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1963 Sun Aug 21 2016 Buddha anigif3.gif animated buddha photo: Animated Buddha BuddhaMed.gif animated buddha photo: Animated Buddha BUDDHA.gif LESSONS 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 buddhaa1dhamma@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 https://in.pinterest.com/pin/354377064398763396/ for language scripts 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 for Section 25- Charnel ground https://www.youtube.com/watch?v=TlGRJ9IUf-c&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT https://www.youtube.com/watch?v=KGz7mYUrSl0&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT&index=5 for Mahāsatipaṭṭhānasuttaṃ (Pali) - 5 Kāyānupassanā paṭikūlamanasikārapabbaṃ- 05:39 mins https://www.youtube.com/watch?v=1d-hpMej9bQ for Chinese Buddha Chants - Best for Meditation-29:45 mins https://mail.google.com/mail/u/0/#inbox/1563cc0d51280c12

Filed under: General
Posted by: site admin @ 7:01 pm

1963 Sun Aug 21 2016

LESSONS

from

Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

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- Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)

free online university research practice

through

http://sarvajan.ambedkar.org

https://awakenmediaprabandhak. wordpress.com/

buddhaa1dhamma@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

https://in.pinterest.com/pin/354377064398763396/

for

language scripts

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

for

Section 25- Charnel ground

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

https://www.youtube.com/watch?v=KGz7mYUrSl0&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT&index=5

for

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

https://www.youtube.com/watch?v=1d-hpMej9bQ

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.

Pāḷi

(Dhammādāsa)

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

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

Idh·ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

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

Dhamme aveccappasāda samannāgato hoti:

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

Saṅghe aveccappasāda samannāgato hoti:

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

Ariya-kantehi sīlehi samannāgato hoti

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

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

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

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

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

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

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

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

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

– ‘Siyā kho pan·ānanda, tumhākaṃ evam·assa: ‘atīta-satthukaṃ pāvacanaṃ, natthi no satthā’ ti. Na kho pan·etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam·accayena satthā.

‘இதிபி ஸொ பகவா அரஹங் ஸம்மாஸம்புத்தொ விஜ்ஜாசரணஸம்பனொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி ஸத்த தேவமனுசானங் புத்தொ பகவா,தி.

பாளி
தம்மாதாஸ

தம்மாதாஸங் நாம
தம்மா-பரியாயங், யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ அட்டணாவ அட்டாணங்
ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி

கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி.

கதமொ ச ஸொ, ஆனந்தா,
தம்மாதாஸொ தம்மா-பரியாயவொ, யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ
அட்டணாவ அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி?

இத்’ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸாத ஸம்மன்னாகதொ ஹோதி

பாளி

‘இதிபி ஸொ பகவா அரஹம் ஸம்மாஸம்புத்தொ விஜ்ஜாசரனொஸம்பன்னொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி ஸத்தா தேவமனுஸ்ஸானம் புத்தொ பகவா’தி. 

தம்மெ அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:

ஸ்வாகாதொ பகவதா தம்மொ ஸந்திதிகொ அகாலிகொ எதிபசஸ்ஸிகொ ஒபனேவிகொ பச்சதம் வெதிதப்பொ வின்னுஹி’தி.
ஸங்கே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:

Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

ஸுப்பதிபன்னொ
பகவதொ ஸாவகச்ங்கொ, உஜ்ஜுபதிபன்னொ பகவதொ ஸாவகச்ங்கொ, ஞாயபதிபன்னொ பகவதொ
ஸாவகச்ங்கொ, ஸாமிசிதிபன்னொ பகவதொ ஸாவகச்ங்கொ, வாதிதம் சத்தாரி
புரிஸவுக்கானி, ஏஸ பகவதொ ஸாவகச்ங்கொ, ஆஹுனெய்யொ பாஹுனெய்யொ அன்ஞலிகாரனியொ
அனுத்தரம் புண்யக்கேதம் லோகஸ்ஸ’தி.

அகந்தேஹி அச்சிதேஹி அஸபலேஹி அக்கம்மாசஸேஹி புஜ்ஜஸ்ஸேஹி வின்யுபஸத்தேஹி அபராமதேஹி ஸமாதிஸம்வதனிகேஹி. 

அ
யங் கொ ஸொ,ஆனந்தா,தம்மதாஸொ தம்மா-பரியாயொ, வென ஸம்மன்னாகததொ ஆரியஸாவகொ
ஆக்கன்கமானொ அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘
கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-வினிபாதொ,ஸோதாபன்னொ-ஹமஸமி அவினிபாத-தம்மொ
நிவதொ ஸம்போதி-பராயனொ’ தி

ஸதொ, பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்பஜனொ அ யங் வொ அமாக்ஹம் அனுஸாஸனி.கதான்யச, பிக்காவெ, பிக்கு ஸாதொ ஹோதி? இதா, பிக்காவெ, பிக்கு

காயெ காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; வெதன்னாஸு வெதனானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; சித்தெ சித்தானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்.

ஏவங் கொ, பிக்காவெ, பிக்கு ஸாதொ ஹோதி.கதான்யச, பிக்காவெ, பிக்கு ஸம்பஜானொ ஹோதி? இதா, பிக்காவெ.

பிக்கு அபிஹிகந்தெ பதிக்கந்தெ ஸம்பஜானகாரி ஹோதி, ஆலோகித விலோகித ஸம்பஜானகாரி ஹோதி.ஸமிஞ்ஜிதெ பஸாரிதெ ஸம்பஜானகாரி ஹோதி. ஸங்காதிபட்டாசிவரதாரனெ ஸம்பஜானகாரி ஹோதி. அஸிதெ பிதெ காவிதெ ஸாவிதெ ஸம்பஜானகாரி ஹோதி. உச்சாரபஸ்ஸவகம்மா ஸம்பஜானகாரி ஹோதி. காதெ,திதெ,நிஸின்னெ ஸுதெ ஜாகரிதெ பாஸிதெ துனிஹிபாவெ ஸம்பஜானகாரி ஹோதி.

ஏவங் கொ, பிக்காவெ, பிக்கு ஸம்ப்ஜானொ ஹோதி.ஸாதொ,பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்ப்ஜானொ. அ யங் வொ அம்ஹாகம் அனுஸாஸனி தி. 

- ஸப்பாபாலிபுல்லா கொ, ஆனந்தா, வமகஸாலா அகலப்புப்ஹேஹி. தெ ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி மனதாரபுப்பாஹானிபி அந்தலிக்ஹா பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி சந்தனாசுன்னானி அந்தலிக்ஹா பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி துரியானி அந்தலிக்ஹெ வஜ்ஜந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி அந்தலிக்ஹெ வட்டந்தி ததாகதஸ்ஸ பூஜாய. 

நா கொ,
ஆனந்தா, எத்தவதா ததாகதொ ஸக்கதொ வ ஹோதி கருகதொ வ மானிதொ வ பூஜிதொ வ அபசிதொ
வ. யொ கொ. ஆனந்தா, பிக்கு வ பிக்குனி வ உபாஸகொ வ உபாஸிகா வ
தம்மனுதம்மாபதிபன்னொ விஹாரதி ஸாமிசிபதிபன்னொ அனுதம்மாசாரி, ஸொ ததாகதம்
ஸக்கரொதி கரும் கரோதி மானதி பூஜேதி அபசிவதி பரமாய பூஜெய. தஸ்மாத்ஹி ஆனந்தா,
தம்மனுதம்மாபதிபன்னா விஹாரிஸாம ஸாமிசிபதிபன்னா அனுதம்மாசாரி’னோதி.
ஏவன்ஹி வொ ஆனந்தா, ஸிக்ஹிதப்ப நிதி. 

-ஸிவா கொ பன்’ஆனந்தா, தும்ஹாகம்ஏவம்’அஸ்ஸ: ‘அதித-ஸத்துக்கம் பாவசனம், னத்தி நொ ஸத்தா தி. நா கொ பன்’னெதம்.ஆனந்தா, ஏவங் தத்தாத்தம். யொ வொ, ஆனந்தா, மயா தம்மொ ச வினயொ ச தேஸிதொ பன்னதொ. ஸொ வொ மம்’அசவென ஸத்தா.

5) शास्त्रीय बंगाली

1963 रवि अगस्ट 21 2016

बुद्ध anigif3.gif
एनिमेसन बुद्ध फोटो: एनिमेटेड बुद्ध BuddhaMed.gif
एनिमेसन बुद्ध फोटो: एनिमेटेड बुद्ध BUDDHA.gif

पाठ
बाट

Rector
JCMesh जे अक्षरहरू पत्र एनिमेशन ClipartMesh सी अक्षरहरू पत्र एनिमेशन मार्गजोड्नुहोस्
विशेषज्ञ र Infulencer Sashikanth Chandrasekharan प्रभावित विशेषज्ञ पहिचान गर्ने एक विशेषज्ञ

को

फ्री अनलाइन
जगाउन
एक जागरूकता मन (A1wAM) + ioT (कुराहरू को सूक्ष्म-नेट) संग - दिएर
लिइरहेको र राजनीतिक विज्ञान -Techno-राजनीतिक-सामाजिक परिवर्तन र आर्थिक
मा इलेक्ट्रनिक दृश्य संचार कोर्स मार्फत अन्तिम लक्ष्य अनन्त आनंद प्राप्त
गर्न बाँच्ने कला निर्वाण आन्दोलन (TPSTEEM)।

सबै ठगी EVMs कागज मतपत्र द्वारा प्रतिस्थापित गर्दै हेर्न गाह्रो सङ्घर्ष

वेबसाइट, ब्लग बनाएर कुराको इन्टरनेट प्रयोग सुरु गर्नुहोस्। को फेसबुक सबै भन्दा राम्रो उपयोग thru FOA1TRPUVF TPSTEEM प्रोपेगेट गर्न, आदि Twitter बनाउन।

एक स्वस्थ शरीर मा स्वास्थ्य मन लागि बैठे, उभिरहेको, झूट, पैदल, जगिङ,
साइकल चलान, पौडी, मार्शल आर्ट आदि, - अभ्यास अन्तर्दृष्टि ध्यान शरीर को
सबै मुद्राओं मा।

बाट

सूक्ष्म-नेट-हाई टेक रेडियो फ्री एनिमेशन मार्गजोड्नुहोस् अनलाइन A1 (जागा एक) Tipiṭaka अनुसन्धान र अभ्यास विश्वविद्यालय
दृश्य स्वरूप मा (FOA1TRPUVF)

निःशुल्क अनलाइन विश्वविद्यालय अनुसन्धान अभ्यास

एक स्तर माथि

घुम्ने विश्व

गर्नै

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

ढुकुरले-02-june.gif (38556 बाइट)

मार्फत
एक levelhttp अप: एक स्तर //sarvajan.ambedkar.orgup

https: // awakenmediaprabandhak। wordpress.com/

बटन प्लान्ट ग्रीन पुतली ई मेल एनिमेशन क्लिप

buddhaa1dhamma@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in

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

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

https://in.pinterest.com/pin/354377064398763396/
लागि
भाषा लिपि

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
लागि
धारा 25- Charnel भूमि
https://www.youtube.com/watch?v=TlGRJ9IUf-c&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT
https://www.youtube.com/watch?v=KGz7mYUrSl0&list=PLOdaxMCxlGtWxXD8ISM70eNN3bIaWFrzT&index=5
लागि
Mahāsatipaṭṭhānasuttaṃ (पली) - 5 Kāyānupassanā 05:39 मिनेट paṭikūlamanasikārapabbaṃ-
https://www.youtube.com/watch?v=1d-hpMej9bQ
लागि
चिनियाँ बुद्ध मन्त्र - ध्यान-29 को लागि सर्वश्रेष्ठ: 45 मिनेट
https://mail.google.com/mail/u/0/#inbox/1563cc0d51280c12
Poṭṭhapāda Sutta

{अंश}

Poṭṭhapāda Saññā को प्रकृति reagrding विभिन्न प्रश्नहरू सोध्छन्।

अब, प्रभु, धारणा पहिलो खडा, र पछि ज्ञान गर्छ; वा ज्ञान पहिलो खडा, र धारणा पछि गर्छ; वा धारणा र ज्ञान साथ खडा गर्छन्?

Potthapada, धारणा पहिलो उठ्छ, र पछि ज्ञान। र ज्ञान को arising धारणा को arising आउँछ। एक ‘यो मेरो ज्ञान खडा छ कि यस निर्भरता मा छ।’, Discerns एक धारणा पहिलो कसरी उठ्छ, र पछि ज्ञान महसुस गर्न सक्छन् तर्क यो लाइन, र कसरी ज्ञान को arising मार्फत धारणा को arising आउँछ।

एनिमेसन बुद्ध फोटो: एनिमेटेड बुद्ध buddan.gif

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

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

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

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

(को Dhamma को ऐनामा)

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

उहाँले Dhamme aveccappasāda संग संपन्न छ:

उहाँले Saṅghe aveccappasāda संग संपन्न छ:

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

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

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

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

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

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

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

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

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

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5) शास्त्रीय बंगाली 1963 रवि अगस्ट 21 2016 - Kusinara မှာ

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Posted by: site admin @ 6:54 pm

5) शास्त्रीय बंगाली
1963 रवि अगस्ट 21 2016 - Kusinara မှာ

Kusinara मा
आराम को अन्तिम स्थान

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

विपत्ति, दुर्घटना आफु Worshipful, venerable, आशिष्, पवित्र। यो
शब्द साधारण विशेष गरी बुद्ध को एक epithet वा नाम प्रयोग गरिन्छ,
Sākyamuni योग्य, venerable, पवित्र, पवित्र एक venerable व्यक्ति, एक
पवित्र मानिस, एक सेन्ट; एक अन्तिम पवित्रीकरण, एक arhat ज्ञान, शिक्षा, छात्रवृत्ति, विज्ञान प्राप्त गरेको छ जो; बुद्धि राम्रो हिँड्छ कसले, खुसी, सबै भन्दा राम्रो ब्रह्माण्डको थाह भएकोले। एक
बुद्ध अतुलनीय, preeminent, अतुलनीय, सर्वोच्च कुनै पुरुषार्थ, virility
एक शिक्षक, मास्टर दोस्रो एक साधारण epithet हेर्न devo ज्ञात, बुझेका; ज्ञान, जागा, बुद्धिमानी possessing; विस्तार, पूर्ण-उडा, Worshipful venerable, आशिष्, पवित्र। यो शब्द सामान्यतया बुद्ध को एक epithet वा नाम प्रयोग गरिन्छ, inparticular, Sākyamuni हेर्न

उहाँले Dhamme aveccappasāda संग संपन्न छ:

उहाँले Saṅghe aveccappasāda संग संपन्न छ:

A hearer, listener, pupil;”>यो
शब्द साधारण विशेष, Sākyamuni sāvakasaṅgho, => एक सुन्नुहुने, श्रोता,
छात्र, एक बुद्ध एक epithet वा नाम रूपमा प्रयोग भएको छ; Worshipful, venerable, blessed, holy.”>सरल, इमानदार, सोझो bhagavato (एन | NOM) =>, Worshipful venerable, आशिष्, पवित्र। Method, manner, means;”>; => विधि, तरिका, अर्थ | ñāyappaṭipanno (NOM एन) चेला A hearer, listener, pupil;”>यो
शब्द साधारण विशेष, Sākyamuni sāvakasaṅgho, => एक सुन्नुहुने, श्रोता,
छात्र, एक बुद्ध एक epithet वा नाम रूपमा प्रयोग भएको छ; Worshipful, venerable, blessed, holy.”>bhagavato (एन | NOM) =>, Worshipful venerable, आशिष्, पवित्र। Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) =>”>चेला
yadidaṃ (एन | एसीसी) => अर्थात्, छ भन्छन् cattāri => चार
purisayugāni => पुरुषार्थ, virility aṭṭha => आठ purisapuggalā,
=> पुरुषार्थ, virility ईएसए => हेर्न eso bhagavato (एन | NOM)
=> Worshipful, venerable, आशिष्, पवित्र। Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
“>एक discipleāhuneyyo (एन | NOM) => बलिको, प्रसाद योग्य, worshipful pāhuneyyo (एन | NOM) => पर्याप्त
Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti.”>=>
पूर्व-eminence, सर्वोच्चता puññakkhettaṃ (एन | एसीसी) =>
Meritoriousness, योग्य, असल workslokassā ‘=> akkhāyikā र lokāyataṃ
तिवारी हेर्न | आदरपूर्ण अभिवादन को निधारमा anuttaraṃ गर्न सामेल हात
हुर्काउन (एसीसी एन) द्वारा प्रदर्शन गरे।
">Ariya-kantehi sīlehi samannāgato hoti उहाँले ariyas गर्न राजी छ जो एक sīla संग संपन्न छ,

Uninjured, intact, faultless
“>acchiddehi => Uninjured, जस्ताको तस्तै, faultless
Intransitive
“>akammāsehi => Intransitive
">एक फ्रीमैन
Unconquered
“>aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi।
">सौहार्द, आत्म-एकाग्रता, शान्त

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

…

see satipaṭṭhāno
“>kāyānupassī => हेर्न satipaṭṭhāno
Ardent, zealous, strenuous, active
“>ātāpī => प्रबल जोसिला, कठिन, सक्रिय
Of retentive memory or active mind, thoughtful, reflecting
“>satimā, => retentive स्मृति वा सक्रिय मन, विचारशील को, प्रतिबिम्बित
विजयी, रोक्न, वशमा पार्दै जाओ गर्न; निर्देशन, शिक्षित, रेल
abhijjhā-domanassaṃ; Feeling, sensation, perception;”>vedanāsu => भाव, अनुभूति, धारणा; दुखाइ, दुःखकष्ट
">दुखाइ, दुःखकष्ट
Ardent, zealous, strenuous, active
“>ātāpī => प्रबल जोसिला, कठिन, सक्रिय
Of retentive memory or active mind, thoughtful, reflecting
“>satimā, => retentive स्मृति वा सक्रिय मन, विचारशील को, प्रतिबिम्बित
विजयी, रोक्न, वशमा पार्दै जाओ गर्न; निर्देशन, शिक्षित, रेल
abhijjhā-domanassaṃ; To paint, to variegate
“>citte => रंग गर्न, variegate गर्न
To dwell, sojourn, live
“>viharati (VB) => बास, प्रवास, प्रत्यक्ष
Knowing, understanding, conscious
“>sampajāno (एन | NOM) => बुझेर समझ, सचेत
To remove, put away;”>vineyya =>, हटाउन, टाढा राख्नु; विजयी, रोक्न, वशमा पार्दै जाओ गर्न; निर्देशन, शिक्षित, रेल
abhijjhā-domanassaṃ; Justly, righteously
“>dhammesu (एन | ठाऊँ) => Justly, righteously
To dwell, sojourn, live
“>viharati (VB) => बास, प्रवास, प्रत्यक्ष
Knowing, understanding, conscious
“>sampajāno (एन | NOM) => बुझेर समझ, सचेत
To remove, put away;”>vineyya =>, हटाउन, टाढा राख्नु; विजयी, रोक्न, वशमा पार्दै जाओ गर्न; निर्देशन, शिक्षित, रेल
abhijjhā-domanassaṃ। तसर्थ, bhikkhus, एक bhikkhu Sato छ। र, एक bhikkhu sampajāno कसरी, bhikkhus छ? यहाँ, bhikkhus,

तसर्थ, bhikkhus, एक bhikkhu sampajāno छ। Sato तपाईं रहनुपर्छ, bhikkhus, र sampajānos। यो हाम्रो intruction छ।

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

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

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

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

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

…
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
लागि
कल्याण र सद्भाव: शुद्ध विश्राम - मौनतालाई आनन्द लिनुहोस्
http://www.youtube.com/watch?v=lVeCx0bM7Xg&feature=related
लागि
जेन बगैचा ♫ ✿
http://www.youtube.com/watch?v=d9SCrpXN3EE&feature=related
लागि
मनन (जेन 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
सर्वश्रेष्ठ शीर्ष वर्ग बौद्ध chantings र संगीत

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

बौद्ध मन्त्र र शान्ति संगीत - Hanshan मन्दिर
http://www.youtube.com/watch?feature=endscreen&NR=1&v=3GhE_lUQrok
लिन फेंग Ting म्यू चान-pipa, erhu, dizi
http://www.youtube.com/watch?feature=endscreen&NR=1&v=bbgHZWwyhcQ
ओम मणि Padme Hum - मूल Version.wmv विस्तारित
http://www.youtube.com/watch?v=-c9-XaA2f00&feature=relmfu
बौद्ध मन्त्र - हृदय Sutra (संस्कृत) Imee Ooi द्वारा
http://www.youtube.com/watch?v=CR3dM-GlZK8
आराम - बौद्ध ध्यान संगीत - जेन बगैचा - Kokin गुमी
13.484.371 दृश्य
http://www.youtube.com/watch?v=EuJdzRcW174&feature=related
meditacion - Musica Para dormir (excelente)
8.122.639 दृश्य
http://www.youtube.com/watch?v=-No-226O0tg&feature=related
Música डे relajación
8 घन्टा
2.171.656 दृश्य

कृपया हेर्नुहोस्:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
लागि
बौद्ध ध्यान - लामा Ole Nydahl

http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
लागि
उद्यान मा बुद्ध - HD - शान्त प्रकृति बुद्ध ध्यान
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp
5) शास्त्रीय बंगाली
को Khandhas मा बी धारा (आफ्नै)

र
यसबाहेक, bhikkhus, एक bhikkhu को Abhidhamma piṭaka र (dhammaṃ) प्रकृति /
स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को dhammas मा
dhammas नियालेर (नाम बास; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा /
विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; समारोह /
अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था;
सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म)
को पाँच khandhas (आफ्नै) गर्न सन्दर्भ। र
यसबाहेक, bhikkhus, एक bhikkhu कसरी Abhidhamma piṭaka र (dhammaṃ)
प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को
dhammas मा dhammas नियालेर (नाम बास गर्छ; समारोह / अभ्यास / कर्तव्य;
वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य;
को बौद्ध पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म ; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; धर्म) सन्दर्भ पाँच khandhas गर्न (आफ्नै)?

यहाँ,
bhikkhus, एक bhikkhu [discerns]: “यस्तो rūpa (। फारम, आंकडा, आकृति एक
मौखिक वा नाममात्र फारम ग्राम मा;; सौन्दर्य; प्राकृतिक अवस्था;; छवि,
प्रतिनिधित्व; शरीर विशेषता) छ, जस्तै samudaya छ ( वृद्धि,
मूल, commencement; origination, कारण; भीड) rūpa (फारम, आंकडा, आकृति को;
छवि, प्रतिनिधित्व; शरीर; ग्राम मा एक मौखिक वा नाममात्र फारम;। सौन्दर्य;
प्राकृतिक अवस्था; विशेषता), जस्तै बितिजान्छ rūpa
को (फारम, आंकडा, आकार; छवि, प्रतिनिधित्व; शरीर; ग्राम मा एक मौखिक वा
नाममात्र फारम;। सौन्दर्य; प्राकृतिक अवस्था; विशेषता) यस्तो vedanā (भाव /
अनुभूति / धारणा; दुखाइ / दुःखकष्ट) छ, यस्तो छ को
samudaya (उदय, मूल, commencement; origination, कारण; भीड) vedanā को
(भाव / अनुभूति / धारणा; दुखाइ / दुःखकष्ट), यस्तो छ vedanā को दूर पारित
(भाव / अनुभूति / धारणा; दुखाइ / दुःखकष्ट) यस्तो छ saññā (Sense, चेतना, धारणा; बुद्घि, लाग्यो; साइन, इशारा; नाम), जस्तै samudaya (उदय, मूल, commencement छ; origination, कारण; भीड)
saññā (Sense, चेतना, धारणा को; बुद्घि, विचार; साइन, इशारा; बुद्घि,
विचार;; साइन, इशारा; नाम) नाम), जस्तै saññā (Sense, चेतना, धारणा को
बितिजान्छ; ,
जस्तै samudaya छ (उदय, मूल, commencement; origination, कारण; भीड)
saṅkhāra (, निर्माण तयारी, perfecting, embellishing यस्तो saṅkhāra (;
एकत्रीकरण; कुरा;; कर्म गर्ने skandhas, निर्माण तयारी, perfecting,
embellishing) छ; एकत्रीकरण;
कुरा; कर्म; एकत्रीकरण;; कुरा; कर्म; को skandhas) को skandhas), जस्तै
saṅkhāra (, निर्माण तयारी, perfecting, embellishing को बितिजान्छ; यस्तो
छ viññāṇa (बुद्धि, ज्ञान; चेतना; विचार, मन), जस्तै samudaya (उदय, मूल,
commencement; origination, कारण; भीड) छ viññāṇa को (बुद्धि, ज्ञान;
चेतना; विचार, मन), जस्तै बित्दै जाँदा छ viññāṇa को दूर (बुद्धि, ज्ञान; चेतना; विचार, मन) “।
समारोह
/ अभ्यास / कर्तव्य;; त्यसैले उहाँले dhammas मा dhammas नियालेर (को
Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर / सम्पत्ति /
विशेषता को पहिलो पुस्तक को नाम बास वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण /
piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; समारोह /
अभ्यास / कर्तव्य; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; वस्तु
/ कुरा / विचार / घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय;
व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म) को पाँच khandhas
(आफ्नै) गर्न सन्दर्भ। र
यसबाहेक, bhikkhus, एक bhikkhu कसरी Abhidhamma piṭaka र (dhammaṃ)
प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को
dhammas मा dhammas नियालेर (नाम बास गर्छ; समारोह / अभ्यास / कर्तव्य;
वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य;
को बौद्ध पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म ;
समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; धर्म) सन्दर्भ पाँच khandhas गर्न (आफ्नै)?

At Kusinara

Last Place of Rest

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:

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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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1963 Fri Aug 21 2016 - 5) शास्त्रीय बंगाली को Khandhas मा बी धारा (आफ्नै) ထိုခန္ဓာအပေါ် B. ပုဒ်မ (ကိုယ်ပိုင်) B. Section on the Khandhas(own)

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Posted by: site admin @ 6:13 pm

1963 Fri Aug 21 2016 - 5) शास्त्रीय बंगाली
को Khandhas मा बी धारा (आफ्नै)

ထိုခန္ဓာအပေါ် B. ပုဒ်မ (ကိုယ်ပိုင်)

B. Section on the Khandhas(own)

1961 Fri Aug 19 2016 - ထိုခန္ဓာအပေါ် B. ပုဒ်မ (ကိုယ်ပိုင်)

B. Section on the Khandhas(own)

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 five khandhas(own). 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 five khandhas(own)?
Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the passing away of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic); such is vedanā (Feeling/ sensation/ perception; pain/suffering), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of vedanā (Feeling/ sensation/ perception; pain/suffering), such is the passing away of vedanā (Feeling/ sensation/ perception; pain/suffering); such is saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the passing away of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name); such is saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the passing away of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas); such is viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the passing away of viññāṇa(Intelligence, knowledge; consciousness; thought, mind)“.
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) with reference to the five khandhas(own). 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 five khandhas(own)?

B.கந்த பப்ப

புனச பரங், பிக்காவே, பிக்கு தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாரதி பன்சஸ்ஸு உபாதானக்கந்தேஸு. கதங் ச பனா, பிக்காவே, பிக்கு தம்மேஸு சித்தானுபஸ்ஸி விஹாரதி, பன்சஸ்ஸு உபாதானக்கந்தேஸு ?

இதா, பிக்காவே, பிக்கு ‘இதி ரூபங், இதி ரூபஸ்ஸ ஸமுதாயொ இதி ரூபஸ்ஸ அத்தங்கமொ; இதி வெதனா இதி வெதனாய அத்தங்கமொ; இதி ஸஞ்யா, இதி ஸஞ்யாய ஸமுதாயொ, இதி ஸஞ்யா அத்தங்கமொ;இதி ஸங்காரா, இதி ஸங்காரானங் ஸமுதாயொ,இதி ஸங்காரானங் அத்தங்கமொ; இதி விஞ்ஞானங், இதி விஞ்ஞானஸ்ஸஸமுதாயொ,இதி விஞ்ஞானஸ்ஸ அத்தங்கமொ’தி.

இதி அஜ்ஹத்தங் வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பஹித்தா வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, அஜ்ஹத்த-பஹித்தா வா தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாதி; ஸமுதாய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, ஸமுதாய-வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி; ‘அதி தம்மா’ தி வா பன்னஸ்ஸ ஸதி பச்சுபத்திதா ஹோதி, யாவதேவ ஞானமத்தாய பத்திஸத்திமத்தாய, அனிஸ்ஸிதொ விஹாதி, ந ச கின்சி லோகெ உபாதியதி, ஏவம்பி கொ, பிக்காவே, பிக்கு தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பன்சஸு உபாதானக்கந்தேஸு.

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1963 Sun Aug 21 20165) शास्त्रीय बंगाली को Bojjhaṅgas मा डी धारा (सदस्य वा bodhi को संविधान, त्यहाँ सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्) D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

Filed under: General
Posted by: site admin @ 6:07 pm

1963 Sun Aug 21 20165) शास्त्रीय बंगाली

को Bojjhaṅgas मा डी धारा (सदस्य वा bodhi को संविधान, त्यहाँ सात
bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्)
D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

र
यसबाहेक, bhikkhus, एक bhikkhu को Abhidhamma piṭaka र (dhammaṃ) प्रकृति /
स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को dhammas मा
dhammas नियालेर (नाम बास; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा /
विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; समारोह /
अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था;
सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म
सात bojjhaṅgas गर्न सन्दर्भ)। र
यसबाहेक, bhikkhus, एक bhikkhu कसरी Abhidhamma piṭaka र (dhammaṃ)
प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को
dhammas मा dhammas नियालेर (नाम बास गर्छ; समारोह / अभ्यास / कर्तव्य;
वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य;
को बौद्ध पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म ;
समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; धर्म) सन्दर्भ सात bojjhaṅgas गर्न (सदस्य वा संविधान bodhi, सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्?

यहाँ,
bhikkhus, एक bhikkhu, त्यहाँ जा रहेको छ sati sambojjhaṅga
(Recollection; मन को सक्रिय राज्य, कुनै पनि विषय, ध्यान, attentiveness,
विचार, विचार, एक सदस्य वा bodhi को संविधान रूपमा चेतना मा कडा मन
फिक्सिंग त्यहाँ सात bojjhaṅgas छन् वा एक
बुद्ध को सर्वोच्च ज्ञान) वर्तमान भित्र, बुझ्नुहुन्छ प्राप्त लागि
requisites: “त्यहाँ sati sambojjhaṅga (Recollection छ; मन को सक्रिय
राज्य, कुनै पनि विषय, ध्यान, attentiveness मा कडा मन फिक्सिंग एक सदस्य
रूपमा लाग्यो, विचार, चेतना वा bodhi को संविधान, त्यहाँ सात bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्; त्यहाँ
sati sambojjhaṅga (Recollection हुनुको छैन; मन को सक्रिय राज्य, कुनै
पनि विषय, ध्यान, attentiveness, विचार, विचार, एक सदस्य वा bodhi को
संविधान रूपमा चेतना मा कडा मन फिक्सिंग सात bojjhaṅgas वा सर्वोच्च ज्ञान
प्राप्त लागि requisites छन् एक
बुद्ध को) वर्तमान भित्र, उहाँले बुझ्नुहुन्छ: “कुनै sati sambojjhaṅga छ
(Recollection; मन को सक्रिय राज्य, कुनै पनि विषय, ध्यान, attentiveness,
विचार, विचार, एक सदस्य वा bodhi को संविधान रूपमा चेतना मा कडा मन
फिक्सिंग त्यहाँ सात bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्; उहाँले
बुझ्नुहुन्छ कसरी unarisen sati sambojjhaṅga (Recollection; मन को सक्रिय
राज्य, कुनै पनि विषय, ध्यान, attentiveness, विचार, विचार, एक सदस्य वा
bodhi को संविधान रूपमा चेतना मा कडा मन फिक्सिंग सात bojjhaṅgas वा
सर्वोच्च प्राप्त लागि requisites छन् एक बुद्ध) को ज्ञान उत्पन्न गर्न आउँछ; उहाँले
कसरी खडा sati sambojjhaṅga (Recollection बुझ्नुहुन्छ; कुनै पनि विषय,
ध्यान, attentiveness मा कडा मन फिक्सिंग मन सक्रिय राज्य,, लाग्यो
प्रतिबिम्ब, चेतना एक सदस्य वा bodhi को संविधान रूपमा, त्यहाँ सात
bojjhaṅgas वा सर्वोच्च प्राप्त लागि requisites छन् एक बुद्ध) को ज्ञान सिद्ध विकास गरिएको छ।

त्यहाँ
जा dhammavicaya sambojjhaṅga (सिद्धान्तलाई अनुसन्धान, सात bojjhaṅgas वा
बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi
को संविधान रूपमा धार्मिक अनुसन्धान) वर्तमान भित्र, उहाँले बुझ्नुहुन्छ:
“त्यहाँ dhammavicaya sambojjhaṅga (को अनुसन्धान छ सिद्धान्त,
एक सदस्य वा bodhi को संविधान रूपमा धार्मिक अनुसन्धान, त्यहाँ सात
bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि
requisites छन्; को
dhammavicaya भित्र प्रस्तुत sambojjhaṅga त्यहाँ रहेको छैन, उहाँले
बुझ्नुहुन्छ: “कुनै dhammavicaya sambojjhaṅga छ (सिद्धान्तलाई अनुसन्धान,
एक सदस्य वा bodhi को संविधान, त्यहाँ सात bojjhaṅgas वा बुद्ध को सर्वोच्च
ज्ञान प्राप्त लागि requisites हुन् धार्मिक अनुसन्धान) मलाई भित्र “; उहाँले
कसरी unarisen dhammavicaya sambojjhaṅga (सिद्धान्तलाई अनुसन्धान, एक
सदस्य वा bodhi को संविधान रूपमा धार्मिक अनुसन्धान, त्यहाँ सात bojjhaṅgas
वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्) खडा गर्न आउँछ
बुझ्नुहुन्छ; उहाँले dhammavicaya sambojjhaṅga कसरी खडा (सिद्धान्तलाई अनुसन्धान,
धार्मिक अनुसन्धान एक सदस्य वा bodhi को संविधान रूपमा, त्यहाँ सात
bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्) सिद्ध
विकसित बुझ्नुहुन्छ।

त्यहाँ
vīriya sambojjhaṅga हुनुको वर्तमान भित्र, उहाँले बुझ्नुहुन्छ (एक
फैलाउने एक सदस्य वा bodhi को संविधान रूपमा creeper, त्यहाँ सात
bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्):
“त्यहाँ vīriya sambojjhaṅga (एक फैलाउने creeper एक रूपमा छ सदस्य वा bodhi को संविधान, त्यहाँ सात bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्; “कुनै
vīriya sambojjhaṅga (एक फैलाउने creeper रूपमा छ: वहाँ vīriya
sambojjhaṅga हुनुको उपस्थित भित्र, उहाँले बुझ्नुहुन्छ (एक फैलाउने एक
सदस्य वा bodhi को संविधान रूपमा creeper, त्यहाँ सात bojjhaṅgas वा
requisites एक बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि हो) एक सदस्य वा bodhi को संविधान, त्यहाँ सात bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्; उहाँले
बुझ्नुहुन्छ कसरी unarisen vīriya sambojjhaṅga (, सात bojjhaṅgas वा
बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi को
संविधान रूपमा एक फैलाउने creeper) खडा गर्न आउँछ; उहाँले खडा vīriya sambojjhaṅga सिद्ध विकास छ (एक फैलाउने एक सदस्य वा
bodhi को संविधान रूपमा creeper, त्यहाँ सात bojjhaṅgas वा requisites एक
बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि हो) कसरी बुझ्नुहुन्छ।

त्यहाँ
जा PITI sambojjhaṅga (एक सदस्य वा bodhi को संविधान रूपमा पीने, सात
bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्)
वर्तमान भित्र, उहाँले बुझ्नुहुन्छ: “त्यहाँ छ PITI sambojjhaṅga (एक सदस्य
वा संविधान रूपमा पीने bodhi, सात bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्; त्यहाँ
रहेको छैन PITI sambojjhaṅga (एक सदस्य वा bodhi को संविधान रूपमा पीने,
सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्)
वर्तमान भित्र, उहाँले बुझ्नुहुन्छ: “कुनै PITI sambojjhaṅga छ (एक सदस्य
वा संविधान रूपमा पीने bodhi को, त्यहाँ सात bojjhaṅgas वा मलाई भित्र “एक बुद्ध को सर्वोच्च ज्ञान) प्राप्त लागि requisites छन्; उहाँले
बुझ्नुहुन्छ कसरी unarisen PITI sambojjhaṅga (एक सदस्य वा bodhi, सात
bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन् को
संविधान रूपमा पीने) खडा गर्न आउछ; उहाँले खडा PITI sambojjhaṅga सिद्ध विकास छ (एक सदस्य वा bodhi को
संविधान रूपमा पीने, त्यहाँ सात bojjhaṅgas वा requisites एक बुद्ध को
सर्वोच्च ज्ञान प्राप्त लागि हो) कसरी बुझ्नुहुन्छ।

त्यहाँ
passaddhi हुनुको वर्तमान भित्र, उहाँले बुझ्नुहुन्छ (, सौम्य, repose,
सौहार्द एक सदस्य वा bodhi को संविधान रूपमा sambojjhaṅga तल शान्त, सात
bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्):
“त्यहाँ passaddhi sambojjhaṅga (छ तल
शान्त, सौम्य, repose, सात bojjhaṅgas वा मलाई भित्र एक बुद्ध को सर्वोच्च
ज्ञान) प्राप्त लागि requisites छन् “एक सदस्य वा bodhi को संविधान रूपमा
सौहार्द sambojjhaṅga; त्यहाँ
passaddhi sambojjhaṅga हुनुको उपस्थित भित्र, उहाँले बुझ्नुहुन्छ (,
सौम्य, repose, सौहार्द एक सदस्य वा bodhi को संविधान रूपमा sambojjhaṅga
तल शान्त, सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि
requisites छन्): “कुनै passaddhi छ sambojjhaṅga
मलाई भित्र “(, सौम्य, repose, सौहार्द sambojjhaṅga, सात bojjhaṅgas वा
बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi को
संविधान रूपमा तल शान्त); उहाँले
unarisen passaddhi sambojjhaṅga (, सात bojjhaṅgas वा बुद्ध को सर्वोच्च
ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi को संविधान रूपमा तल
शान्त, सौम्य, repose, सौहार्द sambojjhaṅga) कसरी उत्पन्न गर्न आउछ
बुझ्नुहुन्छ; उहाँले खडा passaddhi sambojjhaṅga सिद्ध विकसित (तल शान्त, सौम्य,
repose, सौहार्द sambojjhaṅga एक सदस्य वा bodhi को संविधान रूपमा, त्यहाँ
सात bojjhaṅgas वा requisites एक बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि हो)
कसरी बुझ्नुहुन्छ।

त्यहाँ
जा samādhi sambojjhaṅga (सम्झौता, शान्ति, मेलमिलाप; सौहार्द,
आत्म-एकाग्रता, सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि
requisites छन् एक सदस्य वा bodhi को संविधान रूपमा शान्त) वर्तमान भित्र,
उहाँले बुझ्नुहुन्छ: “त्यहाँ छ
samādhi sambojjhaṅga (सम्झौता, शान्ति, मेलमिलाप; सौहार्द,
आत्म-एकाग्रता, सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि
requisites छन् एक सदस्य वा bodhi को संविधान रूपमा शान्त) मलाई भित्र “; त्यहाँ
रहेको छैन samādhi sambojjhaṅga (सम्झौता, शान्ति, मेलमिलाप; सौहार्द,
आत्म-एकाग्रता, एक सदस्य वा bodhi को संविधान रूपमा शान्त, सात bojjhaṅgas
वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन्) भित्र वर्तमान,
उहाँले बुझ्नुहुन्छ: ” त्यहाँ मलाई भित्र “कुनै samādhi sambojjhaṅga छ; उहाँले
बुझ्नुहुन्छ कसरी unarisen samādhi sambojjhaṅga (सम्झौता, शान्ति,
मेलमिलाप; सौहार्द, आत्म-एकाग्रता, सात bojjhaṅgas वा बुद्ध को सर्वोच्च
ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi को संविधान रूपमा
शान्त) खडा गर्न आउँछ; सिद्ध विकास छ; (सौहार्द, आत्म-एकाग्रता, एक सदस्य वा bodhi को संविधान
रूपमा शान्त, त्यहाँ सात bojjhaṅgas वा requisites एक बुद्ध को सर्वोच्च
ज्ञान प्राप्त लागि हो सम्झौता, शान्ति, मेलमिलाप) उहाँले खडा samādhi
sambojjhaṅga कसरी बुझ्नुहुन्छ।

त्यहाँ
जा upekkhā sambojjhaṅga वर्तमान भित्र, उहाँले बुझ्नुहुन्छ (दुखाइ र
खुशी, equanimity, राजीनामा, वैराग्य, सात bojjhaṅgas वा बुद्ध को सर्वोच्च
ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi को संविधान रूपमा
भावशून्यता): “त्यहाँ छ upekkhā
sambojjhaṅga मलाई भित्र “(दुखाइ र खुशी, equanimity, राजीनामा, वैराग्य,
सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites छन् एक
सदस्य वा bodhi को संविधान रूपमा भावशून्यता); त्यहाँ
रहेको छैन upekkhā sambojjhaṅga वर्तमान भित्र, उहाँले बुझ्नुहुन्छ (दुखाइ
र खुशी, equanimity, राजीनामा, वैराग्य, सात bojjhaṅgas वा बुद्ध को
सर्वोच्च ज्ञान प्राप्त लागि requisites छन् एक सदस्य वा bodhi को संविधान
रूपमा भावशून्यता): “त्यहाँ छ कुनै
upekkhā sambojjhaṅga (भावशून्यता पीडा र खुशी, equanimity, राजीनामा,
वैराग्य, सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि
requisites छन् एक सदस्य वा bodhi को संविधान रूपमा गर्न) मलाई भित्र “; उहाँले
बुझ्नुहुन्छ कसरी unarisen upekkhā sambojjhaṅga (दुखाइ र खुशी,
equanimity, राजीनामा, वैराग्य, सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान
प्राप्त लागि requisites छन् एक सदस्य वा bodhi को संविधान रूपमा
भावशून्यता) खडा गर्न आउँछ; उहाँले खडा upekkhā sambojjhaṅga सिद्ध विकसित (भावशून्यता पीडा र खुशी,
equanimity, राजीनामा, वैराग्य एक सदस्य वा bodhi को संविधान रूपमा गर्न,
त्यहाँ सात bojjhaṅgas वा requisites एक बुद्ध को सर्वोच्च ज्ञान प्राप्त
लागि हो) कसरी बुझ्नुहुन्छ।

समारोह
/ अभ्यास / कर्तव्य;; त्यसैले उहाँले dhammas मा dhammas नियालेर (को
Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर / सम्पत्ति /
विशेषता को पहिलो पुस्तक को नाम बास वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण /
piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; समारोह /
अभ्यास / कर्तव्य; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; वस्तु
/ कुरा / विचार / घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय;
व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म) आंतरिक, वा त्यो dhammas
मा dhammas नियालेर (को Abhidhamma को पहिलो पुस्तक को नाम बास piṭaka
र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता, समारोह /
अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था;
सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू ; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; कानुन; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; यस बौद्ध पदहरू; धर्म)
बाह्य वा उहाँले dhammas नियालेर बास प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता (को Abhidhamma piṭaka र (dhammaṃ को पहिलो पुस्तक को
नाम); समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त;
व्यवस्था ;
सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म)
dhammas प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता (को Abhidhamma
piṭaka र (dhammaṃ को पहिलो पुस्तक को नाम); समारोह / अभ्यास /
कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था; सद्गुण /
piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म) आंतरिक र
बाह्य; उहाँले
samudaya (; origination, कारण; उदय, मूल, commencement भीड) नियालेर बास र
Abhidhamma piṭaka को पहिलो पुस्तक र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर को dhammas मा घटना (sapindus detergens) घटना को को दूर पारित
(नाम /
/ विशेषता सम्पत्ति; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म), वा त्यो बित्दै जाँदा नियालेर बास समारोह
/ अभ्यास / कर्तव्य;; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था
गर्ने; Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता को पहिलो पुस्तक को dhammas मा घटना (नाम को दूर सद्गुण
/ piety ;
न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म), वा त्यो
samudaya (उदय, मूल, commencement नियालेर बास; origination, कारण; भीड) र
dhammas मा घटना (sapindus detergens) को दूर पारित (नाम को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तकको; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; कानुन; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; यस बौद्ध पदहरू; धर्म); वा
अरू, [साकार:] “यी dhammas (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति /
स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम हो; समारोह /
अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त ; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू;! धर्म) ” sati
(Recollection; मन को सक्रिय राज्य, कुनै पनि विषय, ध्यान, attentiveness,
विचार, विचार, चेतना मा कडा मन फिक्सिंग) भर्खरै मात्र nana (ज्ञान) र
मात्र paṭissati को हदसम्म, उहाँमा उपस्थित (सहमती, प्रतिज्ञा) उहाँले Detached बास, र संसारमा केहि अपनाउँछन् छैन। तसर्थ,
bhikkhus, एक bhikkhu को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को dhammas मा dhammas
नियालेर (नाम बास; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त ;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; समारोह / अभ्यास
/ कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था; सद्गुण /
piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म), bodhi को
सात bojjhaṅgas गर्न सन्दर्भ (सदस्य वा संविधान संग, त्यहाँ सात bojjhaṅgas वा बुद्ध को सर्वोच्च ज्ञान प्राप्त लागि requisites) छन्।

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

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/ 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)?
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.

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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1963 Sun Aug 21 2016 - शास्त्रीय बंगाली-सत्यलाई मा ई धाराE. Section on the Truths

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1963 Sun Aug 21 2016 - शास्त्रीय बंगाली-सत्यलाई मा ई धाराE. Section on the Truths

5) शास्त्रीय बंगाली

सत्यलाई मा ई धारा

र
यसबाहेक, bhikkhus, एक bhikkhu को Abhidhamma piṭaka र (dharma) प्रकृति /
स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को dhammas मा
dhammas नियालेर (नाम बास; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा /
विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; समारोह /
अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था;
सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म)
चार ariya गर्न सन्दर्भ · saccas (उदात्त सत्य, नोबल सत्य)। र
यसबाहेक, bhikkhus, एक bhikkhu कसरी Abhidhamma piṭaka र (dhammaṃ)
प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को
dhammas मा dhammas नियालेर (नाम बास गर्छ; समारोह / अभ्यास / कर्तव्य;
वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य;
को बौद्ध पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म ;
समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; धर्म) चार ariya गर्न सन्दर्भ · saccas (उदात्त सत्य , नोबल सत्य)?

E1। Dukkhasacca को प्रदर्शनी (दुःखकष्ट को अवरोध, अनन्त आनंद) उदात्त सत्य, नोबल सत्य लागि nibbāṇa (परम लक्ष्य))

अनि, bhikkhus, को dukkha ariyasacca (दुःखकष्ट को अवरोध, अनन्त आनंद) उदात्त सत्य, नोबल सत्य लागि nibbāṇa (परम लक्ष्य) छ)? Jāti
(जन्म; वंश, परिवार, जाति;; को बौद्ध अर्थमा, पुन: जन्म, नवीकरण अस्तित्व
मा एक जन्म वा अस्तित्व क्रमबद्ध दयालु, विभिन्न) dukkha छ (दुःख को अवरोध,
अनन्त आनंद) उदात्त सत्य लागि nibbāṇa (परम लक्ष्य, महान
सत्य), वृद्ध dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम
लक्ष्य) उदात्त सत्य, महान सत्य) हो (रोग dukkha (दुःखकष्ट को अवरोध छ,
अनन्त आनंद) उदात्त सत्य, महान सत्य लागि nibbāṇa (परम लक्ष्य)) माराना
(मरन, मृत्यु) dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद) उदात्त
सत्य, नोबल सत्य लागि परम लक्ष्य), कष्ट, विलाप, dukkha (दुःखकष्ट को
अवरोध, nibbāṇa (अनन्त आनंद) उदात्त सत्य, नोबल लागि परम लक्ष्य छ सत्य),
domanassa (Dejection, दुःखलाई, melancholy) र दुःखको dukkha (दुःखकष्ट को
अवरोध छ, अनन्त आनंद लागि nibbāṇa (परम लक्ष्य) उदात्त सत्य, नोबल सत्य),
मनपरेको छ के संगत dukkha (दुःखकष्ट को अवरोध, nibbāṇa छ (परम अनन्त
आनंद) उदात्त सत्य, नोबल सत्य) को लागि लक्ष्य, मन पराएका छ के बाट
dissociation dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद) उदात्त
सत्य, नोबल सत्य) को लागि परम लक्ष्य, छैन एक के चाहन्छ प्राप्त गर्न
dukkha छ (को अवरोध छ उदात्त सत्य, नोबल सत्य) पीडित, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य); छोटो मा, पाँच upādāna · K · khandhas (दाउरा, इन्धन; अस्तित्व गर्न
clinging, संलग्न) dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि
परम लक्ष्य) उदात्त सत्य, नोबल सत्य) हो।

अनि,
bhikkhus, jāti (; एक जन्म वा बौद्ध अर्थमा अस्तित्व, पुन: जन्म, नवीकरण
अस्तित्व; वंश, परिवार, जाति; जन्म क्रमबद्ध दयालु, विभिन्न) छ? ,
जन्म, यो वंश [जगतले, jāti (; एक जन्म वा बौद्ध अर्थमा अस्तित्व, पुन:
जन्म, नवीकरण अस्तित्व;; वंश, परिवार, जाति क्रमबद्ध दयालु, विभिन्न जन्म)
को विभिन्न वर्गहरू मा विभिन्न जगतले लागि गर्भमा
मा], को arising [संसारमा], को उपस्थिति, को khandhas को apparition
(आफ्नै), को āyatanas को अधिग्रहण (स्थान, Abode, घर, सीट,
Rendezvous-ठाउँमा वासस्थान, haunt, receptacle, मेरो ; वेदी, तीर्थस्थलका; मूल, स्रोत, fount, कारण, मूल) को ठाउँ। यो, bhikkhus, भनिन्छ jāti (जन्म; को बौद्ध अर्थमा एक जन्म वा अस्तित्व,
पुन: जन्म, नवीकरण अस्तित्व; वंश, परिवार, जाति; क्रमबद्ध दयालु, विभिन्न)।

अनि, bhikkhus, (पुरानो उमेर, decrepitude, क्षय) jarā छ? जगतले,
jarā (पुरानो उमेर, decrepitude, क्षय) को विभिन्न वर्गहरू मा विभिन्न
जगतले लागि, को राज्य जाँगरको को गिरावट, को क्षय को, फुलेको कपाल भएको
भङ्ग [दाँत] भएको को decayed भइरहेको, wrinkled भइरहेको, यो, bhikkhus, भनिन्छ jarā (पुरानो उमेर, decrepitude, क्षय): को indriyas (सहनशीलता वा सचेत को दमन) को।

अनि, bhikkhus, माराना (मरन, मृत्यु) छ? जगतले
विभिन्न वर्गहरू मा विभिन्न जगतले लागि, मौत, [अस्तित्व बाहिर] स्थानांतरण
को राज्य, ब्रेक अप, लापता, मृत्यु, माराना को दूर पारित (मरन, मृत्यु),
अप को ब्रेक khandhas (आफ्नै), को लास को तल बिछाउने को: यो, bhikkhus, भनिन्छ माराना (मरन, मृत्यु)।

अनि, bhikkhus, कष्ट छ? एक
मा, bhikkhus, misfortune को विभिन्न प्रकार, dukkha dhammas को विभिन्न
प्रकार (दुःखकष्ट को अवरोध हृदय छोयो सम्बन्धित, अनन्त आनंद लागि nibbāṇa
(परम लक्ष्य) (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति को पहिलो
पुस्तक को नाम / गुणस्तर
/ सम्पत्ति / विशेषता, समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म)), को sorrrow, को शोक, शोक को राज्य, भित्री कष्ट भित्री ठूलो कष्ट: यो, bhikkhus, भनिन्छ दुःख।

अनि, bhikkhus, विलाप छ? एक
मा, bhikkhus, misfortune को विभिन्न प्रकार, dukkha dhammas को विभिन्न
प्रकार (दुःखकष्ट को अवरोध हृदय छोयो सम्बन्धित, अनन्त आनंद लागि nibbāṇa
(परम लक्ष्य) (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति को पहिलो
पुस्तक को नाम / गुणस्तर
/ सम्पत्ति / विशेषता, समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म)), पुकारा, को विलाप, को रूँदै, रो को भूमि किनन र बेचन, राज्य, lamentating को राज्य: यो, bhikkhus, भनिन्छ विलाप।

अनि, bhikkhus, दुःख को dukkhaCessation छ, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य)? जेसुकै
होस्, bhikkhus, शारीरिक dukkha (दुःखकष्ट को अवरोध, अनन्त आनंद लागि
nibbāṇa (परम लक्ष्य), शारीरिक unpleasantness, dukkha (दुःखकष्ट को अवरोध,
nibbāṇa (अनन्त आनंद लागि परम लक्ष्य) शारीरिक सम्पर्क गरेर engendered,
अप्रिय vedayitas (जान्न, ठेगाना लगान) : यो, bhikkhus, भनिन्छ dukkha (दुःखकष्ट को अवरोध, nibbāṇa अनन्त आनंद लागि (परम लक्ष्य)।

अनि, bhikkhus, domanassa (Dejection, दुःखलाई, melancholy) छ? जेसुकै
होस्, bhikkhus, मानसिक dukkha (अवरोध दुःखकष्ट को, nibbāṇa (परम मानसिक
सम्पर्क गरेर engendered अनन्त आनंद) ,, मानसिक unpleasantness, dukkha
(दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य) को लागि लक्ष्य,
अप्रिय vedayitas (जान्न, ठेगाना लगान): यो, bhikkhus, भनिन्छ domanassa (Dejection, दुःखलाई, melancholy)।

अनि, bhikkhus, निराश छ? एक
मा, bhikkhus, misfortune को विभिन्न प्रकार, dukkha dhammas को विभिन्न
प्रकार (दुःखकष्ट को अवरोध हृदय छोयो सम्बन्धित, अनन्त आनंद लागि nibbāṇa
(परम लक्ष्य) (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति को पहिलो
पुस्तक को नाम / गुणस्तर
/ सम्पत्ति / विशेषता, समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म)) ,, समस्या, यस निराश, समस्यामा हुनुको राज्य, निराश मा हुनुको राज्य: यो, bhikkhus, निराश भनिन्छ।

अनि,
bhikkhus, त्यहाँ रहेका dukkha (दुःखकष्ट को अवरोध, nibbāṇa अनन्त आनंद
लागि (परम लक्ष्य) disagreeable छ? यहाँ प्रकारका कस्तो सम्बन्धित भइरहेको
को, ध्वनि, स्वाद, Smells, शारीरिक घटना र मानसिक घटना छ जो unpleasing,
छैन रमाइलो, अप्रिय, वा अरू कसैको बेफाइदा इच्छा गर्नेहरू, कसैको हानि
इच्छा गर्नेहरूलाई, कसैको असुविधा इच्छा गर्नेहरूलाई, भइरहेको सँगै, हुनुको
तिनीहरूलाई सामना, सम्बन्धित, संलग्न, बैठक बाट कसैको गैर-मुक्ति चाहन्छन्
गर्नेहरूलाई: यो , bhikkhus, disagreeable छ के संग सम्बन्धित भइरहेको को dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य भनिन्छ)।

अनि,
bhikkhus, को dukkha (दुःखकष्ट को अवरोध, nibbāṇa (परम अनन्त आनंद लागि
राजी छ? यहाँ प्रकारका रूपमा के बाट अलग भइरहेको को लक्ष्य) छ, ध्वनि,
स्वाद, Smells, शारीरिक घटना र मानसिक घटना छन् जो ,
एक फाइदाको इच्छा गर्नेहरूलाई, कसैको सान्त्वना इच्छा गर्नेहरूलाई,
संलग्न, बैठक देखि कसैको मुक्ति चाहन्छन् गर्नेहरूलाई, सँगै रहेको
तिनीहरूलाई सामना गर्न सम्बन्धित भइरहेको छैन, खुसी रमाइलो, सुखद, वा अरू
कसैको फाइदा इच्छा गर्नेहरू: यो, bhikkhus, को dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य) राजी छ कुराबाट अलग भइरहेको को भनिन्छ।

?
अनि के, bhikkhus, के जन्म भइरहेको को विशेषता भएको, जगतले, bhikkhus मा
एक चाहन्छ प्राप्त छैन को dukkha (अनन्त आनंद लागि दुःख, nibbāṇa (परम
लक्ष्य को अवरोध) छ, यस्तो इच्छा उठ्छ: “ओहो साँच्चै, मे हाम्रो
लागि, र साँच्चै, हामी jāti गर्न आउन सक्छ (जन्म त्यहाँ jāti (क्रमबद्ध
दयालु, विभिन्न; को बौद्ध अर्थमा एक जन्म वा अस्तित्व, पुन: जन्म, नवीकरण
अस्तित्व;; वंश, परिवार, जाति जन्म) हुन; यस
बौद्ध अर्थमा एक जन्म वा अस्तित्व, पुन: जन्म, नवीकरण अस्तित्व; वंश,
परिवार, जाति;।। क्रमबद्ध दयालु, विभिन्न) “तर यो इच्छा द्वारा हासिल छैन
गर्न सकिन्छ यो dukkha छ (दुःख को अवरोध, nibbāṇa एक के चाहन्छ प्राप्त छैन को (अनन्त आनंद लागि परम लक्ष्य)।

जगतले
मा, bhikkhus, पुरानो रही को विशेषता भएको, यस्तो इच्छा उठ्छ: “ओहो
साँच्चै, त्यहाँ jarā हुन सक्छ हाम्रो लागि (पुरानो उमेर, decrepitude,
क्षय), र साँच्चै, हामी jarā आउन सक्छ (पुरानो उमेर, decrepitude, क्षय)। ” तर यो इच्छा द्वारा हासिल गर्न छैन। यो dukkha (दुःखकष्ट, nibbāṇa (परम अनन्त आनंद लागि एक के चाहन्छ प्राप्त छैन को लक्ष्य) को अवरोध छ।

जगतले
मा, bhikkhus, बिरामी रही को विशेषता भएको, यस्तो इच्छा उठ्छ: “ओहो
साँच्चै, त्यहाँ हाम्रो लागि रोग हुन सक्छ, र साँच्चै, हामी रोग आउन सक्छ।”
तर यो इच्छा द्वारा हासिल गर्न छैन। यो dukkha (दुःखकष्ट, nibbāṇa (परम अनन्त आनंद लागि एक के चाहन्छ प्राप्त छैन को लक्ष्य) को अवरोध छ।

जगतले
मा, bhikkhus, पुरानो रही को विशेषता भएको, यस्तो इच्छा उठ्छ: “ओहो
साँच्चै, त्यहाँ माराना (मरन, मृत्यु) हाम्रो लागि, हुन सक्छ र साँच्चै,
हामी माराना (मरन, मृत्यु) गर्न आउन सक्छ।” तर यो इच्छा द्वारा हासिल गर्न छैन। यो dukkha (दुःखकष्ट, nibbāṇa (परम अनन्त आनंद लागि एक के चाहन्छ प्राप्त छैन को लक्ष्य) को अवरोध छ।

जगतले
मा, bhikkhus, कष्ट, विलाप, dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त
आनंद लागि परम लक्ष्य), domanassa र संकट को विशेषता भएको, यस्तो इच्छा
उठ्छ: “ओहो साँच्चै, त्यहाँ कष्ट विलाप, dukkha हुन सक्छ (दुःखकष्ट
को अवरोध, अनन्त आनंद लागि nibbāṇa (परम लक्ष्य), domanassa (Dejection,
दुःखलाई, melancholy) र हाम्रो लागि दुःख, र साँच्चै, हामी कष्ट विलाप,
dukkha (दुःखकष्ट को अवरोध, nibbāṇa (लागि परम लक्ष्य आउन सक्छ अनन्त आनंद), domanassa एक के चाहन्छ प्राप्त छैन को (Dejection,
दुःखलाई, melancholy) र संकट। “तर यो इच्छा द्वारा हासिल छैन गर्न सकिन्छ।
यो dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य छ)।

अनि, bhikkhus, छोटो पाँच upādānakkhandhas छन् (दाउरा, इन्धन; अस्तित्व गर्न clinging, संलग्न)? ती
हुन्: को rūpa (फारम, आंकडा, आकार; छवि, प्रतिनिधित्व; शरीर; ग्राम मा एक
मौखिक वा नाममात्र फारम; सौन्दर्य; प्राकृतिक अवस्था; विशेषता।)
Upādānakkhandha (दाउरा, इन्धन; अस्तित्व गर्न clinging, संलग्न), को
vedanā (भाव,
अनुभूति, धारणा; दुखाइ, पीडित) upādānakkhandha (दाउरा, इन्धन; अस्तित्व
गर्न clinging, संलग्न), को saññā (Sense, चेतना, धारणा; बुद्घि, विचार;
साइन, इशारा; नाम) upādānakkhandha (दाउरा, इन्धन; clinging अस्तित्व,
संलग्न) गर्न, saṅkhāra (, निर्माण तयारी, perfecting, embellishing;
एकत्रीकरण; कुरा; कर्म; को skandhas) upādānakkhandha (दाउरा, इन्धन;
अस्तित्व गर्न clinging, संलग्न), को viññāṇa (बुद्धि, ज्ञान; चेतना;
विचार, मन) upādānakkhandha (दाउरा, इन्धन; अस्तित्व गर्न clinging, संलग्न)। यी छोटो, bhikkhus, पाँच upādānakkhandhas मा भनिन्छ (दाउरा, इन्धन; अस्तित्व, संलग्न गर्न clinging)।

यो, भनिन्छ bhikkhus, को dukkha ariyasacca (दुःखकष्ट को अवरोध, अनन्त आनंद) उदात्त सत्य, नोबल सत्य लागि nibbāṇa (परम लक्ष्य))

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

लागि
RATANA Sutta (1/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान -1: 09: 52
प्रकाशित नोभेम्बर 22, 2012 मा
त्यो
धर्म व्याख्यान, RATANA Sutta 1 Bhikkhu BodhiBio द्वारा: Bhikkhu Bodhi
न्यूयोर्क शहर 1944. मा जन्म भएको थियो उहाँले एक B.A. प्राप्त ब्रूकलिन कलेज बाट (1966) दर्शन र एक पीएच.डी. मा क्लेअरमन्ट स्नातक स्कूल (1972) बाट दर्शन मा। लेट 1972 मा उहाँले बौद्ध देर Ven अन्तर्गत monk रूपमा उहाँले नियुक्त गरिएको थियो जहाँ श्रीलंका, गए। Balangoda Ananda Maitreya Mahanayaka thera। 1984 देखि उनी कांडी मा बौद्ध प्रकाशन समाज को सम्पादक भएको र 1988 देखि यसको अध्यक्ष छ। उहाँले लेखक, अनुवादक, र धेरै पुस्तकहरू Theravada बौद्ध मा सम्पादक छ। http://www.sobhana.net/audio/english/bodhi/index.htm

यो
Sutta पली Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka बुद्ध
Dhamma धर्म बौद्ध संघ भिक्षुहरूले बौद्ध भिक्षुहरूले लाओ बौद्ध कम्बोडियन
बौद्ध खमेर बौद्ध थाई बौद्ध श्रीलंका Lankian बौद्ध म्यानमार बौद्ध बर्मेली
बौद्ध अमेरिकी बौद्ध मलेशियन बौद्ध Singaporian बौद्ध चिनियाँ बौद्ध
तिब्बती बौद्ध Dhamma टक धर्म शिक्षण त्यस भाषणले मंगला Sutta ध्यान Samadhi Vipassana Karaniya Metta Sutta पली Canon चार नोबल
सत्य Bhikkhu Bodhi Thanissaro Bhikkhu ध्यान संगीत आराम संगीत स्वास्थ्यकर
अस्वस्थकर कर्मा Kamma Ratana Sutta

http://www.youtube.com/watch?v=B0mtGoFU59k
लागि
RATANA Sutta (2/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान - 1:01:27 - भाग 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
लागि
RATANA Sutta (3/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान - 1:03:16 भाग 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
लागि
RATANA Sutta (4/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान - 1:02:13 भाग 4/4

E. Section on the Truths

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 dukkhaCessation 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 ஸச்சங் ? 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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1963 Sun Aug 212016- 5) शास्त्रीय बंगाली E3। को प्रदर्शनी विनाश

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1963 रवि अगस्ट 21 2016-E4। Maggasacca ၏ प्रदर्शनी

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1963 रवि अगस्ट 21 2016-E4। Maggasacca ၏ प्रदर्शनी

E4. Exposition of Maggasacca

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

Katamo ca, bhikkhave, sammā-kammanto? Yā 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 vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati, vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī vā dhammesu viharati; ‘atthi dhammā’ ti vā 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.

5) शास्त्रीय बंगाली

1963 रवि अगस्ट 21 2016-E4। Maggasacca ၏ प्रदर्शनी

E4। Maggasacca को प्रदर्शनी

अनि, bhikkhus, को dukkha · nirodha · gāminī paṭipadā ariyasacca छ? यो magga aṭṭhaṅgika बस यो ariya छ, कि sammādiṭṭhi, sammāsaṅkappo,
sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati र
sammāsamādhi भन्न छ।

अनि, bhikkhus, sammādiṭṭhi छ? त्यो, dukkha को nana, dukkha-samudaya, dukkha-nirodha को nana र
dukkha-nirodha-gāmini paṭipada को nana को nana छ bhikkhus, कि भनिन्छ,
bhikkhus, sammādiṭṭhi।

अनि, bhikkhus, sammāsaṅkappas छन्? जो nekkhamma को saṅkappas, abyāpāda को saṅkappas, avihiṃsā को saṅkappas छन् ती, bhikkhus, ती भनिन्छ, bhikkhus, sammāsaṅkappas।

अनि, bhikkhus, sammāvācā छ? त्यो, जो, musāvādā देखि abstaining छ, pisuṇa भाकाले देखि abstaining
pharusa भाकाले देखि abstaining, र samphappalāpa देखि abstaining
bhikkhus, कि भनिन्छ, bhikkhus, sammāvācā।

अनि, bhikkhus, sammā-kammanta छ? त्यो, bhikkhus, जो, pāṇātipāta देखि abstaining छ, adinnādāna देखि
abstaining abrahmacariya देखि abstaining, कि, sammā-kammanta भनिन्छ
bhikkhus।

अनि, bhikkhus, sammā-ājīva छ? यहाँ, bhikkhus, एक महान चेला, abandonned गलत धनसम्पत्ति भएको
धनसम्पत्ति को सही हालतमा आफ्नो जीवन समर्थन, कि bhikkhus, sammā-ājīva
भनिन्छ।

अनि, bhikkhus, sammāvāyāma छ? यहाँ,
bhikkhus, एक bhikkhu unarisen pāpaka र akusala dhammas को गैर-arising
लागि आफ्नो चंदा उत्पन्न, उहाँले दिन्छ, आफ्नो viriya rouses, तेजी आफ्नो
‘Citta लागू र प्रयासरत; उहाँले
आफ्नो चंदा खडा pāpaka को त्याग्दै र akusala dhammas लागि, उहाँले दिन्छ,
rouses आफ्नो viriya, तेजी आफ्नो ‘Citta लागू र प्रयासरत उत्पन्न; उहाँले
unarisen kusala dhammas को arising लागि आफ्नो चंदा उत्पन्न, उहाँले
दिन्छ, आफ्नो viriya rouses, तेजी आफ्नो ‘Citta लागू र प्रयासरत; उहाँले
खडा kusala dhammas को steadfastness लागि आफ्नो चंदा, अन्योल आफ्नो अभाव
लागि, आफ्नो वृद्धि, आफ्नो विकास, आफ्नो खेती र आफ्नो पूरा गर्न को लागि,
उहाँले दिन्छ, आफ्नो viriya rouses, उत्पन्न तेजी आफ्नो ‘Citta र प्रयासरत
लागू हुन्छ। यो भनिन्छ, bhikkhus, sammāvāyāma।

एक के, bhikkhus, sammāsati छ? यहाँ, bhikkhus, एक bhikkhu काया मा काया नियालेर बास, ātāpī sampajāno, satimā, माथि दुनिया तिर abhijjhā-domanassa दिइएको भएको। उहाँले ātāpī sampajāno, satimā, भएको अप दुनिया तिर abhijjhā-domanassa दिइएको, vedanā मा vedanā नियालेर बास। उहाँले हार भएको संसारको तिर abhijjhā-domanassa, ‘Citta मा’ Citta नियालेर बास ātāpī sampajāno, satimā। उहाँले dhamma मा dhamma नियालेर बास · को · को, ātāpī sampajāno, satimā, दिइएको भएको अप दुनिया तिर abhijjhā-domanassa। यो sammāsati bhikkhus भनिन्छ,।

अनि, bhikkhus, sammāsamādhi छ? यहाँ,
bhikkhus, akusala dhammas देखि पृथक, Kama देखि पृथक एक bhikkhu, पहिलो
jhāna मा प्रवेश भएको, यसमा, vitakka र vicāra संग, PITI र sukha
detachment को जन्म संग abides। दोस्रो
jhāna मा प्रवेश भएको vitakka-vicāra को Stilling, साथ, उहाँले यसमा
भित्री tanquilization, ‘Citta को एकीकरण, vitakka न त vicāra बिना, PITI र
sukha samādhi को जन्म संग abides। र
PITI तिर भावशून्यता, उहाँले upekkha, Sato र sampajāno मा abides संग,
त्यो ariyas वर्णन जो काया को sukha मा अनुभव तेस्रो jhāna मा प्रवेश भएको,
‘एक जो मा [यो] sukha equanimous र mindful बास छ’, उहाँले abides यसमा। sukha
त्यागेर र छोडेर dukkha, somanassa र पहिले upekkha र sati को शुद्धता
संग, sukha न त dukkha बिना, भइरहेको बेपत्ता domanassa, चौथो jhāna मा
प्रवेश भएको उहाँले यसमा abides। यो भनिन्छ, bhikkhus, sammāsamādhi।

यो, भनिन्छ bhikkhus, को dukkha · nirodha · gāminī paṭipadā ariyasacca।

त्यसैले
उहाँले आंतरिक dhammas मा dhammas नियालेर बास, वा त्यो बाह्य dhammas मा
dhammas नियालेर बास, वा त्यो आंतरिक र बाह्य dhammas मा dhammas नियालेर
बास; उहाँले
dhammas मा घटना को samudaya नियालेर बास, वा त्यो dhammas मा घटना को दूर
बित्दै जाँदा नियालेर बास, वा त्यो samudaya नियालेर र dhammas मा घटना को
दूर पारित बास; वा अरू, [साकार:] “यी dhammas छन्!” sati बस मात्र nana र मात्र paṭissati को हदसम्म, उहाँले Detached बास, र संसारमा केहि अपनाउँछन् छैन, उहाँलाई वर्तमान छ। तसर्थ, bhikkhus, एक bhikkhu dhammas dhammas मा, चार ariya · saccas गर्न सन्दर्भ नियालेर बास।

5) Classical Bengali
5) शास्त्रीय बंगाली

जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
सात वर्षसम्म यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै सात वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
छ वर्ष यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै छ वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
पाँच वर्ष को लागि यस तरिका मा, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै पाँच वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
चार वर्ष यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै चार वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
तीन वर्षसम्म यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै तीन वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
दुई वर्ष यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।
Sutta Piṭaka

एक्लै दुई वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
एक वर्षको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै एक वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
सात महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ:
या त [सिद्ध] ज्ञान देखिने घटना, वा यदि छ केही
clinging बायाँ, anāgāmita।

एक्लै सात महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
छ महिना लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै छ महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
पाँच महिना लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै पाँच महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
चार महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै चार महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
तीन महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ:
या त [सिद्ध] ज्ञान देखिने घटना, वा यदि छ केही
बायाँ, anāgāmita clinging

एक्लै तीन महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
दुई महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै दुई महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
एक महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै एक महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
आधा एक महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ:
या त [सिद्ध] ज्ञान देखिने घटना, वा यदि छ केही
clinging बायाँ, anāgāmita।

एक्लै आधा महिना गरौं, bhikkhus। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
एक हप्ताको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

“यो, bhikkhus, को शुद्धीकरण तर केही निम्त्याउँछ पथ छ
जगतले को, कष्ट र विलाप को विजयी, लापता
dukkha-domanassa को, सही बाटो को प्राप्ति, Nibbāna को बोध, चारवटा
satipaṭṭhānas भन्न त्यसैले यो भने गरिएको छ। “, र यो सबै को आधारमा यो भने
गरिएको छ।

यसरी Bhagavā बताउनुभयो। खुसी, को bhikkhus को Bhagavā शब्दहरू स्वागत गरे।

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1963 Sun Aug 21 2016 Satipatthana Classical Bengali- शास्त्रीय बंगाली

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1963 Sun Aug 21 2016

Classical Bengali- शास्त्रीय बंगाली

Satipatthana Sutta (Discourse on the Foundations of Mindfulness)

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.

Satipaṭṭhānabhāvanā Nisaṃsa

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

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

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

Satipaṭṭhānabhāvanā Nisaṃsa

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

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

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

5) Classical Bengali
5) शास्त्रीय बंगाली

Satipatthana Sutta (Mindfulness को बुनियाद मा भाषणले)

जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
सात वर्षसम्म यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै सात वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
छ वर्ष यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै छ वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
पाँच वर्ष को लागि यस तरिका मा, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै पाँच वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
चार वर्ष यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै चार वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
तीन वर्षसम्म यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै तीन वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
दुई वर्ष यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।
Sutta Piṭaka

एक्लै दुई वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
एक वर्षको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै एक वर्ष, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
सात महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ:
या त [सिद्ध] ज्ञान देखिने घटना, वा यदि छ केही
clinging बायाँ, anāgāmita।

एक्लै सात महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
छ महिना लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै छ महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
पाँच महिना लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै पाँच महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
चार महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै चार महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
तीन महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ:
या त [सिद्ध] ज्ञान देखिने घटना, वा यदि छ केही
बायाँ, anāgāmita clinging

एक्लै तीन महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
दुई महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै दुई महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
एक महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

एक्लै एक महिना, bhikkhus गरौं। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
आधा एक महिनाको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ:
या त [सिद्ध] ज्ञान देखिने घटना, वा यदि छ केही
clinging बायाँ, anāgāmita।

एक्लै आधा महिना गरौं, bhikkhus। जसले, bhikkhus लागि, यी चार satipaṭṭhānas अभ्यास हुनेछ
एक हप्ताको लागि यसरी, दुई परिणाम एक अपेक्षा गर्न सकिन्छ: या त
[सिद्ध] ज्ञान देखिने घटना, वा केही clinging छ भने
बायाँ, anāgāmita।

“यो, bhikkhus, को शुद्धीकरण तर केही निम्त्याउँछ पथ छ
जगतले को, कष्ट र विलाप को विजयी, लापता
dukkha-domanassa को, सही बाटो को प्राप्ति, Nibbāna को बोध, चारवटा
satipaṭṭhānas भन्न त्यसैले यो भने गरिएको छ। “, र यो सबै को आधारमा यो भने
गरिएको छ।

यसरी Bhagavā बताउनुभयो। खुसी, को bhikkhus को Bhagavā शब्दहरू स्वागत गरे।

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1962 Sat Aug 20 2016-Buddhism and the Internet of Things-The world’s lengthiest Reclining Buddha Statue Complex: Project Detail in Classical English,Classical Sinhala,Classical Myanmar(Burmese),Classical Bengali,Classical Chinese (Simplified),Classical Chinese (Traditional),Classical Japanese,Classical Khmer, Classical Korean, Classical Thai, Classical Lao

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1962 Sat Aug 20 2016

Buddhism and the Internet of Things-The world’s lengthiest Reclining Buddha Statue Complex: Project Detail
in Classical English,Classical Sinhala,Classical Myanmar(Burmese),Classical Bengali,Classical Chinese (Simplified),Classical Chinese (Traditional),Classical Japanese,Classical Khmer, Classical Korean, Classical Thai, Classical Lao

Buddha Painting - Reclining Buddha by Vrindavan Das

https://www.theguardian.com/technology/2016/jul/18/what-is-the-internet-of-things-arm-holdings-softbank

What is the Internet of Things and how does ARM fit in?

Britain’s best unknown technology company ARM Holdings has been bought
by Japan’s SoftBank. But what exactly is the Internet of Things?

Nest’s Learning Thermostat is one of the most high-profile Internet of
Things devices, but smart central heating is just the beginning.
Photograph: Samuel Gibbs for the Guardian

Samuel Gibbs

Britain’s best unknown tech business
ARM Holdings is being bought by Japan’s SoftBank on the back of the
promise of the Internet of Things (IoT). But what is IoT, and what has a
chip designer like ARM got to do with it?

What is the Internet of Things?

The idea behind IoT is to create a home where everything is connected
to the internet, creating “swarm intelligence” from individually dumb
devices. Bins, toasters, washing machines and lights will be able to
talk to each other for automatic, more efficient control and monitoring.

But IoT also describes the use of sensors and smart devices in the
wider environment to automate processes and give information to human
operators, such as roads that alert drivers to spots of black ice or
recycling bins that tell the council when to pick them up.

What sort of things can can you get?

IoT is still in its infancy, but there is a small collection of
consumer devices and a few commercial devices that actually link into
the wider world.

The best known IoT devices are smart thermostats, such as Nest’s Learning Thermostat, and lighting systems, of which Philips Hue and Lightwave RF are the best known in the UK.

Other devices include electronic locks, home-security cameras,
various sensors for temperature, humidity, water, motion and open or
close states. Various smart plug sockets are also available that allows
users to turn lamps and other non-smart devices on and off remotely.

The internet fridge was always the poster child of IoT, but home
appliances are only starting to be available with IoT built in.
Smartwashers, driers, dishwashers, bathroom scales, robot vacuum cleaners, fans and, yes, fridges, are starting to come to market that can talk to each other and to the owner.

What can you do with IoT?

Broadly speaking, IoT devices fall into two categories: true consumer devices and DIY automation systems.

Smart-thermostats, cameras, scales, gadgets to help you sleep
and other devices, which are easy to install and use either in
isolation or together with other bits through an app or syncing service,
are commonly available through traditional retailers.

**Samsung SmartThings Hub and sensors. Photograph: Samsung**

But with various sensors and interconnected systems available, much
more advanced setups can be built using more specialist equipment and
universal protocols such as Z-wave or ZigBee, which allow disparate
devices to communicate wirelessly without Wi-Fi or the internet. Almost
anything from IoT security systems to automatic lighting, advanced power
management and status monitoring, from bins to pantries, can be
created, although some need the skills of an electrician and coders.

Who are the big players?

The biggest brands in the consumer IoT space include Samsung, with appliances and its SmartThings IoT hub,
Alphabet’s Nest, Google and Amazon, whose IoT Echo speaker – which is
capable of commanding other devices via voice – has proved popular in
the US.

Behind many of these devices, however, are low-power chip makers and
embedded operating system vendors. Google’s Brillo, for instance, is a
cut-down version of Android for IoT devices, while low-power processors
built using ARM designs are popular because of their electrical efficiency.

What are the challenges facing IoT?

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While
many connected devices are available to buy, not many of them can
actually talk to devices made by other brands, and when they do their
interaction is limited. Each device comes with its own smartphone app,
rather than there being one to control them all. Companies such as
Google, Nest, Apple and Samsung are attempting to provide a bridge between devices, but a unified system is sorely needed.

There is also the challenge of privacy and security. IoT devices that
were originally conceived to be used in isolation or within the home
without connecting to the internet are now being exposed to the wider
world and can be ripe for criminal attack.

If appropriate security measures are not taken, a hacker who gains
access to the data flowing around your home could turn the sensors and
appliances into snooping devices.

What’s ARM’s link to it?

ARM Holdings is a designer of mobile and low-power chips that can be
found in devices such as smartphones, smartTVs, smartwatches, tablets
and various other computing devices. These chips can also be found in
many of the IoT devices, the servers that connect them to the wider
internet and the devices used to control them.

ARM doesn’t actually fabricate the processors, but its designs are
used by companies all over the globe, including Apple, Samsung and
Qualcomm, and used to drive devices all over the home and in the wider
world. As the IoT expands, the demand for low-power chips is only likely
to increase.

ARM Holdings to be sold to Japan’s SoftBank for £24bn

Samsung SmartThings Hub review: an Internet of Things to rule them all?

ARM: Britain’s most successful tech company you’ve never heard of

Nest Learning Thermostat third-gen: the simple, effective heating gadget

Withings Body Cardio review: stylish scales for health obsessives

How to use technology to sleep better 

Buddhism and the Internet of Things-The world’s lengthiest Reclining Buddha Statue Complex: Project Detail

For
millennia, eastern philosophers have talked about the
“interconnectedness of all things;” the idea of an invisible web that
links together beings and objects, organic and inorganic. For the first
time in human history, this idea is becoming physically manifest as we
begin to network more and more objects—and even our own bodies—with the
help of WiFi, sensors, and RFID.

These technologies are turning
up in everything from grocery packaging to household devices to
self-monitoring tools like the FitBit and JawBone Up, and pointing to a
future in which the minute details of our lives will be coordinated
online.

But could all this connectedness make us better people?
In this fascinating session, we’ll bring together a researcher examining
the trends of quantified self and “the Internet of things” (Sara
Öhrvall from Bonnier R&D), a top connected-product designer (Matt
Rolandson of Ammunition Group), and tech-savvy Buddhism teacher Vincent
Horn, who will shed light on what the networked future might mean for
human spirituality.

Presenters

Sara Ohrvall Sr VP, Bonnier R&D Bonnier R&D

Sara
Öhrvall leads the Research & Development initiative at Bonnier,
managing digital product development for all Bonnier’s international
media channels, including magazines, newspapers, books, TV, movies and
games. The Bonnier R&D lab is based in San Francisco and Stockholm
and is behind the Mag+ concept, which launched with Popular Science
magazine on the day the iPad was introduced.

Sara has previously
worked at Volvo Cars, where she was responsible for concept development
of SUV hybrids, sportscars and eco-friendly cars. Other experiences
include Managing Director and partner of brand agency Differ and founder
of the innovation-focused consulting firm Ninety. Sara has worked in
Tokyo, London, Singapore and Brussels and has an MBA from Umeå Business
School in Sweden. She has also studied architecture and design at
Parsons School of Design in New York.

Jagatheesan Chandrasekharn
Retired Senior Manager (Design) Aircraft Reserch and Design Centre,
Hindustan Aeronautics Limited was an Integrated Product Design and
Development of aircraft based in Bangalore.

Vincent Horn
Chief Buddhist Geek
Buddhist Geeks

Vincent Horn is a Buddhist Geek, teacher,
and explorer. In 2006 Vincent helped start, and now runs, a popular
media project called Buddhist Geeks. Buddhist Geeks includes a popular
podcast program and an annual conference, which has been featured on the
pages of Fast Company, the LA Weekly, and the Los Angeles Times. In
addition to running Buddhist Geeks Vincent also teaches meditation
online and at the InsightLA meditation center in Santa Monica, CA.

Translating Age-Old Wisdom into 21st Century Code

JC

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
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from

INSIGHT-NET- Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)

1963 Sun Aug 21 2016

fromINSIGHT-NET- Online A1 (Awakened One) Tipiṭaka Research & Practice Universityin Visual Format (FOA1TRPUVF)

through

http://sarvajan.ambedkar.org

Section 25- Charnel ground

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

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

Pāḷi

At Kusinara

Last Place of Rest

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

1963 Sun Aug 21 2016

1963 Sun Aug 21 2016

1962 Sat Aug 20 2016

1962 Sat Aug 20 2016

What is the Internet of Things and how does ARM fit in?

What is the Internet of Things?

What sort of things can can you get?

What can you do with IoT?

Who are the big players?

What are the challenges facing IoT?

What’s ARM’s link to it?

fromINSIGHT-NET- Online A1 (Awakened One) Tipiṭaka Research & Practice Universityin Visual Format (FOA1TRPUVF)

from

INSIGHT-NET- Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)

from

INSIGHT-NET- Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)