අව්යාජත්වයක්.
Majjhima නිකායේ
    
[Majjhima: මධ්යම] මෙම Majjhima නිකායේ විවිධ කරුණු සමග කටයුතු, අන්තර් දිග බුද්ධ දේශන 152 එක්රැස්.
Saṃyutta නිකායේ
    
[Samyutta: පිරිසක්] මෙම Saṃyutta නිකායේ ද මනස එකතු
    
උප-කණ්ඩායම් 56 ඔවුන්ගේ විෂය අනුව saṃyuttas හමුවිය.
    
විචල්ය දිග දේශන තුන් දහසක් ට වඩා ඇතුළත්, නමුත්
    
සාමාන්යයෙන් කෙටි.
අංගුත්තර නිකායේ
    
[Ang: සාධකය | උත්තර්: additionnal] අංගුත්තර
    
නිකායේ nipātas නමින් උප කණ්ඩායම් එකොළහක්, ඔවුන් එක් එක් subdivized ඇත
    
එක් අමතර සාධකය enumerations සමන්විත රැස් දේශන
    
පූර්වාදර්ශයක් nipāta අය එදිරිව. එය සූත්ර දහස් ගණනක් අඩංගු වේ
    
වන සාමාන්යයෙන් කෙටි වේ.
Khuddaka නිකායේ
    
[Khuddha: කෙටි, කුඩා] මෙම Khuddhaka නිකායේ කෙටි පද
    
ධම්මපදය, උදාන,: හා ස්ථර දෙකකින් සමන්විත කර ලෙස සැලකිය යුතු වේ
    
Itivuttaka, සූත්රය Nipāta, Theragāthā-Therīgāthā හා ජාතක පත්රය
    
පුරාණ ස්ථරය, වෙනත් පොත් අග එකතු වන අතර ඔවුන්ගේ අතර
    
අව්යාජත්වය වැඩි ප්රශ්ණාර්ථයකි.

බෝධි කොළ

">ඩී.එන් 16 (D ii 137)
Mahāparinibbāna සූත්රය
{පවත්වාගෙන යාමේ අරමුණින්}
- පසුගිය උපදෙස් -
[හා ප්රසෙන්ජිත්-මහාමයා දේවියට පුත්ව]

මෙම පසේබුදු, බුද්ධ එය අද කාලයේ අප වෙනුවෙන් උපදෙස් ඉතා වැදගත් මාලාවක්
විය වීමයි, විසූහ පසු ඔහුගේ අනුගාමිකයන් වෙනුවෙන් ලබා දුන් විවිධ උපදෙස්
එක්රැස්.

සටහන: තොරතුරු · ලා කොළ පසුබිම් වර්ණය සමඟ කොටසේ හැර අනෙකුත් සෑම පාලි වචනයක් මත බුබුලු

පාලි
(Dhammādāsa)

Dhammādāsaṃ
නමා දහම්-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno
attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni
khīṇa-pettivisayo ස්රධාන · āpāya-duggati-vinipāto, sotāpanno-hamasmi
avinipāta-dhammo niyato සම්බෝධි-parāyaṇo’
ti.

Katamo
එසේ CA, ආනන්ද, dhammādāso දහම්-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo ස්රධාන · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
සම්බෝධි-parāyaṇo ‘ti?

ඉංග්රීසි
(දහම් මිරර්)

මම,
ඔහු එසේ කැමති නම්, Dhammādāsa යන නමින් නම් කර තිබූ ධර්ම කතිකාව මෙම
ariyasāvaka වන සතුව විස්තාරනය කරනු ඇත, තමා ප්රකාශ කළ හැකිය: ‘’ මට නම්,
තවත් niraya, තවත් tiracchāna-yoni, තවත් pettivisaya පවතී, කිසිදු
අසතුටින් තවත් රාජ්ය, අවාසනාව පිළිබඳ, කාලකන්නි, මම sotāpanna, මම
කාලකණ්ණි රාජ්යයන් නිදහස් ස්වභාවය විසින් සම්බෝධි නියමිතව ලැබීම ඒකාන්තය.

කුමක්,
ආනන්ද, ධර්ම බව කතිකාව Dhammādāsa යන නමින් නම් කර තිබූ බව ඔහු එසේ කැමති
නම්, ariyasāvaka වන වීයැයි තමා ප්රකාශ කළ හැකිය: ‘’ මට නම්, එහි තවත්
niraya, තවත් tiracchāna-yoni, වැඩි වන්නේ නැහැ
pettivisaya, අසතුටින් කිසිදු වැඩි රාජ්ය, අවාසනාව පිළිබඳ, කාලකන්නි, මම
sotāpanna, මම කාලකණ්ණි රාජ්යයන් නිදහස් ස්වභාවය විසින් සම්බෝධි නියමිතව
කරමින් ඇතැම්?

පාලි
IDH උණ · ආනන්ද, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

ඉංග්රීසි
මෙන්න, ආනන්ද, ක ariyasāvaka Buddhe aveccappasāda කම් කියයි:

පාලි
‘Itipi එසේ bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno ඒකනින්නාද
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:

ඉංග්රීසි
ඔහු Dhamme aveccappasāda කම් කියයි:

පාලි
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

ඉංග්රීසි
ඔහු Saṅghe aveccappasāda කම් කියයි:

පාලි
‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

ආරිය-kantehi sīlehi samannāgato hoti

ඉංග්රීසි
ඔහු ariyas සතුටු වන වන ශීල කම් කියයි,

පාලි
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

එසේ
අයම් kho, ආනන්ද, dhammādāso දහම්-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo ස්රධාන · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
සම්බෝධි-parāyaṇo ‘ti

තවත්
pettivisaya ‘මට නම්, තවත් niraya, තවත් tiracchāna-yoni පවතී,: මෙම,
ආනන්ද, Dhammādāsa යන නමින් නම් කර තිබූ ධර්ම කතිකාව, වන අතර එහි
ariyasāvaka, ඔහු එසේ කැමති නම් ආවේශ වී, තමා ප්රකාශ කළ හැකි
, අසතුටින් කිසිදු වැඩි රාජ්ය, අවාසනාව පිළිබඳ, කාලකන්නි, මම sotāpanna,
මම සම්බෝධි නියමිතව කරමින් ඇතැම් කාලකණ්ණි රාජ්යයන්, නිදහස් ස්වභාවය.

පාලි
සාටෝ, bhikkhave, භික්ෂුව vihareyya sampajāno. අයම් Vo amhākaṃ anusāsanī.

ඉංග්රීසි
සාටෝ ඔබ භික්ෂූන් සිටිය, සහ sampajānas යුතුය. මෙය ඔබ අපේ intruction වේ.

පාලි
Katha · ñca, bhikkhave, භික්ෂුව සාටෝ hoti? Idha, bhikkhave, භික්ෂූන් වහන්සේලා

ඉංග්රීසි
හා ආකාරය, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට සාටෝ වන්නේ ඇයි? මෙන්න, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට

පාලි
kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, භික්ෂුව සාටෝ hoti. Katha · ñca, bhikkhave, භික්ෂුව sampajāno hoti? Idha, bhikkhave,
ඉංග්රීසි
මේ අනුව, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට සාටෝ වේ. හා ආකාරය, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට sampajāna වන්නේ ඇයි? මෙන්න, භික්ෂූන් වහන්සේලා,
පාලි
භික්ෂුව abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, දොරටුව ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ kho, bhikkhave, භික්ෂුව sampajāno hoti. සාටෝ, bhikkhave, භික්ෂුව vihareyya sampajāno. අයම් Vo amhākaṃ anusāsanī ti.
ඉංග්රීසි
මේ අනුව, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට sampajāna වේ. සාටෝ ඔබ භික්ෂූන් සිටිය, සහ sampajānas යුතුය. මෙය ඔබ අපේ intruction වේ.

පාලි
- Sabbaphāliphullā kho, ආනන්ද, yamakasālā akālapupphehi. ටේ tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

- එය මල් සමය නොවේ නමුත් ආනන්ද, නිවුන් සාලා ගස්, පූර්ණ පිපෙන වේ. හා Tathagata සහ ජල බින්දු ශරීරය හා විසිරීම මත මල් වැසි සහ Tathagata නමස්කාර ඒ මත පෑහෙනවා. හා
අහසින් වැසි සිට Tathagata ශරීරය, සහ පහත හා විසිරීම මත ආකාශ කොරල් මල් සහ
ස්වර්ගික සුදු හඳුන් කුඩු පහළ සහ Tathagata නමස්කාර ඒ මත පෑහෙනවා.
හා ස්වර්ගයේ හඬවල් හා ස්වර්ගයේ උපකරණ ශබ්දය Tathagata ගෞරවය පිණිස ගුවන් සංගීතය කරයි.

පාලි
නා kho, ආනන්ද, ettāvatā Tathāgato sakkato VA hoti garukato VA mānito VA pūjito VA apacito VA. යෝ
kho, ආනන්ද, භික්ෂුව VA භික්ෂුණී VA upāsako VA උපාසිකා VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, ඒ නිසා
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · ආනන්ද, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · oti. එවාන් · හායි Vo, ආනන්ද, sikkhitabba nti.

එය එසේ නොවේ මෙම විසින්, ආනන්ද, මේ Tathāgata, ගරු කරන්නේ ඇත ගෞරවණීයම, ගෞරවනීය, වැඳ පුදා ගත්තේය පාත්ර වේ. එහෙත්,
ආනන්ද, ඕනෑම භික්ෂුව හෝ භික්ෂුණී, layman හෝ laywoman,
dhamm’ānudhamma’p'paṭipanna ඉතිරි, sāmīci’p'paṭipanna, දහම් වලට අනුව
ජීවත් එක් ගෞරව බව, esteems venerates, වැඳ පුදා ගනී, සහ Tathāgata ගෞරව
වඩාත් විශිෂ්ට වැඳ පුදා සමග. ඒ නිසා, ආනන්ද, ඔබ මෙසේ පුහුණු කළ යුත්තේ: ‘අපි dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna දහම් වලට අනුව ජීවත්, පවතිනු ඇත.’

පාලි
- ‘Siyā kho පෑන් · ආනන්ද, tumhākaṃ evam · assa:’ atīta-satthukaṃ pāvacanaṃ, natthi කිසිදු satthā ‘ti. නා kho පෑන් · etaṃ, ආනන්ද, evaṃ daṭṭhabbaṃ. යෝ Vo, ආනන්ද, Dhammo accayena satthā ·, ca desito paññatto Vinayo ca එසේ Vo mam මායා.

ඉංග්රීසි
- ‘ඔබ සමහර කිරීම සඳහා, ආනන්ද, එය මෙසේ සිදු විය හැක:’ ගුරු වචන අවසන් කර ඇත, එහි තවදුරටත් ගුරු ‘වේ. එහෙත් මේ, ආනන්ද,, ඒ නිසා සැලකිය යුතු නැත. , ඒ මම ඉගැන්වූ හා දහම් හා විනය ලෙස ඔබ දන්නා සෑදූ ආනන්ද, මගේ පිරිනිවන් පසුව ඔබේ ගුරු වනු ඇත.

වර්ඩ් ඩොකියුමන්ට් යෝජනා පරිවර්තන,
සොයුරිය, වජිර සහ ෆ්රැන්සිස් කතාව පරිවර්තනය ද සහාය ඇතිව.

— OOo —
නොමිලයේ බෙදා හැරීම සඳහා, ධර්ම තෑග්ගක් ලෙස ප්රකාශයට පත් කරන ලදි.
මෙම කාර්යය ඕනෑම පිටපත් හෝ ව්යුත්පන්න ඔවුන්ගේ මුල් ප්රභවය සඳහන් කරන යුතුය.……

4) Classical Myanmar(Burmese)
4) Classical မြန်မာ (ဗမာ)

1917 Thu 07 Jul 2016

သငျခနျးစာ
 
မှ

Insight-ကွန်ရက်အခမဲ့အွန်လိုင်း A1 (တစ်ခုမှာနိုး) Tipiṭakaသုတေသန & Practice တက္ကသိုလ်မှ
Visual Format ကို (FOA1TRPUVF) တွင်

အပေါ်
နိုင်ငံရေးသိပ္ပံအပေါ်အခမဲ့အွန်လိုင်းအီလက်ထရောနစ် Visual ဆက်သွယ်ရေးသင်တန်း
-Techno-နိုင်ငံရေး-လူမှုေူပာင်းလဲရေးကိုနှင့်စီးပွားရေးလွတ်မြောက်ခြင်းလပ်ြရြားမြ
(TPSTEEM)

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif

http://sarvajan.ambedkar.org မှတဆင့်

https: // awakenmediaprabandhak ။ wordpress.com/

teachingsofdbuddha@gmail.com
buddhadawakenone@gmail.com

sarvajanow@yahoo.co.in

classical ဗုဒ္ဓဘာသာ (သိရှိရေးနှင့်အတူနိုးတစ်ဦး၏သွန်သင်) လောကပိုင်နှင့်လူတိုင်းသီးသန့်အခွင့်အရေးများရှိသည်: JC

သိရှိရေးနှင့်အတူနိုးတစ်ဦးကဗုဒ္ဓ၏သွန်သင်ချက်များကိုဝါဒဖြန့ oriented
သိကောင်းစရာများနှင့်သုတေသန site
၏အများဆုံးအပြုသဘောဆောင်သောစွမ်းအင်ဝန်ကြီးဌာနသည်နှင့် 105 နျ Classical
ဘာသာစကားများလောကီနိုင်ငံအရပ်ရပ်ရှိသမျှကျော်ကလူသန်းပေါင်းများစွာကနောက်တော်သို့လိုက်

Techno-နိုင်ငံရေး-လူမှုေူပာင်းလဲရေးကိုနှင့်စီးပွားရေးလွတ်မြောက်ခြင်းလပ်ြရြားမြပေါ်မှာ။

ဒီက Google
ကိုဘာသာပြန်စာပေနှင့်ဝါဒဖြန့်ဖို့တစျဦး၏မိခင်ဘာသာစကားအတွက်ဒီတက္ကသိုလ်ကသင်ခန်းစာအဖြစ်အတိအကျကိုဘာသာပြန်ချက်
rendering တစ် Stream Enter (Sottapanna)
ဖြစ်လာဖို့နဲ့တစ်ဦးနောက်ဆုံးရည်မှန်းချက်အဖြစ်ထာဝရ Bliss မှီဖို့ entitles

">DN 16 (ဃ ii 137)
Mahāparinibbānaသုတ်
{ကောက်နှုတ်ချက်}
- နောက်ဆုံးညွှန်ကြားချက် -
[မဟာ-parinibbāna]

ဒီသုတ်ဗုဒ္ဓကယနေ့ခေတ်သည်ငါတို့အဘို့ညွှန်ကြားချက်များဟာအလွန်အရေးကြီးသောအစုဖြစ်သော,
သူ့ရွေ့သွားကွယ်ပျောက်ပြီးနောက်သူ၏နောက်လိုက်များ၏အကျိုးအတွက် ပေး.
အမျိုးမျိုးသောညွှန်ကြားချက်တို့ကိုစုဝေးစေ။

တရားအားထုတ်အလယ်ဗဟိုသီရိဗုဒ္ဓဘာသာဝင် sambodhi

http://www.buddha-vacana.org/suttapitaka.html

သစ်ပင်

သုတ်Piṭaka

- ဟောပြောချက်များ၏တောင်း -
[သုတ်: ဟောပြောချက်]

အဆိုပါသုတ်Piṭakaဗုဒ္ဓရဲ့ဆုံးမဩဝါဒပေးခြင်း၏အနှစ်သာရကိုပါရှိသည်
ဓမ္မနှင့်စပ်လျဉ်း။ ဒါဟာထက်ပိုတသောင်းသုတ်ပါရှိသည်။ ဒါဟာဖြစ်ပါတယ်
Nikāyasဟုခေါ်တွင်ငါး collection များကို၌ဝေဖန်။

DīghaNikāya
    
[dīgha: ရှည်လျား] အဆိုပါDīghaNikāyaအရှည်ဆုံး 34 တို့ကိုစုဝေးစေ
    
ဗုဒ္ဓကပေးတဲ့ဟောပြောချက်များ။ ၏များစွာသောအမျိုးမျိုးသောအရိပ်အမြွက်ရှိပါတယ်
    
သူတို့ကိုမူရင်း corpus ရန်နှင့်မေးခွန်းထုတ်စရာ၏နှောင်းပိုင်းတွင်ဖြည့်စွက်များမှာ
    
စစ်မှန်။
Majjhima Nikāya
    
[majjhima: အလယ်အလတ်] အဆိုပါ Majjhima
Nikāyaမတူကွဲပြားကိစ္စရပ်များနှင့်ဆက်ဆံရာတွင်, အလယ်အလတ်အရှည်၏ဗုဒ္ဓ၏ 152
ဟောပြောချက်များတို့ကိုစုဝေးစေ။
SaṃyuttaNikāya
    
[samyutta: အုပ်စု] အဆိုပါSaṃyuttaNikāyaအသုတ်တို့ကိုစုဝေးစေ
    
56 Sub-အုပ်စုများမှာသူတို့ရဲ့ဘာသာရပ်သည်နှင့်အညီsaṃyuttasကိုခေါ်။ ဒါဟာ
    
variable ကိုအရှည်ထက်ပိုသုံးထောင်ဟောပြောချက်များပါဝင်သော်လည်း
    
ယေဘုယျအားဖြင့်အတော်လေးတိုတောင်း။
အင်္ဂုတ္တရနိကာယ်Nikāya
    
[Ang: အချက်တစ်ချက် | uttara:, နောက်ထပ်] အဆိုပါအင်္ဂုတ္တရနိကာယ်
    
Nikāyanipātasဟုခေါ်တွင်တကျိပ်တပါးသော Sub-အဖွဲ့များ, သူတို့တစ်ဦးစီအတွက် subdivized ဖြစ်ပါတယ်
    
တဦးတည်းနောက်ထပ်အချက်တစ်ချက်၏စာရင်းကောက်ပါဝင်သည်ဟုစုဆောင်းဟောပြောချက်များ
    
ထိုထုံးတမ်းစဉ်လာnipātaသူတို့နှိုင်းယှဉ်။ ဒါဟာသုတ်ထောင်ပေါင်းများစွာ၏ပါရှိသည်
    
အရာယေဘုယျအားဖြင့်တိုတောင်းဖြစ်ကြ၏။
Khuddaka Nikāya
    
[khuddha: အတို, အသေးစား] အဆိုပါ Khuddhaka Nikāyaတိုတောင်းသောစာသားများ
    
တရား, Udāna: နှစ်ယောက်အလွှာ၏ရေးစပ်ခဲ့အဖြစ်စဉ်းစားသည်
    
Itivuttaka, သုတ်Nipāta, Theragāthā-Therīgāthāနှင့်Jātakaပုံစံ
    
ရှေးခေတ်အလွှာ, အခြားစာအုပ်တွေနှောင်းပိုင်းတွင်ဖြည့်စွက်ဖြစ်ကြောင်းနှင့်၎င်းတို့၏စဉ်
    
စစ်မှန်ပိုပြီးမေးခွန်းထုတ်စရာဖြစ်ပါတယ်။

ဗောဓိအရွက်

">DN 16 (ဃ ii 137)
Mahāparinibbānaသုတ်
{ကောက်နှုတ်ချက်}
- နောက်ဆုံးညွှန်ကြားချက် -
[မဟာ-parinibbāna]

ဒီသုတ်ဗုဒ္ဓကယနေ့ခေတ်သည်ငါတို့အဘို့ညွှန်ကြားချက်များဟာအလွန်အရေးကြီးသောအစုဖြစ်သော,
သူ့ရွေ့သွားကွယ်ပျောက်ပြီးနောက်သူ၏နောက်လိုက်များ၏အကျိုးအတွက် ပေး.
အမျိုးမျိုးသောညွှန်ကြားချက်တို့ကိုစုဝေးစေ။

မှတ်ချက်: အင်ဖို·အလင်းစိမ်းလန်းသောနောက်ခံအရောင်နှင့်အတူအပိုင်း မှလွဲ. တိုင်းပါဠိစကားလုံးအပေါ်သှ

ပါဠိ
(Dhammādāsa)

Dhammādāsaṃ
Nama တရား-pariyāyaṃdesessāmi, yena
samannāgatoariyasāvakoākaṅkhamānoattanāvaattānaṃပြား-kareyya:
‘khīṇa-nirayo-MHI khīṇa-tiracchāna-yoni khīṇa-pettivisayo
ခင်·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo’ ‘
ti ။

Katamo
ဒါကြောင့် CA, အာနန်ဒာ, dhammādāsoတရား-pariyāyo, yena
samannāgatoariyasāvakoākaṅkhamānoattanāvaattānaṃပြား-kareyya:
‘khīṇa-nirayo-MHI khīṇa-tiracchāna-yoni khīṇa-pettivisayo
ခင်·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘’ ti?

အင်္ဂလိပ်
(ထိုနိဗ္ဗာန်၏ကြေးမုံ)

‘’
ငါ့ကိုအကြောင်းမူကား, နောက်တဖန်မ niraya, နောက်တဖန်မtiracchāna-yoni,
နောက်တဖန်မ pettivisaya
လည်းမရှိမရှိသူသည်ဒါအလိုရှိလျှင်ငါကိုယ်တော်တိုင်၏ကြေညာနိုင်,
Dhammādāsaသမုတ်သောဓမ္မအပေါ်ဟောပြောချက်, အariyasāvakaရာသိမ်းယူ expound
လိမ့်မည်
မပျော်ရွှင်ပိုပြည်နယ်, ကံမကောင်း၏, ဒုက္ခ၏, ငါ sambodhi လတ်ခံရအချို့, ဒုက္ခ၏ပြည်နယ်များမှအခမဲ့ဇာတိအားဖြင့်, တစ်ဦးsotāpannaဖြစ်၏။

သူအလိုရှိလျှင်,
အာနန်ဒာ, Dhammādāsaသမုတ်သောဓမ္မအပေါ်ကဟောပွောခကျြကဘာလဲ,
သောများ၏ariyasāvakaသိမ်းယူကိုယ်တော်တိုင်၏ကြေညာနိုင်သည် ‘’
ငါ့ကိုအကြောင်းမူကား, နောက်တဖန်မ niraya, နောက်တဖန်မtiracchāna-yoni
ကိုနောက်တဖန်မရှိ၏
pettivisaya, မပျော်ရွှင်နောက်တဖန်ပြည်နယ်, ကံမကောင်း၏, ဒုက္ခ၏, ငါ
sambodhi လတ်ခံရအချို့, ဒုက္ခ၏ပြည်နယ်များမှအခမဲ့ဇာတိအားဖြင့်,
တစ်ဦးsotāpannaဖြစ်ကြောင်းကို?

ပါဠိ
Idh ·အာနန်ဒာ, ariyasāvako Buddhe aveccappasādasamannāgato hoti:

အင်္ဂလိပ်
ဤတွင်, အာနန်ဒာ, တစ်ဦးariyasāvaka Buddhe aveccappasādaနှင့်ပြည့်စုံသည်:

ပါဠိ
ti ‘’ Itipi bhagavāarahaṃsammāsambuddhovijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathisatthādevamanussānaṃ buddho
bhagavāဒါ ‘’ ။

Dhamme aveccappasādasamannāgato hoti:

အင်္ဂလိပ်
သူက Dhamme aveccappasādaနှင့်ပြည့်စုံသည်:

ပါဠိ
‘’ Svākkhātobhagavatā dhammo sandiṭṭhikoakāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī ‘’ ti ။

Saṅgheaveccappasādasamannāgato hoti:

အင်္ဂလိပ်
သူကSaṅgheaveccappasādaနှင့်ပြည့်စုံသည်:

ပါဠိ
‘’ Suppaṭipannoကိလေသာsāvakasaṅgho, ujuppaṭipannoကိလေသာsāvakasaṅgho,
ñāyappaṭipannoကိလေသာsāvakasaṅgho,
sāmīcippaṭipannoကိလေသာsāvakasaṅghoyadidaṃcattāripurisayugāniaṭṭha​​
purisapuggalā, ESA
ကိလေသာsāvakasaṅghoāhuneyyopāhuneyyodakkhiṇeyyoañjalikaraṇīyoanuttaraṃpuññakkhettaṃlokassā
‘’ ti ။

Ariya-kantehi sīlehisamannāgato hoti

အင်္ဂလိပ်
သူဟာ ariyas နှငျ့ညီညှတျသောသိလနှင့်ပြည့်စုံ၏,

ပါဠိ
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehiaparāmaṭṭhehisamādhisaṃvattanikehi။

ဒါကြောင့်Ayaṃ
Kho, အာနန်ဒာ, dhammādāsoတရား-pariyāyo, yena
samannāgatoariyasāvakoākaṅkhamānoattanāvaattānaṃပြား-kareyya:
‘khīṇa-nirayo-MHI khīṇa-tiracchāna-yoni khīṇa-pettivisayo
ခင်·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘’ ti

ဤသူအလိုရှိလျှင်အာနန်ဒာ,
Dhammādāsaသမုတ်သောဓမ္မအပေါ်ဟောပြောချက်, သောများ၏ariyasāvakaသိမ်းယူသည်,
မိမိကိုမိမိ၏ကြေညာနိုင်သည် ‘’ ငါ့ကိုအကြောင်းမူကား, နောက်တဖန်မ niraya,
နောက်တဖန်မtiracchāna-yoni လည်းမရှိ, နောက်တဖန်မ pettivisaya
, မပျော်ရွှင်နောက်တဖန်ပြည်နယ်, ကံမကောင်း၏, ဒုက္ခ၏, ငါ sambodhi
လတ်ခံရအချို့ဒုက္ခ၏ပြည်နယ်များမှအခမဲ့ဇာတိအားဖြင့်, တစ်ဦးsotāpannaဖြစ်၏။

ပါဠိ
Sato, bhikkhave, ရဟန်း vihareyya sampajāno။ Ayaṃ vo amhākaṃanusāsanī။

အင်္ဂလိပ်
Sato, သင်သည်ရဟန်းတို့တည်နှင့်sampajānasသင့်သည်။ ဒါဟာသင်ဖို့ကျွန်တော်တို့ရဲ့ intruction ဖြစ်ပါတယ်။

ပါဠိ
Katha ·ñca, bhikkhave, ရဟန်း Sato hoti? Idha, bhikkhave, ရဟန်း

အင်္ဂလိပ်
ထိုအခါရဟန်းသည် Sato ဘယ်လိုရဟန်းတို့ဖြစ်သနည်း ဤတွင်ရဟန်းတို့ရဟန်းသည်

ပါဠိ
ကေးကkāyānupassī viharati ātāpīsampajānosatimā, vineyya loke abhijjhā-domanassaṃ; vedanāsuvedanānupassī viharati ātāpīsampajānosatimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpīsampajānosatimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpīsampajānosatimā, vineyya loke abhijjhā-domanassaṃ။

Evaṃ Kho, bhikkhave, ရဟန်း Sato hoti ။ Katha ·ñca, bhikkhave, ရဟန်းsampajāno hoti? Idha, bhikkhave,
အင်္ဂလိပ်
ထို့ကြောင့်ရဟန်းတို့ရဟန်းသည် Sato ဖြစ်ပါတယ်။ ထိုအခါရဟန်းသည်sampajānaဘယ်လိုရဟန်းတို့ဖြစ်သနည်း ဤတွင်ရဟန်းတို့
ပါဠိ
ရဟန်း abhikkante paṭikkantesampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjitepasāritesampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇesampajānakārī hoti, asite
pītekhāyitesāyitesampajānakārī hoti, uccārapassāvakammesampajānakārī
hoti, တံခါးဝṭhite nisinne sutte jāgaritebhā​​sitetuṇhībhāvesampajānakārī
hoti ။

Evaṃ Kho, bhikkhave, ရဟန်းsampajāno hoti ။ Sato, bhikkhave, ရဟန်း vihareyya sampajāno။ Ayaṃ vo amhākaṃanusāsanī ti ။
အင်္ဂလိပ်
ထို့ကြောင့်ရဟန်းတို့ရဟန်းသည်sampajānaဖြစ်ပါတယ်။ Sato, သင်သည်ရဟန်းတို့တည်နှင့်sampajānasသင့်သည်။ ဒါဟာသင်ဖို့ကျွန်တော်တို့ရဲ့ intruction ဖြစ်ပါတယ်။

ပါဠိ
- yamakasālāakālapupphehiSabbaphāliphullā Kho, အာနန်ဒာ။ te tathāgatassasarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassapūjāya။ Dibbānipimandāravapupphāniantalikkhā
papatanti, tānitathāgatassasarīraṃ okiranti ajjhokiranti abhippakiranti
tathāgatassapūjāya။
Dibbānipicandanacuṇṇāniantalikkhā papatanti, tānitathāgatassasarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassapūjāya။ Dibbānipitūriyāni antalikkhe vajjanti tathāgatassapūjāya။ Dibbānipisaṅgītāni antalikkhe vattanti tathāgatassapūjāya။

- ကပန်းပွင့်ရဲ့ရာသီမဟုတ်သော်လည်းအာနန္ဒာ, အအမွှာ sala သစ်ပင်, အပြည့်အဝပွင့်လန်း၌ရှိကြ၏။ ထိုအခါထို
Tathagata
နှင့်တစ်စက်၏ခန္ဓာကိုယ်နှင့်လွှင့်အပေါ်သို့အပွင့်လည်းမိုဃ်းကိုရွာစေနှင့်
Tathagata ၏ဝတ်ပြုရေးတွင်ပေါ်မှာ strewn ကြသည်။
ထိုအကောငျးကငျသန္တာပန်းပွင့်ကောင်းကင်စန္ဒကူးနံ့သာမှုန့်တို့သည်မိုဃ်းကောင်းကင်သည်မိုဃ်းရွာစေခြင်းမှဆငျးသကျအ
Tathagata ၏ကိုယ်ခန္ဓာနှင့်တစ်စက်နဲ့လွှင့်အပေါ်သို့နှင့် Tathagata
၏ဝတ်ပြုရေးတွင်ပေါ်မှာ strewn ကြသည်။
ကောင်းကင်အသံနှင့်ကောင်းကင်ဘုံရှင်တူရိယာများ၏အသံ Tathagata အဘို့အရိုထဲကလေထုထဲတွင်ဂီတကိုမှန်ကန်စေသည်။

ပါဠိ
na Kho, အာနန်ဒာ, ettāvatāTathāgato sakkato VA hoti garukato VA mānito VA pūjito VA apacito VA ။ Yo
Kho, အာနန်ဒာ, ရဟန်း VA bhikkhunī VA upāsako VA upāsikā VA
dhammānudhammappaṭipanno viharati sāmīcippaṭipannoanudhammacārī,
ဒါTathāgataṃ sakkaroti garuṃ karoti mānetipūjeti apaciyati,
paramāyapūjāya။
Tasmātih·အာနန်ဒာ, dhammānudhammappaṭipannāviharissāmasāmīcippaṭipannāanudhammacārin· oti ။ အီဗန်· hi vo, အာနန်ဒာ, sikkhitabba nti ။

ဒါဟာTathāgata, လေးစားကြည်ညိုလေးမြတ်, လေးစားခံရသော, ရှိခိုးခြင်းနှင့်ဂုဏ်ပြုကြောင်း, ဤသဖြင့်အာနန္ဒာသည်မဟုတ်။ သို့သော်အာနန္ဒာမည်သည့်ရဟန်းသို့မဟုတ်
bhikkhuni, layman သို့မဟုတ် laywoman,
dhamm’ānudhamma’p'paṭipannaကျန်ရှိနေသေးသော, sāmīci’p'paṭipanna,
ဓမ္မနှင့်အညီနေထိုင်နေ, တကဏ်ဍက, ချစ်ခင်လေးမြတ် venerates, ကိုးကွယ်ချေ,
ထိုTathāgataရိုသေ
အများဆုံးမြတ်သောပူဇော်ခြင်းနှင့်အတူ။ သို့ဖြစ်. , အာနန်ဒာ, သငျသညျဤသို့ကိုယ်ကိုကိုယ်လေ့ကငျြ့ပေးသင့်တယ်:
‘ကျနော်တို့ဓမ္မနှင့်အညီနေထိုင်dhamm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipannaတည်နေကြလိမ့်မည်’ ‘။

ပါဠိ
- ‘’ Siyā Kho ဒယ်အိုး·အာနန်ဒာ, tumhākaṃ evam · assa: ‘atīta-satthukaṃpāvacanaṃ, natthi မရှိsatthā’ ‘ti ။ na Kho ဒယ်အိုး·ဧကံ, အာနန်ဒာ, evaṃdaṭṭha​​bbaṃ။ Yo vo, အာနန်ဒာ, Dhammo ·ဒီတော့ vo Mam, accayena satthā ca desito paññatto Vinayo CA မာယာ။

အင်္ဂလိပ်
- ‘’ သင်တို့တွင်အချို့သောစေရန်, အာနန်ဒာ, ကဤသို့ဖြစ်ပေါ်စေခြင်းငှါ: ‘ဆရာကိုစကားအဆုံးသတ်ပြီ, ဆရာ’ ‘မရှိတော့လည်းရှိ၏။ ဒါပေမဲ့ဒီ, အာနန်ဒာ, ဒါကြောင့်စဉ်းစားမရသင့်ပါတယ်။ ဒါကကျွန်မသွန်သင်ကြပြီနဲ့ဓမ္မနှင့်ဝိနည်းသကဲ့သို့သင်တို့အားပြတော်မူသောအာနန်ဒာ,
ငါ့ရွေ့သွားကွယ်ပျောက်ပြီးနောက်သင့်ရဲ့ဆရာကိုရလိ​​မ့်မည်။

အမာစတာအားဖြင့်အကြံပြု, ဘာသာပြန်ချက်,
ညီအစ်မ Vajira & Francis ကပုံပြင်ရဲ့အဘာသာပြန်ချက်၏ထောက်ခံမှုနှင့်အတူ။

— oOo —
တာဝန်ခံအခမဲ့ဖြန့်ဝေခံရဖို့နိဗ္ဗာန်၏ပူဇော်သက္ကာကဲ့သို့ထုတ်ဝေသည်။
ဤလုပ်ငန်းကိုမဆိုမိတ္တူသို့မဟုတ်အနကျအဓိပ်ပါယျ၎င်းတို့၏မူလအရင်းအမြစ်ကိုးကားရမည်ဖြစ်သည်။

5)    Classical Bengali

5) ক্লাসিক্যাল বাংলা

1917 বৃহস্পতি 07 জুলাই 2016

পাঠ
 
থেকে

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উপর
রাষ্ট্রবিজ্ঞান উপর বিনামূল্যে অনলাইন ইলেকট্রনিক ভিজ্যুয়াল কমিউনিকেশন কোর্সের
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(TPSTEEM)

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ক্লাসিক্যাল বৌদ্ধধর্ম (সচেতনতা সঙ্গে জাগরিত এক আইন-কানুন) দুনিয়ার আর সবাই একচেটিয়া অধিকার আছে: জে.সি.

সবচেয়ে ইতিবাচক তথ্যপূর্ণ শক্তি এবং গবেষণাধর্মী সাইটের সচেতনতা সঙ্গে
জাগরিত এক শিক্ষাগুলো প্রচারের বুদ্ধ ও টেক্নো-রাজনৈতিক-সামাজিক
ট্রান্সফরমেসন এবং অর্থনৈতিক মুক্তির আন্দোলন সব 105 শাস্ত্রীয় ভাষায়
বিশ্বের লাখ লাখ মানুষের দ্বারা অনুসৃত.

এই গুগল অনুবাদ এবং প্রসারণ করতে এক এর মাতৃভাষায় এই বিশ্ববিদ্যালয়ের
একটি পাঠ হিসাবে সঠিক অনুবাদ রেন্ডারিং একটি স্ট্রিম প্রবেশক (Sottapanna)
পরিণত এবং একটি চূড়ান্ত লক্ষ্য হিসেবে শাশ্বত সুখ অর্জন করা অপেক্ষা.

">ডিএন 16 (ডি ২ 137)
Mahāparinibbāna Sutta
{উদ্ধৃতাংশ}
- গত নির্দেশাবলী -
[Maha-parinibbāna]

এই sutta বিভিন্ন নির্দেশাবলী বুদ্ধ দূরে তার পাশ, যা আজকাল আমাদের জন্য
নির্দেশাবলীর একটি খুব গুরুত্বপূর্ণ সেট হতে নির্মিত পর তাঁর অনুসারীরা
অনুরোধে জন্য প্রাণ দিয়েছিলেন ধরেছেন.

ধ্যান কেন্দ্র শ্রী বৌদ্ধ sambodhi

http://www.buddha-vacana.org/suttapitaka.html

বৃক্ষ

Sutta Pitaka

- উপদেশগুলিকে ঝুড়ি -
[Sutta: ডিসকোর্স]

Sutta Pitaka বুদ্ধের শিক্ষার নির্যাস রয়েছে
ধম্ম সংক্রান্ত. এটা হাজার অধিক দশ suttas রয়েছে. এইটা
পাঁচটি সংগ্রহ Nikayas নামক বিভক্ত.

দীঘা নিকায়
    
[দীঘা: দীর্ঘ] দীঘা নিকায় ধরেছেন দীর্ঘতম 34
    
বুদ্ধ কর্তৃক প্রদত্ত ভাষণ. বিভিন্ন নির্দেশ আছে অনেক
    
তাদের মূল কর্পাস এবং সন্দেহজনক প্রয়াত সংযোজন
    
সত্যতা.
Majjhima নিকায়
    
[Majjhima: মাঝারি] Majjhima নিকায় মধ্যবর্তী দৈর্ঘ্য বুদ্ধের 152 বক্তৃতা তুলে ধরেছেন, বৈচিত্র্যময় বিষয়ে মোকাবেলার.
Saṃyutta নিকায়
    
[Samyutta: গ্রুপ] Saṃyutta নিকায় ধরেছেন suttas
    
56 উপ-গ্রুপ saṃyuttas নামক তাদের বিষয় অনুযায়ী. এটা
    
, পরিবর্তনশীল দৈর্ঘ্য হাজার বেশি তিনটি বক্তৃতা রয়েছে কিন্তু
    
সাধারণত অপেক্ষাকৃত ছোট.
Aṅguttara নিকায়
    
[Ang: ফ্যাক্টর | উত্তরা: additionnal] Aṅguttara
    
নিকায়, এগারো সাব-গ্রুপ nipātas নামক subdivized হয় তাদের প্রতিটি
    
এক অতিরিক্ত ফ্যাক্টর enumerations সমন্বয়ে ভাষণ জনসমাবেশ
    
রূল nipāta ঐ বনাম. এটা suttas হাজার হাজার রয়েছে
    
যা সাধারণত ছোট.
Khuddaka নিকায়
    
[Khuddha: ছোট, ছোট] Khuddhaka নিকায় সংক্ষিপ্ত গ্রন্থে
    
, Dhammapada, উদানা এবং দুই stratas গঠিত হয়েছে বলে মনে করা হয়
    
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā এবং জাতক গঠন
    
প্রাচীন স্তরকে প্রয়াত সংযোজন এবং যখন অন্যান্য বই তাদের
    
সত্যতা আরও প্রশ্নবিদ্ধ.

বোধি গাছের পাতা

">ডিএন 16 (ডি ২ 137)
Mahāparinibbāna Sutta
{উদ্ধৃতাংশ}
- গত নির্দেশাবলী -
[Maha-parinibbāna]

এই sutta বিভিন্ন নির্দেশাবলী বুদ্ধ দূরে তার পাশ, যা আজকাল আমাদের জন্য
নির্দেশাবলীর একটি খুব গুরুত্বপূর্ণ সেট হতে নির্মিত পর তাঁর অনুসারীরা
অনুরোধে জন্য প্রাণ দিয়েছিলেন ধরেছেন.

দ্রষ্টব্য: তথ্য · প্রতি পালি শব্দ বুদবুদ হালকা সবুজ পটভূমির রঙ সঙ্গে বিভাগে ছাড়া

পালি
(Dhammādāsa)

Dhammādāsaṃ
Nama ধম্ম-pariyāyaṃ desessāmi, যেনা কত samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo খিন · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’
তি.

Katamo
ca তাই, আনন্দ, dhammādāso ধম্ম-pariyāyo, যেনা কত samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo খিন · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘তি?

ইংরেজি
(ধম্ম আয়না)

আমি
ধম্ম যা Dhammādāsa বলা হয় উপর বক্তৃতা শুনিয়ে দিন হবে, যার আবিষ্ট
ariyasāvaka, যদি তিনি ইচ্ছা, নিজে থেকে ডিক্লেয়ার করতে পারেন: ‘আমার
জন্য, আর কোনো niraya, আর tiracchāna-yoni, আর pettivisaya, কোন
অসুখী আরো রাষ্ট্র, দুর্ভাগ্যের, দুর্বিপাক, আমি একটি sotāpanna
দুর্বিপাক রাজ্যের sambodhi ধার্য হওয়ার নির্দিষ্ট থেকে বিনামূল্যে
প্রকৃতি দ্বারা আছি.

এবং
কি, আনন্দ, ধম্ম উপর যে ডিসকোর্স, যার Dhammādāsa বলা হয় যার আবিষ্ট
ariyasāvaka, যদি তিনি ইচ্ছা, নিজে থেকে ডিক্লেয়ার করতে পারেন: ‘আমার
জন্য, আর কোনো niraya, আর tiracchāna-yoni, আর নেই
pettivisaya, আর অসুখী রাষ্ট্র, দুর্ভাগ্যের, দুর্বিপাক, আমি একটি
sotāpanna প্রকৃতি দ্বারা দুর্বিপাক রাজ্যের থেকে মুক্ত, sambodhi ধার্য
হওয়ার নির্দিষ্ট?

পালি
Idh · আনন্দ, ariyasāvako Buddhe aveccappasāda samannāgato কিসী:

ইংরেজি
এখানে, আনন্দ, একটি ariyasāvaka Buddhe aveccappasāda সঙ্গে অন্বিত হয়:

পালি
‘Itipi তাই bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ তি.

Dhamme aveccappasāda samannāgato কিসী:

ইংরেজি
তিনি Dhamme aveccappasāda সঙ্গে অন্বিত হয়:

পালি
‘Svākkhāto ভাগবত dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ তি.

Saṅghe aveccappasāda samannāgato কিসী:

ইংরেজি
তিনি Saṅghe aveccappasāda সঙ্গে অন্বিত হয়:

পালি
‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha
​​purisapuggalā, ESA bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ তি.

Ariya-kantehi sīlehi samannāgato কিসী

ইংরেজি
তিনি একটি Sila যা ariyas অমায়িক সঙ্গে অন্বিত হয়

পালি
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayam
খো তাই, আনন্দ, dhammādāso ধম্ম-pariyāyo, যেনা কত samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo খিন · āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato
sambodhi-parāyaṇo ‘তি

‘আমার
জন্য, আর কোনো niraya, আর tiracchāna-yoni, আর pettivisaya: এই, আনন্দ,
আবিষ্ট যার ariyasāvaka, যদি তিনি ইচ্ছা, নিজে থেকে ডিক্লেয়ার করতে পারেন
ধম্ম যা Dhammādāsa বলা হয়, উপর বক্তৃতা হয়
, অসুখী কোন রাষ্ট্র, দুর্ভাগ্যের, দুর্বিপাক, আমি একটি sotāpanna
দুর্বিপাক রাজ্যের sambodhi ধার্য হওয়ার নির্দিষ্ট থেকে বিনামূল্যে
প্রকৃতি দ্বারা আছি.

পালি
সাতো, bhikkhave, bhikkhu vihareyya sampajāno. Ayam Vo amhākaṃ anusāsanī.

ইংরেজি
সাতো আপনি থাকা উচিত, bhikkhus, এবং sampajānas. এই কমান্ডের সাহায্যে আপনি আমাদের intruction হয়.

পালি
কাঠা · এনসিএ, bhikkhave, bhikkhu Sato কিসী? ইযা, bhikkhave, bhikkhu

ইংরেজি
এবং কিভাবে, bhikkhus, একটি bhikkhu Sato হয়? এখানে, bhikkhus, একটি bhikkhu

পালি
Kaye kāyānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; citte cittānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ.

Evaṃ খো bhikkhave, bhikkhu Sato কিসী. কাঠা · এনসিএ, bhikkhave, bhikkhu sampajāno কিসী? ইযা, bhikkhave,
ইংরেজি
এভাবে bhikkhus, একটি bhikkhu Sato হয়. এবং কিভাবে, bhikkhus, একটি bhikkhu sampajāna হয়? এখানে, bhikkhus,
পালি
bhikkhu abhikkante paṭikkante sampajānakārī কিসী, ālokite vilokite
sampajānakārī কিসী, samiñjite pasārite sampajānakārī কিসী,
saṅghāṭipattacīvaradhāraṇe sampajānakārī কিসী, asite pīte khāyite sāyite
sampajānakārī কিসী, uccārapassāvakamme sampajānakārī কিসী, গেট ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī কিসী.

Evaṃ খো bhikkhave, bhikkhu sampajāno কিসী. সাতো, bhikkhave, bhikkhu vihareyya sampajāno. Ayam Vo amhākaṃ anusāsanī তি.
ইংরেজি
এভাবে bhikkhus, একটি bhikkhu sampajāna হয়. সাতো আপনি থাকা উচিত, bhikkhus, এবং sampajānas. এই কমান্ডের সাহায্যে আপনি আমাদের intruction হয়.

পালি
- Sabbaphāliphullā খো, আনন্দ, yamakasālā akālapupphehi. আপনি এখানে tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
mandāravapupphāni antalikkhā papatanti, tani tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi
candanacuṇṇāni antalikkhā papatanti, tani tathāgatassa sarīraṃ okiranti
ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

- আনন্দ, যমজ Sala গাছ, পূর্ণ পুষ্প যদিও সপুষ্পক ঋতু নয়. আর Tathagata আছে এর শরীর এবং ড্রপ এবং ছিটান এবং উপর ফুল বৃষ্টি Tathagata আছে এবাদতে এটা উপর আকীর্ণ হয়. আর
স্বর্গীয় প্রবাল ফুল এবং Tathagata আছে শরীরের উপর আকাশ বৃষ্টি নামল থেকে
স্বর্গীয় চন্দন গুঁড়া এবং ড্রপ এবং ছিটান এবং Tathagata আছে এবাদতে এটা
উপর আকীর্ণ হয়.
আর স্বর্গীয় কণ্ঠ এবং স্বর্গীয় বাদ্যযন্ত্রের শব্দ Tathagata আছে জন্য নিষ্ঠা আউট বাতাসে সঙ্গীত নির্মিত হয়.

পালি
Na খো, আনন্দ, ettāvatā Tathāgato sakkato ভিএ কিসী garukato ভিএ Manito ভিএ pūjito ভিএ apacito ভিএ. ইয়ো
খো, আনন্দ, bhikkhu ভিএ bhikkhunī ভিএ upāsako ভিএ upāsikā ভিএ
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, তাই
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya.
Tasmātih · আনন্দ, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin · Oti. ইভান · হাই Vo, আনন্দ, sikkhitabba NTI.

এটা যে Tathagata সম্মানিত করা হয়, শ্রদ্ধাজ্ঞাপন সম্মানিত দেওয়া শ্রদ্ধা এবং সম্মানিত এই আনন্দ দ্বারা নয়. কিন্তু,
আনন্দ, কোনো bhikkhu বা bhikkhuni, সাধারণ লোক বা laywoman, অবশিষ্ট
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ধম্ম অনুযায়ী বাস, যে
এক শ্রদ্ধা, venerates, গণ্য করেন, হোমেজ, এবং Tathagata সন্মান
সবচেয়ে চমৎকার শ্রদ্ধা সঙ্গে. অতএব, আনন্দ, তোমরা নিজেদের এইভাবে প্রশিক্ষণ করা উচিত: ‘আমরা
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, থাকবে ধম্ম অনুযায়ী
জীবিত’.

পালি
- ‘Siya খো প্যান · আনন্দ, tumhākaṃ evam · Assa:’ atīta-satthukaṃ pāvacanaṃ, natthi কোন satthā ‘তি. Na খো প্যান · ঐটম, আনন্দ, evaṃ daṭṭhabbaṃ. ইয়ো Vo, আনন্দ, মায়া Dhammo CA desito paññatto accayena satthā Vinayo ca, তাই Vo মাং ·.

ইংরেজি
- ‘আপনি কিছু করতে, আনন্দ, এটা এইভাবে ঘটতে পারে:’ গুরু শব্দের শেষ, সেখানে আর একজন শিক্ষক. কিন্তু এই আনন্দ, না, তাই বিবেচনা করা উচিত. যে আনন্দ, যা আমি তা-ই শিখিয়েছে এবং ধম্ম এবং বিনয় যেমন তোমাদের জানিয়েছি, আমার দূরে পাশ করার পর আপনার গুরু হতে হবে.

অনুবাদ ওয়েবমাস্টার দ্বারা প্রস্তাবিত,
সিস্টার Vajira & ফ্রান্সিস গল্প এর অনুবাদ এর সহায়তায়.

— OOO —
ধম্ম একটি উপহার হিসাবে প্রকাশিত, নিখরচা বিতরণ করা হবে.
কোন কপি বা এই কাজের ডেরাইভেটিভস তাদের মূল উৎস cite আবশ্যক.

6) Classical Chinese (Simplified)

6)中国古典(简体)

1917年星期四2016年7月7日

教训
 

INSIGHT-网络免费在线A1(觉醒的人)大藏经研究与实践大学
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通过http://sarvajan.ambedkar.org

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古典佛教(觉醒与一个意识的教诲)属于世界,每个人都拥有专有权利:JC

是信息最积极的能源和研究型网站传播觉醒的人的教导与意识佛和技术 - 政治 - 社会转型与经济解放运动,随后以百万计的人们都在105古典语言世界。

渲染精确的翻译,因为这大学的在一个人的母语此谷歌翻译和传播的教训有权成为流输入者(Sottapanna),并获得永恒极乐作为最终目标。

巴利语为2016年7月07日一

tappetar - 一个谁满足的好东西送礼

巴利语为2016年7月06日,一天

anamatagga - 无始无终,轮回的绰号“,其开头和结尾都是一样不可想象”

">DN 16(D II 137)
大般涅槃经
{}摘录
- 最后的指令 -
[摩诃parinibbāna]

这经文采集了佛为他的追随者的缘故他的逝世,这使得它成为一个指令组非常重要对我们今天以后的各种指令。

禅修中心斯里兰卡佛教菩提

http://www.buddha-vacana.org/suttapitaka.html

经藏

- 话语的篮子 -
[经文:话语]

该经藏包括佛教学的本质
关于佛法。它包含了一万多经典里。它是
在五个集合称为Nikāyas分。

长部
    
[dīgha:长]的长部收集的最长34
    
佛陀给出话语。有各种提示,许多
    
他们迟到增加的原始语料和可疑
    
真实性。
中阿含
    
[majjhima:中等]的中阿含收集中间长度的佛152话语,处理不同的问题。
相应部
    
[samyutta:集团]的相应部聚经典里
    
根据它们在56子组,即saṃyuttas主题。
    
包含可变长度的三千余话语,但
    
一般比较短。
增支部
    
[ANG:系数|郁多罗:其它附加]的Aṅguttara
    
阿含是subdivized在11个子组,即nipātas,他们每个人
    
收集包括一个附加因素枚举的话语
    
与那些先例nipāta的。它包含了成千上万的经典里的
    
这是一般很短。
Khuddaka阿含
    
[khuddha:短,小]的Khuddhaka支部短文本
    
而被视为已经由两个stratas的:法句经,Udāna,
    
Itivuttaka,经文Nipāta,Theragāthā-Therīgāthā和本生形成
    
古老的地层,而其他的书末增加和他们的
    
真实性是更值得怀疑。

菩提叶

">DN 16(D II 137)
大般涅槃经
{}摘录
- 最后的指令 -
[摩诃parinibbāna]

这经文采集了佛为他的追随者的缘故他的逝世,这使得它成为一个指令组非常重要对我们今天以后的各种指令。

注意:信息·每个巴利语的气泡,除了与浅绿色的背景颜色部分

八里
(Dhammādāsa)