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08/31/16
At Kusinara Last Place of Rest in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana Kusinara पर बाकी के अंतिम स्थान हिंदी में इधर, आनंद, एक ariyasāvaka Buddhe aveccappasāda साथ संपन्न होता है:-https://www.youtube.com/watch?v=yL5AM1ck_zA LORD BUDDHA GIVE US POWER FOR LIVE SO LISTEN EVERYDAY IN YOUR HOUSE AND CLEAN NEGATIVE ENERGY SUPER BUDDHA VANDANA FOR MEDIATION
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 7:22 pm

https://www.youtube.com/watch?v=yL5AM1ck_zA

LORD BUDDHA GIVE US POWER FOR LIVE SO LISTEN EVERYDAY IN YOUR HOUSE AND CLEAN NEGATIVE ENERGY


SUPER BUDDHA VANDANA FOR MEDIATION




Prakash Jalhare



At Kusinara





Last Place of Rest

in Hindi

15) शास्त्रीय हिन्दी

हिंदी में Satipatthana

Kusinara पर
बाकी के अंतिम स्थान
हिंदी में

इधर, आनंद, एक ariyasāvaka Buddhe aveccappasāda साथ संपन्न होता है:

आपदा, दुर्घटना खुद Worshipful, आदरणीय, धन्य, पवित्र। यह
शब्द आम तौर पर विशेष रूप से, एक विशेषण या एक बुद्ध के नाम के रूप में
प्रयोग किया जाता है, शाक्यमुनि योग्य, आदरणीय, पवित्र, पवित्र एक आदरणीय
व्यक्ति, एक पवित्र आदमी, एक संत;
एक है जो अंतिम पवित्रता, एक अरहत ज्ञान, शिक्षा, छात्रवृत्ति, विज्ञान प्राप्त कर ली है; ज्ञान कौन अच्छी तरह से चलता है, खुश है, सबसे अच्छा ब्रह्मांड को जानने का। बुद्ध
बेजोड़, preeminent, अतुलनीय, सुप्रीम कोई मर्दानगी, पौरूष एक शिक्षक,
मास्टर करने के लिए दूसरे के एक आम उपाधि देखना देवो जाना जाता है, समझ में
आ;
ज्ञान, जागा, बुद्धिमान रखने; विस्तार किया है, पूर्ण विकसित Worshipful, आदरणीय, धन्य, पवित्र। यह शब्द आम तौर पर एक विशेषण या एक बुद्ध के नाम के रूप में प्रयोग किया जाता है, inparticular, शाक्यमुनि देखना

उन्होंने Dhamme aveccappasāda साथ संपन्न होता है:

उन्होंने Sanghe aveccappasāda साथ संपन्न होता है:

   A hearer, listener, pupil;”>यह
शब्द आम तौर पर विशेष रूप से, शाक्यमुनि sāvakasaṅgho, => एक श्रोता
है, श्रोता, पुतली में, एक विशेषण या एक बुद्ध के नाम के रूप में प्रयोग
किया जाता है;
Worshipful, venerable, blessed, holy.”>सरल, ईमानदार, ईमानदार bhagavato (एन | NOM) => Worshipful, आदरणीय, धन्य, पवित्र। Method, manner, means;”>एक शिष्य ñāyappaṭipanno (एन | NOM) => विधि, रीति, इसका मतलब है; A hearer, listener, pupil;”>यह
शब्द आम तौर पर विशेष रूप से, शाक्यमुनि sāvakasaṅgho, => एक श्रोता
है, श्रोता, पुतली में, एक विशेषण या एक बुद्ध के नाम के रूप में प्रयोग
किया जाता है;
Worshipful, venerable, blessed, holy.”>bhagavato (एन | NOM) => Worshipful, आदरणीय, धन्य, पवित्र। Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) =>”>एक
शिष्य yadidaṃ (एन | एसीसी) => अर्थात्, वह यह है कि करने के लिए कहने
cattāri => चार purisayugāni => मर्दानगी, पौरूष aṭṭha ​​=> आठ
purisapuggalā, => मर्दानगी, पौरूष ईएसए => देख ईएसओ bhagavato (एन |
NOM) =>
, worshipful आदरणीय, धन्य, पवित्र। Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient”>एक discipleāhuneyyo (एन | NOM) => बलि, प्रसाद के योग्य है, worshipful pāhuneyyo (एन | NOM) => पर्याप्त
Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti.”>=>
श्रेष्ठता, वर्चस्व puññakkhettaṃ (एन | एसीसी) => Meritoriousness,
योग्यता, अच्छा workslokassā ‘=> akkhāyikā और lokāyataṃ तिवारी देखें |
एक सम्मानजनक अभिवादन (एसीसी एन) के माथे anuttaraṃ में शामिल हो गए हाथों
को ऊपर उठाने के द्वारा प्रदर्शन किया।
Ariya-kantehi sīlehi samannāgato होती वह एक सिला जो ariyas करने के लिए सहमत है साथ संपन्न होता है,

Uninjured, intact, faultless”>acchiddehi => रिहाई, अक्षत, निर्दोष
Intransitive”>akammāsehi => अकर्मक
एक फ्रीमैन
Unconquered”>aparāmaṭṭhehi => unconquered
samādhisaṃvattanikehi। शांति, आत्म एकाग्रता, शांत

‘मेरे
लिए, वहाँ कोई और अधिक niraya, कोई और अधिक tiracchāna-योनि, कोई और अधिक
pettivisaya है: यह, आनंद, पास जिनमें से ariyasāvaka, अगर वह चाहे तो, खुद
की घोषणा कर सकते हैं धम्म जो Dhammādāsa कहा जाता है, पर प्रवचन है
, दुख का कोई और राज्य, दुर्भाग्य से, दुख की, मैं एक sotāpanna दुख की
प्रकृति freefrom राज्यों, sambodhi किस्मत में जा रहा है की कुछ कर रहा
हूँ।

  see satipaṭṭhāno”>kāyānupassī => देख satipaṭṭhāno
Ardent, zealous, strenuous, active”>ATAPI => प्रबल, उत्साही, ज़ोरदार, सक्रिय
Of retentive memory or active mind, thoughtful, reflecting”>satimā, = शक्तिवाला स्मृति या सक्रिय मन, विचारशील>, को दर्शाती है
वश में करने, विजय, को नियंत्रित; को हिदायत, शिक्षित, ट्रेन
abhijjhā-domanassaṃ; Feeling, sensation, perception;”>vedanāsu => लग रहा है, सनसनी, धारणा; दर्द, पीड़ा
दर्द, पीड़ा
Ardent, zealous, strenuous, active”>ATAPI => प्रबल, उत्साही, ज़ोरदार, सक्रिय
Of retentive memory or active mind, thoughtful, reflecting”>satimā, = शक्तिवाला स्मृति या सक्रिय मन, विचारशील>, को दर्शाती है
वश में करने, विजय, को नियंत्रित; को हिदायत, शिक्षित, ट्रेन
abhijjhā-domanassaṃ; To paint, to variegate”>citte => रंग, रंग भरना करने के लिए
To dwell, sojourn, live”>viharati (वीबी) => ध्यान केन्द्रित करने के लिए, डेरा डालना, जीते
Knowing, understanding, conscious”>sampajāno (एन | NOM) => को जानने, समझने, होश
To remove, put away;”>vineyya => निकालने के लिए दूर रखा; वश में करने, विजय, को नियंत्रित; को हिदायत, शिक्षित, ट्रेन
abhijjhā-domanassaṃ; Justly, righteously”>dhammesu (एन | एलओसी) => न्यायपूर्वक और धर्म
To dwell, sojourn, live”>viharati (वीबी) => ध्यान केन्द्रित करने के लिए, डेरा डालना, जीते
Knowing, understanding, conscious”>sampajāno (एन | NOM) => को जानने, समझने, होश
To remove, put away;”>vineyya => निकालने के लिए दूर रखा; वश में करने, विजय, को नियंत्रित; को हिदायत, शिक्षित, ट्रेन
abhijjhā-domanassaṃ। इस प्रकार, bhikkhus, एक भिक्खु सातो है। और कैसे, bhikkhus, एक भिक्खु sampajāno है? इधर, bhikkhus,

इस प्रकार, bhikkhus, एक भिक्खु sampajāno है। सातो आप रहना चाहिए, bhikkhus, और sampajānos। इस के लिए आप हमारी intruction है।

- आनंद, जुड़वां साला पेड़, पूर्ण खिले हुए हैं, हालांकि यह फूल के मौसम नहीं है। और तथागत के शरीर और ड्रॉप और बिखराव पर फूल बारिश और
तथागत की पूजा में इस पर बिखरे हैं। और
आकाशीय मूंगा फूल और तथागत के शरीर पर आकाश बारिश नीचे से स्वर्गीय चंदन
पाउडर, और ड्रॉप और तितर बितर और तथागत की पूजा में इस पर बिखरे हैं।
और स्वर्गीय आवाज और स्वर्गीय उपकरणों की ध्वनि तथागत के लिए श्रद्धा से बाहर हवा में संगीत बनाता है।

ऐसा नहीं है कि तथागत सम्मान किया जाता है, पूजा सम्मानित, श्रद्धांजलि अर्पित और सम्मानित इस, Ananda से नहीं है। लेकिन,
आनंद, किसी भी भिक्खु या bhikkhuni, आम आदमी या laywoman, शेष
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, धम्म के अनुसार रहते
हैं, कि एक सम्मान, पूजा, esteems, श्रद्धांजलि देता है, और तथागत को
सम्मानित
सबसे उत्कृष्ट श्रद्धांजलि के साथ। इसलिए, आनंद, आप अपने आप को इस प्रकार प्रशिक्षित करना चाहिए: ‘हम
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, रहेगा धम्म के अनुसार
रहने वाले’।

‘आप में से कुछ के लिए, आनंद, यह इस प्रकार हो सकती है:’ गुरु के वचनों को समाप्त हो गया है, वहाँ अब एक शिक्षक है ‘। लेकिन यह, आनंद, नहीं है, तो माना जाना चाहिए। यही कारण है, आनंद है, जो मुझे सिखाया है और धम्म और विनय के रूप में आप के लिए ज्ञात किया, मेरे निधन के बाद अपने शिक्षक हो जाएगा।

इधर, आनंद, एक ariyasāvaka Buddhe aveccappasāda साथ संपन्न होता है:

सुत्त विभिन्न निर्देश बुद्ध दूर उनके निधन, जो यह आजकल हमारे लिए
निर्देशों का एक बहुत ही महत्वपूर्ण सेट हो बनाता है के बाद उनके
अनुयायियों की खातिर दे दी बटोरता।


http://www.buddha-vacana.org/suttapitaka.html
http://www.bali3d.com/highres/bud1-shockwave.php
http://www.bali3d.com/buddhist-temple.php
http://www.youtube.com/watch?v=mafxI1YiED4&feature=related
के लिये
कल्याण और सद्भाव: शुद्ध छूट - साधना का आनंद लें
http://www.youtube.com/watch?v=lVeCx0bM7Xg&feature=related
के लिये
ज़ेन गार्डन ♫ ✿
http://www.youtube.com/watch?v=d9SCrpXN3EE&feature=related
के लिये
ध्यान (ज़ेन संगीत)
http://www.sharewareconnection.com/software.php?list=Chakra+Mandala
http://www.sharewareconnection.com/shiny-clock-screensaver.htm
http://www.sacbee.com/2012/07/18/4640066/website-lets-you-create-free-animated.html
http://www.youtube.com/watch?v=IjB6l3Qz2HE
http://www.youtube.com/watch?v=x6U7xIZKrBM
बेस्ट शीर्ष वर्ग बौद्ध chantings और संगीत

हजार हाथ गुआन यिन
http://www.youtube.com/watch?v=gcYLO8haYas
शीर्ष वर्ग उच्च परिभाषा बौद्ध chantings

बौद्ध मंत्र और शांति संगीत - Hanshan मंदिर
http://www.youtube.com/watch?feature=endscreen&NR=1&v=3GhE_lUQrok
लिन फेंग टिंग म्यू Chan-पीपा, अरहु, Dizi
http://www.youtube.com/watch?feature=endscreen&NR=1&v=bbgHZWwyhcQ
ओं मणिपद्मे हूं - मूल विस्तारित Version.wmv
http://www.youtube.com/watch?v=-c9-XaA2f00&feature=relmfu
बौद्ध जाप - हृदय सूत्र (संस्कृत) Imee ऊई द्वारा
http://www.youtube.com/watch?v=CR3dM-GlZK8
आराम - बौद्ध ध्यान संगीत - ज़ेन गार्डन - Kokin गूमी
13484371 दृश्य
http://www.youtube.com/watch?v=EuJdzRcW174&feature=related
Meditación - Musica पैरा Dormir (Excelente)
8,122,639 दृश्य
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Música de relajación
8 बजे
2,171,656 दृश्य

कृपया देखें:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
के लिये
बौद्ध ध्यान - लामा ओले Nydahl

http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
के लिये
गार्डन में बुद्ध - HD - शांत प्रकृति बुद्ध ध्यान
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp




At Kusinara





Last Place of Rest

in Hindi






Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:


Calamity, accident Own
Worshipful, venerable, blessed, holy. This word is generally used as an
epithet or name of a Buddha, in particular, Sākyamuni Worthy, venerable,
sanctified, holy A venerable person, a holy man, a saint; one who has
attained final sanctification, an arhat Knowledge, learning,
scholarship, science; wisdom Who walks well, happy, best Knowing the
universe. A common epithet of a Buddha Unrivaled, preeminent,
incomparable, supreme second to none Manhood, virility A teacher, master
see devo Known, understood; possessing knowledge, awakened, wise;
expanded, full-blown Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, inparticular,
Sākyamuni see

He is endowed with Dhamme aveccappasāda:


He is endowed with Saṅghe aveccappasāda:

  bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ujuppaṭipanno (N|NOM) => Straight, right, direct; straightforward, honest, upright bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ñāyappaṭipanno (N|NOM) => Method, manner, means; suitable manner, propriety, right conduct, justice bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple sāmīcippaṭipanno (N|NOM) => Correctness, propriety, proper or respectful act or duty
bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple yadidaṃ (N|ACC) => Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho
(N|NOM) => A hearer, listener, pupil; a discipleāhuneyyo (N|NOM)
=> Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
dakkhiṇeyyo (N|NOM) => Worthy of offerings añjalikaraṇīyo (N|NOM) => The hollow of the joined hand; a respectful salutation performed by raising the joined hands to the forehead anuttaraṃ (N|ACC) => Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti. => see iti
Ariya-kantehi sīlehi samannāgato hoti  He is endowed with a sīla which is agreeable to the ariyas,

akhaṇḍehi => Unbroken, intact, entire
acchiddehi => Uninjured, intact, faultless
asabalehi => Improper, wrong, sinful
akammāsehi => Intransitive
bhujissehi => A freed slave, a freedman; a freeman
viññūpasatthehi => Intelligent, wise, learned, discreet
aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi. => Agreement, peace, reconciliation; tranquillity, self-concentration, calm

This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness,
of misfortune, of misery, I am a sotāpanna, by nature freefrom states
of misery, certain of being destined to sambodhi.


 kāye => Referring to the body
kāyānupassī => see satipaṭṭhāno
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
vedanāsu => Feeling, sensation, perception; pain, suffering
vedanānupassī => Feeling, sensation, perception; pain, suffering
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
citte => To paint, to variegate
cittānupassī => Name of a nakkhatta
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
dhammesu (N|LOC) => Justly, righteously
dhammānupassī => see anudhammo
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ. => Covetousness


Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.


– Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.

It is not by this, Ānanda, that the Tathāgata is respected, venerated, esteemed, paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma, that one respects, venerates, esteems, pays homage, and honors the Tathāgata with the most excellent homage. Therefore, Ānanda, you should train yourselves thus: ‘We will remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma’.


‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher have ended, there is no longer a Teacher’. But this, Ānanda, should not, be so considered. That, Ānanda, which I have taught and made known to you as the Dhamma and the Vinaya, that will be your Teacher after my passing away.

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:

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.


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Best top class Buddhist chantings and music


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Top class High definition Buddhist  chantings


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Lin Feng Ting Mu Chan-pipa,erhu,dizi
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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, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

 bhikkhu => A beggar; a mendicant friar; a Buddhist monk
abhikkante => Advanced, having approached
Beautiful; excellent,
Withered; exhausted
paṭikkante => To step backwards, retreat, depart; to return
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
ālokite => Looking at, regarding, seeing
vilokite => Looking, a look
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
samiñjite => To be moved, tremble, falter
pasārite => To stretch out, spread out, expand, exhibit, expose
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
saṅghāṭipattacīvaradhāraṇe => One of the three robes of a Buddhist monk
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
asite => A sickle
pīte => Yellow
khāyite => Eaten
sāyite => Lying, sleeping
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
uccārapassāvakamme => Utterance, pronunciation
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
gate => One whose journey is ended, who has reached his destination
ṭhite => Standing up
nisinne => Seated
sutte => A string, thread; a portion of the Buddhist scriptures; a rule, aphorism
jāgarite => Waking, watching, vigil
bhāsite => One who speaks or utters
tuṇhībhāve => Silently, without speaking
sampajānakārī => Knowing, understanding, conscious
hoti. => see bhavati, To be; to exist; to become; to take place; to befall; to behave

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





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B. Section on the Khandhas(own) in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana Khandhas (स्वयं) हिन्दी में बी धारा-https://www.youtube.com/watch?v=gD3KPiuvG1g THE GREAT BUDDHA VANDANA BY.PUJYA BHANTHE RAHULBODDHI VIPASANACHARYA THE GOLDEN VOICE SO YOU MUST LISTEN AND BECOME A STRONG PERSON.THANK YOU
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 7:13 pm
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C. Section on sampajañña inHindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana 1974 गुरु सितं, 1 2016C। हिंदी में sampajañña पर धारा-https://www.youtube.com/watch?v=hjd2csHwC4Y&index=9&list=RDqaTtc-5ded4 Buddha Amritwani Hindi Complete By Anand Shinde I Buddha Amritwani
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 7:06 pm
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D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana 1974 गुरु सितं, 1 2016 और अधिक पढ़ें हिंदी में सत्य पर ई धारा-
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 6:59 pm

https://www.youtube.com/watch?v=qaTtc-5ded4&list=RDqaTtc-5ded4#t=23


Buddha Vandana








D. Section on the Bojjhaṅgas(Member
or constituent of bodhi, there are seven bojjhaṅgas or requisites for
attaining the supreme knowledge of a buddha) in Hindi
https://www.youtube.com/watch?v=qaTtc-5ded4&list=RDqaTtc-5ded4#t=23


Buddha Vandana




15) शास्त्रीय हिन्दी

हिंदी में Satipatthana

1974 गुरु सितं, 1 2016 और अधिक पढ़ें

 Bojjhaṅgas पर डी धारा हिन्दी में (सदस्य या बोधि के घटक, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं)

और
इसके अलावा, bhikkhus, एक भिक्खु अभिधम्मपिटक और (dhammaṃ) प्रकृति /
स्थिति / गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का dhammas में
dhammas अवलोकन (नाम बसता है; समारोह / अभ्यास / कर्तव्य; वस्तु / बात /
विचार / घटना;
सिद्धांत,
कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों;
अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता
की पहली पुस्तक का नाम की दहलीज में धर्म, समारोह
/
अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून, पुण्य /
शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म) सात
bojjhaṅgas के संदर्भ में।
और
इसके अलावा, bhikkhus, कैसे एक भिक्खु अभिधम्मपिटक और (dhammaṃ) प्रकृति /
स्थिति / गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का dhammas में
dhammas अवलोकन (नाम ध्यान केन्द्रित करता है, समारोह / अभ्यास / कर्तव्य;
वस्तु / बात / विचार /
घटना; सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य,
बौद्ध धर्म ग्रंथों; अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता
की पहली पुस्तक का नाम की दहलीज में धर्म

y / संपत्ति / विशेषता; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना; सिद्धांत; कानून; पुण्य / शील; न्याय; कानून या बुद्ध के सत्य; बौद्ध धर्म ग्रंथों; धर्म) सात bojjhaṅgas (सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या एक
बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं के
संदर्भ में?

इधर,
bhikkhus, एक भिक्खु, वहाँ जा रहा है सती sambojjhaṅga (अभिज्ञान, मन की
सक्रिय राज्य, किसी भी विषय, ध्यान, सावधानी, विचार, प्रतिबिंब, एक सदस्य
या बोधि के घटक के रूप में चेतना पर दृढ़ता से मन फिक्सिंग, वहाँ सात
bojjhaṅgas हैं या
बुद्ध
के सर्वोच्च ज्ञान) वर्तमान में, समझता प्राप्त करने के लिए आवश्यक
वस्तुएँ: “सती sambojjhaṅga (याद है, मन की सक्रिय राज्य, किसी भी विषय,
ध्यान, सावधानी पर दृढ़ता से मन फिक्सिंग, एक सदस्य के रूप में सोचा,
प्रतिबिंब, चेतना या
बोधि के घटक, वहाँ सात bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं; वहाँ
सती sambojjhaṅga (याद नहीं किया जा रहा;, मन की सक्रिय राज्य किसी भी
विषय, ध्यान, सावधानी, विचार, प्रतिबिंब, एक सदस्य या बोधि के घटक के रूप
में चेतना पर दृढ़ता से मन फिक्सिंग, वहाँ सात bojjhaṅgas या परम ज्ञान को
प्राप्त करने के लिए आवश्यक वस्तुएँ हैं
एक
बुद्ध की) वर्तमान में, वह समझता है: “वहाँ कोई सती sambojjhaṅga है (याद,
मन की सक्रिय राज्य, किसी भी विषय, ध्यान, सावधानी, विचार, प्रतिबिंब, एक
सदस्य या बोधि के घटक के रूप में चेतना पर दृढ़ता से मन फिक्सिंग वहाँ
सात bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं; वह
समझता है कि कैसे unarisen सती sambojjhaṅga (अभिज्ञान, मन की सक्रिय
राज्य, किसी भी विषय, ध्यान, सावधानी, विचार, प्रतिबिंब, एक सदस्य या बोधि
के घटक के रूप में चेतना पर दृढ़ता से मन फिक्सिंग, वहाँ सात bojjhaṅgas या
सुप्रीम प्राप्त करने के लिए आवश्यक वस्तुएँ हैं
एक बुद्ध की) ज्ञान पैदा करने के लिए आता है; वह
समझता है कि कैसे उत्पन्न हो गई सती sambojjhaṅga (अभिज्ञान, मन की सक्रिय
राज्य, किसी भी विषय, ध्यान, सावधानी पर दृढ़ता से मन फिक्सिंग, सोचा,
प्रतिबिंब, एक सदस्य या बोधि के घटक के रूप में चेतना, वहाँ सात bojjhaṅgas
या सुप्रीम प्राप्त करने के लिए आवश्यक वस्तुएँ हैं
एक बुद्ध) का ज्ञान पूर्णता के लिए विकसित की है।

वहाँ
dhammavicaya sambojjhaṅga (सिद्धांत की जांच, एक सदस्य या बोधि के घटक,
वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए
आवश्यक वस्तुएँ हैं के रूप में धार्मिक अनुसंधान) वर्तमान में, वह समझता जा
रहा है: “dhammavicaya sambojjhaṅga (की जांच की है
सिद्धांत,
एक सदस्य या बोधि के घटक के रूप में धार्मिक अनुसंधान, वहाँ सात
bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए
आवश्यक वस्तुएँ हैं;
वहाँ
नहीं जा रहा dhammavicaya sambojjhaṅga के भीतर मौजूद है, वह समझता है:
“कोई dhammavicaya sambojjhaṅga (सिद्धांत की जांच, एक सदस्य या बोधि के
घटक के रूप में, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त
करने के लिए आवश्यक वस्तुएँ हैं धार्मिक अनुसंधान) मेरे भीतर है
“; वह
समझता है कि कैसे unarisen dhammavicaya sambojjhaṅga (सिद्धांत की जांच,
एक सदस्य या बोधि के घटक के रूप में धार्मिक अनुसंधान, वहाँ सात bojjhaṅgas
या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं)
पैदा करने के लिए आता है;
वह कैसे dhammavicaya sambojjhaṅga उत्पन्न हो गई (सिद्धांत की जांच, एक
सदस्य या बोधि के घटक के रूप में धार्मिक अनुसंधान, वहाँ सात bojjhaṅgas या
एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं)
पूर्णता के लिए विकसित की है समझता है।

वहाँ
Viriya sambojjhaṅga जा रहा है वर्तमान में, वह समझता है (एक सदस्य या
बोधि के घटक के रूप में एक फैल लता, सात bojjhaṅgas या एक बुद्ध के परम
ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ देखते हैं): “वहाँ एक के रूप
में Viriya sambojjhaṅga (एक फैल लता है
सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं; “कोई
Viriya sambojjhaṅga (एक फैल लता के रूप में वहाँ है: वहाँ Viriya
sambojjhaṅga नहीं किया जा रहा है वर्तमान में, वह समझता है (एक सदस्य या
बोधि के घटक के रूप में एक फैल लता, वहाँ सात bojjhaṅgas या एक बुद्ध के
परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं)
एक सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं; वह
समझता है कि कैसे unarisen Viriya sambojjhaṅga (एक सदस्य या बोधि के घटक,
वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए
आवश्यक वस्तुएँ हैं के रूप में एक फैल लता) पैदा करने के लिए आता है;
वह समझता है कि कैसे उत्पन्न हो गई Viriya sambojjhaṅga पूर्णता के लिए
विकसित की है (एक फैल एक सदस्य या बोधि के घटक के रूप में लता, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं)।

वहाँ
जा रहा है Piti sambojjhaṅga (एक सदस्य या बोधि के घटक के रूप में पीने,
वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए
आवश्यक वस्तुएँ हैं) वर्तमान में, वह समझता है: “वहाँ है Piti sambojjhaṅga
(एक सदस्य या के घटक के रूप में पीने का
बोधि, वहाँ सात bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं; वहाँ
नहीं जा रहा Piti sambojjhaṅga (एक सदस्य या बोधि के घटक के रूप में शराब
पीने, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के
लिए आवश्यक वस्तुएँ हैं) वर्तमान में, वह समझता है: “वहाँ कोई Piti
sambojjhaṅga है (एक सदस्य या घटक के रूप में पीने का
बोधि है, वहाँ सात bojjhaṅgas या मेरे अंदर “एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं; वह
समझता है कि कैसे unarisen Piti sambojjhaṅga (एक सदस्य या बोधि, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं के घटक के रूप में पीने) पैदा करने के लिए आता है;
वह समझता है कि कैसे उत्पन्न हो गई Piti sambojjhaṅga पूर्णता के लिए
विकसित की है (एक सदस्य या बोधि के घटक के रूप में शराब पीने, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं)।

वहाँ
passaddhi जा रहा है वर्तमान में, वह समझता है (, शांति, सोना, शांति एक
सदस्य या बोधि के घटक के रूप में sambojjhaṅga शांत है, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं): “passaddhi sambojjhaṅga (वहाँ है
शांत,
शांति, सोना, एक सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या मेरे अंदर
एक बुद्ध की सर्वोच्च ज्ञान) प्राप्त करने के लिए आवश्यक वस्तुएँ हैं “के
रूप में शांति sambojjhaṅga;
वहाँ
passaddhi sambojjhaṅga नहीं किया जा रहा है वर्तमान में, वह समझता है (,
शांति, सोना, शांति एक सदस्य या बोधि के घटक के रूप में sambojjhaṅga शांत
है, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए
आवश्यक वस्तुएँ हैं): “कोई passaddhi है
sambojjhaṅga
मेरे अंदर “(कोई सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या एक बुद्ध
के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं के रूप में शांति,
सोना, शांति sambojjhaṅga नीचे तसल्ली);
वह
समझता है कि कैसे unarisen passaddhi sambojjhaṅga (एक सदस्य या बोधि के
घटक, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए
आवश्यक वस्तुएँ हैं के रूप में शांत, शांति, सोना, शांति sambojjhaṅga)
पैदा करने के लिए आता है;
वह समझता है कि कैसे उत्पन्न हो गई passaddhi sambojjhaṅga पूर्णता के
लिए विकसित की है (शांत, शांति, सोना, शांति sambojjhaṅga एक सदस्य या बोधि
के घटक के रूप में, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को
प्राप्त करने के लिए आवश्यक वस्तुएँ हैं)।

वहाँ
जा रहा है समाधि sambojjhaṅga (समझौते, शांति, सुलह, शांति, आत्म
एकाग्रता, एक सदस्य या बोधि के घटक के रूप में शांत है, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं) वर्तमान में, वह समझता है: “वहाँ
है
समाधि sambojjhaṅga (समझौते, शांति, सुलह, शांति, आत्म एकाग्रता, एक सदस्य
या बोधि के घटक, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त
करने के लिए आवश्यक वस्तुएँ हैं के रूप में शांत) मेरे अंदर “;
वहाँ
नहीं जा रहा समाधि sambojjhaṅga (समझौते, शांति, सुलह, शांति, आत्म
एकाग्रता, एक सदस्य या बोधि के घटक के रूप में शांत है, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं) के भीतर मौजूद है, वह समझता है: ”
वहाँ मेरे अंदर “कोई समाधि sambojjhaṅga है; वह
समझता है कि कैसे unarisen समाधि sambojjhaṅga (समझौते, शांति, सुलह,
शांति, आत्म एकाग्रता, एक सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या एक
बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं के रूप में
शांत) पैदा करने के लिए आता है;
वह समझता है कि कैसे उत्पन्न हो गई समाधि sambojjhaṅga; पूर्णता के लिए
विकसित की है (समझौते, शांति, सुलह शांति, आत्म एकाग्रता, एक सदस्य या बोधि
के घटक के रूप में शांत है, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान
को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं)।

वहाँ
जा रहा उपेक्षा sambojjhaṅga वर्तमान के भीतर, वह समझता है (दर्द और खुशी,
धैर्य, त्याग-पत्र, संयम एक सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या
एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं के रूप
में उदासीनता): “वहाँ है
उपेक्षा
sambojjhaṅga मेरे अंदर “(दर्द और खुशी, धैर्य, त्याग-पत्र, संयम एक सदस्य
या बोधि के घटक, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त
करने के लिए आवश्यक वस्तुएँ हैं के रूप में उदासीनता);
वहाँ
नहीं जा रहा उपेक्षा sambojjhaṅga वर्तमान के भीतर, वह समझता है (दर्द और
खुशी, धैर्य, त्याग-पत्र, संयम एक सदस्य या बोधि के घटक, वहाँ सात
bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक
वस्तुएँ हैं के रूप में उदासीनता): “वहाँ है
कोई
sambojjhaṅga मेरे अंदर “(दर्द और खुशी, धैर्य, त्याग-पत्र, संयम एक सदस्य
या बोधि के घटक, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त
करने के लिए आवश्यक वस्तुएँ हैं के रूप में उदासीनता) उपेक्षा;
वह
समझता है कि कैसे unarisen उपेक्षा sambojjhaṅga (दर्द और खुशी, धैर्य,
त्याग-पत्र, संयम एक सदस्य या बोधि के घटक, वहाँ सात bojjhaṅgas या एक
बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ हैं के रूप में
उदासीनता) पैदा करने के लिए आता है;
वह समझता है कि कैसे उत्पन्न हो गई उपेक्षा sambojjhaṅga पूर्णता के लिए
विकसित की है (दर्द और खुशी, धैर्य, त्याग-पत्र, संयम एक सदस्य या बोधि के
घटक के रूप में उदासीनता, वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को
प्राप्त करने के लिए आवश्यक वस्तुएँ हैं)।

समारोह
/ अभ्यास / कर्तव्य; इस प्रकार वह (dhammas में dhammas अवलोकन
अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता
की पहली पुस्तक का नाम बसता वस्तु / बात / विचार / घटना, सिद्धांत, कानून,
पुण्य
/
शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों; समारोह / अभ्यास
/ कर्तव्य; अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता /
संपत्ति / विशेषता की पहली पुस्तक का नाम की दहलीज में धर्म;
वस्तु
/ बात / विचार / घटना, सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या
बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म) आंतरिक रूप से, या वह (dhammas
में dhammas अवलोकन अभिधम्म की पहली पुस्तक का नाम बसता
Pitaka
और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता; समारोह /
अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून, पुण्य /
शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों
; अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का नाम की दहलीज में धर्म; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना; सिद्धांत; कानून; पुण्य / शील; न्याय; कानून या बुद्ध के सत्य; बौद्ध धर्म ग्रंथों; धर्म)
प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता (अभिधम्मपिटक और
(dhammaṃ की पहली पुस्तक का नाम) बाह्य, या वह dhammas को देख बसता है;
समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून
;
पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म)
dhammas में प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता (अभिधम्मपिटक
और (dhammaṃ की पहली पुस्तक का नाम), समारोह / अभ्यास
/
कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून, पुण्य / शील,
न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म) आंतरिक और
बाह्य;
वह
समुदाय (; व्युत्पत्ति, कारण, उदय, मूल, प्रारंभ भीड़) को देख बसता है और
दूर (नाम अभिधम्मपिटक की पहली पुस्तक है और (dhammaṃ) प्रकृति / स्थिति /
गुणवत्ता के dhammas में घटना की घटनाएं (Sapindus detergens) की पासिंग
/
संपत्ति / विशेषता; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार /
घटना, सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध
धर्म ग्रंथों, धर्म), या वह गुजर अवलोकन बसता
समारोह
/ अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून,
dhammas में घटना (अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता /
संपत्ति / विशेषता की पहली पुस्तक का नाम दूर पुण्य / शील
;
न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म), या वह समुदाय
(उदय, मूल, प्रारंभ अवलोकन बसता है; व्युत्पत्ति, कारण, लोगों) और (dhammas
में घटना (Sapindus detergens) के निधन का नाम
अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना; सिद्धांत; कानून; पुण्य / शील; न्याय; कानून या बुद्ध के सत्य; बौद्ध धर्म ग्रंथों; धर्म); वरना,
[साकार:] “ये dhammas (अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति /
गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का नाम है; समारोह / अभ्यास /
कर्तव्य; वस्तु / बात / विचार / घटना; सिद्धांत
कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों! धर्म) ” सती
(अभिज्ञान, मन की सक्रिय राज्य, किसी भी विषय, ध्यान, सावधानी, विचार,
प्रतिबिंब, चेतना पर दृढ़ता से मन फिक्सिंग), उस में मौजूद है अभी मात्र
नाना (ज्ञान) और मात्र paṭissati की सीमा तक (स्वीकृति, वादा)
, वह अलग रहता है, और दुनिया में कुछ भी करने के लिए जुड़े हुए नहीं है। इस
प्रकार, bhikkhus, एक भिक्खु अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति /
गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का dhammas में dhammas
अवलोकन (नाम बसता है; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार /
घटना; सिद्धांत
कानून,
पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों;
अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता
की पहली पुस्तक का नाम की दहलीज में धर्म, समारोह /
अभ्यास
/ कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून, पुण्य / शील,
न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म), बोधि के सदस्य
सात bojjhaṅgas के संदर्भ (या घटक के साथ,
वहाँ सात bojjhaṅgas या एक बुद्ध के परम ज्ञान को प्राप्त करने के लिए आवश्यक वस्तुएँ) कर रहे हैं।





D. Section on the Bojjhaṅgas(Member
or constituent of bodhi, there are seven bojjhaṅgas or requisites for
attaining the supreme knowledge of a buddha) in Hindi

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ qualit


y/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the dhammavicaya sambojjhaṅga
(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)  present within, he understands: “there is the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the samādhi sambojjhaṅga(
Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the upekkhā sambojjhaṅga(
Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
externally, or he dwells observing dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens)  in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
; or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
is present in him, just to the extent of mere ñāṇa(
Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
, with reference to the seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha).


D. பொஜங்க பப்ப

புன ச பரங், பிக்காவெ பிக்கு,
தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு. ,கதங் ச பன,
பிக்காவெ பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு?

இத,
பிக்காவெ பிக்கு, ஸட்டங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;அ.ஸந்தங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி
மெ அஜ்ஹதங் சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங் வா
அஜ்ஹத்தங் தம்மவிசய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
தம்மவிசய-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி
பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச
பஜானதி; யத ச உப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச
பஜானதி.

சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங்
‘ந.அத்தி மெ அஜ்ஹதங் வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங் வா
அஜ்ஹத்தங் பீதி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
பீதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங்
வா அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங்
பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங் வா அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

இதி
அஜ்ஹதங் வா தம்மேஸு தம்மானுபஸ்ஸி  விஹாரதி, பஹித்தா வா தம்மேஸு
தம்மானுபஸ்ஸி  விஹாரதி, அஜ்ஹத-பஹித்தா வா தம்மேஸு தம்மானுபஸ்ஸி  விஹாரதி,
சமுதய- தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி, வய - தம்மானுபஸ்ஸி வா தம்மேஸு
விஹாரதி, சமுதய-வய - தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி; ‘அத்தி தம்மா’ தி வா
பன்னஸ்ஸ ஸதி பச்சுபத்தித ஹோதி, யாவதேவ ஞான.மத்தாய பத்திஸ்ஸதி மத்தாய,
அ.னிஸிதொ ச விஹாரதி, ந கின்சி லொகெ உபாதியதி. ஏவம் பி கொ,பிக்காவெ
பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி  விஹாரதி,ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு.


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E. Section on the Truths in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana 1974 गुरु सितं, 1 2016 और अधिक पढ़ें हिंदी में सत्य पर ई धारा-https://www.youtube.com/watch?v=xqd5NuKf92o&list=RDvd7JkoB4C9M&index=4 Buddham Sharanm Gachchami… Angulimal Film Movie. Great video… SOBE
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 6:42 pm

https://www.youtube.com/watch?v=xqd5NuKf92o&list=RDvd7JkoB4C9M&index=4

Buddham Sharanm Gachchami… Angulimal Film Movie. Great video… SOBE

E. Section on the Truths in Hindi
15) शास्त्रीय हिन्दी

हिंदी में Satipatthana

1974 गुरु सितं, 1 2016 और अधिक पढ़ें
 
हिंदी में सत्य पर ई धारा

और
इसके अलावा, bhikkhus, एक भिक्खु अभिधम्मपिटक और (dhammaṃ) प्रकृति /
स्थिति / गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का dhammas में
dhammas अवलोकन (नाम बसता है; समारोह / अभ्यास / कर्तव्य; वस्तु / बात /
विचार / घटना;
सिद्धांत,
कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों;
अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति / विशेषता
की पहली पुस्तक का नाम की दहलीज में धर्म, समारोह
/
अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून, पुण्य /
शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म) चार Ariya
के संदर्भ में · saccas (उदात्त सत्य, नोबल
सत्य)। और
इसके अलावा, bhikkhus, कैसे एक भिक्खु अभिधम्मपिटक और (dhammaṃ) प्रकृति /
स्थिति / गुणवत्ता / संपत्ति / विशेषता की पहली पुस्तक का dhammas में
dhammas अवलोकन (नाम ध्यान केन्द्रित करता है, समारोह / अभ्यास / कर्तव्य;
वस्तु / बात / विचार /
घटना;
सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म
ग्रंथों; अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति / गुणवत्ता / संपत्ति
/ विशेषता की पहली पुस्तक का नाम की दहलीज में धर्म
समारोह
/ अभ्यास / कर्तव्य; वस्तु / बात / विचार / घटना, सिद्धांत, कानून, पुण्य /
शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध धर्म ग्रंथों, धर्म) चार Ariya
के संदर्भ में · saccas (उदात्त में सच्चाई
नोबल सत्य)?

E1। Dukkhasacca की प्रदर्शनी (दुख की समाप्ति, निब्बाण (अनन्त परमानंद) उदात्त सत्य, महान सत्य के लिए अंतिम लक्ष्य))

और क्या, bhikkhus, dukkha ariyasacca (दुख की समाप्ति, निब्बाण (अनन्त परमानंद) उदात्त सत्य, महान सत्य के लिए अंतिम लक्ष्य) है)? जाति
(जन्म, एक जन्म या बौद्ध भावना, फिर से जन्म, नए सिरे से अस्तित्व में
अस्तित्व; वंश, परिवार, जाति, प्रकार, प्रकार, किस्म) dukkha है (दुख की
समाप्ति, निब्बाण (अनन्त परमानंद) उदात्त सच के लिए अंतिम लक्ष्य है,
नोबल
सत्य), उम्र बढ़ने dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद के लिए
अंतिम लक्ष्य) उदात्त सत्य, नोबल सत्य) है (बीमारी dukkha (दुख की समाप्ति
है, निब्बाण (अनन्त परमानंद) उदात्त सत्य, महान सत्य के लिए अंतिम
लक्ष्य))
Marana
(मर रहा है, मृत्यु) dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद)
उदात्त सत्य, महान सत्य के लिए अंतिम लक्ष्य), दु: ख, विलाप, dukkha (दुख
की समाप्ति, निब्बाण (अनन्त परमानंद) उदात्त सत्य, नोबल के लिए अंतिम
लक्ष्य है
सच),
domanassa (उदासी, निराशा, उदासी) और संकट dukkha (दुख की समाप्ति है,
निब्बाण (अनन्त परमानंद के लिए अंतिम लक्ष्य) उदात्त सत्य, नोबल सत्य),
क्या नापसंद है के साथ मिलकर dukkha (दुख की समाप्ति, निब्बाण (परम
अनन्त
परमानंद) उदात्त सत्य, नोबल सत्य) के लिए लक्ष्य है, क्या पसंद है से
हदबंदी dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद) उदात्त सत्य, नोबल
सत्य) के लिए अंतिम लक्ष्य नहीं चाहता क्या पाने के लिए dukkha (की
समाप्ति है है
पीड़ित, निब्बाण उदात्त सत्य, नोबल सत्य) (अनन्त परमानंद के लिए अंतिम लक्ष्य); संक्षेप में, पांच upādāna · कश्मीर · khandhas (लकड़ी, ईंधन, अस्तित्व
को पकड़, लगाव) dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद के लिए
अंतिम लक्ष्य) उदात्त सत्य, नोबल सत्य) कर रहे हैं।

और
क्या, bhikkhus, जाति (; एक जन्म या बौद्ध अर्थ में अस्तित्व, फिर से
जन्म, नए सिरे से अस्तित्व; वंश, परिवार, जाति, प्रकार, प्रकार, विभिन्न
प्रकार के जन्म) है?
,
जन्म, वंश [प्राणियों, जाति (; एक जन्म या बौद्ध अर्थ में अस्तित्व, फिर
से जन्म, नए सिरे से अस्तित्व; वंश, परिवार, जाति प्रकार, प्रकार, विभिन्न
प्रकार के जन्म) की विभिन्न कक्षाओं में विभिन्न प्राणियों के लिए
गर्भ
में], उत्पन्न होने वाली [दुनिया में], उपस्थिति, khandhas का प्रेत
(स्वयं), āyatanas की प्राप्ति (प्लेस, निवास स्थान, निवास, घर, सीट, मिलन
स्थल, अड्डा, संदूक, मेरा
; वेदी, मंदिर, उत्पत्ति, स्रोत, झरना, कारण, मूल) की जगह है। यह bhikkhus कहा जाता है, जाति (जन्म, एक जन्म या बौद्ध अर्थ में
अस्तित्व, फिर से जन्म, नए सिरे से अस्तित्व; वंश, परिवार, जाति, प्रकार,
प्रकार, किस्म)।

और क्या, bhikkhus, (बुढ़ापा, जीर्णता, क्षय) jara है? प्राणी,
jara (बुढ़ापा, जीर्णता, क्षय) के विभिन्न कक्षाओं में विभिन्न प्राणियों
के लिए, राज्य, होने टूट [दांत] की, ग्रे बाल होने के का सड़ा हुआ जा रहा
है, झुर्रियों जा रहा है, जीवन शक्ति का पतन, क्षय
यही नहीं, bhikkhus, कहा जाता है jara (बुढ़ापा, जीर्णता, क्षय): इन्द्रियां (संयम या इंद्रियों की अधीनता) के।

और क्या, bhikkhus, Marana (मर रहा है, मृत्यु) किया जाता है? प्राणियों
के विभिन्न वर्गों में विभिन्न प्राणियों के लिए, मृत्यु, [अस्तित्व से
बाहर] स्थानांतरण के राज्य, ब्रेक अप, लापता होने, मृत्यु, Marana (मर रहा
है, मृत्यु), निधन के टूटने
khandhas (स्वयं), लाश के नीचे बिछाने: यह, MARANA bhikkhus, कहा जाता है (मर रहा है, मृत्यु)।

और क्या, bhikkhus, दु: ख है? एक
में, bhikkhus, दुर्भाग्य के विभिन्न प्रकार, dukkha dhammas के विभिन्न
प्रकार के (दुख की समाप्ति से छुआ के साथ जुड़े, निब्बाण (अनन्त परमानंद के
लिए अंतिम लक्ष्य) (अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति की पहली
पुस्तक का नाम /
गुणवत्ता
/ संपत्ति / विशेषता; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार /
घटना, सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध
धर्म ग्रंथों, धर्म)), sorrrow,
शोक, दु: ख की स्थिति, आंतरिक दुख, भीतरी महान दुःख: यह, bhikkhus, कहा जाता है दु: ख।

और क्या, bhikkhus, विलाप है? एक
में, bhikkhus, दुर्भाग्य के विभिन्न प्रकार, dukkha dhammas के विभिन्न
प्रकार के (दुख की समाप्ति से छुआ के साथ जुड़े, निब्बाण (अनन्त परमानंद के
लिए अंतिम लक्ष्य) (अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति की पहली
पुस्तक का नाम /
गुणवत्ता
/ संपत्ति / विशेषता; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार /
घटना, सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध
धर्म ग्रंथों, धर्म)), रोता है,
विलाप, रोना, रोना रो रही है की राज्य, lamentating के राज्य: यह, bhikkhus, कहा जाता है विलाप।

और क्या, bhikkhus, दुख की dukkhaCessation है, निब्बाण (अनन्त परमानंद के लिए अंतिम लक्ष्य)? जो
भी हो, bhikkhus, शारीरिक dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद
के लिए अंतिम लक्ष्य), शारीरिक वैमनस्य, dukkha (दुख की समाप्ति, निब्बाण
(अनन्त परमानंद के लिए अंतिम लक्ष्य) शारीरिक संपर्क से engendered, अप्रिय
vedayitas (पता करने के लिए, का पता लगाने)
: यह, bhikkhus, कहा जाता है dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद के लिए अंतिम लक्ष्य)।

और क्या, bhikkhus, domanassa (उदासी, निराशा, उदासी) क्या है? जो
भी हो, bhikkhus, मानसिक dukkha (समाप्ति की पीड़ा, अनन्त परमानंद) ,,
मानसिक वैमनस्य, dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद के लिए
अंतिम लक्ष्य) के लिए निब्बाण (अंतिम लक्ष्य है, मानसिक संपर्क द्वारा
engendered, अप्रिय vedayitas (पता करने के लिए,
पता लगाने के): यह, bhikkhus, कहा जाता है domanassa (उदासी, निराशा, उदासी)।

और क्या, bhikkhus, निराशा है? एक
में, bhikkhus, दुर्भाग्य के विभिन्न प्रकार, dukkha dhammas के विभिन्न
प्रकार के (दुख की समाप्ति से छुआ के साथ जुड़े, निब्बाण (अनन्त परमानंद के
लिए अंतिम लक्ष्य) (अभिधम्मपिटक और (dhammaṃ) प्रकृति / स्थिति की पहली
पुस्तक का नाम /
गुणवत्ता
/ संपत्ति / विशेषता; समारोह / अभ्यास / कर्तव्य; वस्तु / बात / विचार /
घटना, सिद्धांत, कानून, पुण्य / शील, न्याय, कानून या बुद्ध के सत्य, बौद्ध
धर्म ग्रंथों, धर्म)) ,, मुसीबत,
निराशा, मुसीबत में होने की स्थिति, निराशा में होने की स्थिति: यह, bhikkhus, निराशा कहा जाता है।

और
क्या, bhikkhus, dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद के लिए
अंतिम लक्ष्य) क्या है, अप्रिय है? यहाँ रूपों के रूप में के साथ जुड़े
होने की, लगता है, स्वाद, खुशबू आ रही है, शारीरिक और मानसिक घटना घटना
देखते हैं जो
,
unpleasing नहीं सुखद, अप्रिय, वरना जो एक के नुकसान की इच्छा कर रहे हैं,
जो एक के नुकसान की इच्छा है, जो उन लोगों के एक परेशानी की इच्छा है, जो
उन लोगों के लगाव, बैठक से एक गैर-मुक्ति की इच्छा है, संबद्ध किया जा रहा,
एक साथ किया जा रहा है उसका सामना: इस
, bhikkhus, क्या अप्रिय है के साथ जुड़े होने के dukkha (दुख की समाप्ति, निब्बाण (अनन्त परमानंद के लिए अंतिम लक्ष्य कहा जाता है)।

और
क्या, bhikkhus, dukkha (दुख की समाप्ति, निब्बाण (अंतिम क्या, सहमत है?
यहाँ रूपों के रूप से अलग किया जा रहा है शाश्वत आनंद के लिए लक्ष्य) है,
लगता है, स्वाद, खुशबू आ रही है, शारीरिक और मानसिक घटना घटना देखते हैं जो
,
मनभावन सुखद, सुखद, वरना जो एक के लाभ की इच्छा है, जो एक के लाभ की इच्छा
है, जो उन लोगों के एक आराम की इच्छा है, जो उन लोगों के लगाव, बैठक नहीं
से एक की मुक्ति की इच्छा है, न संबद्ध किया जा रहा है, साथ में नहीं किया
जा रहा है, उसका सामना नहीं कर रहे हैं:
यही नहीं, bhikkhus, क्या सहमत है से अलग किया जा रहा है dukkha (दुख की
समाप्ति, निब्बाण (अनन्त परमानंद के लिए अंतिम लक्ष्य) कहा जाता है।

?
और क्या, bhikkhus, नहीं हो रही है की dukkha (अनन्त परमानंद के लिए दुख,
निब्बाण (अंतिम लक्ष्य की समाप्ति) चाहता है क्या, प्राणियों, bhikkhus में
पैदा होने की विशेषता रही है, इस तरह के एक इच्छा पैदा होती है: “ओह सच
में, हो सकता है
हमारे
लिए, और वास्तव में, हम जन्म जाति के लिए नहीं आ सकते हैं (वहाँ जाति
(तरह, दयालु, विविधता, एक जन्म या बौद्ध अर्थ में अस्तित्व, फिर से जन्म,
नए सिरे से अस्तित्व; वंश, परिवार, जाति जन्म) नहीं हो;
एक
जन्म या अस्तित्व बौद्ध अर्थ में, फिर से जन्म, नए सिरे से अस्तित्व; वंश,
परिवार, जाति,।। प्रकार, प्रकार, किस्म) “लेकिन इस बधाई देने के द्वारा
प्राप्त किया जा करने के लिए नहीं है यह dukkha है (दुख की समाप्ति,
निब्बाण
नहीं मिल रहा है चाहता है क्या की (अनन्त परमानंद के लिए अंतिम लक्ष्य)।

प्राणियों
में, bhikkhus, पुराने हो रही की विशेषता रही है, इस तरह के एक इच्छा पैदा
होती है: “ओह सच में, वहाँ jara नहीं किया जा सकता है (बुढ़ापा, जीर्णता,
क्षय) हमारे लिए, और वास्तव में, हम नहीं jara करने के लिए आ सकता है
(बुढ़ापा,
जीर्णता, क्षय)। ” लेकिन इस बधाई देने के द्वारा प्राप्त किया जा करने के लिए नहीं है। इस dukkha (पीड़ा, निब्बाण (अंतिम शाश्वत आनंद के लिए नहीं मिल रहा है चाहता है क्या का लक्ष्य) की समाप्ति है।

प्राणियों
में, bhikkhus, बीमार होने का लक्षण हो रही है, इस तरह के एक इच्छा पैदा
होती है: “ओह सच में, वहाँ नहीं हमारे लिए बीमारी हो सकती है, और वास्तव
में, हम नहीं बीमारी के लिए आ सकता है।”
लेकिन इस बधाई देने के द्वारा प्राप्त किया जा करने के लिए नहीं है। इस dukkha (पीड़ा, निब्बाण (अंतिम शाश्वत आनंद के लिए नहीं मिल रहा है चाहता है क्या का लक्ष्य) की समाप्ति है।

प्राणियों
में, bhikkhus, पुराने हो रही की विशेषता रही है, इस तरह के एक इच्छा पैदा
होती है: “ओह सच में, वहाँ नहीं हमारे लिए Marana (मर रहा है, मृत्यु), हो
सकता है और वास्तव में हो सकता है, हम Marana (मर रहा है, मृत्यु) के लिए
नहीं आ सकता है।”
लेकिन इस बधाई देने के द्वारा प्राप्त किया जा करने के लिए नहीं है। इस dukkha (पीड़ा, निब्बाण (अंतिम शाश्वत आनंद के लिए नहीं मिल रहा है चाहता है क्या का लक्ष्य) की समाप्ति है।

प्राणियों
में, bhikkhus, दुख, विलाप, dukkha (दुख की समाप्ति, निब्बाण (अनन्त
परमानंद के लिए अंतिम लक्ष्य), domanassa और संकट की विशेषता रही है, इस
तरह के एक इच्छा पैदा होती है: “ओह सच में, वहाँ दु: ख, विलाप, dukkha नहीं
हो सकता
(दुख
की समाप्ति, निब्बाण (अनन्त परमानंद के लिए अंतिम लक्ष्य), domanassa
(उदासी, निराशा, उदासी) और अमेरिका के लिए संकट, और वास्तव में, हम न दुख,
विलाप, dukkha (दुख की समाप्ति, निब्बाण (के लिए अंतिम लक्ष्य करने के लिए आ
सकता है
शाश्वत आनंद), domanassa नहीं मिल रहा है चाहता है क्या की (उदासी,
निराशा, उदासी) और संकट। “लेकिन इस बधाई देने के द्वारा प्राप्त किया जा
करने के लिए नहीं है। यह dukkha (दुख की समाप्ति, निब्बाण (शाश्वत आनंद के
लिए अंतिम लक्ष्य है)।

और क्या, bhikkhus, लघु पांच upādānakkhandhas में हैं (; अस्तित्व को पकड़, लगाव लकड़ी, ईंधन)? वे
हैं: रूपा (फार्म, चित्रा, आकार, छवि, प्रतिनिधित्व, शरीर, ग्राम में एक
मौखिक या नाममात्र रूप, सौंदर्य, प्राकृतिक अवस्था; विशेषता।)
Upādānakkhandha (लकड़ी, ईंधन, अस्तित्व को पकड़, लगाव), Vedana
(लग
रहा है, सनसनी, धारणा, दर्द, पीड़ा) upādānakkhandha (लकड़ी, ईंधन,
अस्तित्व को पकड़, लगाव), सन्ना (नब्ज, चेतना, धारणा, बुद्धि, विचार,
हस्ताक्षर, इशारा; नाम) upādānakkhandha (लकड़ी, ईंधन; पकड़
अस्तित्व,
लगाव) के लिए, saṅkhāra (, निर्माण की तैयारी, सुधारना, अलंकृत,
एकत्रीकरण, बात, कर्म, skandhas) upādānakkhandha (लकड़ी, ईंधन, अस्तित्व
को पकड़, लगाव), viññāṇa (इंटेलिजेंस, ज्ञान, चेतना, विचार,
मन) upādānakkhandha (लकड़ी, ईंधन, अस्तित्व को पकड़, लगाव)। ये छोटी, bhikkhus, पांच upādānakkhandhas में कहा जाता है (लकड़ी, ईंधन, अस्तित्व, लगाव को पकड़)।

यह कहा जाता है, bhikkhus, dukkha ariyasacca (दुख की समाप्ति, निब्बाण
(अनन्त परमानंद) उदात्त सत्य, महान सत्य के लिए अंतिम लक्ष्य))

कृपया अवश्य पधारिए:
http://www.youtube.com/watch?v=R96vx8QVlgE

के लिये
Ratana सुत्त (1/4) भिक्खु बोधि द्वारा धर्म व्याख्यान -1: 09: 52
नवं, 22, 2012 को प्रकाशित
धर्म व्याख्यान, Ratana सुत्त 1 भिक्खु BodhiBio द्वारा: भिक्खु बोधि न्यूयॉर्क शहर में 1944 में पैदा हुआ था वह एक बीए प्राप्त ब्रुकलीन कॉलेज से (1966) दर्शन और एक पीएच.डी. में क्लेयरमोंट ग्रेजुएट स्कूल (1972) से दर्शन में। देर से 1972 में उन्होंने श्रीलंका, जहां वह के रूप में एक बौद्ध भिक्षु देर वेंचर के तहत ठहराया गया था के लिए गया था। Balangoda आनंद मैत्रेय Mahanayaka Thera। 1984 के बाद से वह कैंडी में बौद्ध प्रकाशन सोसायटी के संपादक किया गया है, और 1988 के बाद से इसके अध्यक्ष। उन्होंने कहा कि लेखक, अनुवादक, और कई पुस्तकों के थेरवाद बौद्ध धर्म पर संपादक है। http://www.sobhana.net/audio/english/bodhi/index.htm

सुत्त
पाली Tipitaka विनय Pitaka सुत्त Pitaka अभिधम्मपिटक बुद्ध धम्म धर्म
बौद्ध धर्म संघ भिक्षुओं बौद्ध भिक्षुओं लाओ बौद्ध कम्बोडियन बौद्ध धर्म
खमेर बौद्ध थाई बौद्ध श्री Lankian बौद्ध म्यांमार बौद्ध बर्मी बौद्ध धर्म
अमेरिकी बौद्ध धर्म मलेशियन बौद्ध धर्म Singaporian बौद्ध धर्म चीनी बौद्ध
धर्म तिब्बती बौद्ध धर्म धम्म टॉक धर्म शिक्षण प्रवचन मंगला
सुत्त ध्यान समाधि विपश्यना Karaniya Metta सुत्त पाली कैनन चार आर्य
सत्य भिक्खु बोधि Thanissaro भिक्खु ध्यान संगीत संगीत आराम पौष्टिक बेकार
कर्मा कम्मा Ratana सुत्त

http://www.youtube.com/watch?v=B0mtGoFU59k
के लिये
Ratana सुत्त (2/4) भिक्खु बोधि द्वारा धर्म व्याख्यान - 01:01:27 - भाग 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
के लिये
Ratana सुत्त (3/4) भिक्खु बोधि द्वारा धर्म व्याख्यान - 01:03:16 हिस्सा 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
के लिये
Ratana सुत्त (4/4) भिक्खु बोधि द्वारा धर्म व्याख्यान - 01:02:13 हिस्सा 4/4



E. Section on the Truths in Hindi


And furthermore, bhikkhus, a bhikkhu dwells observing

dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
) with reference to the four ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
) with reference to the four ariya·saccas (Sublime truth, Noble truths)?



E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))

And what, bhikkhus, is the dukkha ariyasacca (
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).


And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)
. This, bhikkhus, is called jāti
(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).


And what, bhikkhus, is jarā(
Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).


And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa
(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).


And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.


And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.


And what, bhikkhus, is dukkha
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).


And what, bhikkhus, is domanassa(
Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).


And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.


And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.


And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.


And what, bhikkhus, is the dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā
(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(
Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).


This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))


PLEASE VISIT:
http://www.youtube.com/watch?v=R96vx8QVlgE

for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE
DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi
Bio: Bhikkhu Bodhi was
born in New York City in 1944. He received a B.A. in philosophy from
Brooklyn College (1966) and a Ph.D. in philosophy from Claremont
Graduate School (1972). In late 1972 he went to Sri Lanka, where he was
ordained as a Buddhist monk under the late Ven. Balangoda Ananda
Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist
Publication Society in Kandy, and since 1988 its President. He is the
author, translator, and editor of many books on Theravada Buddhism.
http://www.sobhana.net/audio/english/bodhi/index.htm

The Sutta
Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma
Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian
Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar
Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism
Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk
Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana
Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi
Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome
Karma Kamma Ratana Sutta

http://www.youtube.com/watch?v=B0mtGoFU59k
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4


E. ஸச்சா பப்ப

புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?

இத, பிக்காவெ, பிக்கு
இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங்
பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி
பதிபதா’தி யத.பூதங் பஜானதி.

E1. துக்கஸச்ச நித்தேஸ

Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·upāyāsā pi dukkhā,
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச 
பிக்காவெ, துக்கங் ஆரிய ஸச்ங் ? ஜாதி-பி துக்கா, -பி துக்கா

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi
tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti
khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave,
jāti.


Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā.
E. Section on the Truths

Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati,
bhikkhave, maraṇaṃ.


Katamo ca, bhikkhave, soko? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko
anto·parisoko, ayaṃ vuccati, bhikkhave, soko.


Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ
paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.


Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave,
kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ
vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.


Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho,
bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ
dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.


Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ
vuccati, bhikkhave, upāyāso.


Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho?
Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā
phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā
a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo
samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo
dukkho.


Katamo ca, bhikkhave, piyehi vippayogo dukkho?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā
dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā
yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā
ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ
a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.


Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi
dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho
vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na
kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.

Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.


Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.


Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.


Soka·parideva·dukkha·domanass·upāyāsa·dhammānaṃ,
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·upāyāsa·dhammā assāma na ca vata no
soka·parideva·dukkha·domanass·upāyāsa·dhammā āgaccheyyuṃ’ ti. Na kho
pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.


Katame ca, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā
dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho
saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā dukkhā.


Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.





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E2. Exposition of Samudayasacca in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana 1974 गुरु सितं, 1 2016 और अधिक पढ़ें E2। गुजराती में Samudayasacca की प्रदर्शनी-https://www.youtube.com/watch?v=FZeIQV9V2vU&index=3&list=RDvd7JkoB4C9M Buddhist Peaceful Song
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 6:35 pm
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E3. Exposition of annihilation in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana 1974 गुरु सितं, 1 2016 और अधिक पढ़ें E3। हिंदी में विनाश की प्रदर्शनी-https://www.youtube.com/watch?v=hJ210VZa1l4&list=RDvd7JkoB4C9M&index=2 Buddham Saranam Gacchami By Lata Mangeshkar
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 6:27 pm
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E4. Exposition of Maggasacca in Hindi 15) शास्त्रीय हिन्दी हिंदी में Satipatthana 1974 गुरु सितं, 1 2016 और अधिक पढ़ें E4। हिंदी में Maggasacca की प्रदर्शनी
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 6:20 pm

https://www.youtube.com/watch?v=vd7JkoB4C9M

Buddha Hi Buddha Hai - Sonu Nigam




E4. Exposition of Maggasacca in Hindi

15) शास्त्रीय हिन्दी

हिंदी में Satipatthana

1974 गुरु सितं, 1 2016 और अधिक पढ़ें
 

E4। हिंदी में Maggasacca की प्रदर्शनी

और क्या, bhikkhus, dukkha · nirodha · गामिनी paṭipadā ariyasacca है? यह magga aṭṭhaṅgika सिर्फ इस ariya है, कि sammādiṭṭhi, sammāsaṅkappo,
sammāvācā, sammākammanto, सम्मा-ājīvo, sammāvāyāmo, sammāsati और
​​sammāsamādhi कहने के लिए है।

और क्या, bhikkhus, sammādiṭṭhi है? यही कारण है, bhikkhus, जो dukkha के नाना, dukkha-समुदाय,
dukkha-nirodha के नाना और dukkha-nirodha-गामिनी paṭipada के नाना के नाना
है, कि कहा जाता है, bhikkhus, sammādiṭṭhi।

और क्या, bhikkhus, sammāsaṅkappas रहे हैं? उन, bhikkhus, जो nekkhamma की saṅkappas, abyāpāda की saṅkappas,
avihiṃsā की saṅkappas रहे हैं, उन पर कहा जाता है, bhikkhus,
sammāsaṅkappas।

और क्या, bhikkhus, sammāvācā है? यही कारण है, bhikkhus, जो musāvādā से परहेज़ है, pisuṇa Vaca से
परहेज़, pharusa Vaca से परहेज़, और samphappalāpa से परहेज़, कि कहा जाता
है, bhikkhus, sammāvācā।

और क्या, bhikkhus, सम्मा-kammanta है? यही कारण है, bhikkhus, जो pāṇātipāta से परहेज़ है, adinnādāna से
परहेज़, abrahmacariya से परहेज़, कि कहा जाता है, bhikkhus,
सम्मा-kammanta।

और क्या, bhikkhus, सम्मा-ājīva है? इधर, bhikkhus, एक महान शिष्य, abandonned गलत आजीविका होने, आजीविका के
अधिकार के माध्यम से अपने जीवन का समर्थन करता है, कि कहा जाता है,
bhikkhus, सम्मा-ājīva।

और क्या, bhikkhus, sammāvāyāma है? इधर,
bhikkhus, एक भिक्खु unarisen pāpaka और akusala dhammas के गैर उत्पन्न
होने के लिए उसकी चंदा उत्पन्न करता है, वह अपने आप को डाल रही है, उसकी
Viriya rouses, सख्ती उसका चित्त लागू होता है और प्रयास है;
वह
उत्पन्न हो pāpaka के निर्जन और akusala dhammas के लिए उसकी चंदा उत्पन्न
करता है, वह अपने आप को डाल रही है, उसकी rouses Viriya, सख्ती उसका चित्त
लागू होता है और प्रयास है;
वह
unarisen kusala dhammas के उत्पन्न होने के लिए उसकी चंदा उत्पन्न करता
है, वह अपने आप को डाल रही है, उसकी Viriya rouses, सख्ती उसका चित्त लागू
होता है और प्रयास है;
वह
भ्रम की उनकी अनुपस्थिति के लिए, उनकी वृद्धि हुई है, उनके विकास, उनकी
खेती और उनके पूरा होने के लिए उत्पन्न हो गई kusala dhammas की दृढ़ता के
लिए उसकी चंदा उत्पन्न करता है, वह अपने आप को डाल रही है, उसकी Viriya
rouses, सख्ती उसका चित्त और प्रयास लागू होता है।
यह कहा जाता है, bhikkhus, sammāvāyāma।

एक क्या, bhikkhus, sammāsati है? इधर, bhikkhus, एक भिक्खु काया में काया को देख बसता है, ATAPI sampajāno, satimā, ऊपर दुनिया की ओर abhijjhā-domanassa होने दिया। उन्होंने Vedana में Vedana को देख बसता है, ATAPI sampajāno, satimā, दुनिया की ओर abhijjhā-domanassa छोड़ दिया है। उन्होंने कहा कि चित्त में चित्त को देख बसता है, ATAPI sampajāno, satimā, दुनिया की ओर abhijjhā-domanassa छोड़ दिया है। वह धम्म में धम्म को देख बसता · एस एस ·, ATAPI sampajāno, satimā, दुनिया की ओर abhijjhā-domanassa छोड़ दिया है। यह कहा जाता है, bhikkhus, sammāsati।

और क्या, bhikkhus, sammāsamādhi है? इधर,
bhikkhus, एक भिक्खु, कामदेव से अलग, akusala dhammas से अलग पहली Jhāna
में प्रवेश किया, उसमें पालन करता है, Piti और ​​सुख टुकड़ी का जन्म के साथ
vitakka और vicāra के साथ।
vitakka-vicāra
की स्थिरता, दूसरी Jhāna में प्रवेश करने के साथ, वह भीतरी
tanquilization, चित्त के एकीकरण, vitakka है और न ही vicāra बिना, Piti और
​​सुख समाधि का जन्म के साथ उसमें पालन करता है।
और
साथ Piti के प्रति उदासीनता, वह उपेक्षा, सातो और sampajāno में पालन करता
है, वह काया सुख जो ariyas वर्णन में अनुभव: तीसरे Jhāna में प्रवेश कर
रही है ‘एक [इस] सुख में equanimous और ध्यान में रखना बसता है जो है’, वह
पालन करता है
उसमें। सुख
को छोड़ और छोड़ dukkha, somanassa और उपेक्षा और सती की पवित्रता के साथ,
पहले से होने गायब हो गया है और न ही सुख dukkha बिना, domanassa, चौथे
Jhāna में प्रवेश किया, वह उसमें पालन करता है।
यह कहा जाता है, bhikkhus, sammāsamādhi।

यह कहा जाता है, bhikkhus, dukkha · nirodha · गामिनी paṭipadā ariyasacca।

इस
प्रकार वह आंतरिक रूप से dhammas में dhammas को देख बसता है, या वह बाहर
से dhammas में dhammas को देख बसता है, या वह आंतरिक और बाह्य dhammas में
dhammas को देख बसता है;
वह
dhammas में घटना के समुदाय को देख बसता है, या वह dhammas में घटना के
निधन को देख बसता है, या वह समुदाय के अवलोकन और dhammas में घटना के निधन
पर बसता है;
वरना, [साकार:] “ये dhammas कर रहे हैं!” सती
अभी मात्र नाना और मात्र paṭissati की हद तक, वह अलग रहता है, और दुनिया
में कुछ भी करने के लिए जुड़े हुए नहीं है उस में मौजूद है।
इस प्रकार, bhikkhus, एक भिक्खु dhammas dhammas अवलोकन में बसता है, चार ariya · saccas के संदर्भ में।


E4. Exposition of Maggasacca in Hindi

And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.

And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.

And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.

And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.

And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.

An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. This is called, bhikkhus, sammāsati.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment.
With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi.
And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein.
Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein.
This is called, bhikkhus, sammāsamādhi.

This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariya·saccas.



E4. Maggasacca Niddesa

Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

Katamā ca, bhikkhave, sammāvācā? kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.

Katamo ca, bhikkhave, sammā-kammanto? kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave, sammā-ājīvo.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

Katamā ca, bhikkhave, sammāsati? 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. Ayaṃ vuccati, bhikkhave, sammāsati.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.

Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu.


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Satipatthana in Gujarati 1974 Thur Sep 1 2016 15) शास्त्रीय हिन्दी गुजराती में Satipatthana 1974 गुरु सितं, 1 2016
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1974 Thur Sep 1 2016

15) शास्त्रीय हिन्दी

गुजराती में Satipatthana


1974 गुरु सितं, 1 2016
 और अधिक पढ़ें
 

Satipatthana सुत्त (Mindfulness की नींव पर प्रवचन)

जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
सात साल के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले सात साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
छह साल के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले छह साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
पांच साल के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले पांच साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
चार साल के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले चार साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
तीन साल के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले तीन साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
दो साल के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।
सुत्त Pitaka

अकेले दो साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
एक वर्ष के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले एक साल, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
सात महीनों के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है:
कुछ तो [सही] दिखाई घटना में ज्ञान, या अगर वहाँ
पकड़ छोड़ दिया, anāgāmita।

अकेले सात महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
छह महीने के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले छह महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
पांच महीने के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले पांच महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
चार महीने के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले चार महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
तीन महीने के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है:
कुछ तो [सही] दिखाई घटना में ज्ञान, या अगर वहाँ
पकड़ छोड़ दिया, anāgāmita

अकेले तीन महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
दो महीने के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले दो महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
एक महीने के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

अकेले एक महीने, bhikkhus करते हैं। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
आधे से एक महीने के लिए इस तरह से, के दो परिणाम एक उम्मीद की जा सकती है:
कुछ तो [सही] दिखाई घटना में ज्ञान, या अगर वहाँ
पकड़ छोड़ दिया, anāgāmita।

आधे से एक महीने अकेले चलो, bhikkhus। जो कोई भी, bhikkhus के लिए, इन चार satipaṭṭhānas अभ्यास करेंगे
एक सप्ताह के लिए इस तरह, के दो परिणाम एक उम्मीद की जा सकती है: या तो
[सही] दिखाई घटना में ज्ञान, या अगर वहाँ कुछ पकड़ है
छोड़ दिया, anāgāmita।

“यह, bhikkhus, रास्ता है कि लेकिन कुछ भी नहीं शुद्धि की ओर जाता है
प्राणियों के, दुख और विलाप पर काबू पाने, लापता होने के
dukkha-domanassa की, सही तरीके से की प्राप्ति, निब्बाण की प्राप्ति, कि
चार satipaṭṭhānas कहना है कि इस प्रकार यह कहा गया है। “, और इस सब के
आधार पर यह कहा गया है।

इस प्रकार Bhagavā बात की थी। खुशी, bhikkhus Bhagavā के शब्दों का स्वागत किया।

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Tipitaka संबंधित हिंदी प्रकाशन
विपश्यना अनुसंधान संस्थान द्वारा

Tipitaka ऑनलाइन उपलब्ध करने के लिए संबंधित विपश्यना अनुसंधान संस्थान के हिंदी प्रकाशन। कृपया डाउनलोड करने और इसे उपयोग करने के लिए सक्षम करने के लिए एक्रोबेट रीडर स्थापित करें। पुस्तक लिंक पर क्लिक करने से आपको सामग्री की मेज पर ले जाएगा और विषयों पर क्लिक संबंधित विषयों युक्त पृष्ठ पर ले जाएगा।

1. तीन खंडों में Suttasaar - Tipitaka से विभिन्न suttas का संक्षेप में सार

    खंड 1: दीघनिकाय और Majjhima निकाय
    
खंड 2: संयुक्त निकाय
    
माप 3: अंगुत्तरनिकाय और खुद्दकनिकाय

2. तोप से इस महत्वपूर्ण पुस्तक का हिंदी अनुवाद के साथ धम्मपद पाली बहुत मूल्यवान है।

हिंदी में अनुवाद के साथ पाली में 3. Dhammavani sangraha प्रेरणादायक दोहे।

4. अंगुत्तरनिकाय - खंड 1 - पाली तोप के सुत्त Pitaka के एक भाग के एक हिंदी अनुवाद

    प्रस्तावना
        
Ekaka Nipata:
            
अनुभाग एक
            
धारा 2
        
Dvika Nipata:
            
अनुभाग एक
            
धारा 2
            
धारा 3
        
Trika Nipata:
            
अनुभाग एक
            
धारा 2
            
धारा 3
    
अनुबंध

Tipitaka संसाधन
    
घर
    
खोज
    
मदद
    
CST4 डेस्कटॉप सॉफ्टवेयर
    
आईओएस वेब अनुप्रयोग

Tipitaka लिपियों
    
सिरिलिक वेब
    
देवनागरी वेब | पीडीएफ
    
गुजराती वेब
    
कन्नड़ वेब
    
मलयालम वेब
    
रोमन वेब | पीडीएफ
    
तमिल वेब
    
तेलुगु वेब
    
अन्य लिपियों
    
(बंगाली, गुरुमुखी, खमेर, म्यांमार, सिंहली, थाई, तिब्बती)

सम्बंधित जानकारी
    
Chaṭṭha ​​Saṇgayana
    
पाली-थाई शब्दकोश
    
हिंदी प्रकाशन
    
हिंदी साहित्य
    
डच प्रकाशन

वेबमास्टर से संपर्क करें

कॉपीराइट विपश्यना अनुसंधान संस्थान

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    Tipitaka (हिन्दी)
    
Singh1430 द्वारा 15 किताबें हाथ उठाया
    
हिंदी में बौद्ध धर्म के पवित्र इंजील
        
Tipitaka

 
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Jagatheesan चंद्रशेखरन


1974 Thur Sep 1 2016



Satipatthana Sutta (Discourse on the Foundations of Mindfulness)




















Satipaṭṭhānabhāvanā Nisaṃsa

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.

Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.

Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.

http://www.chinabuddhismencyclopedia.com/en/index.php/Digha_Nikaya




For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Sutta Piṭaka


Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita

Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.


Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.


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Home > Hindi Publications

Tipiṭaka Related Hindi Publications
by the Vipassana Research Institute

Hindi publications of Vipassana Research Institute related to the Tipitaka available online. Kindly download and install the Acrobat Reader
to enable you to access it. Clicking on the book links will take you to
the Table of contents and clicking on the topics will take you to the
page containing the respective topics.

1. Suttasaar in three volumes - Essence in short of the various suttas from the Tipitaka

2. Dhammapada Pali with hindi translation of this important book from the cannon is very valuable.

3. Dhammavani sangraha Inspiring couplets in pali with hindi translations.

4. Anguttara Nikaya - volume 1 - A Hindi translation of a part of the Sutta pitaka of the pali cannon

Tipiṭaka Scripts
Cyrillic Web
Devanagari Web | PDF
Gujarati Web
Kannada Web
Malayalam Web
Roman Web | PDF
Tamil Web
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Other Scripts
(Bengali, Gurmukhi, Khmer, Myanmar, Sinhala, Thai, Tibetan)



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08/30/16
https://media.tenor.co/images/97d548d86d65b5999ab7b357de5876d6/raw https://media.tenor.co/images/97d548d86d65b5999ab7b357de5876d6/raw 1973 Wed Aug 31 2016 LESSONS https://www.youtube.com/watch?v=PPydLZ0cavc for Maha-parinibbana Sutta — Last Days of the Buddha The Great Discourse on the Total Unbinding This wide-ranging sutta, the longest one in the Pali canon, describes the events leading up to, during, and immediately following the death and final release (parinibbana) of the Buddha. This colorful narrative contains a wealth of Dhamma teachings, including the Buddha’s final instructions that defined how Buddhism would be lived and practiced long after the Buddha’s death — even to this day. But this sutta also depicts, in simple language, the poignant human drama that unfolds among the Buddha’s many devoted followers around the time of the death of their beloved teacher. https://www.youtube.com/watch?v=bDkKT54WbJ4 for Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ http://www.buddha-vacana.org/sutta/digha.html Use http://www.translate.google.com/ from Rector JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan of Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on Political Science -Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are replaced by paper ballots by Start using Internet of things by creating Websites, blogs. Make the best use of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF. Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body. from INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) free online university research practice up a level revolving globe TO http://buddhadharmaobfinternational.files.wordpress.com/2011/01/globe08_e0.gif Dove-02-june.gif (38556 bytes) through up a levelhttp://sarvajan.ambedkar.orgup a level https://awakenmediaprabandhak. wordpress.com/ Button Plant Green Butterfly E Mail Animation Clip buddhaandbsp4ever@gmail.com jchandra1942@icloud.com sarvajanow@yahoo.co.in 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
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: @ 10:15 pm


https://media.tenor.co/images/97d548d86d65b5999ab7b357de5876d6/raw

https://media.tenor.co/images/97d548d86d65b5999ab7b357de5876d6/raw

1973 Wed Aug 31 2016



LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/

from

Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

of

Free Online
Awaken One With Awareness Mind
(A1wAM)
+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).


Struggle hard to see that all fraud EVMs are replaced by paper ballots by


Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru
FOA1TRPUVF.

Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.



 from

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



free online university research practice

 

up a level


revolving globe
TO
http://buddhadharmaobfinternational.files.wordpress.com/2011/01/globe08_e0.gif

Dove-02-june.gif (38556 bytes)

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level







Button Plant Green Butterfly E Mail Animation Clip


buddhaandbsp4ever@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in


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




for
language scripts

Section 25- Charnel ground

https://www.youtube.com/watch?v=TlGRJ9IUf-c&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT
for

Mahāsatipaṭṭhānasuttaṃ (Pali) - 5 Kāyānupassanā paṭikūlamanasikārapabbaṃ- 05:39 mins

for


Chinese Buddha Chants - Best for Meditation-29:45 mins

https://mail.google.com/mail/u/0/#inbox/1563cc0d51280c12
Poṭṭhapāda Sutta

{excerpt}



Poṭṭhapāda asks various questions reagrding the nature of Saññā.

Now, lord, does perception arise first, and knowledge after; or does knowledge arise first, and perception after; or do perception & knowledge arise simultaneously?

Potthapada, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. One discerns, ‘It’s in dependence on this that my knowledge has arisen.’ Through this line of reasoning one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.

animated buddha photo: Animated Buddha buddan.gif

>> 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.


Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:



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

And what, Ānanda, is that discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi?

(The Mirror of the Dhamma)


I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:

He is endowed with Dhamme aveccappasāda:

He is endowed with Saṅghe aveccappasāda:

He is endowed with a sīla which is agreeable to the ariyas,

This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.

Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.


And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu

Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāna? Here, bhikkhus,


Thus, bhikkhus, is a bhikkhu sampajāna. Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.

– Ananda, the twin sala trees are in full bloom, though it is not the
season of flowering. And the blossoms rain upon the body of the
Tathagata and drop and scatter and are strewn upon it in worship of
the Tathagata. And celestial coral flowers and heavenly sandalwood
powder from the sky rain down upon the body of the Tathagata, and drop
and scatter and are strewn upon it in worship of the Tathagata. And the
sound of heavenly voices and heavenly instruments makes music in the air
out of reverence for the Tathagata.


It is not by this, Ānanda, that the Tathāgata is respected, venerated,
esteemed, paid homage and honored. But, Ananda, any bhikkhu or
bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance with the Dhamma’.

– ‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, will be your Teacher after my passing away.

14) આ Classical ગુજરાતી

ગુજરાતી સતીપત્થન

1973 બુધ ઑગસ્ટ 31 2016

પાઠ

https://www.youtube.com/watch?v=PPydLZ0cavc
માટે
 
મહા-પરિનિબ્બાન સુત્ત - બુદ્ધ ઓફ ધ લાસ્ટ ડેઝ

પર કુલ Unbinding ગ્રેટ ડિસકોર્સ


વ્યાપક સુત્ત, પાલી સિદ્ધાંતમાં સૌથી લાંબો એક, ઘટનાઓ, સુધી દોરી દરમિયાન,
અને તરત જ બુદ્ધના મૃત્યુના અને અંતિમ પ્રકાશન (પરિનિબ્બાન) નીચેના વર્ણવે
છે.
પણ
આ દિવસ માટે - આ રંગબેરંગી કથા બુદ્ધ અંતિમ સૂચનો કે વ્યાખ્યાયિત કેવી
રીતે બોદ્ધ ધર્મ રહેતા આવશે અને લાંબા બુદ્ધ મૃત્યુ પછી પ્રેક્ટિસ સહિત
ધમ્મા ઉપદેશો એક સંપત્તિ ધરાવે છે.
પરંતુ આ સુત્ત પણ દર્શાવે છે, સરળ ભાષા, કટુતા માનવ નાટક કે તેમના પ્રિય
શિક્ષક મૃત્યુ સમય આસપાસ બુદ્ધના અનેક સમર્પિત અનુયાયીઓ વચ્ચે unfolds છે.

https://www.youtube.com/watch?v=bDkKT54WbJ4
માટે
Mahāsatipaṭṭhānasuttaṃ (પાલી) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
વાપરવુ
http://www.translate.google.com/
થી

રેકટર
JCMesh જે વર્ણમાળાઓ પત્ર એનિમેશન ClipartMesh સી વર્ણમાળાઓ પત્ર એનિમેશન Clipart
એક નિષ્ણાત છે, જેઓ નિષ્ણાત અને Infulencer Sashikanth Chandrasekharan દ્વારા પ્રભાવિત નિષ્ણાતના સૂચવે

ના

નિઃશુલ્ક ઑનલાઇન માટે રમે
આપવા
લેવા અને રાજકીય વિજ્ઞાન -Techno-પોલિટિકો-સામાજિક ટ્રાન્સફોર્મેશન અને
આર્થિક પર ઇલેક્ટ્રોનિક વિઝ્યુઅલ કોમ્યુનિકેશન કોર્સ દ્વારા અંતિમ ધ્યેય
તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે આર્ટ ઓફ લિવિંગ - જાગૃતિ મન (A1wAM) +
+ IoT (વસ્તુઓ સૂઝ-નેટ) સાથે એક જાગ્રત
મુક્તિ ચળવળ (TPSTEEM).

હાર્ડ સંઘર્ષ જોવા માટે કે જે બધી છેતરપિંડી અનિચ્છનીય દ્વારા કાગળ મતદાન દ્વારા બદલવામાં આવે છે

વેબસાઇટ્સ, બ્લોગ્સ બનાવીને વસ્તુઓના ઈન્ટરનેટ મદદથી શરૂ કરો. FOA1TRPUVF થ્રુ TPSTEEM પ્રચાર ફેસબુક શ્રેષ્ઠ ઉપયોગ કરે છે, ટ્વિટર વગેરે.

તંદુરસ્ત શરીર બેઠક, સ્થાયી, આવેલો છે, વૉકિંગ, જોગિંગ, સાયકલિંગ,
તરવું, માર્શલ આર્ટસ વગેરે, આરોગ્ય મન માટે - શરીરના તમામ મુદ્રાઓ
પ્રેક્ટિસ ઇનસાઇટ ધ્યાન.

 થી

એકબીજાને-NET-હાય ટેક રેડિયો મુક્ત એનિમેશન Clipart ઓનલાઇન A1 (એક એવકન) Tipiṭaka સંશોધન અને પ્રેક્ટિસ યુનિવર્સિટી
દ્રશ્ય બંધારણમાં માં (FOA1TRPUVF)

નિઃશુલ્ક ઑનલાઇન યુનિવર્સિટી સંશોધન અભ્યાસ

 
એક સ્તર ઉપર

ફરતું ગ્લોબ

માટે

http://buddhadharmaobfinternational.files.wordpress.com/2011/01/globe08_e0.gif

ડવ-02-june.gif (38556 bytes)

 દ્વારા
એક levelhttp અપ: એક સ્તર //sarvajan.ambedkar.orgup

https: // awakenmediaprabandhak. wordpress.com/

બટન પ્લાન્ટ માટે લીલી બટરફ્લાય ઇ મેઇલ એનિમેશન ક્લિપ

buddhaandbsp4ever@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in

સૌથી હકારાત્મક માહિતીપ્રદ શક્તિ છે અને સંશોધન લક્ષી સાઇટ જાગૃતિ સાથે
જાગૃત એક ના ઉપદેશો પ્રચાર બુદ્ધ અને ટેકનો-પોલિટિકો-સામાજિક રૂપાંતર પર
અને આર્થિક મુક્તિ ચળવળ બધા 105 ક્લાસિકલ ભાષાઓમાં વિશ્વમાં લાખો લોકોને
દ્વારા અનુસરવામાં.

આ Google અનુવાદ એક માતૃભાષાના આ યુનિવર્સિટી એક પાઠ અને પ્રચાર તરીકે
ચોક્કસ અનુવાદ રેન્ડરીંગ પ્રવાહ Enterer (Sottapanna) અને અંતિમ ધ્યેય
તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે બની હકદાર

https://in.pinterest.com/pin/354377064398763396/
માટે
ભાષા સ્ક્રિપ્ટો

http://www.buddha-vacana.org/sutta/digha.html
http://sarvajan.ambedkar.org/?p=3362
http://sarvajan.ambedkar.org/?m=201208
http://sarvajan.ambedkar.org/?m=201305
http://sarvajan.ambedkar.org/?p=2256
http://sarvajan.ambedkar.org/?m=201308
https://www.youtube.com/watch?v=tMUpGcWH-74&list=RDtMUpGcWH-74#t=0
માટે
વિભાગ 25 Charnel જમીન
https://www.youtube.com/watch?v=TlGRJ9IUf-c&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT
https://www.youtube.com/watch?v=KGz7mYUrSl0&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT&index=5
માટે
Mahāsatipaṭṭhānasuttaṃ (પાલી) - 5 Kāyānupassanā 05:39 મિનિટ paṭikūlamanasikārapabbaṃ-
https://www.youtube.com/watch?v=1d-hpMej9bQ
માટે
ચિની બુદ્ધ સૂર - ચિંતન-29 માટે શ્રેષ્ઠ: 45 મિનિટ
https://mail.google.com/mail/u/0/#inbox/1563cc0d51280c12
Poṭṭhapāda સુત્ત

{ટૂંકસાર}

Poṭṭhapāda Sanna પ્રકૃતિ reagrding વિવિધ પ્રશ્નો પૂછે છે.

હવે, પ્રભુ, દ્રષ્ટિ પ્રથમ ઊભી થાય છે, અને જ્ઞાન પછી કરે છે; અથવા જ્ઞાન પ્રથમ ઊભી થાય છે, અને દ્રષ્ટિ પછી કરે છે; અથવા દ્રષ્ટિ અને જ્ઞાન સાથે ઊભી છે?

Potthapada, દ્રષ્ટિ પ્રથમ ઊભી થાય છે, અને જ્ઞાન પછી. અને જ્ઞાન થતા દ્રષ્ટિ થતા આવે છે. એક સ્પષ્ટ રીતે પારખે છે, ‘તે આ છે કે મારા જ્ઞાન ઊભું થયું છે પર આધાર રાખવો પડે છે.’ તર્ક એક ખ્યાલ કરી શકો છો કેવી રીતે દ્રષ્ટિ પ્રથમ ઊભી થાય છે, અને જ્ઞાન
પછી આ વાક્ય, અને કેવી રીતે જ્ઞાન થતા દ્વારા ખ્યાલ ના થતા આવે છે.

એનિમેટેડ બુદ્ધ ફોટો: એનિમેટેડ બુદ્ધ buddan.gif

DN 16 (ડી II 137)
Mahāparinibbāna સુત્ત
{અવતરણો}
- છેલ્લા સૂચનો -
[મહા પરિનિબ્બાન]

આ સુત્ત વિવિધ સૂચનો બુદ્ધ દૂર તેના પસાર, કે જે તેને હવે અમને માટે
સૂચનો એક ખૂબ જ મહત્વપૂર્ણ સમૂહ હોઇ બનાવે છે પછી તેના શિષ્યો ખાતર આપી
ભેગી.

અહીં, આનંદ, એક ariyasāvaka Buddhe aveccappasāda વિચારથી સંપન્ન હોય છે:

અને
શું આનંદ, ધમ્મા પર વાર્તાલાપ જે Dhammādāsa કહેવામાં આવે છે જે કબજામાં
ariyasāvaka, જો તેઓ આમ ઇચ્છાઓ, પોતે જાહેર કરી શકે છે: ‘મારા માટે, આ બોલ
પર કોઈ વધુ niraya, કોઈ વધુ tiracchāna-yoni કોઈ વધુ છે
pettivisaya, કોઈ વધુ દુઃખ રાજ્ય, કમનસીબી, દુઃખી ના, હું sotāpanna
પ્રકૃતિ દ્વારા દુઃખી સ્ટેટસથી મફત છું, sambodhi નક્કી હોવાની ચોક્કસ?

(ધમ્મા મિરર ઓફ)

હું
ધમ્મા જે Dhammādāsa કહેવામાં આવે છે વાર્તાલાપ પ્રગટ કરશે, જે કબજામાં
ariyasāvaka, જો તેઓ આમ ઇચ્છાઓ, પોતે જાહેર કરી શકે છે: ‘મારા માટે, આ બોલ
પર કોઈ વધુ niraya, કોઈ વધુ tiracchāna-yoni, કોઈ વધુ pettivisaya, કોઈ
દુઃખ વધુ રાજ્ય કમનસીબી, દુઃખી ના, હું sotāpanna દુઃખી સ્ટેટ્સ, sambodhi નક્કી હોવાની ચોક્કસ મુક્ત પ્રકૃતિ દ્વારા છું. અહીં, આનંદ, એક ariyasāvaka Buddhe aveccappasāda વિચારથી સંપન્ન હોય છે:

તેમણે Dhamme aveccappasāda વિચારથી સંપન્ન હોય છે:

તેમણે સંઘ aveccappasāda વિચારથી સંપન્ન હોય છે:

તેમણે એક સિલા જે ariyas માટે અનુકૂળ છે વિચારથી સંપન્ન હોય છે

‘મારા
માટે, આ બોલ પર કોઈ વધુ niraya, કોઈ વધુ tiracchāna-yoni, કોઈ વધુ
pettivisaya છે: આ આનંદ, કબજામાં જે ariyasāvaka, જો તેઓ આમ ઇચ્છાઓ, પોતે
જાહેર કરી શકે છે ધમ્મા જે Dhammādāsa કહેવામાં આવે છે, પર પ્રવચન છે
, દુઃખ કોઈ વધુ રાજ્ય કમનસીબી, દુઃખી ના, હું sotāpanna દુઃખી સ્ટેટ્સ, sambodhi નક્કી હોવાની ચોક્કસ મુક્ત પ્રકૃતિ દ્વારા છું.

Sato તમે રહેવું જોઈએ, bhikkhus, અને sampajānas. આ તમને અમારી intruction છે.

અને કેવી રીતે, bhikkhus, એક ભીક્ખુ Sato છે? અહીં, bhikkhus, એક ભીક્ખુ

આમ, bhikkhus, એક ભીક્ખુ Sato છે. અને કેવી રીતે, bhikkhus, એક ભીક્ખુ sampajāna છે? અહીં, bhikkhus,

આમ, bhikkhus, એક ભીક્ખુ sampajāna છે. Sato તમે રહેવું જોઈએ, bhikkhus, અને sampajānas. આ તમને અમારી intruction છે.

- આનંદ, ટ્વીન સાલા વૃક્ષો, સંપૂર્ણ મોર માં છે છતાં તે ફૂલ મોસમ નથી. અને તથાગત શરીર અને ડ્રોપ અને છૂટાછવાયા છે અને તેના પર ફૂલો વરસાદ તથાગત પૂજા તે પર strewn છે. અને
આકાશી કોરલ ફૂલો અને તથાગત શરીર પર આકાશમાં વરસાદ નીચે ના સ્વર્ગીય ચંદન
પાવડર, અને છોડો અને છૂટાછવાયા અને તથાગત પૂજા તે પર strewn છે.
અને સ્વર્ગીય અવાજો અને સ્વર્ગીય વગાડવા ના અવાજ તથાગત માટે આદર બહાર હવામાં સંગીત બનાવે છે.

તે માને છે કે તથાગત આદર છે, પૂજા આદરણીય ચૂકવણી અંજલિ અને સન્માનિત આ આનંદ દ્વારા નથી. પરંતુ,
આનંદ, કોઇ ભીક્ખુ અથવા bhikkhuni, સામાન્ય માણસ અથવા laywoman, બાકીના
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ધમ્મા અનુસાર રહેતા, એક
રીતે, પૂજે, esteems, શ્રદ્ધાંજલિ અર્પી, અને તથાગત સન્માન
સૌથી ઉત્તમ શ્રદ્ધાંજલિ સાથે. તેથી, આનંદ, તમે પોતે જ આમ તાલીમ જોઈએ: ‘અમે dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna રહેશે ધમ્મા અનુસાર રહેતા.

- ‘તમે કેટલાક માટે, આનંદ, તે આમ થઇ શકે છે:’ શિક્ષક શબ્દો પૂરા કર્યા છે, ત્યાં લાંબા સમય સુધી એક શિક્ષક છે. ‘ પરંતુ આ આનંદ, નથી, તેથી વિચારણા કરવી જોઇએ. એટલે કે, આનંદ, જે મેં શીખવ્યું છે અને ધમ્મા અને વિનય તરીકે તમે માટે જાણીતા હતા, મારા દૂર પસાર કર્યા પછી, તમારા શિક્ષક હશે.

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At Kusinara Last Place of Rest in Gujarati 14) આ Classical ગુજરાતી ગુજરાતી સતીપત્થન 1973 બુધ ઑગસ્ટ 31 2016 Kusinara પર બાકીના છેલ્લા સ્થળ Gujarti માં
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At Kusinara





Last Place of Rest

in Gujarati

14) આ Classical ગુજરાતી

ગુજરાતી સતીપત્થન

1973 બુધ ઑગસ્ટ 31 2016
Kusinara પર
બાકીના છેલ્લા સ્થળ
Gujarti માં

અહીં, આનંદ, એક ariyasāvaka Buddhe aveccappasāda વિચારથી સંપન્ન હોય છે:

આફત, અકસ્માત પોતાની આદરણીય, આર્યડીકનની પદવી, ધન્ય, પવિત્ર.
શબ્દ સામાન્ય રીતે ખાસ કરીને, એક ઉપનામ અથવા બુદ્ધ નામ તરીકે વપરાય છે,
સાકયમુનિ લાયક, આર્યડીકનની પદવી પવિત્ર, પવિત્ર એક આર્યડીકનની પદવી
વ્યક્તિ, એક પવિત્ર માણસ, એક સંત;
જે એક અંતિમ પવિત્ર, એક અરહંત જ્ઞાન, શિક્ષણ, શિષ્યવૃત્તિ, વિજ્ઞાન પ્રાપ્ત કરી છે; શાણપણ કોણ સારી રીતે લઈ જશે, સુખી, શ્રેષ્ઠ બ્રહ્માંડ જાણવાનું. એક બુદ્ધ અજોડ, અગ્રણી, અનુપમ, સુપ્રીમ કંઈ મરદાનગી, પૌરુષ એક શિક્ષક, માસ્ટર બીજા એક સામાન્ય ઉપનામ જોવા દેવો પણ ઓળખાય છે, સમજી; જ્ઞાન, જાગૃત, શાણો કબજામાં; વિસ્તરણ, સંપૂર્ણ વિકસિત આદરણીય, આર્યડીકનની પદવી, ધન્ય, પવિત્ર. આ શબ્દ સામાન્ય રીતે એક ઉપનામ અથવા બુદ્ધ નામ તરીકે વપરાય છે, inparticular, સાકયમુનિ જોવા

તેમણે Dhamme aveccappasāda વિચારથી સંપન્ન હોય છે:

તેમણે સંઘ aveccappasāda વિચારથી સંપન્ન હોય છે:

   A hearer, listener, pupil;”>આ
શબ્દ સામાન્ય રીતે ખાસ કરીને, સાકયમુનિ sāvakasaṅgho, => એક સાંભળનાર,
શ્રોતા, વિદ્યાર્થી, એક ઉપનામ અથવા બુદ્ધ નામ તરીકે ઉપયોગ થાય છે;
Worshipful, venerable, blessed, holy.”>સરળ, પ્રમાણિક, સીધા bhagavato (એન | NOM) => આદરણીય, આર્યડીકનની પદવી, ધન્ય, પવિત્ર. Method, manner, means;”>શિષ્ય ñāyappaṭipanno (એન | NOM) => પદ્ધતિ, એ રીતે, અર્થ થાય છે; A hearer, listener, pupil;”>આ
શબ્દ સામાન્ય રીતે ખાસ કરીને, સાકયમુનિ sāvakasaṅgho, => એક સાંભળનાર,
શ્રોતા, વિદ્યાર્થી, એક ઉપનામ અથવા બુદ્ધ નામ તરીકે ઉપયોગ થાય છે;
Worshipful, venerable, blessed, holy.”>bhagavato (એન | NOM) => આદરણીય, આર્યડીકનની પદવી, ધન્ય, પવિત્ર. Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) =>”>શિષ્ય
yadidaṃ (એન | એસીસી) => જેમ કે, છે કહેવું cattāri => ચાર
purisayugāni => મરદાનગી, પૌરુષ aṭṭha ​​=> આઠ purisapuggalā, =>
મરદાનગી, પૌરુષ ઈએસએ => જુઓ એસો bhagavato (એન | NOM) =>
, આદરણીય આર્યડીકનની પદવી, ધન્ય, પવિત્ર. Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient”>એક discipleāhuneyyo (એન | NOM) => બલિદાન, અર્પણો લાયક આદરણીય pāhuneyyo (એન | NOM) => પૂરતો
Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti.”>=>
પૂર્વ પ્રતિષ્ઠા, સર્વોપરિતા puññakkhettaṃ (એન | એસીસી) =>
Meritoriousness, ગુણવત્તા, સારી workslokassā ‘=> akkhāyikā અને
lokāyataṃ TI જોવા | આદર નમસ્કાર (ACC એન) કપાળ anuttaraṃ જોડાયા હાથ
વધારવામાં દ્વારા કરવામાં આવતી.
Ariya-kantehi sīlehi samannāgato Hoti તેમણે સિલા જે ariyas માટે અનુકૂળ છે વિચારથી સંપન્ન હોય છે,

Uninjured, intact, faultless”>acchiddehi => બિનઇજાગ્રસ્ત, અખંડ, ક્ષતિરહિત
Intransitive”>akammāsehi => અકર્મક
ફ્રીમેન
Unconquered”>aparāmaṭṭhehi => અપરાજિત
samādhisaṃvattanikehi. શાંતિ, સ્વ એકાગ્રતા, શાંત

‘મારા
માટે, આ બોલ પર કોઈ વધુ niraya, કોઈ વધુ tiracchāna-yoni, કોઈ વધુ
pettivisaya છે: આ આનંદ, કબજામાં જે ariyasāvaka, જો તેઓ આમ ઇચ્છાઓ, પોતે
જાહેર કરી શકે છે ધમ્મા જે Dhammādāsa કહેવામાં આવે છે, પર પ્રવચન છે
, દુઃખ કોઈ વધુ રાજ્ય કમનસીબી, દુઃખી ના, હું sotāpanna દુઃખી પ્રકૃતિ freefrom સ્ટેટ્સ, sambodhi નક્કી હોવાની ચોક્કસ દ્વારા છું.

  see satipaṭṭhāno”>kāyānupassī => જુઓ satipaṭṭhāno
Ardent, zealous, strenuous, active”>ATAPI => આર્ડન્ટ, ઉત્સાહી, સખત, સક્રિય
Of retentive memory or active mind, thoughtful, reflecting”>satimā = રાખવાની મેમરી અથવા સક્રિય મન, વિચારશીલ ઓફ> પ્રતિબિંબ
તાબે, વિજય, રોકવું; સુચના, શિક્ષિત, ટ્રેન
abhijjhā-domanassaṃ; Feeling, sensation, perception;”>vedanāsu => લાગણી, સંવેદના, દ્રષ્ટિ; પીડા, વેદના
પીડા, વેદના
Ardent, zealous, strenuous, active”>ATAPI => આર્ડન્ટ, ઉત્સાહી, સખત, સક્રિય
Of retentive memory or active mind, thoughtful, reflecting”>satimā = રાખવાની મેમરી અથવા સક્રિય મન, વિચારશીલ ઓફ> પ્રતિબિંબ
તાબે, વિજય, રોકવું; સુચના, શિક્ષિત, ટ્રેન
abhijjhā-domanassaṃ; To paint, to variegate”>citte => કરું, variegate માટે
To dwell, sojourn, live”>viharati (VB) => રહેવું, મુકામ, લાઇવ
Knowing, understanding, conscious”>sampajāno (એન | NOM) => જાણવાનું, સમજણ, સભાન
To remove, put away;”>vineyya => દૂર કરવા માટે, દૂર મૂકી; તાબે, વિજય, રોકવું; સુચના, શિક્ષિત, ટ્રેન
abhijjhā-domanassaṃ; Justly, righteously”>dhammesu (એન | એલઓસી) => ન્યાયપૂર્ણ, સચ્ચાઈપૂર્વક
To dwell, sojourn, live”>viharati (VB) => રહેવું, મુકામ, લાઇવ
Knowing, understanding, conscious”>sampajāno (એન | NOM) => જાણવાનું, સમજણ, સભાન
To remove, put away;”>vineyya => દૂર કરવા માટે, દૂર મૂકી; તાબે, વિજય, રોકવું; સુચના, શિક્ષિત, ટ્રેન
abhijjhā-domanassaṃ. આમ, bhikkhus, એક ભીક્ખુ Sato છે. અને કેવી રીતે, bhikkhus, એક ભીક્ખુ sampajāno છે? અહીં, bhikkhus,

આમ, bhikkhus, એક ભીક્ખુ sampajāno છે. Sato તમે રહેવું જોઈએ, bhikkhus, અને sampajānos. આ તમને અમારી intruction છે.

- આનંદ, ટ્વીન સાલા વૃક્ષો, સંપૂર્ણ મોર માં છે છતાં તે ફૂલ મોસમ નથી. અને તથાગત શરીર અને ડ્રોપ અને છૂટાછવાયા પર ફૂલો વરસાદ અને
તથાગત પૂજા તે પર strewn છે. અને
આકાશી કોરલ ફૂલો અને તથાગત શરીર પર આકાશમાં વરસાદ નીચે ના સ્વર્ગીય ચંદન
પાવડર, અને છોડો અને છૂટાછવાયા અને તથાગત પૂજા તે પર strewn છે.
અને સ્વર્ગીય અવાજો અને સ્વર્ગીય વગાડવા ના અવાજ તથાગત માટે આદર બહાર હવામાં સંગીત બનાવે છે.

તે માને છે કે તથાગત આદર છે, પૂજા આદરણીય ચૂકવણી અંજલિ અને સન્માનિત આ આનંદ દ્વારા નથી. પરંતુ,
આનંદ, કોઇ ભીક્ખુ અથવા bhikkhuni, સામાન્ય માણસ અથવા laywoman, બાકીના
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ધમ્મા અનુસાર રહેતા, એક
રીતે, પૂજે, esteems, શ્રદ્ધાંજલિ અર્પી, અને તથાગત સન્માન
સૌથી ઉત્તમ શ્રદ્ધાંજલિ સાથે. તેથી, આનંદ, તમે પોતે જ આમ તાલીમ જોઈએ: ‘અમે dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna રહેશે ધમ્મા અનુસાર રહેતા.

‘તમે કેટલાક માટે, આનંદ, તે આમ થઇ શકે છે:’ શિક્ષક શબ્દો પૂરા કર્યા છે, ત્યાં લાંબા સમય સુધી એક શિક્ષક છે. ‘ પરંતુ આ આનંદ, નથી, તેથી વિચારણા કરવી જોઇએ. એટલે કે, આનંદ, જે મેં શીખવ્યું છે અને ધમ્મા અને વિનય તરીકે તમે માટે જાણીતા હતા, મારા દૂર પસાર કર્યા પછી, તમારા શિક્ષક હશે.

અહીં, આનંદ, એક ariyasāvaka Buddhe aveccappasāda વિચારથી સંપન્ન હોય છે:

સુત્ત વિવિધ સૂચનો બુદ્ધ દૂર તેના પસાર, કે જે તેને હવે અમને માટે સૂચનો
એક ખૂબ જ મહત્વપૂર્ણ સમૂહ હોઇ બનાવે છે પછી તેના શિષ્યો ખાતર આપી ભેગી.


http://www.buddha-vacana.org/suttapitaka.html
http://www.bali3d.com/highres/bud1-shockwave.php
http://www.bali3d.com/buddhist-temple.php
http://www.youtube.com/watch?v=mafxI1YiED4&feature=related
માટે
તંદુરસ્તી અને સંપ: શુદ્ધ રિલેક્સેશન - મૌન આનંદ
http://www.youtube.com/watch?v=lVeCx0bM7Xg&feature=related
માટે
ઝેન ગાર્ડન ♫ ✿
http://www.youtube.com/watch?v=d9SCrpXN3EE&feature=related
માટે
ધ્યાન (ઝેન સંગીત)
http://www.sharewareconnection.com/software.php?list=Chakra+Mandala
http://www.sharewareconnection.com/shiny-clock-screensaver.htm
http://www.sacbee.com/2012/07/18/4640066/website-lets-you-create-free-animated.html
http://www.youtube.com/watch?v=IjB6l3Qz2HE
http://www.youtube.com/watch?v=x6U7xIZKrBM
શ્રેષ્ઠ ટોચ વર્ગ બૌદ્ધ chantings અને સંગીત

હજાર હાથ ગુઆન યીન
http://www.youtube.com/watch?v=gcYLO8haYas
ટોચ વર્ગ હાઇ વ્યાખ્યા બૌદ્ધ chantings

બૌદ્ધ સૂર અને શાંતિ સંગીત - હંશાન મંદિર
http://www.youtube.com/watch?feature=endscreen&NR=1&v=3GhE_lUQrok
લિન ફેંગ ટીંગ મુ ચાન-PIPA, Erhu, dizi
http://www.youtube.com/watch?feature=endscreen&NR=1&v=bbgHZWwyhcQ
ૐ મણી પદ્મે હં - મૂળ વિસ્તૃત Version.wmv
http://www.youtube.com/watch?v=-c9-XaA2f00&feature=relmfu
બૌદ્ધ ગીત - હૃદયસૂત્ર (સંસ્કૃત) Imee ઓઇ દ્વારા
http://www.youtube.com/watch?v=CR3dM-GlZK8
આરામ - બુદ્ધિસ્ટ મેડિટેશન સંગીત - ઝેન ગાર્ડન - Kokin ગુમીમાં
13.484.371 જોવાઈ
http://www.youtube.com/watch?v=EuJdzRcW174&feature=related
meditacion - સંગીત પેરા dormir (excelente)
8.122.639 જોવાઈ
http://www.youtube.com/watch?v=-No-226O0tg&feature=related
મ્યુઝિકા દ relajación
8 કલાકે
2.171.656 જોવાઈ

જોવા કરો:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
માટે
બુદ્ધિસ્ટ મેડિટેશન - લામા ઓલે Nydahl

http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
માટે
ગાર્ડન્સ બુદ્ધ - એચડી - શાંતિ આપે કુદરત બુદ્ધ ચિંતન
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp

http://www.indiantravelportal.com/uttar-pradesh/kushinagar/gifs/kushinagar.jpg

http://www.indiantravelportal.com/uttar-pradesh/kushinagar/gifs/kushinagar.jpg



At Kusinara





Last Place of Rest

in Gujarati






Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:


Calamity, accident Own
Worshipful, venerable, blessed, holy. This word is generally used as an
epithet or name of a Buddha, in particular, Sākyamuni Worthy, venerable,
sanctified, holy A venerable person, a holy man, a saint; one who has
attained final sanctification, an arhat Knowledge, learning,
scholarship, science; wisdom Who walks well, happy, best Knowing the
universe. A common epithet of a Buddha Unrivaled, preeminent,
incomparable, supreme second to none Manhood, virility A teacher, master
see devo Known, understood; possessing knowledge, awakened, wise;
expanded, full-blown Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, inparticular,
Sākyamuni see

He is endowed with Dhamme aveccappasāda:


He is endowed with Saṅghe aveccappasāda:

  bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ujuppaṭipanno (N|NOM) => Straight, right, direct; straightforward, honest, upright bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ñāyappaṭipanno (N|NOM) => Method, manner, means; suitable manner, propriety, right conduct, justice bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple sāmīcippaṭipanno (N|NOM) => Correctness, propriety, proper or respectful act or duty
bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple yadidaṃ (N|ACC) => Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho
(N|NOM) => A hearer, listener, pupil; a discipleāhuneyyo (N|NOM)
=> Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
dakkhiṇeyyo (N|NOM) => Worthy of offerings añjalikaraṇīyo (N|NOM) => The hollow of the joined hand; a respectful salutation performed by raising the joined hands to the forehead anuttaraṃ (N|ACC) => Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti. => see iti
Ariya-kantehi sīlehi samannāgato hoti  He is endowed with a sīla which is agreeable to the ariyas,

akhaṇḍehi => Unbroken, intact, entire
acchiddehi => Uninjured, intact, faultless
asabalehi => Improper, wrong, sinful
akammāsehi => Intransitive
bhujissehi => A freed slave, a freedman; a freeman
viññūpasatthehi => Intelligent, wise, learned, discreet
aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi. => Agreement, peace, reconciliation; tranquillity, self-concentration, calm

This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness,
of misfortune, of misery, I am a sotāpanna, by nature freefrom states
of misery, certain of being destined to sambodhi.


 kāye => Referring to the body
kāyānupassī => see satipaṭṭhāno
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
vedanāsu => Feeling, sensation, perception; pain, suffering
vedanānupassī => Feeling, sensation, perception; pain, suffering
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
citte => To paint, to variegate
cittānupassī => Name of a nakkhatta
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
dhammesu (N|LOC) => Justly, righteously
dhammānupassī => see anudhammo
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ. => Covetousness


Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.


– Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.

It is not by this, Ānanda, that the Tathāgata is respected, venerated, esteemed, paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma, that one respects, venerates, esteems, pays homage, and honors the Tathāgata with the most excellent homage. Therefore, Ānanda, you should train yourselves thus: ‘We will remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma’.


‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher have ended, there is no longer a Teacher’. But this, Ānanda, should not, be so considered. That, Ānanda, which I have taught and made known to you as the Dhamma and the Vinaya, that will be your Teacher after my passing away.

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:

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.


http://www.buddha-vacana.org/suttapitaka.html
http://www.bali3d.com/highres/bud1-shockwave.php
http://www.bali3d.com/buddhist-temple.php
http://www.youtube.com/watch?v=mafxI1YiED4&feature=related
for
Wellness & Harmony: Pure Relaxation - Enjoy The Silence
http://www.youtube.com/watch?v=lVeCx0bM7Xg&feature=related
for
Zen Garden ♫✿
http://www.youtube.com/watch?v=d9SCrpXN3EE&feature=related
for
Meditation (Zen Music)
http://www.sharewareconnection.com/software.php?list=Chakra+Mandala
http://www.sharewareconnection.com/shiny-clock-screensaver.htm
http://www.sacbee.com/2012/07/18/4640066/website-lets-you-create-free-animated.html
http://www.youtube.com/watch?v=IjB6l3Qz2HE
http://www.youtube.com/watch?v=x6U7xIZKrBM
Best top class Buddhist chantings and music


Thousand Hand Guan Yin
http://www.youtube.com/watch?v=gcYLO8haYas
Top class High definition Buddhist  chantings


Buddhist Chants & Peace Music - Hanshan Temple
http://www.youtube.com/watch?feature=endscreen&NR=1&v=3GhE_lUQrok
Lin Feng Ting Mu Chan-pipa,erhu,dizi
http://www.youtube.com/watch?feature=endscreen&NR=1&v=bbgHZWwyhcQ
Om Mani Padme Hum - Original Extended Version.wmv
http://www.youtube.com/watch?v=-c9-XaA2f00&feature=relmfu
Buddhist Chant - Heart Sutra (Sanskrit) by Imee Ooi
http://www.youtube.com/watch?v=CR3dM-GlZK8
Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi
13,484,371 Views
http://www.youtube.com/watch?v=EuJdzRcW174&feature=related
meditacion - musica para dormir (excelente)
8,122,639 Views
http://www.youtube.com/watch?v=-No-226O0tg&feature=related
Música de relajación
8 Hrs
2,171,656 Views




Buddhist Meditation - Lama Ole Nydahl





Buddhas in Gardens - HD - Calming Nature Buddha Meditation



http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp


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, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

 bhikkhu => A beggar; a mendicant friar; a Buddhist monk
abhikkante => Advanced, having approached
Beautiful; excellent,
Withered; exhausted
paṭikkante => To step backwards, retreat, depart; to return
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
ālokite => Looking at, regarding, seeing
vilokite => Looking, a look
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
samiñjite => To be moved, tremble, falter
pasārite => To stretch out, spread out, expand, exhibit, expose
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
saṅghāṭipattacīvaradhāraṇe => One of the three robes of a Buddhist monk
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
asite => A sickle
pīte => Yellow
khāyite => Eaten
sāyite => Lying, sleeping
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
uccārapassāvakamme => Utterance, pronunciation
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
gate => One whose journey is ended, who has reached his destination
ṭhite => Standing up
nisinne => Seated
sutte => A string, thread; a portion of the Buddhist scriptures; a rule, aphorism
jāgarite => Waking, watching, vigil
bhāsite => One who speaks or utters
tuṇhībhāve => Silently, without speaking
sampajānakārī => Knowing, understanding, conscious
hoti. => see bhavati, To be; to exist; to become; to take place; to befall; to behave

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





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B. Section on the Khandhas(own) in Gujarati 14) આ Classical ગુજરાતી ગુજરાતી સતીપત્થન 1973 બુધ ઑગસ્ટ 31 2016 Khandhas (પોતાના) Gujarai પર બી વિભાગ
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C. Section on sampajañña in Gujarati 14) આ Classical ગુજરાતી ગુજરાતી સતીપત્થન 1973 બુધ ઑગસ્ટ 31 2016C. ગુજરાતી sampajañña પર વિભાગ વધુમાં, bhikkhus, એક ભીક્ખુ, જ્યારે નજીક અને જ્યારે પ્રસ્થાન, sampajañña સાથે, કામ કરે છે જ્યારે આગળ જોઈ અને જ્યારે આસપાસ જોઈ, એચ
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D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) in Gujarati 14) આ Classical ગુજરાતી ગુજરાતી સતીપત્થન 1973 બુધ ઑગસ્ટ 31 2016 Bojjhaṅgas પર ડી વિભાગ ગુજરાતી (સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે)
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D. Section on the Bojjhaṅgas(Member
or constituent of bodhi, there are seven bojjhaṅgas or requisites for
attaining the supreme knowledge of a buddha) in Gujarati

14) આ Classical ગુજરાતી

ગુજરાતી સતીપત્થન

1973 બુધ ઑગસ્ટ 31 2016
 
Bojjhaṅgas પર ડી વિભાગ ગુજરાતી (સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે)

અને
વધુમાં, bhikkhus, એક ભીક્ખુ અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત /
સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક dhammas માં dhammas
નિરીક્ષણ (નામ dwells; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર /
ઘટના;
સિદ્ધાંત;
કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો;
અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત /
લાક્ષણિકતા પ્રથમ પુસ્તક નામ થ્રેશોલ્ડ ધર્મ; કાર્ય
/
/ પ્રેક્ટિસ ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ
/ ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ) સાત
bojjhaṅgas સંદર્ભ સાથે.
અને
વધુમાં, bhikkhus, કેવી રીતે ભીક્ખુ અભિધમ્મમાં Pitaka અને (dhammaṃ)
કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક dhammas માં
dhammas નિરીક્ષણ (નામ રહેવું નથી; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ /
વિચાર /
ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ
સત્ય; બૌદ્ધ ગ્રંથો; અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ /
ગુણધર્મ પ્રથમ પુસ્તક નામ થ્રેશોલ્ડ ધર્મ

વાય / મિલકત / લાક્ષણિકતા; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ) સાત bojjhaṅgas (સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ
સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે સંદર્ભ સાથે?

અહીં,
bhikkhus, એક ભીક્ખુ, ત્યાં છે સતી sambojjhaṅga (સ્મરણ; મન સક્રિય
સ્થિતિમાં, કોઈપણ વિષય, ધ્યાન, વિચારદશા, વિચાર, પ્રતિબિંબ, સભ્ય અથવા બોધી
ના ઘટક તરીકે સભાનતા પર મજબૂત મન સુધારવા, ત્યાં સાત bojjhaṅgas છે કે
બુદ્ધનો
સર્વોચ્ચ જ્ઞાન) હાજર અંદર સમજે મેળવવા માટે જરૂરી બાબતો: “સતી
sambojjhaṅga (સ્મરણ છે; મન સક્રિય સ્થિતિમાં, કોઈપણ વિષય, ધ્યાન, વિચારદશા
પર મજબૂત મન સુધારવા, એક સભ્ય તરીકે માનવામાં, પ્રતિબિંબ, ચેતના અથવા
બોધી સંવિધાન સાત bojjhaṅgas અથવા મને અંદર “એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે; ત્યાં
સતી sambojjhaṅga (સ્મરણ ન;, મન સક્રિય સ્થિતિમાં કોઇ પણ વિષય, ધ્યાન,
વિચારદશા, વિચાર, પ્રતિબિંબ, સભ્ય અથવા બોધી ના ઘટક તરીકે સભાનતા પર મજબૂત
મન સુધારવા, ત્યાં સાત bojjhaṅgas અથવા સર્વોચ્ચ જ્ઞાન મેળવવા માટે જરૂરી
બાબતો છે
બુદ્ધનો)
હાજર અંદર, તે સમજે છે કે: “ત્યાં કોઈ સતી sambojjhaṅga છે (સ્મરણ; મન
સક્રિય સ્થિતિમાં, કોઈપણ વિષય, ધ્યાન, વિચારદશા, વિચાર, પ્રતિબિંબ, સભ્ય
અથવા બોધી ના ઘટક તરીકે સભાનતા પર મજબૂત મન સુધારવા ત્યાં
સાત bojjhaṅgas અથવા મને અંદર “એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે; તે
સમજે છે કે કેવી રીતે unarisen સતી sambojjhaṅga (સ્મરણ; મન સક્રિય
સ્થિતિમાં, કોઈપણ વિષય, ધ્યાન, વિચારદશા, વિચાર, પ્રતિબિંબ, સભ્ય અથવા બોધી
ના ઘટક તરીકે સભાનતા પર મજબૂત મન સુધારવા, ત્યાં સાત bojjhaṅgas અથવા
સર્વોચ્ચ મેળવવા માટે જરૂરી બાબતો છે
બુદ્ધનો) જ્ઞાન ઊભી કરવા માટે આવે છે; તે
સમજે છે કે કેવી રીતે દેખાવું સતી sambojjhaṅga (સ્મરણ; મન સક્રિય
સ્થિતિમાં, કોઈપણ વિષય, ધ્યાન, વિચારદશા પર મજબૂત મન સુધારવા, વિચાર્યું
પ્રતિબિંબ, સભ્ય અથવા બોધી ના ઘટક તરીકે ચેતના, ત્યાં સાત bojjhaṅgas અથવા
સર્વોચ્ચ મેળવવા માટે જરૂરી બાબતો છે
એક બુદ્ધ) જ્ઞાન સંપૂર્ણતા માટે વિકસાવવામાં આવે છે.

ત્યાં
dhammavicaya sambojjhaṅga (સિદ્ધાંત તપાસ, સભ્ય અથવા બોધી સંવિધાન સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે, કારણ કે
ધાર્મિક સંશોધન) હાજર અંદર, તે સમજે છે હોવા: “dhammavicaya sambojjhaṅga
(તપાસ છે
સિદ્ધાંત,
સભ્ય અથવા બોધી ના ઘટક તરીકે ધાર્મિક સંશોધન સાત bojjhaṅgas અથવા મને અંદર
“એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે;
ત્યાં
ન હોવા dhammavicaya sambojjhaṅga અંદર હાજર, તે સમજે છે: “કોઈ
dhammavicaya sambojjhaṅga (સિદ્ધાંત તપાસ, સભ્ય અથવા બોધી સંવિધાન અનુસાર
સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે
ધાર્મિક સંશોધન) મને અંદર છે
“; તે
સમજે છે કે કેવી રીતે unarisen dhammavicaya sambojjhaṅga (સિદ્ધાંત તપાસ,
સભ્ય અથવા બોધી ના ઘટક તરીકે ધાર્મિક સંશોધન સાત bojjhaṅgas અથવા બુદ્ધ
સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે) ઊભી કરવા માટે આવે છે;
તેઓ કેવી રીતે dhammavicaya sambojjhaṅga ઊભી (સિદ્ધાંત તપાસ, સભ્ય અથવા
બોધી ના ઘટક તરીકે ધાર્મિક સંશોધન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન
મેળવવા માટે જરૂરી બાબતો છે) સંપૂર્ણતા માટે વિકસાવવામાં આવે છે સમજે છે.

ત્યાં
vīriya sambojjhaṅga હાજર હોવા અંદર, તે સમજે છે (સભ્ય અથવા બોધી ના ઘટક
તરીકે ફેલાતો વેલો, સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે
જરૂરી બાબતો છે): “ત્યાં એક કારણ vīriya sambojjhaṅga (ફેલાતો વેલો છે
સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા મને અંદર “એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે; “કોઈ
vīriya sambojjhaṅga (ફેલાતો વેલો, કારણ કે ત્યાં છે: ત્યાં vīriya
sambojjhaṅga ન હોવાથી હાજર અંદર, તે સમજે છે (સભ્ય અથવા બોધી ના ઘટક તરીકે
ફેલાતો વેલો, ત્યાં સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે
જરૂરી બાબતો છે)
સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા મને અંદર “એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે; તે
સમજે છે કે કેવી રીતે unarisen vīriya sambojjhaṅga (સભ્ય અથવા બોધી
સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો
છે, કારણ કે ફેલાતો વેલો) ઊભી કરવા માટે આવે છે;
તે સમજે છે કે કેવી રીતે દેખાવું vīriya sambojjhaṅga સંપૂર્ણતા માટે
વિકસાવવામાં આવે છે (ફેલાતો સભ્ય અથવા બોધી ના ઘટક તરીકે લતા સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે).

ત્યાં
હોવા PITI sambojjhaṅga (સભ્ય અથવા બોધી ના ઘટક તરીકે પીવાના સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે) હાજર
અંદર, તે સમજે છે કે: “ત્યાં છે PITI sambojjhaṅga (સભ્ય અથવા ઘટક તરીકે
પીવાના
બોધી સાત bojjhaṅgas અથવા મને અંદર “એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે; ત્યાં
ન હોવા PITI sambojjhaṅga (સભ્ય અથવા બોધી ના ઘટક તરીકે પીવાના સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે) હાજર
અંદર, તે સમજે છે કે: “ત્યાં કોઈ PITI sambojjhaṅga છે (સભ્ય અથવા ઘટક
તરીકે પીવાના
બોધી, ત્યાં સાત bojjhaṅgas અથવા મને અંદર “એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે; તે
સમજે છે કે કેવી રીતે unarisen PITI sambojjhaṅga (સભ્ય અથવા બોધી સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે ઘટક તરીકે
પીવાનું) પેદા થાય છે માટે આવે છે;
તે સમજે છે કે કેવી રીતે દેખાવું PITI sambojjhaṅga સંપૂર્ણતા માટે
વિકસાવવામાં આવે છે (સભ્ય અથવા બોધી ના ઘટક તરીકે પીવાના સાત bojjhaṅgas
અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે).

ત્યાં
passaddhi હાજર હોવા અંદર, તે સમજે છે (પ્રશાંતિ, આરામ, શાંતિ સભ્ય અથવા
બોધી ના ઘટક તરીકે sambojjhaṅga નીચે શાંત, સાત bojjhaṅgas અથવા બુદ્ધ
સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે): “passaddhi sambojjhaṅga
(ત્યાં છે
નીચે
શાંત, પ્રશાંતિ, આરામ, સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા મને
અંદર એક બુદ્ધ સુપ્રીમ જ્ઞાન) પ્રાપ્ત કરવા માટે જરૂરી બાબતો છે “તરીકે
સુલેહ sambojjhaṅga;
ત્યાં
passaddhi sambojjhaṅga ન હોવાથી હાજર અંદર, તે સમજે છે (પ્રશાંતિ, આરામ,
શાંતિ સભ્ય અથવા બોધી ના ઘટક તરીકે sambojjhaṅga નીચે શાંત, ત્યાં સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે): “કોઈ
passaddhi છે
sambojjhaṅga
મને અંદર “(સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ
જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે, કારણ કે પ્રશાંતિ, આરામ, શાંતિ
sambojjhaṅga નીચે શાંતિ આપે);
તે
સમજે છે કે કેવી રીતે unarisen passaddhi sambojjhaṅga (સભ્ય અથવા બોધી
સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો
છે, કારણ કે નીચે શાંત, પ્રશાંતિ, આરામ, શાંતિ sambojjhaṅga) પેદા થાય છે
માટે આવે છે;
તે સમજે છે કે કેવી રીતે દેખાવું passaddhi sambojjhaṅga સંપૂર્ણતા માટે
વિકસાવવામાં આવે છે (નીચે શાંત, પ્રશાંતિ, આરામ, શાંતિ sambojjhaṅga સભ્ય
અથવા બોધી સંવિધાન અનુસાર સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા
માટે જરૂરી બાબતો છે).

ત્યાં
હોવા સમાધિ sambojjhaṅga (કરાર, શાંતિ, સમાધાન; સુલેહ, સ્વ એકાગ્રતા, સભ્ય
અથવા બોધી ના ઘટક તરીકે શાંત, સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન
મેળવવા માટે જરૂરી બાબતો છે) હાજર અંદર, તે સમજે છે કે: “ત્યાં
છે
સમાધિ sambojjhaṅga (કરાર, શાંતિ, સમાધાન; સુલેહ, સ્વ એકાગ્રતા, સભ્ય અથવા
બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી
બાબતો છે, કારણ કે શાંત) મને અંદર “;
ત્યાં
ન હોવા સમાધિ sambojjhaṅga (કરાર, શાંતિ, સમાધાન; સુલેહ, સ્વ એકાગ્રતા,
સભ્ય અથવા બોધી ના ઘટક તરીકે શાંત, ત્યાં સાત bojjhaṅgas અથવા બુદ્ધ
સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે) અંદર હાજર, તે સમજે છે: ”
ત્યાં મને અંદર “કોઈ સમાધિ sambojjhaṅga છે; તે
સમજે છે કે કેવી રીતે unarisen સમાધિ sambojjhaṅga (કરાર, શાંતિ, સમાધાન;
સુલેહ, સ્વ એકાગ્રતા, સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ
સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે, કારણ કે શાંત) ઊભી કરવા માટે
આવે છે;
તે સમજે છે કે કેવી રીતે દેખાવું સમાધિ sambojjhaṅga; સંપૂર્ણતા માટે
વિકસાવવામાં આવે છે (કરાર, શાંતિ, સમાધાન શાંતિ, સ્વ એકાગ્રતા, સભ્ય અથવા
બોધી ના ઘટક તરીકે શાંત, ત્યાં સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન
મેળવવા માટે જરૂરી બાબતો છે).

ત્યાં
હોવા upekkhā sambojjhaṅga હાજર અંદર, તે સમજે છે (પીડા અને આનંદ,
સ્વભાવની સ્વસ્થતા, રાજીનામું, stoicism સભ્ય અથવા બોધી સંવિધાન સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે, કારણ કે
માટે ઉદાસીનતા): “ત્યાં છે
upekkhā
sambojjhaṅga મને અંદર “(પીડા અને આનંદ, સ્વભાવની સ્વસ્થતા, રાજીનામું,
stoicism સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન
મેળવવા માટે જરૂરી બાબતો છે, કારણ કે માટે ઉદાસીનતા);
ત્યાં
ન હોવા upekkhā sambojjhaṅga હાજર અંદર, તે સમજે છે (પીડા અને આનંદ,
સ્વભાવની સ્વસ્થતા, રાજીનામું, stoicism સભ્ય અથવા બોધી સંવિધાન સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે, કારણ કે
માટે ઉદાસીનતા): “ત્યાં છે
કોઈ
sambojjhaṅga મને અંદર “(પીડા અને આનંદ, સ્વભાવની સ્વસ્થતા, રાજીનામું,
stoicism સભ્ય અથવા બોધી સંવિધાન સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન
મેળવવા માટે જરૂરી બાબતો છે, કારણ કે માટે ઉદાસીનતા) upekkhā;
તે
સમજે છે કે કેવી રીતે unarisen upekkhā sambojjhaṅga (પીડા અને આનંદ,
સ્વભાવની સ્વસ્થતા, રાજીનામું, stoicism સભ્ય અથવા બોધી સંવિધાન સાત
bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે, કારણ કે
માટે ઉદાસીનતા) ઊભી કરવા માટે આવે છે;
તે સમજે છે કે કેવી રીતે દેખાવું upekkhā sambojjhaṅga સંપૂર્ણતા માટે
વિકસાવવામાં આવે છે (પીડા અને આનંદ, સ્વભાવની સ્વસ્થતા, રાજીનામું,
stoicism સભ્ય અથવા બોધી સંવિધાન તરીકે ઉદાસીનતા, ત્યાં સાત bojjhaṅgas
અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો છે).

કાર્ય
/ પ્રથા / ફરજ; આમ તેમણે (dhammas માં dhammas નિરીક્ષણ અભિધમ્મમાં Pitaka
અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ
પુસ્તક નામ dwells પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ
/
ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; કાર્ય / પ્રથા /
ફરજ; અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત /
લાક્ષણિકતા પ્રથમ પુસ્તક નામ થ્રેશોલ્ડ ધર્મ;
પદાર્થ
/ વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય;
કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ) આંતરિક, અથવા તે (dhammas માં
dhammas નિરીક્ષણ અભિધમ્મમાં પ્રથમ પુસ્તક નામ dwells
Pitaka
અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા; કાર્ય /
પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ /
ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો
; અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક નામ થ્રેશોલ્ડ ધર્મ; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ)
કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા (અભિધમ્મમાં Pitaka અને
(dhammaṃ પ્રથમ પુસ્તક નામ) બાહ્ય, અથવા તે dhammas નિરીક્ષણ dwells; કાર્ય
/ પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો
;
સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ)
dhammas કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા (અભિધમ્મમાં
Pitaka અને (dhammaṃ પ્રથમ પુસ્તક નામ); કાર્ય / પ્રથા
/
ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ /
ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ) આંતરિક અને
બાહ્ય;
તેમણે
samudaya (; ઉત્પત્તિ, કારણ; રાઇઝ, મૂળ, શરૂઆત ટોળું) નિરીક્ષણ dwells અને
દૂર (નામ અભિધમ્મમાં Pitaka પ્રથમ પુસ્તક અને (dhammaṃ) કુદરત / સ્થિતિ /
ગુણવત્તા dhammas માં ઘટના ઘટના (sapindus detergens) પસાર
/
મિલકત / લાક્ષણિકતા; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના;
સિદ્ધાંત; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય;
બૌદ્ધ ગ્રંથો; ધર્મ), અથવા તે પસાર નિરીક્ષણ dwells
કાર્ય
/ પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; dhammas
માં ઘટના (અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા /
મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક નામ દૂર સદ્ગુણ / ધર્મનિષ્ઠા
;
ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ), અથવા તે samudaya
(ઉદય, મૂળ, શરૂઆત નિરીક્ષણ dwells; ઉત્પત્તિ, કારણ; ટોળું) અને (dhammas
માં ઘટના (sapindus detergens) દૂર પસાર નામ
અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ); અથવા
અન્ય, [અનુભૂતિની:] “આ dhammas (અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત /
સ્થિતિ / ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક નામ છે; કાર્ય /
પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત
; કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ) ” સતી
(સ્મરણ; મન સક્રિય સ્થિતિમાં, કોઈપણ વિષય, ધ્યાન, વિચારદશા, વિચાર,
પ્રતિબિંબ, ચેતના પર ખૂબ મન સુધારવા), તેને હાજર છે માત્ર માત્ર નાના
(જ્ઞાન) અને માત્ર paṭissati હદ સુધી (એસેન્ટ, વચન)
, તેમણે અલગ રહે છે, અને વિશ્વમાં કંઈપણ માટે મજબૂત રીતે પકડી રાખવું નથી. આમ,
bhikkhus, એક ભીક્ખુ અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ /
ગુણવત્તા / મિલકત / લાક્ષણિકતા પ્રથમ પુસ્તક dhammas માં dhammas નિરીક્ષણ
(નામ dwells; કાર્ય / પ્રથા / ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના;
સિદ્ધાંત
;
કાયદો; સદ્ગુણ / ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો;
અભિધમ્મમાં Pitaka અને (dhammaṃ) કુદરત / સ્થિતિ / ગુણવત્તા / મિલકત /
લાક્ષણિકતા પ્રથમ પુસ્તક નામ થ્રેશોલ્ડ ધર્મ; કાર્ય /
અભ્યાસ
/ ફરજ; પદાર્થ / વસ્તુ / વિચાર / ઘટના; સિદ્ધાંત; કાયદો; સદ્ગુણ /
ધર્મનિષ્ઠા; ન્યાય; કાયદા અથવા બુદ્ધ સત્ય; બૌદ્ધ ગ્રંથો; ધર્મ), બોધી સભ્ય
સાત bojjhaṅgas સંદર્ભ (અથવા ઘટક સાથે,
ત્યાં સાત bojjhaṅgas અથવા બુદ્ધ સુપ્રીમ જ્ઞાન મેળવવા માટે જરૂરી બાબતો) છે.



D. Section on the Bojjhaṅgas(Member
or constituent of bodhi, there are seven bojjhaṅgas or requisites for
attaining the supreme knowledge of a buddha) in Gujarati

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka