Also
publish your views in facebook, WhatsApp and Tweet, E-file in Supreme
Courts of all Democracies, UNO, International Human Rights Commission.
Do
not rest till all the fraud EVMs are banned and all governments
selected by these EVMs are dissolved and go for fresh polls with Ballot
Papers.
Do not recognise any leader selected by these fraud EVMs.
See
that the Murderer of democratic institutions (Modi) who is the enemy of
Universal Adult Franchise for tampering, distorting and rigging the
EVMs to win elections is punished with punitive punishment such as the
entire budget of our country to leaders such as Ms Mayawati the leader
of the 99% sarvajan samaj i.e., all societies to enable to distribute
the wealth of the country equally among them.
The
CEC and the presstitute must be equally punished for murdering
democracy in favour
of just 1% intolerant, violent, militant, lunatic, mentally retarded
No.1 terrorist cannibal chitpawan brahmin psychopaths Rakshasa Swayam
Sevaks (RSS) for their stealth, shadowy, discriminatory hindutva cult
and for practicing untouchabilty against Scheduled Caste leader Ms
Mayawati preventing her to acquire the Master Key by tampering the EVMs.
They must be booked under Atrocities Act.
The CJI, CEC,and the media must have collegate system representing SC/STs/OBCs and Minorities for real justice.
RSS favours paper ballots, EVMs subjected to public scrutiny
RSS Adityanath says that the Evil Voting Machines (EVMs) are for Murderer of democratic institutions (Modi)
Rigging was possible even at the counting stage.
What
made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to four months.
‘’This
has already killed the fun of the election process,’’ the paper noted.
Of the dozen General Elections held in the country, only two were
through the EVMs and instead of rationally addressing the doubts aired
by reputed institutions and experts the Government has resorted to
silence its critics by ‘intimidation and arrests on false charges’, the
paper observed, recalling the arrest of Hyederabad-based technocrat Hari
Prasad by the Mumbai Police.
Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’.
The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. https://vickynanjappa.com/2010/08/27/eci-has-lied-to-people-that-evm-is-fool-proof/
‘ECI has lied to people that EVM is fool proof’
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Will Hariprasad go down in history as an EVM thief or has he just set a
precedent which could change the manner in which India votes in the
future? The arrest of Hariprasad who showed on TV how an EVM could be
hacked and also stolen out of a godown did not go down too well with the
Election Commission of India which filed a complaint and had him
arrested.
There has been an uproar over the arrest and several petitions demanding his release have been doing the rounds. G V L N Rao,
President of the Citizens for Verifiability, Transparency &
Accountability in Elections (VeTA) who is also the author of the book,
“Democracy at Risk: Can we trust Electronic Voting Machines,” says that
the action against Hariprasad has opened up the pandoras box. The
Election Commission of India has lied to the people that the EVM is fool
proof and no matter how they try and bully us, we will continue
fighting to prove our point in the interest of the Indian democracy. In
this interview with rediff.com,
Rao says that he has gone umpteen number of times to the Election
Commission of India to debate this issue, but we have always been
denied. Let them chose a platform in public to debate the matter, we are
ready provided they agree.
Your immediate concern must be about Hariprsad and his release. What are you doing about it?
The battle is now a legal one. We have put forth the best legal team
to fight the matter and are exploring all other options to secure his
release. What we understand is that this is nothing but EC sponspored
police raj.
Has this arrest deterred all of you?
No it has not. In fact it has provoked us to prove that the machine
can be tampered with. They have lied to the people and this is what made
us challenge them in the first place. We have not started this fight
only to prove that EVMs can be tampered with. Our fight is to ensure
transparency in the democratic process.
You speak of paper documents when the world is trying to go paperless.
It is needed. This is an election and there has to be a fair process.
We are not against technology. It is a machine after all and can be
tampered with. Paper records are being used in other parts of the world
to ensure that the election process is fair and transparent. Why cant
the same be done in India?
What in your opinion has made the ECI react so sharply?
According to you, you want to bring about transparency then why should
the ECI have a problem?
The ECI has taken upon itself to prove to the world that this machine
is the best thing on earth. Some courts have termed it as a jewel of
India. Why is the ECI making this a prestige issue? It is not a machine
that has been developed by them. The makers of the machine, BEL
themselves have said that it is reliably fool proof. When the
manufacturers themselves have made such a claim why is the ECI acting in
this manner?
Have you made any attempt to meet someone from the ECI and debate the matter?
Several times. We have been denied any opportunity to make our point.
If they are so sure then let them debate with us on a public platform.
Let the media be present during such a debate. The fact is that the ECI
never wanted a dialogue with us. Their claim that the machine is fool
proof is bogus and that is why at every step to defend themselves they
have blocked us.
Some say that the EVMs were rigged during the previous
elections? Isn’t that a bogus claim. Why didn’t the Congress rig it to
attain a majority in Parliament What about Karnataka where they lost.
Also in the case of the recent by-polls even the TRS was proved wrong.
No body is alleging that the elections were rigged. We are just
saying it can be tampered with. It may have been rigged in one or two
places, but no one knows and we don’t want to make any such allegations
either. Since it is a machine and can be tampered with, the system needs
an overhaul. Remember an election can never be fought on trust, it is
always fought on proof.
What do you mean by fought on proof?
Let us face the fact that the ECI knows nothing about the EVMs. There
are so many loop holes in this machine and an awareness regarding this
is already existing. When matters are such, every losing candidate will
have a doubt about the result. As a losing candidate how do I verify the
result? The machine does not give any proof or allow me to detect a
fraud.
Are you making a political point?
Not at all and we are not interested in making any political point.
As I said our claim is not that the elections are rigged. We are saying
in future let there be transparency. Alright, there is technology, but
my point is why should it not evolve? Let us identify the flaws and
rectify it. The ECI must realize that the EVM is a primitive device and
should stop lying to the country that is is state of the art.
Do you think the ECI is on some ego trip?
It looks like. They are unable to accept that someone has finally
proved them wrong. They have invested too much of their faith in this
machine. The ECI has done a commendable job in other areas and let them
take credit for that. Why are they clinging on to this? It is funny, but
they appear to be acting like the vendors of the machine. The
Hariprasad case has only shown their scientific intolerance.
Ethical hacking is one part of the issue and stealing an EVM is a whole other ball game. Do you approve of this?
We have proved how vulnerable the system is. The ECI themselves have
claimed in the past that 80 machines have gone missing. Have they
initiated an inquiry or harassed those people. Here we have shown to
them in the open. They are harassing us. All they are interested in
knowing is who has provided us with the machine. They claim to have
their checks and balances in place. If that is so then why was it so
easy to get a machine out? It has happened in Mumbai, a metropolitan
city. Can you imagine what must be the case in smaller areas? They keep
asking us for the name of the person who handed over the machine to us.
Don’t they know who is in charge of the godown? Let us face it, all EVMs
are insecure and the ECI does not want to accept it.
So, what is the next course of action?
The action by the ECI has increased our resolve to fight. All we were
trying to do is to enter into a dialogue with them and make the
election process fair. But they chose to go ahead and arm twist us. This
is just not done.
TNN | Aug 26, 2010, 02.45 PM IST
NEW DELHI: The controversy over Electronic Voting Machines has taken a
political turn with TDP chief Chandrababu Naidu batting for the man who
‘proved’ that voting machines could be tampered with. The BJP and the
Left too join the fray by demanding an all-party meeting to discuss the
‘vulnerability’ of the EVMs in elections, Times Now reported on
Thursday.
According to Times Now, the TDP chief termed as
“unfortunate”, the arrest of a technocrat Hari Prasad by Maharashtra
Police in connection with the theft of an Electronic Voting Machine. He
also alleged that Hari Prasad was arrested last Saturday based on a
complaint filed by a District Election Officer, which stated that an EVM
has been stolen from a government godown.
“The EVMs are
tamperable. And, there is no backup. Even experts have raised this
issue. Election Commission did not take into consideration all these
things, but we don’t know why they have arrested the expert. We have
raised this issue in Parliament,” said Naidu.
“Hari Prasad has only used the machine to prove that it is tamperable. It is not his crime,” Naidu said.
Naidu demanded that Prasad be released immediately and all cases
against him be withdrawn. He also demanded that the government take
steps to ensure that the voting process is made foolproof.
VeTA (Citizens for Verifiability, Transparency and Accountability in
Elections), the NGO for which Prasad was working as technical
coordinator, has termed Prasad’s arrest a witch-hunt by the EC even as
the opposition parties renewed calls for an all-party meet to discuss
electronic voting.
The incident has also caught the attention of the world media, with many experts questioning the EC’s reaction to criticism.
Producing a letter written by 12 parties, including CPM, RJD, SP and
JD(U) to EC in April on the same issue, Naidu had alleged yesterday that
EVMs can be tampered with. He said that the doubts about their
functioning have “reduced the people’s faith in the system”. He demanded
that the Election Commission convene an all-party meeting to discuss
steps required to reform the voting system.
EVM issue raised in Rajya Sabha
Major opposition parties including the BJP and Left yesterday also
demanded an all-party meeting to discuss in depth, the “vulnerability”
of the Electronic Voting Machines (EVMs) in elections.
“We
will urge the government to call an all-party meeting,” said Leader of
Opposition in Rajya Sabha Arun Jaitley in the upper house, adding
technical experts should also be called to clear doubts. BJP leader L K
Advani has already raised questions about EVMs being tamper-proof.
Raising the issue during Zero Hour, M V Mysura Reddy (TDP) said EVMs
were vulnerable and did not have backups in case of failure. He alleged
that Election Commission was harassing technical experts who had doubts
over the functioning of EVMs.
He said cases were slapped
against these experts. Reddy was supported by Sitaram Yechury, who said
that an all-party meeting should be called to resolve the issue.
V Maitreyan of AIADMK said that EVMs have become the suspects not only
for the political class but also for the common man. He said that
several European countries have gone back to ballot paper. He also
accused the EC of harassing technical experts who questioned the
efficacy of the machines.
Chandrababu Naidu demanded that
Prime Minister Manmohan Singh should intervene in the matter and convene
an all-party meeting to discuss this “important issue.”
Naidu
said all parties, including BJP, have doubts about the functioning of
EVMs and hoped that Congress will also join their campaign. “I spoke to
(senior BJP leader) Arun Jaitely and other leaders. We hope Congress
will also support us (on this issue),” he said.
‘EVMs not tamperproof’
Hari Prasad was part of a three-member global team that sought to prove
that EVMs had their flaws. The team needed an EVM for testing, but the
Election Commission did not help efforts by failing to provide machines.
The team nevertheless managed to procure one, and that is why he was
accused of stealing one from Mumbai.
“From the last
conversation I had with him, Hari is staying strong. They are putting
pressure on him, but he has not revealed the name of the source who
supplied it (the EVM),” said Alex Halderman, assistant professor of
computer science at the University of Michigan and one of the world’s
foremost specialists on voting machine security.
Halderman had
teamed up with Prasad and Dutch hacker Robert Valentijn Gonggrijp
earlier this year on the invitation of an NRI association called ‘Save
Indian Democracy’ and VeTA to examine the possibility of misusing
electronic voting machines (EVM) in India.
Soon after last
year’s national elections, the Election Commission had publicly
challenged anyone to prove that EVMs could be hacked.
To their
dismay, the trio found that the Commission was in no mood to give them
one of the 1.3 million EVMs for testing, until an anonymous source
supplied them with one.
BJP’s long fight against EVM: until it started working in favour?
Mayawati, supremo of the Bahujan Samaj Party, has, after her party’s
sub-par seat wins in the recently concluded elections to the UP state
assembly, publicly voiced her suspicion of India’s electronic voting
machines.
So has the Aam Aadmi Party, which was given a decent probability to
notch its first win to a “proper” state assembly in Punjab. They have
been warning about the possibility of EVM-tempering for a few months
now.
With almost no exception, the mainstream news media, has condemned
these suspicions as the habitual rants of sore losers. Even “neutral”
commentators and those seen to be critical of Narendra Modi have made it
a point to question the timing of the suspicions.
“Why now, why not in all these years when other parties were winning
elections through votes counted by the same EVMs?”, it’s being asked,
It’s good to be not let prejudice overcome objectivity. Being
forgotten, however is the is the cold fact that no party has been so
vociferous in its condemnation of India’s voting machines as the BJP.
In the late 2000s, a BJP-sponsored campaign, using local and foreign
experts, custom-built NGOs and ‘think-tanks’ such as the Vivekananda
Foundation. had highlighted the vulnerability of India’s EVMs to
tampering, fraud and manipulation.
Part of the campaign was the book, “ Democracy At Risk! Can We Trust Our Electronic Voting Machines?”, authored
by GVL Narasimha Rao with a foreword by LK Advani, and appreciative
messages by Chandra Babu Naidu and voting systems expert Prof David Dill
of Stanford University
The book is centred around a research paper by Hari Prasad, Rop Gonggrijp and J. Alex Halderman
Wikipedia lists Rop Gonggrijp as a hacker and founder of XS4ALL, a
Dutch internet services provider that sponsors and hosts the sites of
many free software projects, like Python, Squirrelmail and Debian.
Alex Halderman is Professor of Computer Science & Engineering, University of Michigan, specialising in computer privacy and security,
And Hari Prasad? He is founder of NetIndia. a Hyderabad-based “IP
Surveillance & Streaming Systems & Solutions” company .
Hari Prasad was arrested in August 2010 for allegedly stealing an EVM
from the Mumbai Collector’s office..Hari Prasad said that the EVM was
given to him by an anonymous source to test for security
vulnerabilities. It was accepted by one and all, including the EC, that
the EVM he and the other experts took apart was 100% genuine.
Among his vocal and ferocious defenders was Subramanian Swamy.
Hari Prasad’s mug shot is also present on the home page of VeTA,
The home page of VeTA, www.indianevm.com.
describes VeTA as “an independent national level Citizens’ Forum for
promoting Verifiability, Transparency and Accountability in Indian
Elections. The Forum is a civil society initiative involving some of the
best known computer experts, political scientists, public activists,
administrators, academicians, legal professionals etc.”
Hari Prasad is listed on the site as the Technical Coordinator of VeTA.
VeTA is headed by GVL Narasimha Rao, a current BJP spokesperson.
Bottomline: If there is one party in India that has a first hand
understanding of the vulnerability of our EVMs, it is the BJP, because
senior members of the party have been closely involved with the ‘expert’
who managed to steal, according to the EC, an original EVM.
To be fair to the BJP, they took their job of being India’s main
opposition party in Parliament seriously. They went to town with their
findings. Subsequently, the Supreme Court, in 2012, directed the EC to
upgrade the EVMs to include a paper trail.
The Court’s exact words: “From the materials placed by both the
sides, we are satisfied that the “paper trail” is an indispensable
requirement of free and fair elections. The confidence of the voters in
the EVMs can be achieved only with the introduction of the “paper
trail”. EVMs with VVPAT system ensure the accuracy of the voting system.
With an intent to have fullest transparency in the system and to
restore the confidence of the voters, it is necessary to set up EVMs
with VVPAT system because vote is nothing but an act of expression which
has immense importance in democratic system.”
GVL Naramsimha Rao had stated in his book that “the distrust among
political leaders of all hues in voting machines is so high that most
losers are wondering if they had been unfairly defeated in polls. It is
about time India shunned paperless voting to make its election outcomes
verifiable and auditable.”
In LS2104, VVPATs were piloted in 8 of 543 constituencies. No
complaints were reported. In one of them, Mizoram, an independent won
The recently held Punjab assembly elections saw VVPATs used in 33 of
the 117 constituencies. Reports were that 35% paper-trail machines
encounter technical snags
VVPATs were reported to have been used in all of Goa’s assembly constituencies. .No gripes reported there.
It is being hoped that, at the very least, VVPATs will be used in the coming Delhi municipal elections.
Will the VVPATs make our election outcomes more verifiable and
auditable? If one goes by the concerns originally raised by the BJP in
2010, no.
According to Wikipedia,
The introduction of malicious software into a VVPAT system can cause
it to intentionally misrecord the voter’s selections. This attack could
minimize detection by manipulating only a small percentage of the votes
or for only lesser known races.
Another security concern is that a VVPAT could print while no voter is observing the paper trail, a form of ballot stuffing. Even
if additional votes were discovered through matching to the voters
list, it would be impossible to identify legitimate ballots from
fraudulent ballots.
Alternatively the printer could invalidate the printed record after
the voter leaves and print a new fraudulent ballot. These ballots would
be undetectable as invalidated ballots are quite common during
elections.]Also,
VVPAT systems that are technically able to reverse the paper feed could
be open to manipulated software overwriting or altering the VVPAT after
the voter checks it.
Most important, while VVPAT is designed to serve as a check on DRE
(Direct Recording Electronic) vote recorders, it relies on the same
proprietary programming and electronics to produce the audit trail.
With the EC refusing to move from its old position of getting the
manufacturers ECIL and BEL to self-certify the old EVMs as well the
recently introduced VVPATs, it seems that the only way to get India’s
voting system to be audited and tested is through the courts and public
demonstrations.
Now that the BJP is comfortably in government, it has no incentive to
restart old fights. Its control over a none-secure system, the
vulnerabilities of which it knows too well, gives it a competitive
advantage. The Congress and the other major parties, especially the
regional parties, either do not have the stomach for a fight or have
made peace with whatever crumbs are thrown their way.
That leaves the AAP, the TMC, the communist parties to speak up. If
they don’t, it up to us citizens. Our democratic freedoms, which our
founding fathers fought so hard to win and establish, cannot be held
hostage to any party, ideology, or “constitutional authority”
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“To
divert attention from EVM tampering, they are trying to mislead the
people through false propaganda,” Mayawati said, adding the manner in
which the BJP is working with the support of the RSS poses a risk to
democracy.
2)
“If
the Constitution and democracy are not kept alive in true spirit, the
doors to power will be closed for SC/STs and backwards, and they will
remain deprived forever,” she said.
Page 1 REPORTABLE IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NO.9093 OF 2013 (Arising out of SLP (Civil) No. 13735 of 2012) Dr. Subramanian Swamy …. Appellant(s) Versus Election Commission of India …. Respondent(s) WITH WRIT PETITION (C) NO. 406 OF 2012 J U D G M E N T
Contentions:
….EVMs, like all electronic equipments, are open to hacking.
……At present, a voter presses a button only but cannot ascertain the actual voting.
He
is not sure whether his vote is recorded or not, if recorded, whether
it is recorded in favour of the person to whom it was intended or not.
Whether it is valid or invalid and whether it is counted or not.
It is submitted by the petitioner that unless and until answers to
these questions are personally seen by the voter, it cannot be said that
voting is made by him because “pressing a button of choice and getting
flashed the red-light” is not actual voting in real sense unless the
voter knows well that what has happened in consequence of pressing a button of his choice from the EVMs.
4)
Stand of the Election Commission of India:
….. It was also informed to this Court that the ECI has been exploring
the possibility of incorporating a viable Voter Verifiable Paper Audit
Trail (VVPAT) system as a part of the presently used EVMs to make the
election system more transparent. Further, it was brought to our notice
that the ECI conducted field trials for VVPAT system earlier also but
the same had not been successful and were discontinued.
5)
Referring
to Section 61A of the Representation of the People Act, 1951, it is
submitted that the Statute itself provides for recording of votes by
EVMs and the ECI has been given the discretion to prescribe recording of
votes by such EVMs as it may deem fit.
This
discretion has to be exercised in a manner to preserve the sanctity of
the election process and ensure that the election is conducted in a free
and fair manner.
6)
The ECI … also in the process of exploring to incorporate VVPAT system which is compatible with the present EVMs used by it.
From the materials placed by the ECI, it is noted that the purchase
order has been placed with M/s BEL and M/s ECIL for supplying 150 and
300 VVPAT units respectively at Rs. 16,200/- per unit excluding excise
duty, sales tax and transportation etc. costing Rs. 72,90,000/- (approx.).
The
ECI has also highlighted that if the VVPAT systems are ultimately to be
used with all the 13 lakh EVMs available, the total cost
in the purchase of VVPAT units may come to about Rs. 1,690 crores,
taking into account the possible reduction in the cost per unit due to
bulk production the cost may come to Rs. 13,000/- per unit approximately.
…..vote is nothing but an act of expression which has immense importance in democratic system.
In the light of the above discussion and taking notice of the pragmatic
and reasonable approach of the ECI and considering the fact that in
general elections all over India, the ECI has to handle one million (ten
lakhs) polling booths, we permit the ECI to introduce the same in
gradual stages or geographical-wise in the ensuing general elections.
The area, State or actual booth(s) are to be decided by the ECI and the ECI is free to implement the same in a phased manner.
For implementation of such a system (VVPAT) in a phased manner, the
Government of India is directed to provide required financial assistance
for procurement of units of VVPAT.
7)
The ex CJI P Sathasivam committed a grave error of judgement by
ordering that ECI was free to implement is a phased manner. In 2014 Lok
Sabha elections only 8 out of 543 seats were replaced. Subsequently in
all the Assembly Elections just a small fraction of EVMs were replaced.
In UP Assembly only in 20 constituencies they were replaced.
It is a clear proof that the Ex CJI and the CEC have agreed that the EVMs could be tampered, or distorted or rigged.
In the first place why should Rs 3100 crores crores be wasted to
procure VVPAT that too in a phased manner ? The ex CJI never ordered for
using Ballot papers instead which is being followed in almost all the democracies of the world.
But at the same time the Election Commission dares anyone to tamper
voting device successfully contradicting its own earlier stand that the
EVMs are subject to tamper,distort or rig.
8)
IN A letter to Modi four months ago, the
Election Commission sought urgent release of funds to procure enough
Voter Verified Paper Audit Trail (VVPAT) machines to cover all polling
stations ahead of the next Lok Sabha elections in 2019.
Letters for 2 years, SOS to Modi, Election Commission still awaits EVM papertrail funds
VVPAT machines produce a printout of the vote cast using an EVM, which can be shown to the voter to dispel any doubts.
IN A letter to Modi four months ago, the Election Commission sought
urgent release of funds to procure enough Voter Verified Paper Audit
Trail (VVPAT) machines to cover all polling stations ahead of the next
Lok Sabha elections in 2019.
The EC
has sent over 10 reminders to the government on the matter, since June
2014, and the letter to Modi by Chief Election Commissioner Nasim Zaidi,
on October 25, 2016, was an SOS of sorts.
The
CEC very rarely writes directly to Modi, with its communication to the
government on electoral matters normally limited to Law and Home
ministries.
Several parties, including the BSP, Samajwadi Party and Aam Aadmi
Party, have raised doubts about tampering of EVMs following the Uttar
Pradesh and Uttarakhand results.
10)
Before the 2014 general elections, the BJP had talked of EVM tampering on many occasions.
RSS favours paper ballots, EVMs subjected to public scrutiny
Joining the controversy regarding the reliablity of Electronic Voting
Machines (EVMs) which have been questioned by political parties, the RSS
today asked the Election Commission (EC) to revert back to tried and
tested paper ballots and subject EVMs to public scrutiny whether these
gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’,
The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility.
The
issue is not a ‘private affair’ and it involves the future of India.
Even if the EVMs were genuine, there was no reason for the EC to be
touchy about it, the paper commented.
The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling
leading the country to switch over to the EVMs and all these problems were relevant in EVMs too.
Rigging was possible even at the counting stage.
What
made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to four months.
‘’This
has already killed the fun of the election process,’’ the paper noted.
Of the dozen General Elections held in the country, only two were
through the EVMs and instead of rationally addressing the doubts aired
by reputed institutions and experts the Government has resorted to
silence its critics by ‘intimidation and arrests on false charges’, the
paper observed, recalling the arrest of Hyederabad-based technocrat Hari
Prasad by the Mumbai Police.
Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’.
The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed.
Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’.
Democracy
is too precious to be handed over to whims or an opaque establishment
and network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future can turn out to be a farce,’’ the editorial said.
In
view of the accusations and controversy surrounding tampering of
Electronic Voting Machines (EVMs), the Election Commission could meet
all political parties…
The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.
The Pali canon is a vast body of literature: in English translation
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.
The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis
(ordained nuns). Far more than merely a list of rules, the Vinaya
Pitaka also includes the stories behind the origin of each rule,
providing a detailed account of the Buddha’s solution to the question of
how to maintain communal harmony within a large and diverse spiritual
community.
The collection of suttas, or discourses, attributed to the Buddha
and a few of his closest disciples, containing all the central teachings
of Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas (collections):
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.
Handbook of Pali Literature, by Somapala Jayawardhana
(Colombo: Karunaratne & Sons, Ltd., 1994). A guide, in dictionary
form, through the Pali canon, with detailed descriptions of the major
landmarks in the Canon.
An Analysis of the Pali Canon, Russell Webb, ed. (Kandy:
Buddhist Publication Society, 1975). An indispensable “roadmap” and
outline of the Pali canon. Contains an excellent index listing suttas by
name.
Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru
Publications, 1990). Another excellent outline of the Tipitaka,
containing summaries of many important suttas.
Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy:
Buddhist Publication Society, 1980). A classic handbook of important
terms and concepts in Theravada Buddhism.
Khp Dhp Ud Iti Sn f Pv Thag Thig Nm Miln
O
le Tipitaka (Pali Ti, “tolu,” + pitaka, “ato”), po o Pali le
tuufaatasiga, o le aoina o autu tusitusiga gagana Pali e fausia ai le
faavae o aoaoga faavae o Theravada putisiga. O le Tipitaka ma le paracanonical tusitusiga Pali (faamatalaga, tala i
nofoaʻiga, ma isi) faatasi aofia ai le tino atoa o le uluaʻi tusitusiga
Theravada.
O
le Pali le tuufaatasiga o se tino o tusitusiga tele: i le faaliliuga
faa-Peretania o le mau faaopoopo e oo atu i le faitau afe o itulau
lolomiina. O le tele (ae le uma) o le ua uma ona lomia faasalalau i le tuufaatasiga i le gagana Peretania i le tausaga. E ui lava na o se vaega itiiti o nei tusitusiga o loo maua i luga o
lenei website, o lenei aoina e mafai ona avea o se nofoaga lelei lea e
amata ai.
O le vaega e tolu o le Tipitaka o le:
Vinaya Pitaka O
le tuufaatasiga o tusitusiga e faatatau i le tulafono o le amio pulea
ai le mataupu i aso taitasi i totonu o le Sangha - o le nuu o le
bhikkhus (faauuina au puta) ma bhikkhunis (faauuina taupou). sili atu nai lo na o se lisi o tulafono faafoe, le Vinaya Pitaka aofia
ai foi le tala i tua le amataga o le pulega taitasi, e tuuina atu se
tala auiliili o le vaifofo o le Buddha i le fesili i le auala e
faatumauina le felagolagomai communal i totonu o se nuu faaleagaga tele
ma le eseese. Sutta Pitaka Le
aoina o suttas, po o aoaoga, e faatatau i le Buddha ma nai o lona
latalata soo, o loo i ai aoaoga autu uma o Theravada putisiga. (E sili atu i le tasi le afe e maua faaliliuga sutta i lenei website.) Ua vaevaeina suttas i nikayas lima (aoina):
Digha Nikaya - le “aoina umi” Majjhima Nikaya - le “aoina ogatotonu-umi” Samyutta Nikaya - le “aoina faavasegaina” Anguttara Nikaya - le “aoina isi-factored” Khuddaka Nikaya - le “aoina itiiti tusitusiga”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (e aofia ai na o le lomiga Burmese o le Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka O le tuufaatasiga o tusitusiga i ai le mataupu faavae faaleaoaoga
faavae autu tuuina atu i le Sutta Pitaka ua reworked ma toe faatulagaina
i se faavaa faiga e mafai ona faaaogaina i se suesuega i totonu o le
natura o le mafaufau ma le mataupu.
Mo le faitauina o isi
Khp Dhp ud Iti Sn Vv Pv Thag Thig NM Miln
Tha
Tipitaka (Pali Ti, “trì,” + pitaka, “basgaidean”), no Pali canon, ‘S e
cruinneachadh de bhun-Pali cànan theacsaichean a tha a’ cruthachadh an
teagasgail bunait Theravada Buddhism. Tha Tipitaka agus an paracanonical Pali teacsaichean (bheachdail,
eachdraidh, etc.) còmhla gabhar iomlan corp Theravada teacsaichean
clasaigeach.
Tha
Pali canon ‘S e buidheann mhòr de litreachas: ann an eadar-theangachadh
Beurla Cuir na teacsaichean suas ri mìltean de printed pages. As (ach chan eil a h-uile) de Canan mar-thà air a bhith a ‘foillseachadh ann am Beurla thairis air na bliadhnaichean. Ged nach robh ach beag bloigh de na teacsaichean sin a tha ri
fhaotainn air làrach-lìn seo, a ‘chruinneachadh seo a bhith na àite math
airson tòiseachadh.
Tha trì roinnean-feachd de na Tipitaka tha:
Vinaya Pitaka Tha
an cruinneachadh de theacsaichean a thaobh riaghailtean giùlain
riaghlaidh làitheil cùisean taobh a-staigh Sangha - coimhearsnachd
bhikkhus (shocrachadh manaich) agus bhikkhunis (shocrachadh
cailleachan-dubha). Fada a bharrachd na dìreach liosta de na riaghailtean, a ‘Vinaya
Pitaka cuideachd a’ gabhail a-steach nan sgeulachdan air cùl an tùs gach
riaghailt, a ‘toirt cunntas mionaideach air a’ Buddha a ‘fuasgladh air
a’ cheist ciamar a chumail coitcheann taobh a-staigh co-sheirm mòr
spioradail agus eadar-mheasgte a ‘choimhearsnachd. Sutta Pitaka Tha
an cruinneachadh de suttas, no discourses, air a chur an Buddha agus
beagan a fhaisge dheisciopuil, anns a bheil a h-uile meadhan teagasg
Theravada Buddhism. (Còrr is mìle sutta eadar-theangachaidhean rim faighinn air
làrach-lìn seo.) Tha an suttas air an roinn am measg còig nikayas
(chruinneachaidhean):
Digha Nikaya - an “fada chruinneachadh” Majjhima Nikaya - an “meadhan-dh’fhaid chruinneachadh” Samyutta Nikaya - an “buidhnean chruinneachadh” Anguttara Nikaya - “an tuilleadh factored-chruinneachadh” Khuddaka Nikaya - a “chruinneachadh de theacsaichean beag”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (a-steach a-mhàin ann an Burmese deasachadh den ‘Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Tha an cruinneachadh de theacsaichean anns a bheil am
bun-phrionnsabalan teagasgail a thoirt seachad ann an Sutta Pitaka tha
ath-obrachadh agus ath-eagrachadh a-steach eagarach frèam a ghabhas a
chur ri rannsachadh nàdar inntinn agus air a ‘chùis.
Airson tuilleadh leughaidh
Khp Dhp ud Iti Sn Vv Pv Thag Thig NM Miln
Tha
Tipitaka (Pali Ti, “trì,” + pitaka, “basgaidean”), no Pali canon, ‘S e
cruinneachadh de bhun-Pali cànan theacsaichean a tha a’ cruthachadh an
teagasgail bunait Theravada Buddhism. Tha Tipitaka agus an paracanonical Pali teacsaichean (bheachdail,
eachdraidh, etc.) còmhla gabhar iomlan corp Theravada teacsaichean
clasaigeach.
Tha
Pali canon ‘S e buidheann mhòr de litreachas: ann an eadar-theangachadh
Beurla Cuir na teacsaichean suas ri mìltean de printed pages. As (ach chan eil a h-uile) de Canan mar-thà air a bhith a ‘foillseachadh ann am Beurla thairis air na bliadhnaichean. Ged nach robh ach beag bloigh de na teacsaichean sin a tha ri
fhaotainn air làrach-lìn seo, a ‘chruinneachadh seo a bhith na àite math
airson tòiseachadh.
Tha trì roinnean-feachd de na Tipitaka tha:
Vinaya Pitaka Tha
an cruinneachadh de theacsaichean a thaobh riaghailtean giùlain
riaghlaidh làitheil cùisean taobh a-staigh Sangha - coimhearsnachd
bhikkhus (shocrachadh manaich) agus bhikkhunis (shocrachadh
cailleachan-dubha). Fada a bharrachd na dìreach liosta de na riaghailtean, a ‘Vinaya
Pitaka cuideachd a’ gabhail a-steach nan sgeulachdan air cùl an tùs gach
riaghailt, a ‘toirt cunntas mionaideach air a’ Buddha a ‘fuasgladh air
a’ cheist ciamar a chumail coitcheann taobh a-staigh co-sheirm mòr
spioradail agus eadar-mheasgte a ‘choimhearsnachd. Sutta Pitaka Tha
an cruinneachadh de suttas, no discourses, air a chur an Buddha agus
beagan a fhaisge dheisciopuil, anns a bheil a h-uile meadhan teagasg
Theravada Buddhism. (Còrr is mìle sutta eadar-theangachaidhean rim faighinn air
làrach-lìn seo.) Tha an suttas air an roinn am measg còig nikayas
(chruinneachaidhean):
Digha Nikaya - an “fada chruinneachadh” Majjhima Nikaya - an “meadhan-dh’fhaid chruinneachadh” Samyutta Nikaya - an “buidhnean chruinneachadh” Anguttara Nikaya - “an tuilleadh factored-chruinneachadh” Khuddaka Nikaya - a “chruinneachadh de theacsaichean beag”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (a-steach a-mhàin ann an Burmese deasachadh den ‘Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Tha an cruinneachadh de theacsaichean anns a bheil am
bun-phrionnsabalan teagasgail a thoirt seachad ann an Sutta Pitaka tha
ath-obrachadh agus ath-eagrachadh a-steach eagarach frèam a ghabhas a
chur ri rannsachadh nàdar inntinn agus air a ‘chùis.
Airson tuilleadh leughaidh
Càite am faigh mi leth-bhreac den iomlan Pali canon (Tipitaka)? (Bitheanta Ceist) Seachad air an Tipitaka: A Achaidh Stiùireadh a ‘Phuist-Canonical Pali Litreachas Pali Cànain Sgrùdadh Aids tabhann ceanglaichean a dh’fhaodadh a bhith feumail do Pali oileanaich a h-uile ìre. Leabhar-làimhe nan Pali Taghaidh, le Somapala Jayawardhana (Colombo: Karunaratne & Sons Eta, 1994). Iùl, ann an riochd faclair, tro Pali canon, le tuairisgeul mionaideach air na prìomh chomharraidhean-tìre ann an Canon. An Mion-sgrùdadh air an Pali Canan, Russell Webb, ed. (Kandy: Buddhist Foillseachaidh Society, 1975). An sheachanta “mhapa-rathaid” agus dealbh-iomaill na Pali chanan. Tha sàr-amais suttas liosta le ainm. Leabhar-iùil Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Another Sònraichte dealbh-iomaill an Tipitaka, geàrr-chunntasan anns a bheil mòran de cudromach suttas. Buddhist Dictionary, le Nyanatiloka Mahathera (Kandy: Buddhist Foillseachaidh Society, 1980). A classic leabhar-làimhe cudromach a thaobh bun-bheachdan agus ann an Theravada Buddhism.
КХП ДХП уд ити сн вв пв тхаг þиг нм Милн
Типитака
(пали ти, “три” + Питака, “корпе”), или пали канон јесте збирка
основних језику пали текстовима који чине доктринарну основу тхеравада
будизма. Типитака и парацаноницал Пали текстови (коментари, хронике, итд) заједно чине комплетан корпус класичних тхеравадских текстова.
Пали канон је огромна збирка литературе: у енглеском преводу текстови додати до хиљада штампаних страна. Већина (али не сви) од Цанон је већ објављен на енглеском језику током година. Иако је само мали део тих текстова су доступни на овом сајту, ова колекција може бити добро место за почетак.
Све три дивизије Типитаке су:
Винаиа питака Збирка
текстова који се односе на правила понашања који регулишу дневне
послове у оквиру сангхе - заједница монаха (Заређени монаси) и бхиккхуни
(рукоположени НУНС). Много више од пуког листе правила, Винаиа питака садржи приче које
стоје иза порекла свако правило, пружајући детаљан извештај о Будином
решења на питање како да се одржава комунални хармонију унутар великог и
разноврсног духовне заједнице. sutta питака Збирка
сутта, или говора, приписује Буде и неколико његових најближих ученика,
који садржи све централне учења тхеравада будизма. (Више од хиљаду преводи сутта су доступне на овом сајту.) Сутте су подељени између пет никаиас (збирке):
Дигха никаиа - је “дуго колекција” Мађђхима никаиа - је “колекција средње дужине” Самиутта никаиа - је “груписани колекција” Ангуттара никаиа - је “даља-урачуна колекција” Кхуддака никаиа - је “наплата малих текстова”: Кхуддакапатха Дхаммапада удана Итивуттака sutta нипата Виманаваттху Петаваттху Тхерагатха Тхеригатха Ðатака ниддесе Патисамбхидамагга Ападана Буддхавамса Царииапитака Неттиппакарана (укључен само у бурмански издању Типитаке) Петакопадеса ( “”) Милиндапанха ( “”)
Абхидхамма питака Збирка текстова у којима се преради и преуредио основни доктринарни
принципи представљени у Сутта питаки у системски оквир који се може
применити на истрагу природе ума и материје.
За даље читање
Khp Dhp Ud Iti sn VV PV Thag Thig NM Miln
The
Tipitaka (Pali bartltt, “tse tharo,” + pitaka, “libaskete”), kapa Pali
libukeng, ke pokello ea Pali litemana tsa mathomo puo eo theha motheo
thuto ea bolumeli tsa Theravada Bobuddha. The Tipitaka le paracanonical Pali litemana tse (litlhaloso, matsatsi,
joalo-joalo) hammoho etsa ka sehlopha se feletseng sa classic Theravada
litemana tse.
The
Pali libukeng e le ‘mele oa le leholo la lingoliloeng: phetolelong
English litemana tsa eketsa ho fihlela ho likete tse maqephe a
hatisitsoeng. Ho fetisisa (empa eseng kaofela) ya Canon e se e hatisitsoeng ka Senyesemane ho theosa le lilemo. Leha feela karoloana e nyenyane ea litemana tsena di a fumaneha websaeteng ena, pokello ena e ka ba sebaka se molemo ho qala ho.
Lihlopha tse tharo tsa Tipitaka ke tsena:
Vinaya Pitaka The
pokello ea litemana tse amang melao ea boitšoaro se busang le litaba
tsa letsatsi le letsatsi ka hara Chopra - baahi ba bhikkhus (hlomamisoa
baitlami) le bhikkhunis (hlomamisoa baitlami). Haholo ho feta feela lethathamo la melao, e Vinaya Pitaka e boetse e
akarelletsa lipale ka mor’a ka tšimoloho ea e mong le e busa, ho fana ka
tlaleho e qaqileng ea tharollo Buddha e le potso ea kamoo ho ka ho
boloka tumellanong kopanetsweng ka hare ho mokhatlo o moholo le tse
fapa-fapaneng tsa moea. Sutta Pitaka The
pokello ea suttas, kapa ka lipuo, ngotsoe ke Buddha le tse seng kae ba
barutuoa ba hae ba haufi-ufi, tse nang le lithuto tsohle bohareng
Theravada Bobuddha. (More feta sekete liphetolelo tse sutta di a fumaneha websaeteng ena.) The suttas li aroleloa nikayas tse hlano (likoleke):
Digha Nikaya - the “telele pokello” Majjhima Nikaya - the “bohareng-bolelele pokello” Samyutta Nikaya - the “hlophisitsoe pokello” Anguttara Nikaya - the “ka ho eketsehileng-factored pokello” Khuddaka Nikaya - the “pokello ea litemana tsa banyenyane”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (kenyelleditswe feela khatiso Seburmese tsa Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka The pokello ea litemana tsa seo melaometheo thuto hlahiswa ka Sutta
Pitaka li sebelisa hape le hlophisoa bocha ka moralo wa ho
hlophisitsoeng hore li ka sebelisoa ho batlisisoa ka sebopeho sa kelello
le taba.
Bakeng sa ho bala ka ho eketsehileng
هن
Tipitaka (پالي وق، “ٽي،” + pitaka، “کاريون”)، يا پالي ٻوليء کي توپ،
جنهن Theravada ٻڌ مت جي doctrinal بنياد بڻجي پرائمري پالي ٻوليء جي گورنر
حجاج بن جي جمع آهي. هن Tipitaka ۽ paracanonical پالي گورنر حجاج بن (جائزن، تذڪرن، وغيره) گڏ classical Theravada حجاج جو مڪمل جسم constitute.
پالي ٻوليء کي توپ ادب جي هڪ وڏي جسم آهي: انگريزي ترجمي ۾ جي گورنر حجاج بن طباعت صفحن جي هزارين کي مٿي شامل. سڀ کان (پر نه سڀني) جي توپ جي اڳ ۾ ئي سالن کان انگريزي ۾ شايع ڪيو ويو آهي. جيتوڻيڪ فقط انهن حجاج جي هڪ ننڍڙي تعريف هن ويب سائيٽ تي موجود آهن، هن گڏ هڪ سٺو جاء شروع ڪري سگهجي ٿو.
جي Tipitaka جي ٽن ڌار ڌار آهن:
Vinaya Pitaka جي
Sangha اندر روزانو ڪمن کي هلائڻ ٺاهيندا جي ضابطن بابت گورنر حجاج جي گڏ
ڪرڻ - bhikkhus جي برادري (لازم فقير) ۽ bhikkhunis (لازم بيراڳڻيون). پري مٿيون اصول جي هڪ فهرست کان وڌيڪ، جي Vinaya Pitaka به هر راڄ جي
اصليت جي پويان ڳالهيون شامل آهن، ڪيئن هڪ وڏو ۽ قسمين قسمين روحاني ساٿ
اندر communal هم آهنگي برقرار رکڻ لاء جو سوال ڪرڻ جي مهاتما ٻڌ جي حل جو
هڪ تفصيلي حساب فراهم ڪرڻ. Sutta Pitaka suttas جي گڏ ڪرڻ، يا اھري، جي مهاتما ٻڌ ۽ سندس ويجھن شاگردن جي ٿورن سان منسوب، Theravada ٻڌ مت جي موڪليل مرڪزي تعليمات ۾ هجن. (. وڌيڪ هڪ هزار sutta ترجمو هن ويب سائيٽ تي موجود آهي) جڏهن ته suttas پنج nikayas (ٿري) مان جدا آهن:
Digha Nikaya - جي “ڊگهي جمع” Majjhima Nikaya - جي “وچين-ڊيگهه جمع” Samyutta Nikaya - جي “مقتدر جمع” Anguttara Nikaya - جي “وڌيڪ-factored جمع” Khuddaka Nikaya - جي “ٿورو حجاج جي جمع”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (رڳو Tipitaka جي برمي ڇاپي ۾ شامل ڪيو) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka حجاج بن جنهن ۾ Sutta Pitaka ۾ پيش ڪيو جو ھيٺيون doctrinal اصولن
reworked ۽ هڪ منظم فريم ورڪ آهي ته ذهن ۽ ڪم جي طبيعت ۾ هڪ راڻي کي لاڳو
ڪري سگهجي ٿو ۾ اترئين آهن جي گڏ ڪرڻ.
وڌيڪ پڙهڻ لاء
مون کي مڪمل پالي توپ (Tipitaka) جي هڪ ڪاپي ڪٿي ڏسي سگهو ٿا؟ (ايف سوال) پوسٽ-canonical پالي ادبي سنگت کي هڪ فيلڊ ھدايت: جي Tipitaka کان پالي ٻوليء جو مطالعو Aids جوڙي ته هر سطح جي پالي ٻوليء جي شاگردن لاء مفيد ٿي سگهي ٿو پيش ڪري. پالي ادبي سنگت جي Handbook، جي Somapala Jayawardhana (Colombo: Karunaratne ۽ سنز، لميٽيڊ، 1994 ع). هڪ سڌو، لغت روپ ۾، پالي ٻوليء کي توپ جي ذريعي، هن کي توپ ۾ اهم دنگ جي تفصيلي بيانن سان. جي پالي ٻوليء کي توپ، رسل Webb، پٺيان هڪ ڇنڊڇاڻ. (Kandy: ٻڌ ڌرم جي سيڪيولر سوسائٽي، 1975 ع). هڪ indispensable “روڊ ميپ” ۽ پالي ٻوليء کي توپ جو خاڪو. مٿينء انڊيڪس نالي سان suttas فهرست تي مشتمل آهي. Tipitaka، يو Ko ٿا رکون، پٺيان کي سڌو رستو ڏيکاريندو. (دهلي: سري Satguru پبليڪيشن، 1990 ع). جي Tipitaka جو ٻيو چڱو جو خاڪو، ڪيترن ئي اهم suttas جو خلاصو هجن. ٻڌ ڌرم جي ڊڪشنري، Nyanatiloka Mahathera (Kandy: ٻڌ ڌرم جي سيڪيولر سوسائٽي، 1980 ع) جي. اهم اصطلاحن ۽ Theravada ٻڌ مت ۾ حوصله جي هڪ شاندار handbook. 86) Classical Sinhala 86) සම්භාව්ය සිංහල
Tipitaka
(Pali ti, “tri,” + pitaka, “koše”), alebo Pali kánon, je zbierka
primárnych Pali jazykových textov, ktoré tvoria doktrinálny základ
Theravada budhizmu. Tipitaka a paracanonické texty Pali (komentáre, kroniky atď.) Spolu tvoria celé telo klasických textov Theravada.
Pali kánon je obrovský súbor literatúry: v anglickom preklade texty tvoria tisíce vytlačených stránok. Väčšina (ale nie všetky) kanála už bola publikovaná v angličtine v priebehu rokov. Hoci na tejto webovej stránke je k dispozícii len malá časť týchto textov, táto kolekcia môže byť vhodným miestom na začatie.
Tri divízie Tipitaka sú:
Vinaya Pitaka Zbierka
textov týkajúcich sa pravidiel správania, ktoré upravujú každodenné
záležitosti v Sanghe - spoločenstvo bhikkhus (vysvätených mníchov) a
bhikkhunov (vysvätených mníšok). Viac ako iba zoznam pravidiel, Vinaya Pitaka zahŕňa aj príbehy, ktoré
sa nachádzajú za každým pravidlom a poskytujú podrobný popis Buddhovho
riešenia otázky, ako udržať spoločnú harmóniu v rámci veľkej a
rôznorodej duchovnej komunity. Sutta Pitaka Zbierka
sutt, alebo diskurzov, pripísaná Budhu a niekoľkým jeho najbližším
učeníkom, obsahujúcu všetky ústredné učenia Theravadského budhizmu. (Na tejto webovej stránke je k dispozícii viac ako tisíc sutových prekladov.) Suttas je rozdelený do piatich nikaj (zbierok):
Digha Nikaya - “dlhá zbierka” Majjhima Nikaya - “zbierka strednej dĺžky” Samyutta Nikaya - “skupinová zbierka” Anguttara Nikaya - “ďalšia kolekcia” Khuddaka Nikaya - “zbierka malých textov”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (zahrnuté iba v barmskom vydaní Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Zbierka textov, v ktorých sú základné princípy doktríny prezentované v
Sutta Pitaka prepracované a reorganizované do systematického rámca,
ktorý možno použiť na vyšetrovanie podstaty mysle a hmoty.
Pre ďalšie čítanie
Kde môžem nájsť kópiu úplného kánonu Pali (Tipitaka)? (Často kladené otázky) Za tipitaka: poľná príručka pre post-kánonickú Pali literatúru Pali jazykové študijné pomôcky ponúkajú odkazy, ktoré môžu byť užitočné pre študentov Pali na každej úrovni. Príručka literatúry Pali od Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Sprievodca vo forme slovníka prostredníctvom kánonu Pali s podrobnými popismi hlavných orientačných bodov v kanáli. Analýza Pali Canon, Russell Webb, ed. (Kandy: buddhistická publikačná spoločnosť, 1975). Nevyhnutnou “cestovnou mapou” a náčrtom kánonu Pali. Obsahuje výborný index suttas podľa mena. Sprievodca Tipitaka, U Ko Lay, vyd. (Delhi: Sri Satguru Publications, 1990). Ďalší skvelý náčrt Tipitaka, obsahujúci súhrny mnohých dôležitých sutt. Budhistický slovník od Nyanatiloka Mahathera (Kandy: Buddhistic Publishing Society, 1980). Klasická príručka dôležitých pojmov a konceptov v budove Theravada. 88) Classical Slovenian 88) Klasični slovenski
2209 sre 26 april 2017 LEKCIJA
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Tipitaka
(Pali ti, “tri”, + pitaka, “košaric”), ali Pali kanon, je zbirka
osnovnih jezikovnih besedil Pali ki tvorijo doktrinarni temelj
theravadskega budizma. Tipitaka in paracanonical Pali besedila (komentarji, kronike, itd)
skupaj sestavljajo celotno telo klasičnih besedil theravadski.
Pali canon je obsežen sklop literature: v angleškem prevodu besedila dodate do tisoč natisnjenih strani. Večina (vendar ne vsi) Canon je že bilo objavljeno v angleškem jeziku v preteklih letih. Čeprav so le majhen del teh besedil na voljo na tej spletni strani, lahko ta zbirka je dober kraj za začetek.
Vsi trije oddelki v Tipitaka so:
vinaya Pitaka Zbirka
besedil v zvezi s pravili ravnanja, ki urejajo vsakdanje zadeve znotraj
Sanghe - skupnost bhikkhus (posvečeni menihov) in bhikkhunis (posvečeni
redovnice). Veliko več kot le seznam pravil, Vinaya Pitaka tudi zgodbe v ozadju
izvora vsako pravilo, ki zagotavlja podrobno poročilo o Buddhove rešitev
za vprašanje, kako ohraniti komunalnih harmonijo v veliko in raznoliko
duhovno skupnost. Sutta Pitaka Zbiranje
suttas ali diskurzov, pripisati Bude in nekaj njegovih najbližjih
učencev, ki vsebuje vse centralne nauke o theravadskega budizma. (Več kot tisoč Sutta prevodi so na voljo na tej spletni strani.) V suttas so razdeljena na pet nikayas (zbirke):
Digha Nikaya - za “dolgo zbiranje” Majjhima Nikaya - za “zbiranje srednji dolžini” Samyutta Nikaya - za “združena zbirka” Anguttara Nikaya - za “nadaljnje-vključeno zbiranje” Khuddaka Nikaya - za “zbiranje malih besedil”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (vključen samo v burmanska izdaji Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Zbirka besedil, v katerih so temeljne doktrinarne načela,
predstavljena v Sutta Pitaka predelali in reorganizirali v sistematični
okvir, ki se lahko uporablja za preiskavo v naravi uma in materije.
Za nadaljnje branje
Kje lahko najdem kopijo celotnega Pali kanona (Tipitaka)? (Pogosto zastavljena vprašanja) Onstran Tipitaka: A Field Guide to Post-kanonični Pali literature Pali Jezik Študija Aids ponuja povezave, ki so lahko koristne za Pali študente vseh ravneh. Priročnik Pali literature, ki jo Somapala Jayawardhana (Colombo: Karunaratne & Sons, doo, 1994). Vodnik v slovarju obliki prek Pali kanona, s podrobnimi opisi glavnih znamenitosti v Canonu. Analiza Pali Canon, Russell Webb, ed. (Kandy: Budistični Objava Society, 1975). Nepogrešljiv “načrt” in oris Pali kanona. Vsebuje odlično indeks seznamom suttas po imenu. Vodnik za Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Še en odličen oris Tipitaka, ki vsebuje povzetke številnih pomembnih suttas. Budistični slovar, ki ga Nyanatiloka Mahathera (Kandy: Budistični Objava Society, 1980). Klasična priročnik pomembnih pojmov in konceptov v theravadskega budizma.
89) Classical Somali 89) Qadiimiga ah Soomaali
2209 Wed 26 Apr 2017 CASHARKA
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The
Tipitaka (ti Pali, “saddex,” + pitaka, “dambiilood”), ama Pali
xeerkoodu, waa ururinta qoraallada afka Pali hoose taas oo aasaas
caqiido of Theravada Budhiism. The Tipitaka iyo qoraalka paracanonical Pali (faallooyin, taariikhda,
iwm) wada koobnaan jidhka dhamaystiran oo qoraalka Theravada classical.
Pali xeerkoodu waa hay’ad badan ee suugaanta, in turjumaad English qoraalka ku dar ilaa kun oo pages daabacan. Inta badan (laakiin dhammaantiin ma aha) ee Canon ee horay loo daabacay English sanadihii la soo dhaafay. Inkasta oo kaliya jajab yar oo qoraalo kuwaas oo laga heli karaa
website-kan, ururinta tani waxay noqon kartaa meel fiican si ay u
bilaabaan.
Saddexda kooxihii Tipitaka waa:
Vinaya Pitaka The
ururinta ka mid ah qoraalka oo ku saabsan xeerarka ku dhaqanka ee
xukuma arrimaha maalin gudahood Sangha ah - bulshada ee bhikkhus
(suufiyadoodii amreen) iyo bhikkhunis (sooro amreen). Dad badan oo kaliya liiska xeerarka, Pitaka Vinaya ayaa sidoo kale
waxaa ka mid ah sheekooyinka ka dambeeya asalka ah ee xukunka kasta,
bixinta account faahfaahsan ee xalka Buddha ee su’aasha ah ee sida si ay
u ilaaliyaan wada noolaanshaha la wadaago bulshada ballaaran oo kala
duwan ruuxiga ah gudahood. Sutta Pitaka The
ururinta suttas, ama Doodda, aaneeyey inay u Buddha iyo dhowr ka mid ah
xertiisa u dhow, oo ay ku jiraan dhammaan waxbarista dhexe ee Theravada
Budhiism. (In ka badan kun iyo tarjumaadaha sutta waxaa laga heli karaa
website-kan.) Ka mid ah shan nikayas (ururinta) suttas The kala qaybsan
yihiin:
Digha Nikaya - ka “ururinta dheer” Majjhima Nikaya - ka “-dhererka dhexe ururinta” Samyutta Nikaya - ka “ururinta isugu keenaa” Anguttara Nikaya - ka “ururinta sii-isireeyo” Khuddaka Nikaya - ka “collection of qoraalka yar”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (ka mid ahaa oo kaliya in edition ka Burma ee Tipitaka ah) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka The ururinta ka mid ah qoraalka, taas oo mabaadi’da dahsoon caqiido
bandhigay Pitaka Sutta waxaa su’alaha iyo habayn galay qaab nidaamsan in
lagu saleyn karaa baaritaan lagu dabiiciga ah ee maskaxda iyo arrinta.
Waayo reading dheeraad ah
Halkee ayaan ka heli kartaa nuqul ka mid ah dhameystiran Pali xeerkoodu (Tipitaka)? (Su’aal Badanaa La Is Weydiiyo) Beyond Tipitaka: Hagaha Field Suugaanta Pali Post-qaadanin Study Language Pali Aids bixisaa links laga yaabo in waxtar leh si ay ardayda Pali ee heer kasta. Handbook of Suugaanta Pali, by Somapala Jayawardhana (Colombo: Karunaratne & Wiilasha, Ltd., 1994). guide A, qaab qaamuus, iyada oo xeerkoodu Pali ah, oo leh tilmaanta faahfaahsan oo ka mid ah dalka durkiya waaweyn ee Canon ah. Falanqaynta An ah Canon Pali ah, Russell Webb, ed. (Kandy: Publication Buddhist Society, 1975). An “roadmap” maarmaan iyo dulmar ah xeerkoodu Pali ah. Waxaa ku jira index fiican taxay suttas by magaca. Hagaha Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). dulmar kale oo fiican oo ah Tipitaka ah, oo ay ku jiraan nuqulo kooban ka suttas badan oo muhiim ah. Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Publication Buddhist Society, 1980). Buug classic of ah ereyada muhiimka ah iyo fikradaha in Theravada Budhiism. 90) Classical Spanish 90) Clásico Español
2209 mié 26 abr 2017 LECCIÓN
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Kp Dhp Ud Iti Sn Vv Pv Thag Tijera Nuevo Méjico Miln
El
Tipitaka (Pali ti, “tres”, + pitaka, “cestas”), o Pali canon, es la
colección primaria de textos de Pali que forman la base doctrinal del
Budismo Theravada. El Tipitaka y los textos pali paracanónicos (comentarios, crónicas,
etc.) juntos constituyen el cuerpo completo de textos clásicos de
Theravada.
El canon de Pali es un vasto cuerpo de literatura: en la traducción al inglés los textos se suman a miles de páginas impresas. La mayoría (pero no todos) del Canon ya se ha publicado en inglés a lo largo de los años. Aunque sólo una pequeña parte de estos textos están disponibles en
este sitio web, esta colección puede ser un buen lugar para comenzar.
Las tres divisiones de Tipitaka son:
Vinaya Pitaka La
colección de textos sobre las reglas de conducta que gobiernan los
asuntos cotidianos dentro de la Sangha - la comunidad de bhikkhus
(monjes ordenados) y bhikkhunis (monjas ordenadas). Mucho más que meramente una lista de reglas, el Vinaya Pitaka también
incluye las historias detrás del origen de cada regla, proporcionando
una explicación detallada de la solución del Buda a la cuestión de cómo
mantener la armonía comunal dentro de una comunidad espiritual grande y
diversa. Sutta Pitaka La
colección de suttas, o discursos, atribuidos al Buda ya algunos de sus
discípulos más cercanos, que contienen todas las enseñanzas centrales
del budismo Theravada. (Más de mil traducciones de sutta están disponibles en este sitio web.) Los suttas se dividen entre cinco nikayas (colecciones):
Digha Nikaya - la “colección larga” Majjhima Nikaya - la “colección de mediano plazo” Samyutta Nikaya - la “colección agrupada” Anguttara Nikaya - la “colección más-factored” Khuddaka Nikaya - la “colección de pequeños textos”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (incluido sólo en la edición birmana de Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka La colección de textos en la cual los principios doctrinales
subyacentes presentados en el Sutta Pitaka son reelaborados y
reorganizados en un marco sistemático que se puede aplicar a una
investigación sobre la naturaleza de la mente y la materia.
Para más información
¿Dónde puedo encontrar una copia del canon Pali completo (Tipitaka)? (Preguntas frecuentes) Más allá de Tipitaka: Una guía de campo para la literatura post-canónica Pali Pali Language Study Aids ofrece enlaces que pueden ser útiles para los estudiantes Pali de todos los niveles. Handbook of Pali Literature, de Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Una guía, en forma de diccionario, a través del canon Pali, con descripciones detalladas de los principales hitos en el Canon. Un análisis del Canon Pali, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). Una “hoja de ruta” indispensable y esbozo del canon Pali. Contiene un excelente índice listando suttas por su nombre. Guía de Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Otro excelente esbozo del Tipitaka, que contiene resúmenes de muchos suttas importantes. Diccionario budista, por Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Un manual clásico de términos y conceptos importantes en el budismo Theravada.
91) Classical Sudanese 91) Klasik Sunda
2209 Wed 26 Apr 2017 palajaran
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The
Tipitaka (Pali Ti, “tilu” + pitaka, “baskets”), atanapi Pali kanon,
nyaéta kumpulan naskah basa Pali primér nu ngawangun pondasi doctrinal
tina Budha Theravada. The Tipitaka sarta naskah paracanonical Pali (commentaries, hikayat,
jsb) babarengan mangrupakeun awak lengkep teks Theravada klasik.
The Pali kanon mangrupakeun awak vast pustaka: di tarjamah Inggris teks nambahkeun nepi ka rébuan kaca dicitak. Paling (tapi teu kabeh) nu Canon geus kungsi diterbitkeun dina basa Inggris leuwih taun. Sanajan ngan mangrupa pecahan leutik naskah ieu sadia dina ramatloka
ieu kempelan ieu tiasa janten tempat alus pikeun ngamimitian.
Tilu bagean tina Tipitaka téh:
Vinaya Pitaka Kumpulan
naskah ngeunaan aturan ngalaksanakeun jajahan urusan poéan dina Sangha -
komunitas bhikkhus (Monks ordained) jeung bhikkhunis (biarawati
ordained). Jauh leuwih loba tibatan saukur daptar aturan, nu Vinaya Pitaka ogé
ngawengku carita balik asal unggal aturan, nyadiakeun akun nu detil rupa
leyuran Buddha nepi ka sual cara mertahankeun harmoni komunal dina
komunitas spiritual badag sarta rupa-rupa. Sutta Pitaka Kumpulan
suttas, atawa discourses, attributed ka Buddha sarta sababaraha sahiji
murid-murid pangdeukeutna, anu ngandung sagala ajaran sentral tina Budha
Theravada. (Leuwih ti hiji sarébu tarjamahan sutta anu sadia dina ramatloka ieu.) The suttas dibagi diantara lima nikayas (kumpulan):
Digha Nikaya - nu “kempelan panjang” Majjhima Nikaya - nu “tengah-panjangna kempelan” Samyutta Nikaya - nu “dikelompokkeun kempelan” Anguttara Nikaya - nu “salajengna-factored kempelan” Khuddaka Nikaya - nu “kumpulan naskah saeutik”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga papadana Buddhavamsa Cariyapitaka Nettippakarana (kaasup ukur dina édisi Burma tina Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Kumpulan naskah nu prinsip doctrinal kaayaan dibere dina Sutta Pitaka
anu reworked na dirombak kana kerangka sistimatis nu bisa dilarapkeun ka
panalungtikan kana alam pikiran jeung jirim.
Pikeun bacaan salajengna
Dimana kuring bisa manggihan salinan tina Pali kanon lengkep (Tipitaka)? (Remen tanya Patarosan) Saluareun Tipitaka: A Guide Lapang keur Post-canonical Pali Sastra Pali Basa Study Aids nawarkeun Tumbu nu bisa jadi mangpaat pikeun siswa Pali di unggal tingkat. Buku Panduan ngeunaan Pali Literatur, ku Somapala Jayawardhana (Colombo: Karunaratne & Sakulawarga, Ltd., 1994). Hiji pituduh, dina formulir kamus, ngaliwatan Pali kanon, kalawan déskripsi lengkep tina ciri utama dina Canon. Hiji Analisis di Palimanan Canon, Russell Webb, ed. (Kandy: Publikasi Budha Society, 1975). Hiji indispensable “roadmap” na outline tina Pali kanon. Ngandung hiji indéks unggulan Listing suttas ku ngaran. Pituduh ka Tipitaka, U Ko Lay, ed. (Cirebon: Sri Satguru Publications, 1990). outline unggulan sejen tina Tipitaka, ngandung summaries loba suttas penting. Budha Kamus, ku Nyanatiloka Mahathera (Kandy: Publikasi Budha Society, 1980). Hiji Buku Panduan Palasik istilah penting jeung konsep di Budha Theravada.
92) Classical Swahili 92) Classical Kiswahili
2209 Wed 26 Apr 2017 SOMO
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Tipitaka
(Pali ti, “tatu,” + Pltaka, “vikapu”), au Pali canon, ni mkusanyiko wa
Pali maandiko ya lugha msingi ambazo ni msingi wa mafundisho ya
Theravada. Tipitaka na paracanonical Pali maandiko (maoni, tarehe, nk) pamoja kuanzisha mwili kamili ya classical Theravada maandiko.
Pali canon ni mwili kubwa ya fasihi: katika tafsiri ya Kiingereza maandiko kuongeza hadi maelfu ya kurasa kuchapishwa. Zaidi (lakini si wote) ya Canon tayari kuchapishwa kwa lugha ya Kiingereza kwa miaka mingi. Ingawa tu sehemu ndogo ya maandishi haya ni inapatikana kwenye tovuti hii, ukusanyaji hii inaweza kuwa mahali pazuri pa kuanza.
mgawanyiko tatu za Tipitaka ni:
Vinaya Pltaka ukusanyaji
wa maandiko kuhusu sheria ya maadili mema kuongoza shughuli za kila
siku ndani ya Sangha - jamii ya bhikkhus (aliyeteuliwa watawa) na
bhikkhunis (aliyeteuliwa watawa). Mbali zaidi kuliko tu orodha ya sheria, Vinaya Pltaka pia ni pamoja na
hadithi nyuma ya asili ya kila utawala, kutoa maelezo ya kina ya
ufumbuzi wa Buddha kwa swali la jinsi ya kudumisha amani ya jumuiya
ndani ya jamii kubwa na tofauti ya kiroho. Sutta Pltaka ukusanyaji
wa suttas, au hotuba, ulitokana na Buddha na wachache wa wanafunzi wake
wa karibu, zenye mafundisho yote ya kati ya Theravada. (Zaidi ya elfu moja tafsiri sutta zinapatikana kwenye tovuti hii.) Suttas ni kugawanywa kati ya nikayas tano (makusanyo):
Digha Nikaya - “muda wa ukusanyaji” Majjhima Nikaya - “kati ya urefu wa ukusanyaji” Samyutta Nikaya - “makundi ukusanyaji” Anguttara Nikaya - “zaidi-factored ukusanyaji” Khuddaka Nikaya - “mkusanyiko wa maandiko kidogo”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (pamoja tu katika toleo Kiburma ya Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pltaka ukusanyaji wa maandiko ambao msingi kanuni mafundisho iliyotolewa
katika Sutta Pltaka ni reworked na utaratibu wa ndani ya mfumo utaratibu
unaoweza kutumika kwa uchunguzi hali ya akili na jambo hilo.
Kusoma zaidi
Wapi ninaweza kupata nakala ya kamili Pali canon (Tipitaka)? (Yanayoulizwa Swali) Zaidi ya Tipitaka: A Guide Field kwa baada ya canonical Pali Literature Pali lugha kifani Ukimwi inatoa viungo ambayo inaweza kuwa na manufaa kwa Pali wanafunzi wa kila ngazi. Kitabu cha Pali Fasihi, na Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). mwongozo, katika kamusi ya fomu, kwa njia ya Pali canon, na maelezo ya kina ya alama kuu katika Canon. Uchambuzi wa Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). lazima “mpango” na muhtasari wa Pali canon. Ina index bora orodha suttas kwa jina. Maelekezo ya Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). muhtasari mwingine bora wa Tipitaka, zenye muhtasari wa suttas nyingi muhimu. Wabuddha Dictionary, na Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Kitabu classic ya maneno muhimu na dhana katika Theravada.
93) Classical Swedish 93) Klassisk svensk
2209 ons 26 april 2017 LESSON
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Tipitaka
(Pali ti, “tre” + pitaka, “korgar”), eller Pali canon, är samlingen av
primära Pali-språktexter som utgör den lägsta grunden för Theravada
Buddhism. Tipitaka och paracanonical Pali-texterna (kommentarer, krönikor, etc.)
utgör tillsammans den fullständiga kroppen av klassiska
Theravada-texter.
Pali-kanonen är en stor litteratur: i engelsk översättning kompletterar texterna till tusentals tryckta sidor. De flesta (men inte alla) av Canon har redan publicerats på engelska under åren. Även om endast en liten del av dessa texter är tillgängliga på denna webbplats kan denna samling vara ett bra ställe att börja.
De tre divisionerna i Tipitaka är:
Vinaya Pitaka Samlingen
av texter om de uppföranderegler som styr dagliga angelägenheter inom
Sangha - samhället av bhikkhus (ordinerade munkar) och bhikkhunis
(ordinerade nunnor). Langt mer än bara en lista över regler innehåller Vinaya Pitaka också
berättelserna bakom varje regels ursprung och ger en detaljerad
redogörelse för Buddhas lösning på frågan om hur man behåller gemensam
harmoni inom ett stort och mångsidigt andligt samhälle. Sutta Pitaka Samlingen
av suttor, eller diskurser, tillskrivna Buddha och några av hans
närmaste lärjungar, som innehåller alla centrala lärdomar av Theravada
Buddhism. (Mer än ett tusen sutta översättningar finns på denna webbplats.) Suttorna är uppdelade på fem nikayas (samlingar):
Digha Nikaya - den “långa samlingen” Majjhima Nikaya - “längdsamlingen” Samyutta Nikaya - den “grupperade samlingen” Anguttara Nikaya - den “fördjupade samlingen” Khuddaka Nikaya - “samling av små texter”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (ingår endast i den burmesiska upplagan av Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Samlingen av texter där de underliggande doktrinära principerna som
presenteras i Sutta Pitaka omarbetas och omorganiseras i en systematisk
ram som kan tillämpas på en undersökning av sinnets och materiens natur.
För vidare behandling
Var hittar jag en kopia av den fullständiga Pali-kanonen (Tipitaka)? (Vanliga frågor) Utöver Tipitaka: En fältguide till Post-canonical Pali Literature Pali Language Study Aids erbjuder länkar som kan vara användbara för Pali-studenter på alla nivåer. Handbook of Pali Literature, av Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). En guide, i ordboksform, genom Pali-kanonen, med detaljerade beskrivningar av de stora landmärkenna i Canon. En analys av Pali Canon, Russell Webb, red. (Kandy: Buddhist Publication Society, 1975). En oumbärlig “färdplan” och skiss över Pali-kanonen. Innehåller en utmärkt indexlista suttas med namn. Guide till Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). En annan utmärkt skiss av Tipitaka, som innehåller sammanfattningar av många viktiga suttor. Buddhistiska ordboken, av Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). En klassisk handbok om viktiga termer och begrepp i Theravada Buddhism.
தீபதா
புத்தமதத்தின் கோட்பாட்டு அடித்தளத்தை உருவாக்குகின்ற முதன்மை பாலி மொழி
நூல்களின் தொகுப்பாகும் திபிகிட்டா (”பாலி டி”, “மூன்று”, + pitaka,
“கூடை”) அல்லது பாலி நியதி. திபீடக மற்றும் பாராசோனான பாலி நூல்கள் (வர்ணனைகள், நாளிதழ்களும்,
முதலியன) ஒன்றாகச் சேர்ந்து தெய்வராடா நூல்களின் முழுமையான தொகுப்பாகும்.
பாலி
நியதி ஒரு பரந்த இலக்கிய சடங்காக உள்ளது: ஆங்கில மொழிபெயர்ப்புகளில்
நூல்கள் அச்சிடப்பட்ட ஆயிரக்கணக்கான பதிப்புகள் வரை சேர்க்கின்றன. கேனான் என்ற பெரும்பாலான (ஆனால் அனைத்தையும் அல்ல) ஏற்கனவே ஆண்டுகளில் ஆங்கிலத்தில் வெளியிடப்பட்டுள்ளது. இந்த நூல்களில் ஒரு சிறிய பகுதி மட்டுமே இந்த வலைத்தளத்தில் கிடைக்கிறது என்றாலும், இந்த வசூல் தொடங்குவதற்கு ஒரு நல்ல இடம்.
திப்புட்காவின் மூன்று பிரிவுகளும் பின்வருமாறு:
வினயா பிடாக்கா சின்காவுக்குள்
தினசரி விவகாரங்களை நிர்வகிப்பதற்கான நடத்தை விதிகள் பற்றிய நூல்கள்
சேகரிப்பு - பைக்கஸ் சமூகம் (ஆட்கடத்தல்) மற்றும் பைகூகூனிஸ்
(ஆட்கடத்தப்பட்ட கன்னியாஸ்திரி) சமூகம். வெறுமனே விதிகள் பட்டியலைக் காட்டிலும், வினயா பிட்டாகா ஒவ்வொரு
ஆட்சியினதும் தோற்றத்திற்குப் பின்னணியிலான கதைகளையும் உள்ளடக்கியது, ஒரு
பெரிய மற்றும் வேறுபட்ட ஆவிக்குரிய சமூகத்தில் இனவாத இணக்கத்தை எவ்வாறு
பராமரிப்பது என்ற கேள்விக்கு புத்தரின் தீர்வு பற்றிய விரிவான பதிலை
அளிக்கிறது. சுட்டா பிடாக்கா புத்தர்
மற்றும் தாரவாடா புத்தமதத்தின் மையப் போதனைகளைக் கொண்ட புத்தர் மற்றும்
அவரது நெருங்கிய சீடர்களில் சிலருக்குக் கூறப்பட்ட சத்துக்கள், அல்லது
சொற்பொழிவுகளின் தொகுப்பு. (இந்த இணையத்தளத்தில் 1000 க்கும் மேற்பட்ட சதுர்த்த
மொழிபெயர்ப்புகள் கிடைக்கின்றன.) சத்துக்கள் ஐந்து நிக்காக்களால்
(தொகுப்புகள்) பிரிக்கப்படுகின்றன:
அபிதாம்மா பிடாக்கா சூட்டா பிடாக்காவில் முன்வைக்கப்பட்ட கோட்பாட்டு கோட்பாடுகள்
மறுபரிசீலனை செய்யப்பட்டு, ஒழுங்கமைக்கப்பட்ட ஒரு வடிவமைப்பிற்கு
மறுசீரமைக்கப்பட்டு, அவை மனது மற்றும் விஷயத்தின் இயல்பு பற்றிய
விசாரணைக்கு பயன்படுத்தப்படலாம்.
மேலும் படிக்க
முழுமையான பாலி நியதி (Tipitaka) இன் நகலை எங்கு காணலாம்? (அடிக்கடி கேட்கப்படும் கேள்விகள்) திப் பாட்டாவுக்கு அப்பால்: போஸ்ட் கேனானிக்கல் பாலி இலக்கியத்தில் ஒரு புலம் கையேடு பாலி மொழி ஆய்வு உதவிகள் ஒவ்வொரு மட்டத்திலும் பாலி மாணவர்களுக்கு பயனுள்ளதாக இருக்கும் இணைப்புகள் வழங்குகிறது. சோபல ஜயவர்தன (கொழும்பு: கருணாரட்னே & சன்ஸ், லிமிடெட், 1994) பாலி இலக்கியம் கையேடு. ஒரு வழிகாட்டி, அகராதி வடிவத்தில், பாலி நியதி மூலம், கேனான் முக்கிய அடையாளங்கள் விரிவான விளக்கங்கள். பாலி கேனான் ஒரு பகுப்பாய்வு, ரஸ்ஸல் வெப், பதிப்பு. (கண்டி: பௌத்த வெளியீட்டு சங்கம், 1975). ஒரு தவிர்க்க முடியாத “சாலை மாதிரியும்” மற்றும் பாலி நியதிக் குறிப்புகளும். ஒரு சிறந்த குறியீட்டு பட்டியல் சுடஸ் பெயரைக் கொண்டுள்ளது. வழிகாட்டி டுபிகிட்டா, யூ கோ லே, எட். (டெல்லி: ஸ்ரீ சத்குரு பப்ளிகேஷன்ஸ், 1990). திப்புட்காவின் மற்றொரு சிறப்பம்சமாக, பல முக்கியமான சுடர்களின் சுருக்கங்களைக் கொண்டது. பௌத்த அகராதி, Nyanatiloka Mahathera (கண்டி: பௌத்த பப்ளிக்ஷன் சொசைட்டி, 1980). தேரவாத புத்தமதத்தில் முக்கியமான விதிமுறைகளையும் கருத்தாக்கல்களையும் ஒரு சிறந்த கையேடு.
96) Classical Telugu 96) క్లాసికల్ తెలుగు
2209 Wed 26 Apr 2017 లెసన్
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థిరితాకా
(పాలి టి, “మూడు,” + పిట్టాకా, “బాస్కెట్”) లేదా పాలి కానన్, తెరవడ
బౌద్ధమతం యొక్క సిద్ధాంతపరమైన పునాదిని స్థాపించే ప్రాధమిక పాలి భాషా
గ్రంధాల సేకరణ. టిపిటాకా మరియు పారానానానికల్ పాలి గ్రంథాలు (వ్యాఖ్యానాలు, రచనలు మొదలైనవి) కలిసి పూర్తిస్థాయిలో ఉన్న సంగీతం థెరరదా గ్రంథాలు.
పాలి నియమావళి విస్తారమైన సాహిత్య రూపం: ఆంగ్ల అనువాదంలో, వందల ముద్రిత పేజీలకు సంబంధించిన పాఠాలు ఉన్నాయి. కానన్ యొక్క చాలా (కానీ అన్ని కాదు) సంవత్సరాల ఇప్పటికే ఇంగ్లీష్ లో ప్రచురించబడింది. ఈ గ్రంథాలలో కొద్ది భాగం మాత్రమే ఈ వెబ్సైట్లో అందుబాటులో ఉన్నప్పటికీ, ఈ సేకరణ ప్రారంభించడానికి ఒక మంచి ప్రదేశం.
టిపిటాకా యొక్క మూడు విభాగాలు:
వినయ పిటకా Sangha
లోపల రోజువారీ వ్యవహారాలపై ప్రవర్తన నియమాలకు సంబంధించి గ్రంధాల సేకరణ -
భైక్యుస్ (ఆర్డినల్డ్ సన్యాసులు) మరియు భిక్ఖునిస్ (ఆర్డినెన్స్
సన్యాసులు) సంఘం. కేవలం నియమాల జాబితాకు మాత్రమే కాకుండా, వినయ పిటకా ప్రతి పాలన యొక్క
మూలానికి సంబంధించిన కథలను కూడా కలిగి ఉంది, పెద్ద మరియు విభిన్నమైన
ఆధ్యాత్మిక సమాజంలో మత సామరస్యాన్ని ఎలా నిర్వహించాలనే ప్రశ్నకు బుద్దుడి
పరిష్కారం యొక్క వివరణాత్మక ఖాతాను అందిస్తుంది. సుత్త పిటాకా బుద్ధుడికి
మరియు అతని సమీపంలోని కొంతమంది శిష్యులకు, తెరవాడ బౌద్దమతం యొక్క అన్ని
ప్రధాన బోధనలను కలిగి ఉన్నట్లు, సుట్టలు లేదా ఉపన్యాసాలు సేకరించడం. (వెయ్యి కంటే ఎక్కువ సుత్తా అనువాదాలు ఈ వెబ్ సైట్ లో లభ్యమవుతాయి.) ఐదు నికాలు (కలెక్షన్స్) లలో suttas విభజించబడ్డాయి:
అభిధమ్మ పిటాకా సూటా పిటాకాలో సమర్పించబడిన అంతర్లీన సిద్దాంత సూత్రాలు
పునర్నిర్మించబడి, పునర్నిర్వచించబడ్డాయి, ఇది ఒక క్రమబద్ధమైన ప్రణాళికను
కలిగి ఉంటుంది, ఇది మనస్సు మరియు విషయం యొక్క స్వభావంపై విచారణకు
వర్తింపజేస్తుంది.
మరింత చదవడానికి
పాలి కానన్ (టిపిటాకా) పూర్తి కాపీని నేను ఎక్కడ కనుగొనగలను? (తరచుగా అడిగే ప్రశ్న) బియాండ్ ది టిపిటకా: ఎ ఫీల్డ్ గైడ్ టు పోస్ట్-కానానికల్ పాలి లిటరేచర్ పాలి భాష స్టడీ ఎయిడ్స్ ప్రతి స్థాయిలో ఉన్న పాలి విద్యార్థులకు ఉపయోగపడే కనెక్షన్లను అందిస్తుంది. సోమపలా జయవర్ధన (కొలంబో: కరునారత్నే & సన్స్, లిమిటెడ్, 1994) చే హ్యాండ్బుక్ ఆఫ్ పాలి లిటరేచర్. ఒక మార్గదర్శిని, నిఘంటువు రూపంలో, పాలి నియమావళి ద్వారా, కానన్లోని ప్రధాన ఆనవాళ్ళ యొక్క వివరణాత్మక వివరణలతో. యాన్ ఎనాలసిస్ ఆఫ్ ది పాలి కానన్, రస్సెల్ వెబ్, ed. (కండీ: బౌద్ధ ప్రచురణ సంఘం, 1975). ఒక అనివార్య “రహదారి” మరియు పాలి నియమాల ఆకారం. పేరుతో అద్భుతమైన ఇండెక్స్ లిస్టింగ్ సుటాస్ను కలిగి ఉంటుంది. గైడ్ టు టిపిటాకా, యు కో లే, ed. (ఢిల్లీ: శ్రీ సత్గురు పబ్లికేషన్స్, 1990). టిపిటాకా యొక్క ఇంకొక సరిహద్దు, అనేక ముఖ్యమైన suttas సంగ్రహాలను కలిగి. బౌద్ధ డిక్షనరీ, Nyanatiloka Mahathera ద్వారా (కింది: బౌద్ధ ప్రచురణ సంఘం, 1980). తెరవాడ బౌద్ధమతంలో ముఖ్యమైన పదాలు మరియు భావనల యొక్క ప్రామాణిక చేతిపుస్తకం.
97) Classical Thai 97) ภาษาไทยคลาสสิก
2209 พ. 26 เมษายน 2560 บทเรียน
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อภิสิทธิ์พิทากา การเก็บรวบรวมตำราที่หลักการพื้นฐานที่นำเสนอใน Sutta Pitaka
ถูกนำมาใช้ใหม่และจัดโครงสร้างใหม่ให้เป็นกรอบระบบที่สามารถนำมาประยุกต์ใช้กับการตรวจสอบลักษณะของจิตใจและสสาร
Tipitaka
(Pali ti, “üç,” + pitaka, “sepet”) veya Pali canon, Theravada Budizm’in
öğreti temelini oluşturan birincil Pali dil metinlerinin
koleksiyonudur. Tipitaka ve paracanonik Pali metinleri (yorumlar, tarih yazmaları,
vb.) Birlikte, klasik Theravada metinlerinin bütününü teşkil eder.
Pali kanon geniş bir literatür gövdesidir: İngilizce çeviride metinler binlerce basılı sayfa ekler. Canon’un çoğu (ancak hepsi değil) yıllar geçtikçe zaten İngilizce olarak yayınlandı. Bu metinlerin sadece küçük bir kısmı bu sitede mevcut olmasına rağmen, bu koleksiyon başlamak için iyi bir yer olabilir.
Tipitaka’nın üç bölümü vardır:
Vinaya Pitaka Sangha’daki
günlük meseleleri yöneten davranış kurallarına ilişkin metinlerin
toplanması - bikik’te (rahmetli rahipler) ve bikik’te (rahibeler). Vinaya Pitaka, kuralların sadece bir listesinden çok, her bir kuralın
kökeninin ardındaki öyküleri de içeriyor ve Buda’nın geniş çaplı ve
farklı bir manevi topluluk içinde toplumsal uyumun nasıl sağlanacağı
sorusuna çözümünün detaylı bir dökümü sağlıyor. Sutta Pitaka Buda’ya
ve birkaç yakın öğrencisine atfedilen suttalar ya da söylemler
topluluğu, Theravada Budizm’in bütün merkez öğretilerini içermektedir. (Bu web sitesinde birden fazla sutta tercümanı bulunmaktadır.) Suttalar beş nikayaya (koleksiyon) ayrılmıştır:
Digha Nikaya - “uzun koleksiyon” Majjhima Nikaya - “orta boy koleksiyon” Samyutta Nikaya - “gruplanmış koleksiyon” Anguttara Nikaya - “daha ileri fikir verilen koleksiyon” Khuddaka Nikaya - “küçük metinler koleksiyonu”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (yalnızca Tipitaka’nın Burma sürümünde yer almaktadır) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Sutta Pitaka’da sunulan temel doktriner ilkelerin yeniden düzenlenmesi
ve zihin ve maddenin doğasına ilişkin soruşturmaya uygulanabilecek
sistematik bir çerçeveye dönüştürülmesi metninin toplanması.
Daha fazla okumak için
Pali canon’un (Tipitaka) bir kopyasını nerede bulabilirim? (Sıkça sorulan soru) Tipitaka’nın Ötesinde: Post-Kanonik Pali Edebiyatı İçin Saha Rehberi Pali Language Study Aids, her seviyedeki Pali öğrencilerine faydalı olabilecek bağlantıları sunar. Somapala Jayawardhana tarafından Pali Edebiyat El Kitabı, (Colombo: Karunaratne & Sons, Ltd., 1994). Pali canon aracılığıyla, Canon’un en önemli simgelerinden ayrıntılı açıklamalar içeren, sözlük formundaki bir rehber. Pali Canon’un Bir Analizi, Russell Webb, ed. (Kandy: Budist Yayın Toplumu, 1975). Vazgeçilmez bir “yol haritası” ve Pali kanun taslağı. İsme göre suttaları listeleyen mükemmel bir dizin içerir. Tipitaka Rehberi, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Birçok önemli suttanın özetlerini içeren Tipitaka’nın bir diğer mükemmel anahattı. Budist Sözlüğü, Nyanatiloka Mahathera (Kandy: Budist Yayın Toplumu, 1980). Theravada Budizminde önemli terim ve kavramların klasik bir el kitabı.
Типитака
(Пали ти, «три» + Питак, «кошик»), або Pali канон, є збором первинних
текстів мови Пали, які утворюють доктринальні засади буддизму Тхеравади. Типитака і paracanonical тексти палийского (коментарі, хроніка і т.д.) разом складають повне тіло класичних текстів тхеравада.
Pali канон є велика література: в англійському перекладі текстів додати до тисячі друкованих сторінок. Більшість (але не всі) Канон вже опубліковано англійською мовою протягом багатьох років. Хоча лише невелика частина цих текстів можна знайти на цьому сайті, ця колекція може бути хорошим місцем для початку.
Три підрозділи Типитака є:
Vinaya питаки Колекція
текстів, що стосуються правил поведінки, що регулюють повсякденні
справи в рамках Сангхи - громада бхікшу (рукопокладених ченців) і
бхікшуні (рукопокладених черниць). Набагато більше, ніж просто список правил, Vinaya Питак також включає в
себе історію позаду походження кожного правила, надаючи докладний звіт
про рішення Будди до питання про те, як зберегти общинне гармонію
всередині великого і різноманітного духовного співтовариства. Сутта-пітака Колекція
сутта або дискурсів, приписувана Будді і кілька його найближчих учнів,
що містить всі центральні вчення буддизму Тхеравади. (Більше тисячі Сутта переклади доступні на цьому сайті.) Сутта розділені між п’ятьма nikayas (збірники):
Абхидхамма питаки Колекція текстів, в яких основні доктринальних принципи, представлені в
Сутта питаки перероблені і реорганізовані в систематичну рамку, які
можуть бути застосовані до дослідження в природу розуму і матерії.
Для подальшого читання
Де я можу знайти копію повного Pali канону (Tipitaka)? (Часті питання) За Тіпітакі: Керівництво поля до пост-канонічної літературі Pali Pali мова Навчальні посібники пропонують посилання, які можуть бути корисні для палийских студентів будь-якого рівня. Довідник по палійской літературі, по Somapala Jayawardhana (Colombo: Карунаратня & Sons, Ltd., 1994). Керівництво, в словникової формі, через Pali канон, з докладним описом основних визначних пам’яток в каноні. Аналіз Пали Canon, Расселл Уебб, изд. (Канді: буддійський Publication Society, 1975). Неодмінною «дорожню карту» і план Пали канону. Містить відмінний показник лістинг суттю по імені. Керівництво по Tipitaka, U До Lay, изд. (Нью-Делі: Шрі Сатгуру Publications, 1990). Інший відмінний план Типитаки, що містить короткий огляд багатьох важливих суттю. Буддійський словник, автор Найанатілока Mahathera (Канді: буддійський Publication Society, 1980). Класичний довідник основних термінів і понять в буддизмі Тхеравади.
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Tipitaka
(پالی TI، “تین” + pitaka، “ٹوکری”)، یا پالی کینن، بنیادی پالی زبان نصوص
تھرواد بدھ مت کی نظریاتی بنیاد تشکیل جس کا مجموعہ ہے. Tipitaka اور paracanonical پالی نصوص (تبصروں، تواریخ، وغیرہ) ایک دوسرے کے ساتھ کلاسیکی تھرواد تحریروں کے مکمل جسم کا قیام.
پالی کینن ادب کی ایک وسیع جسم ہے: میں انگریزی ترجمہ نصوص طباعت صفحات کی ہزاروں تک کا اضافہ. کینن (لیکن سب نہیں) سب سے پہلے سے ہی سالوں میں انگریزی میں شائع کی گئی ہے. ان نصوص میں سے صرف ایک چھوٹا سا حصہ اس ویب سائٹ پر دستیاب ہیں اگرچہ، اس مجموعہ کو شروع کرنے کے لئے ایک اچھی جگہ ہو سکتا ہے.
Tipitaka کی تین ڈویژنز ہیں:
Vinaya Pitaka سنگھا
کے اندر روز مرہ کے معاملات گورننگ طرز عمل کے قوانین کے متعلق تحریروں کے
مجموعہ - bhikkhus (مقرر کیا راہبوں) اور bhikkhunis (مقرر کی راہباؤں) کی
کمیونٹی. قواعد کا محض ایک فہرست سے کہیں زیادہ، Vinaya Pitaka بھی ہر حکمرانی کی
ابتدا کے پیچھے کہانیاں، ایک بڑے اور متنوع روحانی کمیونٹی کے اندر فرقہ
وارانہ ہم آہنگی برقرار رکھنے کے لئے کس طرح کے سوال کو بدھ کے حل کی ایک
تفصیلی اکاؤنٹ کی فراہم کرنے پر مشتمل ہے. سے Sutta Pitaka suttas،
یا خطبات کا مجموعہ ہے، بدھ اور ان کے قریبی شاگردوں میں سے چند ایک کی
طرف منسوب تھرواد بدھ مت کے تمام مرکزی تعلیمات پر مشتمل. (ایک ہزار سے زائد سے Sutta ترجمہ اس ویب سائٹ پر دستیاب ہیں.) suttas پانچ nikayas (مجموعہ) میں تقسیم کیا جاتا ہے:
Digha Nikaya - “طویل مجموعہ” Majjhima Nikaya - “درمیانی لمبائی مجموعہ” Samyutta Nikaya - “بانٹا مجموعہ” Anguttara Nikaya - “مزید-وجوہات مجموعہ” Khuddaka Nikaya - “چھوٹی تحریروں کے مجموعہ”: Khuddakapatha Dhammapada Udana کی Itivuttaka سے Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (صرف Tipitaka کی برمی ایڈیشن میں شامل ہیں) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka نصوص جن میں سے Sutta Pitaka میں پیش بنیادی نظریاتی اصولوں پر reworked
اور دماغ اور معاملہ کی نوعیت کی تحقیقات پر لاگو کیا جا سکتا ہے کہ ایک
منظم فریم ورک میں دوبارہ سے منظم کر رہے ہیں کا مجموعہ.
مزید پڑھنے کیلئے
مجھے مکمل پالی کینن (Tipitaka) کی ایک کاپی کہاں سے حاصل کر سکتے ہیں؟ (اکثر پوچھے گئے سوال) پوسٹ وہیت پالی ادب کو ایک میدان گائیڈ: Tipitaka پرے پالی زبان مطالعہ ایڈز لنکس ہر سطح کے پالی طالب علموں کے لئے مفید ہو سکتا ہے کہ پیش کرتا ہے. پالی ادب کی ہینڈ بک، Somapala کی Jayawardhana طرف (کولمبو: سے Karunaratne اینڈ سنز لمیٹڈ، 1994). ایک رہنما، ڈکشنری شکل میں، پالی کینن کے ذریعے، کینن میں اہم نشانیان کی تفصیلی وضاحت کے ساتھ. پالی کینن کے ایک تجزیہ، رسل ویب، ایڈ. (کینڈی: بدھ مت کی اشاعت سوسائٹی، 1975). پالی کینن کا ایک ناگزیر “روڈ میپ” اور خاکہ. نام سے suttas لسٹنگ ایک بہترین انڈیکس پر مشتمل ہے. Tipitaka، یو Ko کی شوٹنگ جنگل کے ذریعے، ایڈ کرنے کے لئے گائیڈ. (دہلی: سری سے Satguru مطبوعات، 1990). Tipitaka کی ایک اور عمدہ خاکہ، بہت اہم suttas کے خلاصے پر مشتمل. Nyanatiloka Mahathera طرف بدھ مت ڈکشنری (کینڈی: بدھ مت کی اشاعت سوسائٹی، 1980). تھرواد بدھ مت میں اہم اصطلاحات اور تصورات کا ایک کلاسک گٹکا.
Tipitaka
(Päli ti, “uch” + pitaka, “savat”), yoki Päli canon, Theravada buddizm,
aqidaparast asosini tashkil birlamchi Päli til matnlar to’plami
hisoblanadi. Tipitaka va paracanonical Päli matnlar (izoh, Solnomalar, va boshqalar) bilan birga klassik Theravada matnlar to’liq iboratdir.
Päli canon adabiyoti keng organi hisoblanadi: Ingliz tarjima matnlar bosilgan sahifalar minglab qadar qo’shing. (Emas, balki barcha) Canon eng allaqachon yillar davomida ingliz chop etildi. Bu matnlar faqat kichik bir qismi, bu veb-saytida mavjud bo’lsa-da, bu to’plam boshlash uchun yaxshi joy bo’lishi mumkin.
Tipitaka uch bo’linmalari bor:
vinaya Pitaka Sangha
doirasida kundalik ishlarini boshqarishda qoidalari bo’yicha matnlar
to’plami - bhikkhus (farz rohiblar) va bhikkhunis (farz kohini) jamoasi. qoidalarini shunchaki ro’yxatini ancha, vinaya Pitaka ham katta va
xilma-xil ma’naviy hamjamiyati doirasida kommunal uyg’unlikni saqlab
qolish uchun qanday savolga Butdaning hal batafsil hisobni taqdim, har
bir qoida kelib ortida hikoyalar ichiga oladi. Sutta Pitaka Theravada
buddizm Markaziy ta’limotlarini o’z ichiga Budda va uning eng yaqin
shogirdlaridan bir necha tegishli suttas, yoki aytish yig’ish,. (Mingdan ortiq sutta Tarjimalar bu veb-saytida mavjud.) Suttas besh nikayas (to’plamlari) o’rtasida bo’linadi:
Abhidhamma Pitaka Sutta Pitaka taqdim asosiy doktrinal asoslari aqli va materiya tabiati
yuzasidan tergov qilish uchun qo’llash mumkin bo’lgan sistematik
doirasida kirib qayta qayta ishlash va qayta tashkil bo’lgan matnlar
to’plami.
Mustaqil o’qish uchun
Qayerda to’liq Päli Canon (Tipitaka) bir nusxasini topish mumkin? (Tez-tez so’raladigan savol) Post-kanonik Päli Adabiyotga, shuningdek, mintaqa qo’llanma: Tipitaka Beyond Päli Til Study OITS har darajasini Päli talabalar uchun foydali bo’lishi mumkin yo’nalishlarga taklif etadi. (: Karunaratne & Sons, Ltd., 1994 Kolombo) Somapala Jayawardhana tomonidan Päli adabiyoti qo’llanma. Canon yirik nuqtalarga batafsil ta’riflari bilan Päli Canon orqali lug’at shaklida bir hidoyat,. Päli Canon tahlili, Rassell Uebb, ad. (Kandy: budda nashr jamiyati, 1975). Päli Canon ajralmas “yo’l xaritasi” va reja. nomi bilan suttas ro’yxati ajoyib katalog ichiga oladi. Tipitaka, U Ko Lay, ad uchun qo’llanma. (Dehli: Shri Satguru Nashrlar, 1990). ko’p muhim suttas özetlerini o’z ichiga Tipitaka yana bir ajoyib reja. Nyanatiloka Mahathera tomonidan budda Dictionary, (Kandy: budda nashr jamiyati, 1980). Theravada buddizm muhim atamalar va tushunchalar bir klassik qo’llanma.
Kinh
điển Pali (Pali ti, “three,” + pitaka, “basketkets”), hay Pali canon,
là bộ sưu tập các văn bản tiếng Pali nguyên thủy, tạo thành nền tảng
giáo lý của Phật giáo Theravada. Sách Tạng (Tipitaka) và các kinh văn Pali (parakanonical paralium),
các bài viết, biên niên sử, vv. Cùng nhau tạo thành toàn bộ các văn bản
cổ điển Theravada.
Pali canon là một khối văn học rộng lớn: bằng tiếng Anh dịch các văn bản thêm lên đến hàng ngàn trang in. Hầu hết (nhưng không phải tất cả) của Canon đã được xuất bản bằng tiếng Anh qua nhiều năm. Mặc dù chỉ có một phần nhỏ các văn bản này có sẵn trên trang web này, bộ sưu tập này có thể là một nơi tốt để bắt đầu.
Ba bộ phận của Tipitaka là:
Vinaya Pitaka Bộ
sưu tập các văn bản liên quan đến các quy tắc về công việc điều hành
công việc hàng ngày trong Tăng đoàn - cộng đồng của các tỳ khưu và các
tỳ kheo ni. Không chỉ đơn thuần là một quy tắc, Vinaya Pitaka còn bao gồm những
câu chuyện đằng sau nguồn gốc của mỗi quy tắc, cung cấp một bản tường
trình chi tiết về giải pháp của Đức Phật cho câu hỏi làm thế nào để duy
trì sự hài hòa của cộng đoàn trong một cộng đồng tinh thần rộng lớn và
đa dạng. Sutta Pitaka Việc
thu thập kinh điển, hay các bài thuyết giảng, do Đức Phật và một số đệ
tử thân cận của ngài, chứa tất cả những lời dạy trung tâm của Phật giáo
Nguyên Thủy. (Có hơn một nghìn bản dịch tiếng Sutta trên trang web này). Các kinh điển được chia thành năm bộ nikayas (bộ sưu tập):
Digha Nikaya - “bộ sưu tập dài” Majjhima Nikaya - bộ sưu tập “trung bình” Samyutta Nikaya - “bộ sưu tập tập hợp” Anguttara Nikaya - “bộ sưu tập thực tế hơn” Khuddaka Nikaya - “Bộ sưu tập các bài viết nhỏ”: Khuddakapatha Pháp pháp Udana Itivuttaka Kinh Nipata Vimanavatthu Petavatthu Theragatha Trị liệu Jataka Niddesa Patisambhidamagga Apadana Phật pháp Cariyapitaka Nettippakarana (chỉ có trong ấn bản Miến Điện của Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Bộ sưu tập các văn bản trong đó các nguyên tắc cơ bản được trình bày
trong Sutta Pitaka được làm lại và được tổ chức lại thành một khung hệ
thống có thể được áp dụng cho việc điều tra về bản chất của tâm và vật
chất.
Để đọc thêm
Tôi có thể tìm thấy bản sao của kinh điển Pali (Tipitaka) ở đâu? (Câu hỏi Thường gặp) Ngoài Tipitaka: Hướng dẫn hiện trường về văn học Pali theo văn học Hỗ trợ Nghiên cứu Ngôn ngữ Pali cung cấp các liên kết có thể hữu ích cho học sinh Pali ở mọi trình độ. Sổ tay Văn học Pali, bởi Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Một hướng dẫn, trong dạng từ điển, thông qua kinh điển Pali, với những miêu tả chi tiết về những điểm mốc chính của Canon. Một phân tích của Canon Pali, Russell Webb, ed. (Kandy: Hội Xuất bản Phật giáo, 1975). Một “lộ trình” không thể thiếu được và phác thảo của kinh điển Pali. Chứa một bảng chỉ số xuất sắc liệt kê các bài kinh theo tên. Hướng dẫn Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Một phác thảo xuất sắc khác của Tipitaka, có chứa tóm lược của nhiều kinh điển quan trọng. Từ điển Phật giáo, bởi Nyanatiloka Mahathera (Kandy: Hội Xuất bản Phật giáo, 1980). Một cuốn cẩm nang cổ điển về các thuật ngữ và khái niệm quan trọng trong Phật giáo Theravada.
Mae’r
Tipitaka (Pali ti, “tri,” + pitaka, “basgedi ‘), neu Pali canon, yn
casglu destunau iaith Pali sylfaenol sy’n ffurfio sylfaen athrawiaethol
Theravada Bwdhaeth. Mae’r Tipitaka a’r testunau paracanonical Pali (sylwebaethau,
croniclau, ac ati) gyda’i gilydd yn ffurfio corff cyflawn o destunau
Theravada clasurol.
Mae’r
canon Pali yn gorff helaeth o lenyddiaeth: mewn cyfieithiad Saesneg y
testunau yn adio i filoedd o dudalennau wedi’u hargraffu. Mae’r rhan fwyaf (ond nid pob un) o’r Canon eisoes wedi cael ei gyhoeddi yn Saesneg ar hyd y blynyddoedd. Er mai dim ond cyfran fechan o’r testunau hyn ar gael ar y wefan hon, gall y casgliad hwn fod yn lle da i ddechrau.
Mae tair adran y Tipitaka yw:
Vinaya Pitaka Mae’r
casgliad o destunau sy’n ymwneud â rheolau ymddygiad sy’n
llywodraethu’r materion dyddiol o fewn y Sangha - cymuned bhikkhus
(mynachod ordeiniedig) a bhikkhunis (lleianod ordeiniedig). Llawer mwy na dim ond rhestr o reolau, y Vinaya Pitaka hefyd yn
cynnwys y straeon y tu ôl i’r tarddiad pob rheol gan ddarparu adroddiad
manwl o datrysiad y Bwdha i’r cwestiwn o sut i gynnal cytgord cymunedol
mewn cymuned ysbrydol fawr ac amrywiol. Sutta Pitaka Mae
casglu suttas, neu disgyrsiau, priodoli i’r Bwdha a rhai o’i
ddisgyblion agosaf, sy’n cynnwys yr holl ddysgeidiaeth canolog Theravada
Bwdhaeth. (Mae mwy na mil o cyfieithiadau sutta ar gael ar y wefan hon.) Yr suttas yn cael eu rhannu ymhlith pum nikayas (casgliadau):
Digha Nikaya - y “casgliad hir” Majjhima Nikaya - y “casgliad canol-hyd” Samyutta Nikaya - y “casgliad grwpio” Anguttara Nikaya - y “casgliad ymhellach-ffactor” Khuddaka Nikaya - y “casgliad o destunau bach”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (yn cynnwys yn unig yn y rhifyn Byrma y Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Mae’r casgliad o destunau lle mae’r egwyddorion athrawiaethol
sylfaenol a gyflwynwyd yn y Sutta Pitaka yn cael eu hailwampio ac
had-drefnu i mewn i fframwaith systematig y gellir ei gymhwyso i
ymchwiliad i natur y meddwl a’r mater.
Ar gyfer darllen pellach
Ble gallaf ddod o hyd i gopi o’r Pali canon cyflawn (Tipitaka)? (Cwestiwn a Ofynnir yn Aml) Y tu hwnt i’r Tipitaka: Canllaw Maes i Lenyddiaeth Pali Ôl-canonaidd Astudiaeth Iaith Pali Aids yn cynnig cysylltiadau all fod yn ddefnyddiol i fyfyrwyr Pali o bob lefel. Llawlyfr Pali Llenyddiaeth, gan Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Canllaw, ar ffurf geiriadur, drwy’r Pali canon, gyda disgrifiadau manwl o’r prif dirnodau yn y Canon. Dadansoddiad o Pali Canon, Russell Webb, gol. (Kandy: Cyhoeddiad Bwdhaidd Society, 1975). Mae anhepgor “map ffordd” ac amlinelliad o’r Pali canon. Yn cynnwys mynegai rhagorol rhestru suttas yn ôl enw. Canllaw i Tipitaka, U Ko Lleyg, gol. (Delhi: Sri Satguru Cyhoeddiadau, 1990). amlinelliad ardderchog arall o’r Tipitaka, sy’n cynnwys crynodebau o lawer suttas pwysig. Bwdhaidd Geiriadur, gan Nyanatiloka Mahathera (Kandy: Cymdeithas Cyhoeddiad Bwdhaidd, 1980). Mae llawlyfr clasurol o dermau a chysyniadau pwysig yn Theravada Bwdhaeth.
די
טיפּיטאַקאַ (פּאַלי איר, “דרייַ,” + פּיטאַקאַ, “קערב”), אָדער פּאַלי
קאַנאָן, איז דער זאַמלונג פון ערשטיק פּאַלי שפּראַך טעקסץ וואָס פאָרעם
די דאַקטראַנאַל יסוד פון טהעראַוואַדאַ בודדהיסם. די טיפּיטאַקאַ און די פּאַראַקאַנאָניקאַל פּאַלי טעקסטן (קאַמאַנטעריז,
קראַניקאַלז, אאז”ו ו) צוזאַמען קאַנסטאַטוט די גאַנץ גוף פון קלאסישע
טהעראַוואַדאַ טעקסטן.
די
פּאַלי קאַנאָן איז אַ וואַסט גוף פון ליטעראַטור: אין ענגליש איבערזעצונג
די טעקסטן לייגן אַרויף צו טויזנטער פון געדרוקט בלעטער. רובֿ (אָבער ניט אַלע) פון די קאַנאָן האט שוין געווען ארויס אין ענגליש איבער די יאָרן. כאָטש בלויז אַ קליין בראָכצאָל פון די טעקסטן זענען בנימצא אויף דעם
וועבזייַטל, דעם זאַמלונג קענען זיין אַ גוט פּלאַץ צו אָנהייבן.
די דרייַ דיוויזשאַנז פון די טיפּיטאַקאַ זענען:
ווינייַאַ פּיטאַקאַ די
זאַמלונג פון טעקסטן וועגן די כּללים פון אָנפירן גאַווערנינג די טעגלעך
ענינים ין דער Sangha - די קהל פון בהיקכוס (אָרדיינד מאָנקס) און
בהיקכוניס (אָרדיינד נאַנז). ווייַט מער ווי בלויז אַ רשימה פון כּללים, די ווינייַאַ פּיטאַקאַ אויך
כולל די מעשיות הינטער די אָנהייב פון יעדער הערשן, פּראַוויידינג אַ
דיטיילד חשבון פון דער בודאַ ס לייזונג צו די קשיא פון ווי צו טייַנען כלל
האַרמאָניע ין אַ גרויס און דייווערס רוחניות קהל. סוטטאַ פּיטאַקאַ די
זאַמלונג פון סוטטאַס, אָדער דיסקאָורסעס, אַטריביאַטאַד צו דער בודאַ און
אַ ביסל פון זייַן קלאָוסאַסט תלמידים, מיט אַלע די צענטראל לערנונגען פון
טהעראַוואַדאַ בודדהיסם. (מער ווי איין טויזנט סוטטאַ איבערזעצונגען זענען פאַראַנען אויף
דעם וועבזייַטל.) די סוטטאַס זענען צעטיילט צווישן פינף ניקייַאַס
(זאמלונגען):
דיגהאַ ניקייַאַ - די “לאַנג זאַמלונג” מאַדזשדזשהימאַ ניקייַאַ - די “מיטן-לענג זאַמלונג” סאַמיוטטאַ ניקייַאַ - די “גרופּט זאַמלונג” אַנגוטטאַראַ ניקייַאַ - די “ווייַטער-פאַקטאָרעד זאַמלונג” כודדאַקאַ ניקייַאַ - די “זאַמלונג פון קליין טעקסטן”: כודדאַקאַפּאַטהאַ דהאַממאַפּאַדאַ ודאַנאַ יטיוווטטאַקאַ סוטטאַ ניפּאַטאַ ווימאַנאַוואַטטהו פּעטאַוואַטטהו טהעראַגאַטהאַ טהעריגאַטהאַ דזשאַטאַקאַ נידדעסאַ פּאַטיסאַמבהידאַמאַגגאַ אַפּאַדאַנאַ בודדהאַוואַמסאַ קאַרייאַפּיטאַקאַ נעטטיפּפּאַקאַראַנאַ (ינקלודעד בלויז אין די בורמעסע אויסגאבע פון די טיפּיטאַקאַ) פּעטאַקאָפּאַדעסאַ ( “”) מילינדאַפּאַñהאַ ( “”)
אַבהידהאַממאַ פּיטאַקאַ די זאַמלונג פון טעקסץ אין וואָס די אַנדערלייינג דאַקטראַנאַל
פּרינציפּן דערלאנגט אין די סוטטאַ פּיטאַקאַ זענען ריווערקט און
ריאָרגאַנייזד זיך אַ סיסטעמאַטיש ראַם אַז קענען זיין געווענדט צו אַ
ויספאָרשונג אין די נאַטור פון מיינונג און ענין.
פֿאַר ווייַטער לייענען
ווו קען איך געפינען אַ קאָפּיע פון די גאַנץ פּאַלי קאַנאָן (טיפּיטאַקאַ)? (אָפֿט געשטעלטע פֿרעג) ווייַטער פון די טיפּיטאַקאַ: אַ פֿעלד גייד צו פּאָסטן-קאַנאַנאַקאַל פּאַלי ליטעראַטור פּאַלי שפּראַך לערנען אַידס Offers לינקס אַז קען זיין נוצלעך צו פּאַלי סטודענטן פון יעדער מדרגה. האַנדבאָאָק פון פּאַלי ליטעראַטור, דורך סאָמאַפּאַלאַ דזשייַאַוואַרדהאַנאַ (קאָלאָמבאָ: קאַרונאַראַטנע & סאָנס, לטד, 1994). א פירער, אין ווערטערבוך פאָרעם, דורך די פּאַלי קאַנאָן, מיט דיטיילד דיסקריפּשאַנז פון די הויפּט לאַנדמאַרקס אין די קאַנאָן. אַ אַנאַליסיס פון די פּאַלי קאַנאָן, רוססעלל Webb, עד. (קאַנדי: בודדהיסט פּובליקאַציע חברה, 1975). אַ ינדיספּענסאַבאַל “ראָאַדמאַפּ” און אַוטליין פון די פּאַלי קאַנאָן. כּולל אַ ויסגעצייכנט אינדעקס ליסטינג סוטטאַס דורך נאָמען. גייד צו טיפּיטאַקאַ, ו קאָ לייגן, עד. (דעלי: סרי סאַטגורו אויסגאבעס, 1990). אן אנדער ויסגעצייכנט אַוטליין פון די טיפּיטאַקאַ, מיט סאַמעריז פון פילע וויכטיק סוטטאַס. בודדהיסט ווערטערבוך, דורך ניאַנאַטילאָקאַ מאַהאַטהעראַ (קאַנדי: בודדהיסט פּובליקאַציע חברה, 1980). א קלאַסיש האַנטבוך פון וויכטיק טערמינען און קאַנסעפּס אין טהעראַוואַדאַ בודדהיסם.
The
Tipitaka (Pali ti, “meta,” + pitaka, “agbọn”), tabi Pali Canon, ni
gbigba ti awọn jc Pali ede ọrọ ti o dagba awọn doctrinal ipile ti
Theravada Buddism. The Tipitaka ati awọn paracanonical Pali awọn ọrọ (commentaries, ọjọ, bbl) jọ je pipe ara ti kilasika Theravada ọrọ.
The Pali Canon ni a tiwa ni body ti litireso: ni English translation awọn ọrọ fi soke to egbegberun ti tejede ojúewé. Julọ (sugbon ko gbogbo) ti Canon ti tẹlẹ a ti atejade ni English lori awọn ọdun. Bó tilẹ jẹ pé nikan kan kekere ida ti awọn wọnyi ọrọ wa o si wa lori
aaye ayelujara yi, yi gbigba le jẹ kan ti o dara ibi lati bẹrẹ.
Awọn mẹta ipin awọn Tipitaka ni o wa:
Vinaya Pitaka Awọn
gbigba ti awọn ọrọ nipa awọn ofin ti iwa darí ojoojumọ àlámọrí laarin
awọn Sangha - awọn awujo ti bhikkhus (wü monks) ati bhikkhunis (wü, St). Jina diẹ ẹ sii ju jo kan akojọ ti awọn ofin, awọn Vinaya Pitaka tun ni
awọn itan sile awọn Oti ti kọọkan ofin, pese alaye kan ti iroyin ti
awọn Buddha ká ojutu si ibeere ti bi o lati ṣetọju awujo isokan laarin
kan ti o tobi ati Oniruuru ẹmí awujo. Sutta Pitaka Awọn
gbigba ti awọn suttas, tabi discourses, Wọn si Buddha ati ki o kan diẹ
rẹ sunmọ awọn ọmọ-ẹhin, ti o ni gbogbo awọn aringbungbun ẹkọ ti
Theravada Buddism. (Die e sii ju ẹgbẹrun sutta ogbufọ wa o si wa lori aaye
ayelujara yi.) Awọn suttas ti wa ni pin laarin marun nikayas
(collections):
Abhidhamma Pitaka Awọn gbigba ti awọn ọrọ ninu eyi ti awọn amuye doctrinal agbekale
gbekalẹ ninu awọn Sutta Pitaka ti wa ni reworked ati ki o sib sinu kan
ifinufindo ilana ti o le wa ni loo si ohun iwadi sinu iseda ti okan ati
ọrọ.
Fun siwaju kika
Nibo ni mo ti le ri a daakọ ti awọn pipe Pali Canon (Tipitaka)? (Nigbagbogbo bi Ìbéèrè) Ni ìha keji Tipitaka: A Field Guide to Post-oṣuwọn ilana Pali Literature Pali Language Ìkẹkọọ Eedi nfun ìjápọ ti o le jẹ wulo lati Pali omo ti gbogbo ipele. Amudani ti Pali Literature, nipa Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A guide, ni itumọ fọọmu, nipasẹ awọn Pali Canon, pẹlu alaye awọn apejuwe ti awọn pataki landmarks ni Canon. Ohun Analysis ti awọn Pali Canon, Russell Webb, ed. (Kandy: Buda ikede Society, 1975). An indispensable “Roadmap” ati ìla ti awọn Pali Canon. Ni ẹya o tayọ Ìwé kikojọ suttas nipa orukọ. Dari to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Miran ti o tayọ ìla ti awọn Tipitaka, ti o ni kukuru ti ọpọlọpọ awọn pataki suttas. Buda Dictionary, nipa Nyanatiloka Mahathera (Kandy: Buda ikede Society, 1980). A Ayebaye gede ti pataki ofin ati awọn agbekale ni Theravada Buddism.
Latching onto
the Supreme Court’s verdict on Lokpal issue, BSP supremo Mayawati on
Thursday asked Modi to shun its “stubborn
attitude” and immediately appoint the anti-corruption ombudsman.Our country’s Chief Justice of
India, Chief Election Commission, and the Lok Pal offices must have
collegiate system consisting of members from SC/STs/OBCs/Minorities. Our country’s Chief Justice of
India, Chief Election Commission, and the Lok Pal offices must have
collegiate system consisting of members from SC/STs/OBCs/Minorities.
Lucknow: Latching onto
the Supreme Court’s verdict on Lokpal issue, BSP supremo Mayawati on
Thursday asked Modi to shun its “stubborn
attitude” and immediately appoint the anti-corruption ombudsman.
“Modi now needs to display honesty and his good intentions
towards fighting corruption and appoint the first Lokpal of the
country,” she said.
Her statement came hours after the
apex court ruled that Lokpal and Lokayuktas Act, 2013, is a “workable
piece of legislation” and it was not justifiable to keep its operation
pending.
The Modi has been misusing official
machinery and hatching conspiracies in his bid to prove itself as honest
and all others as dishonest and incorrect, she alleged.
Mayawati. Reuters
He has been shying away from appointing Lokpal which could fight
corruption. This has naturally raised a serious question mark on the
honesty and intention of Modi and this should be addressed
after today’s verdict, she said.
She alleged that despite the law being enacted long back, it has been put on the back burner on one pretext or the other.
“Modi should now shun its stubborn attitude and ego and
appoint Lokpal in compliance with Supreme Court orders without any
delay,” she said.
The law to set up a Lokpal was passed in
Parliament in 2013.
Last month ,Modi told the
court that the Lokpal cannot be appointed for now as important changes
to a committee that is to select its members have yet to be cleared by
Parliament.
The changes involve redefining the “Leader of
Opposition” post to enable the leader of the largest opposition group
in the Lok Sabha to be a part of the Lokpal selection panel.
This
was needed after the Congress failed to win enough seats in the 2014
Lok Sabha elections to qualify for the post of Leader of Opposition. The
change has to be cleared in Parliament, Modi argued.
After
the BJPgobbled the Master Key by distorting, rigging and tampering the fraud EVMs in 2014, Modi said the leader of
opposition’s place in the Lokpal selection committee would stay vacant.
Modi later made a concession and decided to include the largest
opposition party in selection panels not just for the Lokpal but also
for the CBI chief, the Information Commission and the Vigilance
Commission.
The Congress has been cleared to participate
in all but the Lokpal panel, whose other members are the Prime Minister,
the Lok Sabha Speaker, the Chief Justice of India or a Supreme Court
judge, and an eminent jurist. Our country’s Chief Justice of
India, Chief Election Commission, and the Lok Pal offices must have
collegiate system consisting of members from SC/STs/OBCs/Minorities.
[If the very selection process of the Lokpal is vitiated, the whole
purpose is defeated; in fact, it may even turn out to be
counterproductive.
Instead of asking the government to table the necessary amendment in
the parliament at the very earliest - there is no legitimate ground
for the inordinate delay, it tells the government to go ahead without
the opposition nominee in the selection panel.
It’s just weird.]
All India | Reported by A Vaidyanathan, Sunil Prabhu, Edited by
Deepshikha Ghosh | Updated: April 27, 2017 19:44 IST
HIGHLIGHTS
Anti-corruption Lokpal should be set up without delay: Supreme Court
Law to set up Lokpal was passed in parliament in 2013, enacted year later
Since then, there has been no movement
The anti-corruption Lokpal should be set up without delay and the
lack of a Leader of Opposition should not hold up the process anymore,
the Supreme Court told the government today. This means, the
government can select an ombudsman without taking the Congress, the
main opposition group, on board.
“Set up a Lokpal without the involvement of a Leader of Opposition.
There is no reason to delay the appointment of a Lokpal due to the
non-availability of a Leader of Opposition,” the court said, acting on
a petition that says the process has been delayed for three years.
The law to set up a Lokpal was passed in parliament in 2013 - after a
massively popular campaign led by activist Anna Hazare that included
Arvind Kejriwal and Prashant Bhushan - and was enacted a year later.
Since then, there has been no movement.
Last month, the government told the court that the Lokpal cannot be
appointed for now as there is no Leader of Opposition in the selection
panel and a change in law that would allow the Congress - as largest
opposition group - to be a member has yet to be approved in
parliament.
In 2014, the BJP came to power, decimating the Congress after two
terms. Lok Sabha Speaker Sumitra Mahajan said the leader of
opposition’s place in the Lokpal selection committee would stay vacant
as there was none. The Congress with 44 seats fell far short of what
it needed to qualify for Leader of Opposition; a party needs to win at
least 10 per cent of seats in the 545-member Lok Sabha.
Amid criticism and prodding from the Supreme Court, the government
later made a concession and decided to include the largest opposition
party in selection panels not just for the Lokpal but also for CBI
chief.
Other members of the Lokpal selection panel are the Prime Minister,
the Lok Sabha Speaker, the Chief Justice of India or a Supreme Court
judge, and an eminent jurist.
–
Peace Is Doable
10) Classical Bengali 10) ক্লাসিক্যাল বাংলা
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http://www.firstpost.com/politics/modi-government-must-shun-stubborn-attitude-appoint-lokpal-mayawati-3409552.html
লখনৌ: লোকপাল সমস্যা নিয়ে সুপ্রিম কোর্টের রায়ের বিরুদ্ধে আপিল করবেন
বিএসপি নেত্রী মায়াবতী বৃহস্পতিবার বৃহস্পতিবার নরেন্দ্র মোদীকে তার
“জঘন্য মনোভাব” ত্যাগ করতে এবং অবিলম্বে বিরোধী দুর্নীতি দমনপীড়াদায়ক
নিয়োগের নির্দেশ দিয়েছেন।
“এখন মোদীকে দুর্নীতির বিরুদ্ধে লড়াইয়ের জন্য সততা এবং তার ভাল
উদ্দেশ্য প্রদর্শন করতে হবে এবং দেশের প্রথম লোকপাল নিয়োগ করতে হবে”।
সুপ্রিম কোর্টের রায়ের পর তার বক্তব্যের কয়েক ঘণ্টা পরই লোকপাল ও
লিয়াকত আইন, “আইন প্রণয়নের টুকরো” হয় এবং এটির কার্যক্রম স্থগিত রাখার
জন্য এটি উপযুক্ত নয়।
মোদী নিজেকে সরকারী যন্ত্রপাতি এবং হেক্টরিং ষড়যন্ত্রের শিকার হিসেবে
নিজেকে প্রমাণ করার জন্য যথাযথভাবে এবং অন্যরা অপমানজনক ও ভুল হিসেবে
ব্যবহার করেছেন। মায়াবতী। রয়টার্স
মায়াবতী। রয়টার্স
তিনি দুর্নীতির বিরুদ্ধে লড়াই করতে পারে এমন লোকপালের নিয়োগ থেকে দূরে থাকছেন। নরেন্দ্র মোদীর সততা ও অভিপ্রায় নিয়ে স্বাভাবিকভাবেই একটি গুরুতর
প্রশ্ন উত্থাপিত হয়েছে এবং আজকের রায়ের পর এটিকে সম্বোধন করা উচিত, তিনি
বলেন।
তিনি অভিযোগ করেন যে আইনটি দীর্ঘদিনের আইন প্রণয়ন সত্ত্বেও, এটি একটি বীরত্বপূর্ণ বা অপর দিকে ব্যাক বার্নারে রাখা হয়েছে।
তিনি বলেন, “মোদি এখন তার একগুঁয়ে মনোভাব এবং অহংকে চূড়ান্ত করতে হবে
এবং কোন দেরি ছাড়াই সুপ্রিম কোর্টের আদেশের সঙ্গে সামঞ্জস্য রাখতে
লোকপালকে নিয়োগ করতে হবে”।
২013 সালে সংসদে একটি লোকপাল প্রতিষ্ঠার আইন পাস হয়।
গত মাসে, মোদী আদালতকে বলেছিলেন যে সংসদে তার সদস্যদের নির্বাচন করার
জন্য যে কমিটি নির্বাচন করা হয়েছে তার গুরুত্বপূর্ণ পরিবর্তন হিসাবে এখন
পর্যন্ত লোকপাল নিয়োগ করা যাবে না।
লোকপাল নির্বাচনের প্যানেলের অংশ হওয়ার জন্য লোকসভায় বৃহত্তর
বিরোধীদলীয় দলের নেতাকে সক্রিয় করার জন্য এই পরিবর্তনগুলি “বিরোধীদলীয়
নেতা” পদে পুনর্বিবেচনা করে।
কংগ্রেস
বিরোধী দলের নেতা পদে যোগ্য হওয়ার জন্য ২014 সালের লোকসভা নির্বাচনে
যথেষ্ট আসনে জয়লাভ করতে ব্যর্থ হওয়ার পর এটি প্রয়োজন ছিল। পার্লামেন্টে পরিবর্তন করা উচিত, মোদির যুক্তি।
২014 সালে জালিয়াতি ইভিএম নিয়ে বিভ্রান্তিকর, হতাশায় ও তীব্র বিজয়ের
পর বিজেপির মুখপাত্র মো। মোদী বলেন, লোকপাল নির্বাচন কমিটির বিরোধীদলীয়
নেতা পদত্যাগ করবেন।
মোদির পরে একটি অনুমতি দেওয়া হয় এবং শুধুমাত্র লোকপালের জন্য নয় বরং
সিবিআই প্রধান, তথ্য কমিশন এবং সচিবালয় কমিশনের জন্য নির্বাচন প্যানেলের
বৃহত্তম বিরোধী দলের অন্তর্ভুক্ত করার সিদ্ধান্ত নেন।
লোকপাল প্যানেলের মতো লোকপাল প্যানেলের মধ্যে কংগ্রেস সভায় অংশ নেবে,
তবে তার অন্য সদস্যরা প্রধানমন্ত্রী, লোকসভার স্পিকার, ভারতের প্রধান
বিচারপতি অথবা সুপ্রিম কোর্টের বিচারক এবং একজন বিশিষ্ট বিচারক।
আমাদের দেশের প্রধান বিচারপতি, প্রধান নির্বাচন কমিশন, এবং লোকপাল
অফিসে এসএস / এসটিএস / ওবিসি / সংখ্যালঘুদের সদস্যদের সমন্বয়ে গঠিত
কলেজিয়েট সিস্টেম থাকতে হবে। [যদি লোকপালের নির্বাচন প্রক্রিয়া বিকশিত হয়, সমগ্র উদ্দেশ্য পরাজিত হয়; আসলে, এটা এমনকি হতে পারে চালু হতে পারে counterproductive।
পরিবর্তে প্রয়োজনীয় সংশোধনী টেবিল সরকার জিজ্ঞাসা এর পরিবর্তে খুব শীঘ্র সংসদ - কোন বৈধ স্থল নেই অসম্ভব বিলম্বের জন্য সরকার সরকারকে এগিয়ে যেতে বলেছে নির্বাচন প্যানেলের মধ্যে বিরোধী মনোনীত প্রার্থী।
এটা শুধু অদ্ভুত।]
সমস্ত ভারত | একটি Vaidyanathan দ্বারা রিপোর্ট, সুনীল পালন, দ্বারা সম্পাদিত দীপশিখা ঘোষ | আপডেট হয়েছে: এপ্রিল ২7, 2017 19:44 IST
দিগ দুর্নীতি দমনের বিরুদ্ধে দুর্নীতি দমন কমিশন গঠন করা উচিত: সুপ্রিম কোর্ট ২013 সালে সংসদে পাস হওয়া লোকপালের ব্যবস্থা চালু করা হয়েছিল, যা পরবর্তীতে আইন প্রণয়ন করে তারপর থেকে, কোন আন্দোলন হয়েছে
দুর্নীতির বিরুদ্ধে দুর্নীতি দমন কমিশন প্রতিষ্ঠা করা উচিত বিরোধীদলীয় নেতার অভাবকে এখন আর প্রক্রিয়াটি ধরে রাখতে হবে না, সুপ্রিম কোর্ট আজ সরকারকে বলেন এই অর্থ, দী সরকার কংগ্রেস গ্রহণ ছাড়াই একটি ওম্বুডসম্যান নির্বাচন করতে পারে প্রধান বিরোধী গ্রুপ, বোর্ডে।
“বিরোধী দলের একজন নেতার সাথে জড়িত না হলে একটি লোকপাল প্রতিষ্ঠা করুন। এর ফলে লোকপালের নিয়োগের বিলম্বের কোন কারণ নেই বিরোধীদলীয় নেতার অযোগ্যতা, “আদালত বলেন, অভিনয় উপর একটি পিটিশন বলে যে প্রক্রিয়াটি তিন বছরের জন্য বিলম্বিত হয়েছে।
একটি লোকপাল প্রতিষ্ঠা করতে আইন 2013 সালে সংসদে গৃহীত হয় - একটি পরে কর্মী আন্না হাজারের নেতৃত্বে ব্যাপক জনসাধারণ প্রচারাভিযানের অন্তর্ভুক্ত অরবিন্দ কেজরিওয়াল এবং প্রশান্ত ভূষণ - এবং এক বছর পর এটি গঠন করা হয়।
তারপর থেকে, কোন আন্দোলন হয়েছে।
গত মাসে সরকার আদালতকে বলেছিল যে লোকপাল হতে পারে না নির্বাচনে প্রতিদ্বন্দ্বিতা করার কোনো নেতা নেই বলে এখনই নিযুক্ত করা হয়েছে প্যানেল এবং আইন পরিবর্তন যা কংগ্রেসকে অনুমতি দেবে - সবচেয়ে বড় বিরোধী গ্রুপ - একটি সদস্য হতে এখনো আছে অনুমোদিত হতে সংসদ।
2014 সালে, বিজেপি ক্ষমতায় এসেছিল, দুই পরে কংগ্রেসের পতন শর্তাবলী। লোকসভার স্পিকার সুমিত্রা মহাজন বলেন, লোকপাল নির্বাচন কমিটিতে বিরোধী দলের স্থান খালি থাকবে যেমন কেউ ছিল না
32) Classical Gujarati 32) ક્લાસિકલ ગુજરાતીચાલો આપણે જે ભાષાઓ જાણીએ છીએ તે તમામ ભાષાઓમાં https://translate.google.com નો ઉપયોગ કરીને આ Google ભાષાંતરને સુધારીએ.
Http://www.firstpost.com/politics/modi-government-must-shun-stubborn-attitude-appoint-lokpal-mayawati-3409552.html
લખનૌ: લોકસપલાલ મુદ્દે સુપ્રિમ કોર્ટે કરેલા ચુકાદાને ધ્યાનમાં રાખીને,
બસપના સુપ્રિમો માયાવતીએ ગુરુવારે મોદીને તેના “હઠીલા વલણ” દૂર કરવા અને
વિરોધી ભ્રષ્ટાચારના ઓમ્બડ્સમેનની તાત્કાલિક નિમણૂક કરવા કહ્યું.
મોદીએ હવે ભ્રષ્ટાચાર સામે લડવા અને દેશના પ્રથમ લોકપાલની નિમણૂક માટે પ્રમાણિકતા અને તેમના સારા ઇરાદા દર્શાવવાની જરૂર છે.
સર્વોચ્ચ અદાલતે લોકપાલ અને લોકાયુક્ત કાયદો, 2013, “કાયદાનું કાર્યક્ષમ
ભાગ” છે, તેના નિવેદનમાં ઘણાં કલાકો આવ્યા હતા અને તેના ઓપરેન્ડને બાકી
રહેલ રાખવા માટે તે યોગ્ય નથી.
મોદી પોતાની જાતને પ્રમાણિક અને સાર્વત્રિક અને અન્યાયી તરીકે સાબિત કરવા માટે સત્તાવાર મશીનરીનો ઉપયોગ કરી રહ્યાં છે. માયાવતી રોઇટર્સ
માયાવતી રોઇટર્સ
તેઓ લોકપાલની નિમણૂકથી દૂર રહ્યા છે જે ભ્રષ્ટાચાર સામે લડી શકે છે. મોદીના પ્રામાણિકતા અને ઇરાદા પર કુદરતી રીતે એક ગંભીર પ્રશ્નાર્થ ઊભો
થયો છે અને આજના ચુકાદા પછી તેને સંબોધિત કરવી જોઈએ, એમ તેમણે જણાવ્યું
હતું.
તેણીએ આક્ષેપ કર્યો હતો કે કાયદો લાંબા સમય સુધી ઘડવામાં આવ્યો હોવા
છતાં, તેને પાછળના બર્નર પર એક બહાનું અથવા અન્ય પર મૂકવામાં આવ્યું છે.
“મોદીએ હવે તેના હઠીલા વલણ અને અહમ છીનવી જોઈએ અને કોઈ પણ વિલંબ કર્યા
વિના સુપ્રીમ કોર્ટના આદેશને અનુસરતા લોકપાલની નિમણૂક કરવી જોઈએ”.
લોકપાલની રચના માટેનો કાયદો 2013 માં સંસદમાં પસાર થયો હતો.
ગયા મહિને મોદીએ કોર્ટને જણાવ્યું હતું કે હવે લોકસભાને નિમણુંક ન કરી
શકાય, કારણ કે સંસદમાં તેના સભ્યોની પસંદગી કરવાનો છે તે સમિતિમાં
મહત્વપૂર્ણ ફેરફારો હજુ સુધી સંસદ દ્વારા મંજૂર કરવામાં આવ્યા નથી.
લોકસભામાં સૌથી મોટા વિરોધ પક્ષના નેતાને લોકપાલ પસંદગી સમિતિનો ભાગ બનવા
માટે “વિરોધ પક્ષના નેતા” પોસ્ટને ફરીથી વ્યાખ્યાયિત કરવા બદલ આ ફેરફારોનો
સમાવેશ થાય છે.
2014
ની લોકસભાની ચૂંટણીમાં કૉંગ્રેસ વિપક્ષના નેતાના પદ માટે ક્વોલિફાય કરવા
માટે પૂરતી સીટ જીતી શકી નહીં તે પછી આ જરૂરી બન્યું હતું. સંસદમાં આ ફેરફારને સાફ કરવાની જરૂર છે, મોદીએ દલીલ કરી હતી
ભાજપે 2014 માં છેતરપીંડીના ઈવીએમ દ્વારા વિકૃત, હેરફેર અને ચેડાં કરીને
મુખ્ય કીની ટીકા કરી હતી, મોદીએ કહ્યું કે લોકપાલની પસંદગી સમિતિમાં
વિપક્ષના સ્થાનના નેતા ખાલી રહેશે.
મોદીએ પાછળથી છૂટછાટ આપી અને લોકસપલા માટે જ નહીં પણ સીબીઆઇના વડા,
માહિતી કમિશન અને તકેદારી કમિશન માટે પસંદગી પંચમાં સૌથી મોટા વિરોધ પક્ષનો
સમાવેશ કરવાનું નક્કી કર્યું.
કૉંગ્રેસને બધામાં ભાગ લેવા માટે મંજૂરી આપવામાં આવી છે, પરંતુ લોકપાલ
સમિતિ, જેમના અન્ય સભ્યો વડાપ્રધાન, લોકસભા અધ્યક્ષ, ભારતના મુખ્ય
ન્યાયાધીશ અથવા સુપ્રીમ કોર્ટના જજ અને એક પ્રખ્યાત કાયદાસિધિ છે.
અમારા દેશના મુખ્ય ન્યાયમૂર્તિ, મુખ્ય ચૂંટણી પંચ, અને લોકપાલ કચેરીઓ
પાસે કોલેજિયેટ સિસ્ટમ હોવી જોઈએ જેમાં SC / ST / OBC / લઘુમતીઓના સભ્યોનો
સમાવેશ થાય છે. [જો લોકપાલની પસંદગીની પ્રક્રિયા વિઘ્ન છે, તો સમગ્ર હેતુ હરાવ્યો છે; હકીકતમાં, તે પણ હોઈ શકે છે બિનઉત્પાદકતા
સરકારને જરૂરી સુધારામાં ટેબલ પર પૂછવાને બદલે ખૂબ શરૂઆતમાં સંસદ - ત્યાં કોઈ કાયદેસર જમીન છે અતિશય વિલંબ માટે, તે સરકાર વગર આગળ જવા માટે કહે છે પસંદગી પેનલમાં વિરોધ પક્ષના ઉમેદવાર
તે માત્ર વિચિત્ર છે.]
ઓલ ઇન્ડિયા | વૈદ્યનાથન, સુનીલ પ્રભુ દ્વારા નોંધાયેલ, દ્વારા સંપાદિત દિધીશિખા ઘોષ | અપડેટ: એપ્રિલ 27, 2017 19:44 IST
હાઇલાઇટ્સ ભ્રષ્ટાચાર વિરોધી લોકપાલની સ્થાપના વિલંબ વગર કરવી જોઈએ: સુપ્રીમ કોર્ટ વર્ષ 2013 માં સંસદમાં લોકપાલની સ્થાપના માટેનો કાયદો પસાર થયો હતો ત્યારથી, ત્યાં કોઈ આંદોલન નથી
ભ્રષ્ટાચાર વિરોધી લોકપાલની વિલંબ કર્યા વિના સ્થાપવા જોઈએ વિરોધ પક્ષના નેતાના અભાવથી હવે પ્રક્રિયાને બંધ ન કરવી જોઈએ, સુપ્રિમ કોર્ટે આજે સરકારને કહ્યું આનો અર્થ એ છે કે, કૉંગ્રેસ લીધા વગર સરકાર ઓમ્બડ્સમેન પસંદ કરી શકે છે મુખ્ય વિરોધ જૂથ, બોર્ડ પર.
“વિરોધ પક્ષના નેતાના સંડોવણી વગર લોકપાલની સ્થાપના કરો. લોકપાલની નિયુક્તિમાં વિલંબ થવાનો કોઈ કારણ નથી વિરોધ પક્ષના નેતાની પ્રાપ્યતા નહીં, “અદાલતે જણાવ્યું હતું કે, એક અરજી જે કહે છે કે આ પ્રક્રિયા ત્રણ વર્ષ માટે વિલંબિત થઈ છે.
2013 માં સંસદમાં લોકપાલની રચના માટેનો કાયદો પસાર કરવામાં આવ્યો હતો કાર્યકર અણ્ણા હજારેની આગેવાની હેઠળના વ્યાપક પ્રચાર ઝુંબેશમાં શામેલ છે અરવિંદ કેજરીવાલ અને પ્રશાંત ભૂષણ - અને એક વર્ષ બાદ ઘડવામાં આવ્યા હતા.
ત્યારથી, ત્યાં કોઈ આંદોલન નથી.
ગયા મહિને સરકારે કોર્ટને જણાવ્યું હતું કે લોકપાલ ન હોઈ શકે હવે નિમણૂંક કરવામાં આવે છે કારણ કે પસંદગીમાં વિરોધ પક્ષના કોઈ નેતા નથી પેનલ અને કાયદો ફેરફાર કે જે કોંગ્રેસને પરવાનગી આપશે - સૌથી મોટા વિરોધી ગ્રૂપ - સભ્ય બનવા માટે હજી સુધી મંજૂર થવાની બાકી છે લોકસભા.
2014 માં, ભાજપ સત્તા પર આવ્યા, બે પછી કોંગ્રેસને નાબૂદ કરી શરતો લોકસભાના અધ્યક્ષ સુમિત્રા મહાજનએ જણાવ્યું હતું કે, લોકપાલની પસંદગી સમિતિમાં વિપક્ષીનું સ્થાન ખાલી રહેશે કારણ કે ત્યાં કંઈ નહોતું.
37) Classical Hindi 37) शास्त्रीय हिंदी
आइए हम सभी भाषाओं में https://translate.google.com पर इस्तेमाल करते हुए इस Google अनुवाद को ठीक करें।
लखनऊः लोकपाल के मुद्दे पर सुप्रीम कोर्ट के फैसले पर नजर डालने से बसपा
के सुप्रीमो मायावती ने गुरुवार को मोदी को अपने “हठ रवैया” से दूर रखने और
तत्काल भ्रष्टाचार विरोधी लोकपाल नियुक्त करने को कहा।
“अब मोदी को भ्रष्टाचार से लड़ने और देश के पहले लोकपाल की नियुक्ति के
लिए ईमानदारी और उनके अच्छे इरादों को प्रदर्शित करने की जरूरत है,” उसने
कहा।
सुप्रीम कोर्ट ने लोकपाल और लोकायुक्त अधिनियम, 2013 के नियमों का पालन
करने के एक घंटे बाद के वक्त में कहा था, यह एक “कानून का व्यावहारिक
हिस्सा है” और इसके संचालन को लंबित रखने के लिए न्यायसंगत नहीं था।
मोदी ने आधिकारिक मशीनरी का दुरुपयोग किया है और उकसाने के लिए अपनी बोली
में ईमानदार और अन्य सभी को बेईमान और गलत साबित करने का प्रयास किया है। मायावती रायटर
मायावती रायटर
वह लोकपाल की नियुक्ति से दूर हो रहा है जो भ्रष्टाचार से लड़ सकता है। इसने स्वाभाविक रूप से मोदी के ईमानदारी और इरादे पर एक गंभीर सवाल खड़ा
किया है और आज के फैसले के बाद इसे संबोधित किया जाना चाहिए, उन्होंने कहा।
उन्होंने आरोप लगाया कि कानून लंबे समय से लागू होने के बावजूद, यह एक बहाने या दूसरे पर वापस बर्नर पर डाल दिया गया है।
उन्होंने कहा, “मोदी को अब अपने हठ और अहंकार से दूर रहना चाहिए और
लोकपाल को बिना किसी देरी के सुप्रीम कोर्ट के आदेश के अनुपालन के लिए
नियुक्त करना चाहिए।”
लोकपाल की स्थापना के लिए कानून संसद में 2013 में पारित किया गया था।
पिछले महीने मोदी ने अदालत से कहा कि लोकपाल को अभी तक नियुक्त नहीं किया
जा सकता है क्योंकि संसद में उनके सदस्यों का चयन करने के लिए एक समिति
में महत्वपूर्ण परिवर्तन अभी तक संसद द्वारा साफ नहीं किए गए हैं।
परिवर्तनों में “विपक्ष के नेता” को पुनर्परिभाषित करना शामिल है ताकि
लोकपाल में सबसे बड़े विपक्षी समूह के नेता लोकपाल चयन पैनल का हिस्सा बन
सकें।
विपक्ष
के नेता के पद के लिए योग्य होने के लिए 2014 लोकसभा चुनाव में कांग्रेस
को पर्याप्त सीटें जीतने में विफल होने के बाद इसकी आवश्यकता थी। संसद में बदलाव साफ हो जाना चाहिए, मोदी ने तर्क दिया
2014 में भाजपा ने धोखाधड़ी के ईवीएम को विकृत, हेराफेरी और छेड़छाड़ की
गुरु कुंजी के बाद मोदी ने कहा कि लोकपाल चयन समिति में विपक्ष की जगह के
नेता खाली रहेगा।
मोदी ने बाद में एक रियायत दी और न केवल लोकपाल के लिए चयन पैनल में सबसे
बड़ी विपक्षी पार्टी शामिल करने का फैसला किया बल्कि सीबीआई प्रमुख, सूचना
आयोग और सतर्कता आयोग के लिए भी शामिल किया।
कांग्रेस को सभी में भाग लेने के लिए मंजूरी मिल गई है, लेकिन लोकपाल
पैनल, जिनके दूसरे सदस्य प्रधान मंत्री हैं, लोकसभा अध्यक्ष, भारत के मुख्य
न्यायाधीश या सर्वोच्च न्यायालय के जज और एक प्रतिष्ठित न्यायिक
हमारे देश के मुख्य न्यायाधीश, मुख्य चुनाव आयोग, और लोकपाल कार्यालयों
में कॉलेजिएट सिस्टम होना चाहिए जिसमें एससी / एसटी / ओबीसी / अल्पसंख्यक
से सदस्य शामिल हैं। [यदि लोकपाल की बहुत ही चयन प्रक्रिया बिगड़ गई है, तो पूरे उद्देश्य पराजित है; वास्तव में, यह भी हो सकता है बाहर हो सकता है प्रतिउत्पादक
सरकार को इसके लिए आवश्यक संशोधन करने की मांग करने के बजाय बहुत जल्द ही संसद - कोई वैध जमीन नहीं है अत्यधिक देरी के लिए, यह सरकार को बिना आगे बढ़ने के लिए कहती है चयन पैनल में विपक्षी उम्मीदवार
यह सिर्फ अजीब है।]
अखिल भारत | एक वैद्यनाथन, सुनील प्रभु द्वारा रिपोर्ट, द्वारा संपादित दीपशिखा घोष | नवीनीकृत: अप्रैल 27, 2017 1 9: 01 IST
हाइलाइट्स भ्रष्टाचार विरोधी लोकपाल को बिना किसी देरी के स्थापित किया जाना चाहिए: सर्वोच्च न्यायालय वर्ष 2013 में संसद में लोकपाल स्थापित करने का कानून संसद में पारित किया गया था तब से, कोई आंदोलन नहीं रहा है
भ्रष्टाचार विरोधी लोकपाल को देरी के बिना स्थापित किया जाना चाहिए और विपक्ष के नेता की कमी को अब प्रक्रिया नहीं रोकनी चाहिए, सुप्रीम कोर्ट ने आज सरकार को बताया इसका मतलब है, सरकार कांग्रेस बिना चुनाव के लोकपाल का चयन कर सकती है मुख्य विपक्षी समूह, बोर्ड पर
“विपक्ष के एक नेता की भागीदारी के बिना एक लोकपाल तैयार करें इसके कारण लोकपाल की नियुक्ति में देरी का कोई कारण नहीं है विपक्ष के नेता की अनुपलब्धता, “अदालत ने कहा, पर अभिनय करना एक याचिका जिसमें कहा गया है कि प्रक्रिया तीन साल तक देरी हुई है।
लोकपाल की स्थापना के लिए कानून संसद में 2013 में पारित किया गया था - एक के बाद कार्यकर्ता अण्णा हजारे के नेतृत्व में व्यापक लोकप्रिय अभियान शामिल था अरविंद केजरीवाल और प्रशांत भूषण - और एक साल बाद अधिनियमित किया गया था।
तब से, कोई आंदोलन नहीं रहा है
पिछले महीने सरकार ने अदालत से कहा कि लोकपाल नहीं हो सकता अब के लिए नियुक्त किया गया क्योंकि चयन में विपक्ष के नेता नहीं हैं पैनल और कानून में बदलाव जो कांग्रेस को अनुमति देगा - सबसे बड़ा विपक्षी समूह - एक सदस्य होने के लिए अभी तक इसमें अनुमोदित होना बाकी है संसद।
2014 में, भाजपा सत्ता में आई, दो के बाद कांग्रेस को नष्ट कर दिया शर्तें लोकसभा अध्यक्ष सुमित्रा महाजन ने कहा कि नेता लोकपाल चयन समिति में विपक्ष का स्थान खाली रहेगा जैसा कोई भी नहीं था
47) Classical Kannada
47) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
ನಾವು ತಿಳಿದಿರುವ ಎಲ್ಲಾ ಭಾಷೆಗಳಲ್ಲಿ https://translate.google.com ಅನ್ನು ಬಳಸಿಕೊಂಡು ಈ Google ಅನುವಾದವನ್ನು ಸರಿಪಡಿಸಿ.
ಲಖನೌ: ಲೋಕಪಾಲ್ ವಿವಾದದ ಸುಪ್ರೀಂ ಕೋರ್ಟ್ ತೀರ್ಪಿನ ಮೇಲೆ ಬೀಳಿಸುವಾಗ
ಬಿಎಸ್ಪಿ ಮುಖಂಡ ಮಾಯಾವತಿ ಗುರುವಾರ ಮೋದಿಗೆ ತನ್ನ “ಮೊಂಡುತನದ ವರ್ತನೆ” ಯನ್ನು
ತಳ್ಳಿಹಾಕಲು ಮತ್ತು ಭ್ರಷ್ಟಾಚಾರ ವಿರೋಧಿ ಆಂಬುಡ್ಸ್ಮನ್ನನ್ನು ನೇಮಕ ಮಾಡಲು
ಕೇಳಿಕೊಂಡರು.
“ಮೋದಿ ಈಗ ಪ್ರಾಮಾಣಿಕತೆ ಮತ್ತು ಭ್ರಷ್ಟಾಚಾರವನ್ನು ಎದುರಿಸಲು ಮತ್ತು ದೇಶದ
ಪ್ರಥಮ ಲೋಕಪಾಲರನ್ನು ನೇಮಕ ಮಾಡುವ ಉದ್ದೇಶದಿಂದ ಅವರ ಉತ್ತಮ ಉದ್ದೇಶಗಳನ್ನು
ಪ್ರದರ್ಶಿಸುವ ಅಗತ್ಯವಿದೆ” ಎಂದು ಅವರು ಹೇಳಿದರು.
ಲೋಕಪಾಲ್ ಮತ್ತು ಲೋಕಾಯುಕ್ತ ಆಕ್ಟ್, 2013, ಒಂದು “ಕಾರ್ಯಸಾಧ್ಯವಾದ ಶಾಸನ”
ಎಂದು ಸುಪ್ರೀಂ ಕೋರ್ಟ್ ತೀರ್ಪಿನ ನಂತರ ತನ್ನ ಹೇಳಿಕೆ ಬಂದಿತು ಮತ್ತು ಅದರ
ಕಾರ್ಯಾಚರಣೆಯನ್ನು ಬಾಕಿ ಉಳಿಸಿಕೊಳ್ಳಲು ಸಮರ್ಥನೀಯವಲ್ಲ.
ಮೋದಿ ಅವರು ಅಧಿಕೃತ ಯಂತ್ರೋಪಕರಣಗಳನ್ನು ಮತ್ತು ಸುಳ್ಳು ಸಂಚುಗಳನ್ನು ದುರ್ಬಳಕೆ
ಮಾಡಿದ್ದಾರೆ ಮತ್ತು ತನ್ನನ್ನು ತಾನು ಪ್ರಾಮಾಣಿಕವೆಂದು ಸಾಬೀತುಪಡಿಸಲು
ಪ್ರಯತ್ನಿಸುತ್ತಿದ್ದಾರೆ ಮತ್ತು ಎಲ್ಲರೂ ಅಪ್ರಾಮಾಣಿಕ ಮತ್ತು ತಪ್ಪು ಎಂದು
ಆರೋಪಿಸಿದ್ದಾರೆ. ಮಾಯಾವತಿ. ರಾಯಿಟರ್ಸ್
ಮಾಯಾವತಿ. ರಾಯಿಟರ್ಸ್
ಭ್ರಷ್ಟಾಚಾರದ ವಿರುದ್ಧ ಹೋರಾಡುವ ಲೋಕಪಾಲರನ್ನು ನೇಮಕ ಮಾಡುವುದನ್ನು ಅವರು ತಪ್ಪಿಸುತ್ತಿದ್ದಾರೆ. ಇದು ನೈಸರ್ಗಿಕವಾಗಿ ಮೋದಿಯ ಪ್ರಾಮಾಣಿಕತೆ ಮತ್ತು ಉದ್ದೇಶದ ಬಗ್ಗೆ ಗಂಭೀರವಾದ
ಪ್ರಶ್ನೆಯನ್ನು ಹುಟ್ಟು ಹಾಕಿದೆ ಮತ್ತು ಇಂದಿನ ತೀರ್ಪಿನ ನಂತರ ಈ ಕುರಿತು
ಗಮನಹರಿಸಬೇಕು ಎಂದು ಅವರು ಹೇಳಿದರು.
ಕಾನೂನಿನ ಹೊರತಾಗಿಯೂ ದೀರ್ಘ ಹಿಂದೆಯೇ ಜಾರಿಗೆ ಬಂದಿದ್ದರೂ, ಅದು ಒಂದು ಕಾರಣ
ಅಥವಾ ಮತ್ತೊಂದರ ಮೇಲೆ ಹಿಂಭಾಗದ ಬರ್ನರ್ನಲ್ಲಿ ಇರಿಸಲಾಗಿದೆ ಎಂದು ಅವರು
ಆರೋಪಿಸಿದರು.
“ಮೋದಿ ತನ್ನ ಮೊಂಡುತನದ ಮನೋಭಾವ ಮತ್ತು ಅಹಂಕಾರವನ್ನು ನಿವಾರಿಸಬೇಕು ಮತ್ತು
ಯಾವುದೇ ವಿಳಂಬವಿಲ್ಲದೆ ಸುಪ್ರೀಂ ಕೋರ್ಟ್ ಆದೇಶದಂತೆ ಲೋಕಪಾಲರನ್ನು ನೇಮಕ
ಮಾಡಬೇಕು” ಎಂದು ಅವರು ಹೇಳಿದರು.
2013 ರಲ್ಲಿ ಲೋಕಪಾಲ್ ಸ್ಥಾಪಿಸುವ ಕಾನೂನು ಸಂಸತ್ತಿನಲ್ಲಿ ಅಂಗೀಕರಿಸಿತು.
ಕಳೆದ ತಿಂಗಳು ಮೋದಿ ನ್ಯಾಯಾಲಯಕ್ಕೆ ತಿಳಿಸಿದರು. ಲೋಕಪಾಲರನ್ನು ಸಮಿತಿಗೆ
ಪ್ರಮುಖ ಬದಲಾವಣೆಗಳನ್ನು ಮಾಡಬೇಕೆಂದು ಅದರ ಸದಸ್ಯರನ್ನು ಆಯ್ಕೆ ಮಾಡುವುದು ಇನ್ನೂ
ಸಂಸತ್ತಿನಿಂದ ತೆರವುಗೊಳಿಸಬೇಕಾಗಿಲ್ಲ ಎಂದು ನ್ಯಾಯಾಲಯಕ್ಕೆ ತಿಳಿಸಿದೆ.
ಲೋಕಪಾಲ್ ಆಯ್ಕೆ ಸಮಿತಿಯ ಭಾಗವಾಗಿ ಲೋಕಸಭೆಯ ಅತಿದೊಡ್ಡ ವಿರೋಧ ಪಕ್ಷದ
ನಾಯಕನನ್ನು ಸಕ್ರಿಯಗೊಳಿಸಲು “ಪ್ರತಿಪಕ್ಷದ ನಾಯಕ” ಹುದ್ದೆಗೆ ಮರು ಬದಲಾವಣೆ
ಮಾಡಲಾಗುತ್ತಿದೆ.
2014
ರ ಲೋಕಸಭೆ ಚುನಾವಣೆಯಲ್ಲಿ ಪ್ರತಿಪಕ್ಷ ನಾಯಕ ಸ್ಥಾನಕ್ಕೆ ಅರ್ಹತೆ ಪಡೆಯಲು
ಕಾಂಗ್ರೆಸ್ ಸಾಕಷ್ಟು ಸ್ಥಾನಗಳನ್ನು ಗೆಲ್ಲಲಾರದ ನಂತರ ಇದು ಅಗತ್ಯವಾಗಿತ್ತು. ಸಂಸತ್ತಿನಲ್ಲಿ ಬದಲಾವಣೆಯನ್ನು ತೆರವುಗೊಳಿಸಬೇಕು, ಮೋದಿ ವಾದಿಸಿದರು.
2014 ರಲ್ಲಿ ಭ್ರಷ್ಟಾಚಾರ ಇವಿಎಂಗಳನ್ನು ವಿರೂಪಗೊಳಿಸುವುದರ ಮೂಲಕ ತಿರುಗಿಸುವ ಮೂಲಕ
ಮಾಸ್ಟರ್ ಕೀಯನ್ನು ಬಿಜೆಪಿ ನಡೆಸಿದ ನಂತರ, ಲೋಕಪಾಲ್ ಆಯ್ಕೆ ಸಮಿತಿಯಲ್ಲಿ ವಿರೋಧ
ಪಕ್ಷದ ಸ್ಥಾನವು ಖಾಲಿಯಾಗಲಿದೆ ಎಂದು ಮೋದಿ ಹೇಳಿದರು.
ಮೋದಿ ನಂತರ ಒಂದು ರಿಯಾಯಿತಿ ನೀಡಿದರು ಮತ್ತು ಲೋಕಪಾಲ್ಗೆ ಮಾತ್ರವಲ್ಲ, ಸಿಬಿಐ
ಮುಖ್ಯಸ್ಥ, ಮಾಹಿತಿ ಆಯೋಗ ಮತ್ತು ವಿಜಿಲೆನ್ಸ್ ಆಯೋಗಕ್ಕೆ ಆಯ್ಕೆ ಸಮಿತಿಗಳಲ್ಲಿ
ಅತಿದೊಡ್ಡ ವಿರೋಧ ಪಕ್ಷವನ್ನು ಸೇರಿಸಿಕೊಳ್ಳಲು ನಿರ್ಧರಿಸಿದರು.
ಲೋಕಪಾಲ್ ಸಮಿತಿ, ಇತರ ಸದಸ್ಯರು ಪ್ರಧಾನಿ, ಲೋಕಸಭಾ ಸ್ಪೀಕರ್, ಭಾರತದ ಮುಖ್ಯ
ನ್ಯಾಯಮೂರ್ತಿ ಅಥವಾ ಸರ್ವೋಚ್ಛ ನ್ಯಾಯಾಲಯದ ನ್ಯಾಯಾಧೀಶರು ಮತ್ತು ಒಬ್ಬ ಶ್ರೇಷ್ಠ
ನ್ಯಾಯಾಧೀಶರಾಗಿದ್ದಾರೆ.
ಭಾರತದ ನಮ್ಮ ದೇಶದ ಮುಖ್ಯ ನ್ಯಾಯಮೂರ್ತಿ, ಮುಖ್ಯ ಚುನಾವಣಾ ಆಯೋಗ ಮತ್ತು ಲೋಕ
ಪಾಲ್ ಕಛೇರಿಗಳು ಎಸ್ಸಿ / ಎಸ್ಟಿಎಸ್ / ಒಬಿಸಿ / ಅಲ್ಪಸಂಖ್ಯಾತರ ಸದಸ್ಯರನ್ನು
ಒಳಗೊಂಡಿರುವ ಕಾಲೇಜು ವ್ಯವಸ್ಥೆಯನ್ನು ಹೊಂದಿರಬೇಕು. [ಲೋಕಪಾಲ್ನ ಆಯ್ಕೆ ಪ್ರಕ್ರಿಯೆ ಸಂಪೂರ್ಣವಾಗಿ ವಿಪರೀತವಾಗಿದ್ದರೆ, ಇಡೀ ಉದ್ದೇಶವನ್ನು ಸೋಲಿಸಲಾಗಿದೆ; ವಾಸ್ತವವಾಗಿ, ಇದು ಸಹ ಹೊರಹೊಮ್ಮಬಹುದು ಪ್ರತಿರೋಧಕ.
ಅಗತ್ಯ ತಿದ್ದುಪಡಿಯನ್ನು ಮೇಜಿನ ಮೇರೆಗೆ ಸರ್ಕಾರಕ್ಕೆ ಕೇಳುವ ಬದಲು ಅತ್ಯಂತ ಮುಂಚಿನಲ್ಲೇ ಸಂಸತ್ತಿನಲ್ಲಿ - ಯಾವುದೇ ಕಾನೂನುಬದ್ಧ ನೆಲದಿಲ್ಲ ವಿಪರೀತ ವಿಳಂಬಕ್ಕಾಗಿ, ಮುಂದೆ ಹೋಗದೆ ಸರಕಾರಕ್ಕೆ ಹೇಳುತ್ತದೆ ಆಯ್ಕೆ ಫಲಕದಲ್ಲಿ ವಿರೋಧ ಪಕ್ಷದ ನಾಮನಿರ್ದೇಶನ.
ಇದು ಕೇವಲ ವಿಲಕ್ಷಣವಾಗಿದೆ.]
ಆಲ್ ಇಂಡಿಯಾ | ಎ ವೈದ್ಯನಾಥನ್ ವರದಿ ಮಾಡಿದ್ದಾರೆ, ಸುನಿಲ್ ಪ್ರಭು, ಸಂಪಾದಕರು ದೀಪ್ಶಿಕ ಘೋಷ್ | ನವೀಕರಿಸಲಾಗಿದೆ: ಏಪ್ರಿಲ್ 27, 2017 19:44 IST
ಮುಖ್ಯಾಂಶಗಳು ಭ್ರಷ್ಟಾಚಾರ ವಿರೋಧಿ ಲೋಕಪಾಲನ್ನು ವಿಳಂಬವಿಲ್ಲದೆ ಸ್ಥಾಪಿಸಬೇಕು: ಸುಪ್ರೀಂ ಕೋರ್ಟ್ ಲೋಕಪಾಲ್ ಅನ್ನು ಸ್ಥಾಪಿಸುವ ಕಾನೂನು 2013 ರಲ್ಲಿ ಸಂಸತ್ತಿನಲ್ಲಿ ಅಂಗೀಕರಿಸಲ್ಪಟ್ಟಿತು, ನಂತರದ ವರ್ಷವನ್ನು ಜಾರಿಗೊಳಿಸಿತು ಅಲ್ಲಿಂದೀಚೆಗೆ, ಯಾವುದೇ ಚಲನೆ ಇರಲಿಲ್ಲ
ಭ್ರಷ್ಟಾಚಾರ ವಿರೋಧಿ ಲೋಕಪಾಲನ್ನು ವಿಳಂಬವಿಲ್ಲದೆ ಸ್ಥಾಪಿಸಬೇಕು ವಿರೋಧ ಪಕ್ಷದ ನಾಯಕರ ಕೊರತೆಯು ಇನ್ನು ಮುಂದೆ ಪ್ರಕ್ರಿಯೆಯನ್ನು ಹಿಡಿದಿಡಬಾರದು, ಸುಪ್ರೀಂಕೋರ್ಟ್ ಇಂದು ಸರಕಾರಕ್ಕೆ ಹೇಳಿದೆ. ಅಂದರೆ, ದಿ ಸರ್ಕಾರವನ್ನು ತೆಗೆದುಕೊಳ್ಳದೆಯೇ ಸರ್ಕಾರವು ಓಂಬಡ್ಸ್ಮನ್ ಆಯ್ಕೆ ಮಾಡಬಹುದು ಮುಖ್ಯ ವಿರೋಧ ಗುಂಪು, ಮಂಡಳಿಯಲ್ಲಿ.
“ಪ್ರತಿಪಕ್ಷ ನಾಯಕನ ಒಳಗೊಳ್ಳದೆ ಲೋಕಪಾಲನ್ನು ಸ್ಥಾಪಿಸಿ. ಲೋಕಪಾಲರ ನೇಮಕಾತಿಯನ್ನು ವಿಳಂಬ ಮಾಡಲು ಯಾವುದೇ ಕಾರಣವಿಲ್ಲ ವಿರೋಧ ಪಕ್ಷದ ನಾಯಕರನ್ನು ಲಭ್ಯವಿಲ್ಲ ಎಂದು ನ್ಯಾಯಾಲಯ ಹೇಳಿದೆ ಪ್ರಕ್ರಿಯೆಯು ಮೂರು ವರ್ಷಗಳವರೆಗೆ ವಿಳಂಬವಾಗಿದೆ ಎಂದು ಹೇಳುವ ಒಂದು ಮನವಿ.
ಲೋಕಪಾಲ್ ಅನ್ನು ಸ್ಥಾಪಿಸುವ ಕಾನೂನು ಸಂಸತ್ತಿನಲ್ಲಿ 2013 ರಲ್ಲಿ ಜಾರಿಗೆ ತರಲಾಯಿತು - ಎ ಕಾರ್ಯಕರ್ತ ಅಣ್ಣಾ ಹಜಾರೆ ನೇತೃತ್ವದ ಭಾರೀ ಜನಪ್ರಿಯ ಪ್ರಚಾರ ಅರವಿಂದ್ ಕೇಜ್ರಿವಾಲ್ ಮತ್ತು ಪ್ರಶಾಂತ್ ಭೂಷಣ್ - ಮತ್ತು ಒಂದು ವರ್ಷದ ನಂತರ ಜಾರಿಗೊಳಿಸಲಾಯಿತು.
ಅಲ್ಲಿಂದೀಚೆಗೆ, ಯಾವುದೇ ಚಲನೆ ಇರಲಿಲ್ಲ.
ಕಳೆದ ತಿಂಗಳು, ಲೋಕಪಾಲ್ ಸಾಧ್ಯವಿಲ್ಲ ಎಂದು ಸರ್ಕಾರ ನ್ಯಾಯಾಲಯಕ್ಕೆ ತಿಳಿಸಿದೆ ಆಯ್ಕೆಯಲ್ಲಿ ವಿರೋಧ ಪಕ್ಷದ ನಾಯಕರು ಇಲ್ಲದ ಕಾರಣ ಈಗ ನೇಮಕಗೊಂಡಿದೆ ಸಮಿತಿ ಮತ್ತು ಕಾನೂನಿನ ಬದಲಾವಣೆಯನ್ನು ಕಾಂಗ್ರೆಸ್ಗೆ ಅನುಮತಿಸುವಂತಹವು - ದೊಡ್ಡದಾಗಿ ವಿರೋಧ ಗುಂಪು - ಸದಸ್ಯರಾಗಿರುವಂತೆ ಇನ್ನೂ ಅನುಮೋದನೆ ಹೊಂದಿಲ್ಲ ಸಂಸತ್ತು.
2014 ರಲ್ಲಿ, ಬಿಜೆಪಿ ಅಧಿಕಾರಕ್ಕೆ ಬಂದಿತು, ಎರಡು ನಂತರ ಕಾಂಗ್ರೆಸ್ ಅನ್ನು ನಿರ್ಮೂಲನೆ ಮಾಡಿತು ಪದಗಳು. ಲೋಕಸಭಾ ಸ್ಪೀಕರ್ ಸುಮಿತ್ರ ಮಹಾಜನ್ ಅವರು ಹೇಳಿದರು ಲೋಕಪಾಲ್ ಆಯ್ಕೆ ಸಮಿತಿಯಲ್ಲಿ ವಿರೋಧ ಪಕ್ಷವು ಖಾಲಿಯಾಗಿ ಉಳಿಯಲಿದೆ ಯಾರೂ ಇರಲಿಲ್ಲ ಎಂದು.
61) Classical Malayalam
61. ക്ലാസിക്കൽ മലയാളം
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ലക്നൗ: ലോക്പാൽ പ്രശ്നത്തിൽ സുപ്രീംകോടതി വിധി നടപ്പാക്കണമെന്ന്
ബിഎസ്പി നേതാവ് മായാവതി ആവശ്യപ്പെട്ടു. മോഡിയെ ശക്തമായ എതിർപ്പിനെ നേരിടാൻ
മോഡി ആവശ്യപ്പെട്ടു.
മോഡി ഇപ്പോൾ അഴിമതിക്കെതിരെയുള്ള പോരാട്ടത്തിൽ സത്യസന്ധതയും നല്ല
ലക്ഷ്യങ്ങളും പ്രകടിപ്പിക്കുകയും രാജ്യത്തെ ആദ്യ ലോക്പാലിനെ നിയമിക്കുകയും
വേണം, “അവർ പറഞ്ഞു.
2013 ലെ ലോക്പാൽ, ലോകായുക്ത നിയമത്തിന്റെ ഒരു ‘നിയമനിർമ്മാണ നിയമമാണ്’
എന്ന് സുപ്രീംകോടതി വിധിച്ചതിനുശേഷം മണിക്കൂറുകളിലധികം വരുമിത്.
സത്യസന്ധമെന്നും സത്യസന്ധതയുടേയും മറ്റും തെളിയിക്കാൻ മോഡി ശ്രമിച്ച ഗൂഢാലോചനയെ അദ്ദേഹം മോഡി ദുരുപയോഗം ചെയ്തു. മായാവതി. റോയിട്ടേഴ്സ്
മായാവതി. റോയിട്ടേഴ്സ്
അഴിമതിക്കെതിരെയുള്ള പോരാട്ടത്തിൽ ലോക്പാലിനെ നിയമിക്കാതിരിക്കാനാണ് അദ്ദേഹം ശ്രമിച്ചുകൊണ്ടിരിക്കുന്നത്. മോഡിയുടെ സത്യസന്ധതയെക്കുറിച്ചും അതിനെക്കുറിച്ചും സ്വാഭാവികമായും ചോദ്യമിതാണ്. ഇത് ഇന്നത്തെ വിധിക്ക് ശേഷം പരിഹരിക്കപ്പെടണം.
നിയമപ്രകാരം ദീർഘകാലാടിസ്ഥാനത്തിൽ നിയമനടപടികൾ ഉണ്ടായിട്ടുണ്ടെങ്കിലും
അത് ഒരു മന്ത്രവാദത്തിലോ മറ്റേതെങ്കിലുമോ വീണ്ടും
ബർണറുകളിലാക്കിയിരിക്കുകയാണ്.
“മോഡി ഇപ്പോൾ അതിന്റെ ശാഠ്യസ്വഭാവവും അഹങ്കാരവും ഒഴിവാക്കുകയും
സുപ്രീംകോടതി ഉത്തരവുകൾ അനുസരിച്ച് ലോക്പാലിനെ നിയമലംഘനമാക്കുകയും വേണം,”
അവർ പറഞ്ഞു.
ലോക്പാൽ രൂപവത്കരിക്കാനുള്ള നിയമം 2013 ൽ പാർലമെന്റിൽ പാസാക്കപ്പെട്ടു.
ലോക്പാൽ ഇപ്പോൾ ഒരു കമ്മിറ്റിക്ക് മാറ്റമൊന്നും വരുത്താനാകില്ലെന്ന്
കഴിഞ്ഞ മാസം മോഡി കോടതിയിൽ പറഞ്ഞു. പാർലമെൻറ് അംഗീകരിക്കാൻ ഇതുവരെ
അംഗങ്ങളെയെല്ലാം തെരഞ്ഞെടുക്കണം.
ലോക്പാൽ സെലക്ഷൻ പാനലിലെ അംഗമായി ലോക്സഭയിലെ ഏറ്റവും വലിയ പ്രതിപക്ഷ
ഗ്രൂപ്പിന്റെ നേതാവിനെ പ്രാപ്തരാക്കുന്നതിന് “പ്രതിപക്ഷ നേതാവ്” പദവി
പുനർവിചിന്തനം നടത്തിയാണ് മാറ്റങ്ങൾ.
2014
ലെ ലോക്സഭാ തെരഞ്ഞെടുപ്പിൽ പ്രതിപക്ഷ നേതാവിന് യോഗ്യത നേടാൻ
കോൺഗ്രസ്സിന് മതിയായ സീറ്റുകൾ ലഭിക്കാതിരുന്നതിനെ തുടർന്ന് ഇത് ആവശ്യമാണ്. പാർലമെന്റിൽ മാറ്റം അനിവാര്യമാണ്, മോഡി വാദിച്ചു.
ലോക്പാൽ സെലക്ഷൻ കമ്മിറ്റിയുടെ പ്രതിപക്ഷത്തിന്റെ സ്ഥാനം
ഒഴിഞ്ഞുകിടക്കുകയാണെന്നും മോഡി പറഞ്ഞു. 2014 ലെ മോഡി ഇവിഎമ്മുകൾ
വികേന്ദ്രീകൃതമാക്കുകയും കരിമ്പട്ടികയിൽ കടന്നുകയറുകയും ചെയ്ത ബി.ജെ.പി.
മോഡി പിന്നീട് ഒരു ഇളവ് ഉണ്ടാക്കി. ലോക്പാലിനു മാത്രമല്ല, സിബിഐ
മേധാവി, ഇൻഫർമേഷൻ കമ്മീഷൻ, വിജിലൻസ് കമ്മീഷൻ എന്നിവയ്ക്കായി
തിരഞ്ഞെടുക്കപ്പെട്ട പാനലുകളിൽ വലിയ പ്രതിപക്ഷ പാർടി ഉൾപ്പെടുത്താൻ
തീരുമാനിച്ചു.
ലോക്പാൽ സമിതി, ലോക് സഭാ സ്പീക്കർ, സുപ്രീംകോടതി ചീഫ് ജസ്റ്റിസ്,
സുപ്രീം കോടതി ജഡ്ജി, പ്രമുഖ അഭിഭാഷകൻ എന്നിവരാണ് മറ്റ് അംഗങ്ങൾ.
നമ്മുടെ രാജ്യത്തെ ചീഫ് ജസ്റ്റിസ്, മുഖ്യ തിരഞ്ഞെടുപ്പ് കമ്മീഷൻ,
ലോക്പാൽ ഓഫീസുകൾ എന്നിവ പട്ടികജാതി / പട്ടികവർഗ / ഒബിസി / ന്യൂനപക്ഷങ്ങളിൽ
നിന്നുള്ള അംഗങ്ങളുള്ള കോളേജ് സമ്പ്രദായത്തിൽ ഉണ്ടായിരിക്കണം. [ലോക്പാലിന്റെ വളരെ തിരഞ്ഞെടുക്കൽ പ്രക്രിയയെല്ലാം നിസ്സാരമായി നടപ്പിലാക്കുകയാണെങ്കിൽ ഉദ്ദേശം പരാജയപ്പെട്ടിരിക്കുന്നു; വാസ്തവത്തിൽ, അതു പോലും മാറിയേക്കാം എതിർപ്പ്.
അതിൽ ആവശ്യമായ ഭേദഗതി വരുത്താൻ സർക്കാരിനോട് ആവശ്യപ്പെടുക വളരെ പ്രാധാന്യമുള്ള പാർലമെന്റ് - ന്യായമായ നിലപാടില്ല അതിരുകടന്ന കാലതാമസം കാരണം, അത് മുന്നോട്ട് പോകാൻ ഗവൺമെന്റിനോട് പറയുന്നു സെലക്ഷൻ പാനലിലെ പ്രതിപക്ഷ നേതാവ്.
ഇത് വെറുതെ വിചിത്രമായിരിക്കുന്നു.]
അഖിലേന്ത്യാ | റിപ്പോർട്ട് ഒരു വൈദ്യനാഥൻ, സുനിൽ പ്രഭു, എഡിറ്റു ചെയ്തത് ദീപശിഘോഷ് | അപ്ഡേറ്റ്: ഏപ്രിൽ 27, 2017 19:44 IST
ഹൈലൈറ്റുകൾ ലോക്പാൽ ബിൽ പാസാക്കാൻ പാടില്ല: സുപ്രീംകോടതി ലോക്പാൽ സ്ഥാപിക്കാനുള്ള നിയമം 2013 ൽ പാർലമെന്റിൽ പാസ്സാക്കി, വർഷം കഴിഞ്ഞ് നടപ്പാക്കി അന്നുമുതൽ, യാതൊരു ചലനവുമില്ല
അഴിമതി വിരുദ്ധ ലോക്പാൽ താമസിപ്പിക്കാതെ തന്നെ വേണം ഒരു പ്രതിപക്ഷ നേതാവിൻറെ അഭാവം, സുപ്രീംകോടതി സർക്കാരിനെ അറിയിച്ചു. ഇതിനർത്ഥം, ആ കോൺഗ്രസിനെ സ്വീകരിക്കാതെ സർക്കാരിന് ഒരു ഓംബുഡ്സ്മാൻ തിരഞ്ഞെടുക്കാം പ്രധാന പ്രതിപക്ഷ സംഘം, ബോർഡിൽ.
“ഒരു പ്രതിപക്ഷ നേതാവിനെ ഉൾപ്പെടുത്താതെ ഒരു ലോക്പാൽ രൂപീകരിക്കുക. ലോക്പാലിനെ അയോഗ്യനാക്കാൻ കാലതാമസം കാരണം ഒരു കാരണവുമില്ല ഒരു പ്രതിപക്ഷ നേതാവിൻറെ ലഭ്യതയില്ലായ്മ, “കോടതി പറഞ്ഞു മൂന്ന് വർഷം വൈകിയാണ് നടപടി.
2013 ൽ ലോക്പാൽ രൂപീകരിക്കാനുള്ള നിയമം പാർലമെന്റിൽ പാസാക്കപ്പെട്ടു അണ്ണാ ഹസാരെയുടെ നേതൃത്വത്തിലുള്ള ജനകീയ പ്രചാരണം അരവിന്ദ് കെജ്രിവാളും പ്രശാന്ത് ഭൂഷണും - ഒരു വർഷം കഴിഞ്ഞ്.
അന്നുമുതൽ, യാതൊരു ചലനവുമില്ല.
ലോക്പാൽ സംഭവിക്കില്ലെന്ന് കഴിഞ്ഞ മാസം സർക്കാർ കോടതിയെ അറിയിച്ചു ഇപ്പോൾ തെരഞ്ഞെടുക്കപ്പെട്ടതിനാൽ പ്രതിപക്ഷ നേതാവ് ഇല്ല പാനൽ എന്നിവയും കോൺഗ്രസിൽ അനുവദിക്കുന്ന വലിയ മാറ്റമാണ് എതിർഗ്രൂപ്പ് - അംഗമായിരിക്കുന്നതിന് ഇനിയും അംഗീകാരം ലഭിച്ചിട്ടില്ല പാർലമെന്റ്.
2014 ൽ ബി.ജെ.പി. അധികാരത്തിൽ വന്നു നിബന്ധനകൾ. ലോക്സഭാ സ്പീക്കർ സുമിത്ര മഹാജൻ പറഞ്ഞു ലോക്പാൽ സെലക്ഷൻ കമ്മിറ്റിയുടെ പ്രതിപക്ഷത്തിന്റെ സ്ഥാനം ഒഴിഞ്ഞുകിടക്കും ഒന്നുമില്ല.
64) Classical Marathi 64) शास्त्रीय मराठी
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लखनौ- लोकपाल प्रश्नावरील सुप्रीम कोर्टाच्या निकालावर नजर ठेवून बसपाचे
सर्वेसर्वा मायावती यांनी गुरुवारी मोदींना “हट्टी वृत्ती” टाळण्यासाठी आणि
भ्रष्टाचार विरोधी लोकपालची नियुक्ती केली.
“मोदींना आता भ्रष्टाचाराविरोधात प्रामाणिकपणा आणि त्यांचे चांगले हेतू
प्रदर्शित करण्याची गरज आहे आणि देशातील पहिल्या लोकपालची नियुक्ती केली
पाहिजे”.
सर्वोच्च न्यायालयाने लोकपाल आणि लोकायुक्त कायदा 2013 हे एक “कायदेविषयक
कायदे” असे म्हटले आहे, त्यावेळचे हे वक्तव्य काही तासांनी झाले आणि ते
त्याचे कार्य प्रलंबित ठेवण्यास योग्य नाही.
मोदी स्वत: ला प्रामाणिक आणि इतर सर्वजण अप्रामाणिक आणि अयोग्य म्हणून सिद्ध करण्याकरिता अधिकृत यंत्रणा आणि षड्यंत्र रचत आहेत. मायावती रॉयटर्स
मायावती रॉयटर्स
ते लोकपालची नियुक्ती करण्यापासून परावृत्त आहेत जे भ्रष्टाचाराशी लढू शकतात. मोदींचे प्रामाणिकपणा आणि हेतूवर नैसर्गिकरित्या एक गंभीर प्रश्नचिन्ह
निर्माण झाला आहे आणि आजच्या निर्णयानंतर त्या संबोधित केले पाहिजे, असे
त्यांनी सांगितले.
त्यांनी म्हटले की कायद्याचा कायदा काही काळापूर्वी लागू केला जात आहे, परंतु तो एक बडबड किंवा इतर वर परत पाठविला गेला आहे.
“आता मोदींनी आपला हट्टी स्वभाव आणि अहंकार सोडला पाहिजे आणि कोणत्याही
विलंब न करता सर्वोच्च न्यायालयाच्या आदेशाचे पालन करून लोकपालची नेमणूक
करावी”.
2013 मध्ये लोकपालची स्थापना संसदेत झाली.
गेल्या महिन्यात नरेंद्र मोदी यांनी न्यायालयाला सांगितले की लोकपालची
नियुक्ती आता संसदेने मंजूर केलेली समिती आपल्या अहवालाची मंजुरी मिळालेली
नाही.
लोकपालमधील सर्वात मोठा विरोधी गट असलेल्या लोकपाल निवड समितीचा भाग
म्हणून सक्षम होण्यासाठी “विरोधी पक्षनेता” पदाची पुनर्निश्चिती करण्यासाठी
केलेले बदल यामध्ये समाविष्ट आहेत.
2014 च्या लोकसभा निवडणुकीत कॉंग्रेस पक्षाला पुरेशी जागा जिंकू शकली नाही. मोदी यांनी संसदेत या बदलाची पूर्तता करावी लागेल.
2014 मध्ये व्हाट्सएप ईव्हीएम्सचे विकृतीकरण, फसवणूक आणि छेडछाडीने
मास्टरमाइब मास्टरमाईड झाल्यानंतर मोदी म्हणाले की लोकपाल निवड समितीमध्ये
विरोधी पक्षाचे नेते रिक्त राहिले आहेत.
मोदींनी नंतर सवलत दिली आणि फक्त लोकपालसाठी नव्हे तर सीबीआय प्रमुख,
माहिती आयोग आणि दक्षता आयोगासाठी निवड समितीत सर्वात मोठा विरोधी पक्ष
समाविष्ट करण्याचा निर्णय घेतला.
कॉंग्रेसला सर्वमध्ये सहभागी होण्यास मंजुरी देण्यात आली आहे परंतु
लोकपाल मंडळाचे इतर सदस्य आहेत, ज्याचे इतर सदस्य पंतप्रधान आहेत, लोकसभा
अध्यक्ष, भारताचे सरन्यायाधीश किंवा सर्वोच्च न्यायालयाचे न्यायाधीश आणि एक
प्रसिद्ध न्यायवैज्ञानिक
भारताचे मुख्य न्यायाधीश, मुख्य निवडणूक आयोग आणि लोकपाल
कार्यालयांमध्ये कॉलेजिएट सिस्टम असणे आवश्यक आहे ज्यामध्ये अनुसूचित
जाती-जमाती / इतर मागासवर्गीय / अल्पसंख्याक समुदायातील सदस्य असतील. [जर लोकपालची निवड प्रक्रिया बिघडली असेल तर संपूर्ण उद्देश पराभूत आहे; खरं तर, तो अगदी असू बाहेर चालू शकते निरुपयोगी
सरकारला आवश्यक दुरुस्त्या करण्याच्या मागणीसाठी त्याऐवजी अगदी सुरुवातीला संसदेत - कायदेशीर जमीन नाही अत्यंत विलंबाने, सरकार सरकारला पुढे न जाता पुढे जाण्यास सांगते निवड समितीतील विरोधी सदस्यांपैकी
हे फक्त विचित्र आहे.]
ऑल इंडिया | वैद्यनाथन, सुनील प्रभू, यांनी संपादित केलेले दीपशिखा घोष | अद्ययावत केले: एप्रिल 27, 2017 9: 44 IST
हायलाइट्स भ्रष्टाचारविरोधी लोकपालची विलंब न लावता: सुप्रीम कोर्ट लोकपालची स्थापना करण्यासाठी कायदा 2013 मध्ये संसदेत पारित झाला होता तेव्हापासून, कोणतीही हालचाल झालेली नाही
भ्रष्टाचारविरोधी लोकपालाला विलंब न लावता सेट करावी विरोधकांच्या नेत्याचा अभाव ही प्रक्रिया पुढे ढकला नये. सर्वोच्च न्यायालयाने आज सरकारला सांगितले. याचा अर्थ, काँग्रेसने न घेता लोकपाल निवडू शकतो मुख्य विरोधी गट, बोर्ड वर.
“विरोधी पक्षनेता यांचा सहभाग न घेता लोकपाल तयार करा” लोकपालची नियुक्ती विलंब करण्याचे काही कारण नाही विरोधी पक्षाच्या नेत्याची उपलब्धता नसल्याचे न्यायालयाने म्हटले आहे तीन वर्षांसाठी ही प्रक्रिया लांबणीवर पडली आहे.
2013 मध्ये लोकपालची स्थापना संसदेत पारित करण्यात आली कार्यकर्ते अण्णा हजारे यांच्या नेतृत्वाखालील प्रचंड लोकप्रिय मोहीम अरविंद केजरीवाल आणि प्रशांत भूषण - आणि एक वर्ष पुढे आले होते.
तेव्हापासून, कोणतीही हालचाल झालेली नाही
गेल्या महिन्यात सरकारने न्यायालयाला सांगितले की लोकपाल असू शकत नाही सध्या निवड केल्याने विरोधी पक्षनेता म्हणून निवड केलेले नाही पॅनेल आणि कायद्यातील बदल असे होते जे काँग्रेसला अनुमती देईल - सर्वात मोठा विरोधी गट - सदस्याचा सदस्य म्हणून अद्याप मंजूर होणे बाकी आहे संसद
2014 मध्ये, भाजप सत्तेवर आला, दोन जणांनंतर कॉंग्रेसचा नाश झाला अटी लोकसभेचे सभापती सुमित्रा महाजन यांनी सांगितले की, लोकपाल निवड समितीतील विरोधी पक्षाचे उमेदवार रिक्तच राहतील कोणीही नव्हती म्हणून.
லோக்பால் மசோதா குறித்து உச்சநீதிமன்ற தீர்ப்பை தாக்கல் செய்யுமாறு பிஎஸ்எஸ் தலைவர் மாயாவதி கோரிக்கை விடுத்துள்ளார்.
“மோடி இப்போது நேர்மை மற்றும் அவரது நல்ல நோக்கங்களைக் காட்ட
வேண்டும், ஊழலுக்கு எதிராக போராடுவது மற்றும் நாட்டின் முதல் லோக்பால்னை
நியமிக்க வேண்டும்,” என்று அவர் கூறினார்.
லோக்பால் மற்றும் லோகாயக்டாஸ் சட்டம், 2013, ஒரு “சட்டபூர்வமான சட்டம்”
என்று உச்சநீதிமன்றம் தீர்ப்பளித்த சில மணி நேரங்களுக்கு முன்னர் அவரின்
அறிக்கை வெளியானது.
மோடியின் அதிகாரபூர்வமான இயந்திரங்களை தவறாக பயன்படுத்துவதோடு,
நேர்மையற்றவராகவும், மற்றவர்கள் நேர்மையற்றதாகவும், தவறாகவும் நிரூபிக்க
அவரது முயற்சியில் சதித்திட்டங்களை சமாளிக்கிறார். மாயாவதி. ராய்ட்டர்ஸ்
மாயாவதி. ராய்ட்டர்ஸ்
ஊழலுக்கு எதிராக போராடும் லோக்பால் நியமனம் செய்வதில் இருந்து அவர் விலகுகிறார். இது மோடியின் நேர்மையையும் நோக்கத்தையும் பற்றிய ஒரு உண்மையான கேள்வியை
எழுப்பியுள்ளது. இது இன்றைய தீர்ப்பிற்குப் பிறகு பேசப்பட வேண்டும்.
சட்டம் நீண்ட காலத்திற்கு முன்னரே இயற்றப்பட்ட போதிலும், அது ஒரு சாக்குப்போக்கு அல்லது மற்றொன்றில் மீண்டும் எரியூட்டப்பட்டது.
“மோடி இப்போது தனது பிடிவாதமான அணுகுமுறையை அகற்ற வேண்டும் மற்றும்
உச்ச நீதிமன்ற உத்தரவின் பேரில் எந்தவித தாமதமின்றி லோக்பால் நியமனம்
செய்ய வேண்டும்,” என்று அவர் கூறினார்.
லோக்பால் அமைக்க சட்டம் 2013 ல் நாடாளுமன்றத்தில் நிறைவேற்றப்பட்டது.
கடந்த மாதம், லோக்பால் பாராளுமன்றத்தால் அதன் உறுப்பினர்களை தேர்வு
செய்வதற்கு ஒரு குழுவுக்கு முக்கியமான மாற்றங்கள் என நியமிக்கப்பட முடியாது
என்று நீதிமன்றத்தில் மோடி தெரிவித்தார்.
2014
நாடாளுமன்றத் தேர்தலில் எதிர்க்கட்சித் தலைவர் பதவிக்கு தகுதி பெற
காங்கிரஸ் போதுமான இடங்களை வெல்லத் தவறிய பிறகு இது தேவைப்பட்டது. மாற்றம் பாராளுமன்றத்தில் அகற்றப்பட வேண்டும், மோடி வாதிட்டார்.
லோக்பால் தேர்வுக் குழுவில் எதிர்க்கட்சித் தலைவர் பதவி காலியாக உள்ள
நிலையில், 2014 ல் மோசடி EVM களை திசை திருப்பவும், மோசடி செய்வதாகவும்
மார்க்சிஸ்ட் கம்யூனிஸ்ட் கட்சியிடம் மோடி கூறியுள்ளார்.
மோடி பின்னர் ஒரு சலுகையை அளித்தார் மற்றும் லோக்பாலுக்கு
மட்டுமல்லாமல் சிபிஐ தலைமை, தகவல் ஆணையம் மற்றும் கண்காணிப்பு கமிஷன்
ஆகியவற்றிற்கும் அல்லாமல் தேர்ந்தெடுக்கப்பட்ட பேனலில் மிகப்பெரிய
எதிர்க்கட்சிக் கட்சியை சேர்க்க முடிவு செய்தார்.
லோக்பால் குழுவைச் சேர்ந்த மற்றுமொரு உறுப்பினராக பிரதமர், லோக் சபா
சபாநாயகர், இந்திய தலைமை நீதிபதி அல்லது உச்ச நீதிபதி நீதிபதி, மற்றும் ஒரு
உயர் நீதிபதி ஆகியோரும் பங்கேற்க அனுமதிக்கப்பட்டுள்ளனர்.
எமது நாட்டின் தலைமை நீதிபதி, தலைமை தேர்தல் ஆணையம் மற்றும் லோக் பால்
அலுவலகங்கள் ஆகியவை SC / ST / OBC / Minorities ஆகியவற்றில் உள்ள
உறுப்பினர்களைக் கொண்ட கூட்டுறவு அமைப்புடன் இருக்க வேண்டும். [லோக்பாலின் தேர்ந்தெடுக்கப்பட்ட செயல்முறை முழுக்க முழுக்க பரந்தால், நோக்கம் தோற்கடிக்கப்பட்டது; உண்மையில், அது கூட மாறிவிடும் எதிர்.
அதற்கு பதிலாக தேவையான திருத்தங்களை அட்டவணைப்படுத்த அரசுக்கு பதிலாக மிகவும் ஆரம்பத்தில் பாராளுமன்றம் - முறையான தரப்பு இல்லை மிகப்பெரிய தாமதத்திற்கு, அரசாங்கத்தை முன்னோக்கி செல்லுமாறு அது சொல்கிறது தேர்வு குழுவில் எதிர்க்கட்சி வேட்பாளர்.
இது வித்தியாசமானது.]
ஆல் இந்தியா | ஒரு வைத்தியநாதன், சுனில் பிரபு, புகார் அளித்தவர் தீபிக்கா கோஷ் | புதுப்பிக்கப்பட்டது: ஏப்ரல் 27, 2017 19:44 IST
சிறப்பம்சங்கள் ஊழல் எதிர்ப்பு லோக்பால் தாமதமின்றி அமைக்கப்பட வேண்டும்: உச்ச நீதிமன்றம் லோக்பால் அமைக்க சட்டம் 2013 ல் பாராளுமன்றத்தில் நிறைவேற்றப்பட்டது பின்னர், எந்த இயக்கம் இல்லை
ஊழல் எதிர்ப்பு லோக்பால் தாமதமின்றி அமைக்கப்பட வேண்டும் எதிர்க்கட்சித் தலைவரின் பற்றாக்குறை இனி செயல்முறைகளை நடத்தக்கூடாது, உச்ச நீதிமன்றம் இன்று அரசாங்கத்திற்குத் தெரிவித்துள்ளது. அதாவது, காங்கிரஸ் காங்கிரஸைத் தக்கவைக்காமல் ஒரு ஒபாமாவைத் தேர்ந்தெடுக்க முடியும் முக்கிய எதிர்க்கட்சி குழு, பலகையில்.
“எதிர்க்கட்சித் தலைவரின் ஈடுபாடு இல்லாமல் ஒரு லோக்பால் அமைக்கவும். லோக்பால் நியமனம் காரணமாக தாமதப்படுத்துவதற்கு எந்த காரணமும் இல்லை எதிர்க்கட்சித் தலைவரிடம் இல்லாதது “என்று நீதிமன்றம் கூறியது செயல்முறை மூன்று ஆண்டுகள் தாமதமாக உள்ளது என்று ஒரு மனு.
ஒரு லோக்பால் அமைக்க சட்டம் 2013 ல் பாராளுமன்றத்தில் நிறைவேற்றப்பட்டது - ஒரு பிறகு அன்னா ஹசாரே தலைமையிலான பாரிய மக்கள் பிரச்சாரம் உள்ளடங்கியது அரவிந்த் கெஜ்ரிவால் மற்றும் பிரசாந்த் பூஷன் ஆகியோருக்கு ஒரு வருடம் கழித்து இயற்றப்பட்டது.
பின்னர், எந்த இயக்கம் இல்லை.
கடந்த மாதம், அரசு லோக்பால் முடியாது என்று நீதிமன்றத்தில் தெரிவித்தார் தேர்வுக்கு எதிர்க்கட்சி தலைவர் இல்லை என்பதால் இப்போது நியமிக்கப்பட்டுள்ளார் குழு மற்றும் சட்டத்தை மாற்றுவோம் என்று காங்கிரஸ் அனுமதிக்கும் - மிகப்பெரியது எதிர்க்கட்சி குழு - ஒரு உறுப்பினராக இருக்க இன்னும் ஒப்புதல் அளிக்கப்படவில்லை பாராளுமன்றத்தில்.
2014 ல், பா.ஜ.க. அதிகாரத்திற்கு வந்தது, இரண்டு நாட்களுக்குப் பிறகு காங்கிரஸைத் துண்டித்தது விதிமுறை. மக்களவை சபாநாயகர் சுமித்ரா மகாஜன் கூறுகையில், லோக்பால் தேர்வுக் குழுவில் எதிர்க்கட்சி இடம் காலியாக உள்ளது யாரும் இல்லை.
92) Classical Telugu 92) క్లాసికల్ తెలుగు
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లక్నో: లోక్పాల్ సమస్యపై సుప్రీంకోర్టు తీర్పుపై లచింగ్, బిఎస్పీ
అధినేత్రి మాయావతి గురువారం మోడీని “మొండి వైఖరి” ని తిప్పికొట్టమని,
అవినీతి వ్యతిరేక దిగ్బంధనను వెంటనే నియమించాలని కోరారు.
“మోడీ ఇప్పుడు అవినీతిని ఎదుర్కోవడంలో నిజాయితీని మరియు అతని మంచి
ఉద్దేశాలను ప్రదర్శించాల్సి ఉంటుంది మరియు దేశం యొక్క మొదటి లోక్పాల్ ను
నియమించాలి” అని ఆమె చెప్పింది.
లోక్పాల్, లోకాయుక్త చట్టం, 2013, ఒక “చట్టబద్దమైన శాసనం” అని
సుప్రీంకోర్టు తీర్పు ఇచ్చిన కొన్ని గంటల తర్వాత ఆమె ప్రకటన వచ్చింది, దాని
ఆపరేషన్ను పెండింగ్లో ఉంచడానికి ఇది సరైనది కాదు.
మోడీ అధికారిక యంత్రాంగాన్ని దుర్వినియోగం చేస్తున్నాడు, నిజాయితీగా,
తప్పుగా తనకు తానుగా నిరూపించటానికి తన బిడ్లో కుట్రలు వేయడం జరిగింది. మాయావతి. రాయిటర్స్
మాయావతి. రాయిటర్స్
లోక్పాల్ను నియమించడం నుండి అతను అవినీతిపై పోరాడగలడు. ఇది సహజంగా మోడీ నిజాయితీని, ఉద్దేశంపై తీవ్రమైన ప్రశ్నార్థకతను పెంచుకుంది. ఇది నేటి తీర్పు తర్వాత ప్రసంగించాలి.
చట్టం సుదీర్ఘంగా అమలు చేయబడినప్పటికీ, అది ఒక కారణం లేదా మరొకదానిపై తిరిగి బర్నర్పై పెట్టబడింది.
“మోడీ దాని మొండి పట్టుదలగల వైఖరిని మరియు అహంను తప్పించడం మరియు
సుప్రీంకోర్టు ఆదేశాలకు అనుగుణంగా లోక్పాల్ను ఏ ఆలస్యం లేకుండా నియమించాలి.
లోక్పాల్ను నెలకొల్పడానికి చట్టం 2013 లో పార్లమెంటులో ఆమోదం పొందింది.
లోక్పాల్ను ఇప్పుడు పార్లమెంటు ఆమోదించాల్సిన కమిటీకి ఒక ముఖ్యమైన
కమిటీకి మార్చాల్సిన అవసరం లేదని గత నెలలో మోడికి కోర్టు చెప్పింది.
లోక్సభలో అతిపెద్ద ప్రతిపక్ష సమూహ నాయకుడిని లోక్పాల్ ఎంపిక ప్యానల్లో
భాగంగా ఉండేలా “ప్రతిపక్ష నాయకుడి” పోస్ట్ను పునర్నిర్వచించడంలో ఈ మార్పులు
ఉన్నాయి.
2014 లోక్సభ ఎన్నికల్లో ప్రతిపక్ష నాయకుడి పదవికి అర్హత సాధించేందుకు కాంగ్రెస్ తగినంత సీట్లను గెలవలేకపోయిన తరువాత ఇది అవసరమైంది. ఈ మార్పు పార్లమెంటులో తీసివేయవలసి ఉంది. మోడి వాదించారు.
2014 లో మోసం EVM లను వక్రీకరించడం, రిగ్గింగ్ చేయడం, అవాంఛించడం ద్వారా
బిజెపి మాస్టర్ మార్క్గా మారిన తరువాత, లోక్పాల్ ఎంపిక కమిటీలో ప్రతిపక్షాల
ప్రదేశం నాయకుడు ఖాళీగా ఉంటుందని మోడి చెప్పారు.
మోడీ తరువాత రాయితీ ఇచ్చారు మరియు లోక్పాల్ కోసం కాకుండా సీబీఐ చీఫ్,
ఇన్ఫర్మేషన్ కమిషన్ మరియు విజిలెన్స్ కమిషన్ కోసం ఎంపిక ప్యానెల్లో
అతిపెద్ద ప్రతిపక్ష పార్టీని చేర్చాలని నిర్ణయించారు.
లోక్పాల్ కమిటీ, ఇతర సభ్యులు ప్రధానమంత్రి, లోక్సభ స్పీకర్, భారత ప్రధాన
న్యాయమూర్తి లేదా సుప్రీంకోర్టు న్యాయమూర్తి మరియు ప్రముఖ న్యాయవాది
ఉన్నారు.
భారతదేశం యొక్క ప్రధాన న్యాయమూర్తి, ప్రధాన ఎన్నికల కమిషన్ మరియు లోక్
పాల్ కార్యాలయాలు ఎస్సీ, ఎస్టీలు, ఒబిసి, మైనారిటీల నుంచి సభ్యులతో కూడిన
కాలేజియేట్ వ్యవస్థను కలిగి ఉండాలి. [లోక్పాల్ యొక్క ఎంపిక ప్రక్రియ వేరే ఉంటే, మొత్తం ప్రయోజనం ఓడిపోయింది; నిజానికి, అది కూడా మారిపోవచ్చు ప్రతికూలం.
అవసరమైన సవరణను టేబుల్ చేయడానికి ప్రభుత్వం అడుగుతూనే పార్లమెంటు చాలా ముందుగానే - చట్టబద్ధమైన భూమి లేదు నిరంతర ఆలస్యం కోసం, అది లేకుండా ముందుకు వెళ్ళడానికి ప్రభుత్వం చెబుతుంది ఎంపిక ప్యానెల్లో ప్రతిపక్ష అభ్యర్థి.
ఇది కేవలం అదృష్టము.]
ఆల్ ఇండియా | ఎ వైద్యనాథన్, సునీల్ ప్రభు, చేత నివేదించబడింది దీపిక ఘోష్ | అప్డేట్: ఏప్రిల్ 27, 2017 19:44 IST
ముఖ్యాంశాలు అవినీతి నిరోధక లోక్పాల్ ఆలస్యం లేకుండా ఏర్పాటు చేయాలి: సుప్రీం కోర్ట్ లోక్పాల్ను నెలకొల్పడానికి చట్టం 2013 లో పార్లమెంటులో ఆమోదించబడింది అప్పటి నుండి, అక్కడ ఉద్యమం లేదు
అవినీతి వ్యతిరేక లోక్పాల్ ఆలస్యం లేకుండా ఏర్పాటు చేయాలి ప్రతిపక్ష నేత లేకపోవడం ఇకపై ప్రక్రియను కొనసాగించకూడదు, సుప్రీం కోర్ట్ నేడు ప్రభుత్వం చెప్పారు. అంటే, ఆ ప్రభుత్వం కాంగ్రెస్ను తీసుకోకుండా ఒక విచారణాధికారిని ఎంచుకోవచ్చు ప్రధాన ప్రతిపక్ష బృందం, బోర్డులో.
“ప్రతిపక్ష నేత జోక్యం లేకుండా ఒక లోక్పాల్ ఏర్పాటు. కారణంగా లోక్పాల్ నియామకం ఆలస్యం ఎటువంటి కారణం ఉంది ప్రతిపక్ష నాయకుడికి లభ్యత లేదు ‘అని కోర్టు పేర్కొంది ప్రక్రియ మూడు సంవత్సరాల ఆలస్యం అయిందని ఒక పిటిషన్.
లోక్పాల్ను నెలకొల్పడానికి చట్టం 2013 లో పార్లమెంటులో ఉత్తీర్ణత పొందింది - తర్వాత కార్యకర్త అన్నా హజారే నేతృత్వంలోని భారీ ప్రచారం అరవింద్ కేజ్రివాల్ మరియు ప్రశాంత్ భూషణ్ - ఒక సంవత్సరం తర్వాత ఇది అమలులోకి వచ్చింది.
అప్పటి నుండి, అక్కడ ఉద్యమం లేదు.
గత నెల, లోక్పాల్ ఉండకూడదని ప్రభుత్వం కోర్టుకు చెప్పింది ఎంపికలో ప్రతిపక్ష నేత లేనందున ఇప్పుడు నియమితులయ్యారు ప్యానెల్ మరియు చట్టం అనుమతించే చట్టం కాంగ్రెస్ - అతిపెద్ద ప్రతిపక్ష సమూహం - సభ్యుడిగా ఇంకా ఆమోదించబడాలి పార్లమెంట్.
2014 లో, బిజెపి అధికారంలోకి వచ్చింది, రెండు తరువాత కాంగ్రెస్ను దెబ్బతీసింది నిబంధనలు. లోక్సభ స్పీకర్ సుమిత్రా మహాజన్ మాట్లాడుతూ, లోక్పాల్ ఎంపిక కమిటీలో ప్రతిపక్షాల స్థానం ఖాళీగా ఉండిపోతుంది ఎవరూ లేరు.
96) Classical Urdu 96) کلاسیکل اردو
ہمیں ہم جانتے ہیں تمام زبانوں میں https://translate.google.com استعمال کرتے ہوئے درست یہ گوگل ترجمہ کرتے ہیں.
لکھنؤ: لوک پال کے معاملے پر سپریم کورٹ کے فیصلے پر latching، بی ایس پی
سپریمو مایاوتی نے جمعرات کو اس کے “ضدی رویہ” ترک کرنے اور فوری طور پر
انسداد بدعنوانی محتسب تقرر مودی نے پوچھا.
“مودی کو اب ایمانداری اور لڑائی کرپشن کے تئیں ان کی نیک نیتی ظاہر اور ملک کے پہلے لوک پال مقرر کرنے کی ضرورت ہے،” انہوں نے کہا.
فاضل عدالت نے فیصلہ دیا کے بعد لوک پال اور لوکایکت ایکٹ، 2013، ایک
“قانون سازی کے قابل عمل ٹکڑا” ہے اور یہ اس کے آپریشن زیر التوا رکھنے کے
لئے مناسب نہیں تھا اس کا بیان گھنٹے آیا.
مودی سرکاری مشینری کا غلط استعمال اور ایماندار اور بے ایمان اور غلط
طور پر تمام دوسروں کے طور پر خود کو ثابت کرنے کے لئے ان کی بولی میں
سازشیں کر دیا گیا ہے، وہ مبینہ طور پر. مایاوتی. رائٹرز
مایاوتی. رائٹرز
انہوں نے کہا کہ بدعنوانی کے خلاف جنگ کر سکتے ہیں جس لوک پال کی تقرری سے دور شرما کر دیا گیا ہے. یہ قدرتی طور پر مودی کی ایمانداری اور نیت پر ایک سنگین سوالیہ نشان
کھڑے کر دیئے ہیں اور یہ آج کے فیصلے کے بعد خطاب کیا جانا چاہئے، انہوں نے
کہا.
وہ مبینہ طور پر اس حقیقت کے باوجود قانون کب نافذ کیا جا رہا ہے، یہ ایک بہانہ یا دوسرے پر واپس برنر پر ڈال دیا گیا ہے.
“مودی اب اپنی ضد رویہ اور انا کو ختم کر دیتی ہے اور کسی بھی تاخیر کے
بغیر سپریم کورٹ کے احکامات کی تعمیل میں لوک پال کی تقرری چاہیے،” انہوں
نے کہا.
ایک لوک پال قائم کرنے کے لئے قانون 2013 میں پارلیمنٹ میں منظور کیا گیا تھا.
گزشتہ ماہ، مودی عدالت نے لوک پال کو منتخب کرنے کے لئے اس کے اراکین
ابھی تک پارلیمنٹ کی طرف سے صاف ہو جائے کرنے کی ضرورت ہے کہ ایک کمیٹی کو
اب کے طور پر اہم تبدیلیوں کے لئے مقرر نہیں کیا جا سکتا بتایا.
تبدیلیوں لوک پال سلیکشن پینل کا حصہ بننے کے لیے لوک سبھا میں سب سے بڑی
اپوزیشن گروپ کے رہنما کو چالو کرنے کے “قائد حزب اختلاف” پیغام کی نئی
تشریح شامل.
یہ
ضرورت تھی بعد کانگریس قائد حزب اختلاف کے عہدے کے لئے کوالیفائی کرنے کے
لئے 2014 کے لوک سبھا انتخابات میں کافی نشستیں جیتنے میں ناکام رہے. تبدیلی پارلیمنٹ میں صاف ہو جائے کرنے کے لئے ہے، مودی کا کہنا تھا.
، مسخ دھاندلی اور 2014 میں فراڈ مشینوں چھیڑچھاڑ کی طرف BJPgobbled
ماسٹر کلید کے بعد، مودی لوک پال سلیکشن کمیٹی میں اپوزیشن کی جگہ کے رہنما
خالی رہے گی.
مودی نے بعد رخصت بنایا اور نہ صرف لوک پال کے لئے لیکن یہ بھی سی بی آئی
سربراہ انفارمیشن کمیشن اور ویجی لینس کمیشن کے انتخاب کے پینل میں سب سے
بڑی اپوزیشن پارٹی میں شامل کرنے کا فیصلہ کیا.
کانگریس لیکن لوک پال پینل، جس کے دیگر ارکان میں وزیر اعظم، لوک سبھا
اسپیکر، بھارت کے چیف جسٹس یا سپریم کورٹ کے جج ہیں، اور ایک ممتاز قانون
دان ہیں تمام میں شرکت کرنے کی منظوری دے دی گئی ہے.
بھارت کی ہمارے ملک کے چیف جسٹس، چیف الیکشن کمیشن، اور لوکپال دفاتر
SC / تخسوچت جنجاتی / او بی سی / اقلیتوں سے ارکان پر مشتمل کالج کا نظام
ہونا ضروری ہے. [لوک پال کے بہت انتخابی عمل بگڑ جاتی ہے تو پوری مقصد شکست دے دی ہے. اصل میں، یہ بھی ثابت ہو سکتی ہے الٹا.
اس کے بجائے ٹیبل میں ضروری ترمیم کرنے کے لئے حکومت سے پوچھ کے بہت جلد سے جلد پارلیمنٹ - کوئی جائز زمین نہیں ہے غیر معمولی تاخیر کے لئے، یہ حکومت کے بغیر آگے جانے کے لئے بتاتا ہے سلیکشن پینل میں اپوزیشن امیدوار.
یہ صرف عجیب ہے.]
تمام بھارت | A Vaidyanathan نے روایت کیا، سنیل پربھو، کی طرف سے ترمیم کر دی گئی دیپشکھا گھوش | تبدیلی کی گئی: اپریل 27، 2017 19:44 IST
جھلکیاں اینٹی کرپشن لوک پال تاخیر کے بغیر قائم کیا جانا چاہئے: سپریم کورٹ لوک پال قائم کرنے کے لئے قانون 2013 میں پارلیمنٹ میں منظور کیا گیا تھا، نافذ سال بعد اس کے بعد سے، کوئی حرکت ہوئی ہے
انسداد بدعنوانی لوک پال تاخیر اور بغیر قائم کیا جانا چاہئے حزب اختلاف کے ایک لیڈر کی کمی اب عمل کو روک نہیں کرنا چاہئے، سپریم کورٹ نے آج حکومت کو بتایا. اس کا مطلب حکومت، کانگریس لینے کے بغیر ایک محتسب منتخب کر سکتے ہیں مرکزی اپوزیشن گروپ، بورڈ پر.
“حزب اختلاف کے ایک رہنما کے ملوث ہونے کے بغیر ایک لوک پال کو مقرر کریں. کی وجہ سے لوک پال کی تقرری میں تاخیر کرنے کی کوئی وجہ نہیں ہے حزب اختلاف کے ایک رہنما کی عدم دستیابی، “عدالت نے کہا کہ پر اداکاری ایک درخواست کے عمل کا کہنا ہے کہ تین سال کے لئے تاخیر ہوگئی ہے.
ایک لوک پال قائم کرنے کے لئے قانون 2013 میں پارلیمنٹ میں منظور کیا گیا تھا - ایک کے بعد شامل ہے کہ کارکن انا ہزارے کی قیادت میں بڑے پیمانے پر مقبول مہم اروند کیجریوال اور پرشانت بھوشن - اور ایک سال بعد نافذ کیا گیا تھا.
اس کے بعد سے، کوئی حرکت ہوئی ہے.
پچھلے ماہ حکومت نے لوک پال نہیں ہو سکتا ہے کہ عدالت کو بتایا اب اپوزیشن کے کسی لیڈر کے انتخاب میں نہیں ہے کے طور لئے مقرر پینل اور کانگریس کی اجازت دے گا کہ قانون میں تبدیلی - بڑا کے طور پر اپوزیشن گروپ - ایک رکن ابھی تک میں منظور کیا جانا ہے بننے کے لئے پارلیمنٹ.
2014 میں بی جے پی دو کے بعد کانگریس decimating، اقتدار میں آئے شرائط. لوک سبھا اسپیکر سمترا مہاجن نے کہا کے رہنما لوک پال سلیکشن کمیٹی میں اپوزیشن کی جگہ خالی رہیں گے اس کو کوئی نہیں تھا.
Tipitaka
(Пали Т.И., «үш», + pitaka, «Қоржын»), немесе Палийском, Тхеравады
буддизмнің доктринальных негізін қалыптастыру бастауыш пали тілінде
мәтіндерді жинау болып табылады. Tipitaka және paracanonical Пали мәтіндер (және т.б. түсініктемелер,
хроника,) бірге классикалық Тхеравады мәтіндерді толық денесін құрайды.
Палийском әдебиеті кең органы болып табылады: Ағылшын аударма мәтіндер басып шығарылған беттер мыңдаған дейін қосыңыз. Ең (бірақ барлық емес) Canon қазірдің өзінде жылда ағылшын тілінде жарияланды. Осы мәтіндерді шағын бөлігі ғана осы веб-сайтында қол жетімді болғанымен, осы жинау бастау үшін жақсы орын болуы мүмкін.
Tipitaka үш бөлімшелері болып табылады:
Виная Pitaka Сангхе
ішінде күнделікті істерін реттейтін мінез-құлық ережелерін қатысты
мәтіндерді жинау - бхиккху қоғамдастық (парыз монахтар) және bhikkhunis
(парыз монах әйелдер). ережелерін ғана тізімін қарағанда әлдеқайда көп, Виная Pitaka,
сондай-ақ үлкен және алуан рухани қоғамдастық шеңберінде коммуналдық
татулықты қалай сұраққа Будданың шешу толық шотын қамтамасыз ету, әрбір
ережеге шыққан артта әңгімелер кіреді. сутта Pitaka suttas
жинау, немесе дискурстар, Тхеравады буддизм барлық орталық ілімдерін
бар, Будда және оның ең жақын шәкірттерінің бірнеше жатқызылған. (. Астам бір мың сутта аудармалар осы веб-сайтында қол жетімді) suttas бес nikayas (жинақтар) арасында бөлінеді:
ДН оның Мадджхиманикая - «ұзын жинау» Majjhima оның Мадджхиманикая - «орташа ұзындығы жинағы» Samyutta оның Мадджхиманикая - «топтастырылған жинау» Anguttara оның Мадджхиманикая - «одан әрі-ескерілетін жинағы» Khuddaka оның Мадджхиманикая - «кішкентай мәтіндерді жинау»: Khuddakapatha Дхаммападе Udana Itivuttaka сутта Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (тек Tipitaka туралы Бирма редакцияда енгізілген) Petakopadesa ( «») Milindapañha ( «»)
Abhidhamma Pitaka Сутта Pitaka ұсынылған базалық доктринальных принциптері ақыл мен
мәселенің сипатына тергеу үшін қолданылуы мүмкін жүйелі аясында ішіне
қайта өңделіп, қайта ұйымдастырылған, онда мәтіндерді жинау.
одан әрі оқу үшін
Қайдан толық Палийском (Tipitaka) көшірмесін табуға болады? (Жиі қойылатын сұрақ) Post-канондық Пали әдебиетке Field нұсқаулығы: Tipitaka Beyond Пали тілінде оқу құралдары әрбір деңгейдегі Пали студенттерге пайдалы болуы мүмкін сілтемелер ұсынады. (: Karunaratne & Sons, Ltd., 1994 Коломбо) Somapala Jayawardhana арқылы Пали әдебиеті анықтамалығы. Canon ең маңызды межелердің толық сипаттамасымен Палийском арқылы сөздік бағыттауыш түріндегі,. Палийском, Рассел Webb, ЭД талдау. (Қанды: будда жариялау Қоғам, 1975). Таптырмайтын «Жол картасы» және Палийском жоспары. аты бойынша suttas листингілік тамаша индексі бар. Tipitaka, U Ко жатып, бұйымдары нұсқаулық. (Дели: Шри Satguru Жарияланымдар, 1990). көптеген маңызды suttas қысқаша мазмұны бар Tipitaka Тағы тамаша құрылым. Nyanatiloka Mahathera (: будда жариялау Қоғам, 1980 Қанды) арқылы будда сөздігі. Тхеравады буддизм маңызды терминдер мен ұғымдардың классикалық анықтамасы.
52) Classical Khmer 52) ខ្មែរបុរាណ
2209 ពុធ 26 មេសាឆ្នាំ 2017 មេរៀនទី
សូមឱ្យយើងកែបកប្រែ Google នេះដោយប្រើ https://translate.google.com ក្នុងភាសាទាំងអស់ដែលយើងដឹង។
Tipitaka (Pali ti, “three,”+ pitaka, “baskets”) 또는 Pali canon은 Theravada 불교의 교리 적 토대를 구성하는 주요 Pali 언어 텍스트 모음입니다. Tipitaka와 paracanonical Pali 텍스트 (해설, 연대기 등)는 고전 Theravada 텍스트의 완전한 본문을 구성합니다.
팔리 캐논은 광대 한 문학 작품입니다. 영문 번역본에서이 텍스트는 수천 쪽의 인쇄 된 페이지를 더합니다. Canon의 대부분 (전부는 아니지만)은 이미 수 년 동안 영어로 출간되었습니다. 이 웹 사이트에서는이 텍스트 중 일부만을 사용할 수 있지만이 컬렉션은 시작하기에 좋은 장소입니다.
Tipitaka의 세 가지 부문은 다음과 같습니다.
비나 야 피타카 승가 (안수받은 승려)와 비구니 (비구니 수녀)의 공동체 인 Sangha 내의 일상 업무를 관장하는 행동 규칙에 관한 본문집. 단순한 규칙 목록 이상으로 Vinaya Pitaka는 크고 다양한 영적 공동체 내에서 공동의 조화를 유지하는 방법에 대한
질문에 대한 Buddha의 해결책에 대한 자세한 설명을 제공하면서 각 규칙의 근원 뒤에있는 이야기를 포함합니다. 수타 피타카 부처님과 그의 가장 가까운 제자 중 일부가 테라 베다 (Theravada) 불교의 모든 중심 가르침을 담고있는 suttas 또는 담론의 모음. (이 웹 사이트에서는 수천 개의 번역이 가능합니다.) sutta는 다섯 개의 니카야 (모음집)로 나뉘어져 있습니다.
Digha Nikaya - “긴 컬렉션” Majjhima Nikaya - “중간 길이 컬렉션” Samyutta Nikaya - “그룹화 된 컬렉션” Anguttara Nikaya - “추가 요소 모음” Khuddaka Nikaya - “작은 텍스트 모음”: 쿠드 다 카파타 담마 파다 우다 나 Itivuttaka 수타 니 파타 비마 나 밧투 Petavatthu 테라 가타 테리 가타 자타 카 Niddesa Patisambhidamagga 아빠 다나 Buddhavamsa 카리 야피 타카 Nettippakarana (Tipitaka의 버마어 판에만 포함됨) Petakopadesa ( “”) Milindapañha ( “”)
아비 하마 마 피타카 수타 피타카 (Sutta Pitaka)에 제시된 근본적인 교리 원리가 재구성되고 마음과 물질의 본질에 대한 조사에 적용될 수있는 체계적인 틀로 재구성되는 본문 모음.
추가 읽기
전체 팔리 캐논 (Tipi Taka)의 사본을 어디에서 찾을 수 있습니까? (자주 묻는 질문) Tipitaka 너머 : 팔로 노 팔리 문학의 필드 가이드 Pali Language Study Aids는 모든 수준의 Pali 학생들에게 유용한 링크를 제공합니다. Somapala Jayawardhana (Colombo : Karunaratne & Sons, Ltd., 1994)의 Pali 문학 핸드북. 팔리 캐논 (Pali canon)을 통한 사전 형식의 안내서로, 캐논의 주요 랜드 마크에 대한 자세한 설명이 포함되어 있습니다. Pali Canon의 분석, Russell Webb, ed. (Kandy : 불교 출판 협회, 1975). 팔리 캐논의 필수적인 “로드맵”과 개요. sutta를 이름순으로 나열한 훌륭한 색인이 들어 있습니다. Tipitaka 가이드, U Ko Lay, ed. (Delhi : Sri Satguru Publications, 1990). 많은 중요한 sutta의 개요를 포함하는 Tipitaka의 또 다른 우수한 개요. 불교 사전, Nyanatiloka Mahathera (Kandy : Buddhist Publication Society, 1980). Theravada 불교에서 중요한 용어와 개념에 대한 고전적인 수첩.
54) Classical Kurdish(Kurmanji)
54) Kurdish Classical (Kurmanji)
2209 Wed, 26 Apr 2017 êsh
Bila ji me re vê Google wergeran bi bikaranîna https://translate.google.com lê agadar Di hemû zimanan de em dizanin.
The
Tipitaka (Pali ti, “sê,” + pitaka, “selik”), an jî Pali canon,
berhevkirina metnên seretayî zimanê Pali ku bingeha a doktrînal ên
Theravada Budîzm avakirina ye. The Tipitaka û tekstên paracanonical Pali (şiroveyên, serpêhatiyan, û
hwd.) Bi hev re di bedenê bi temamî ji tekstên klasîk Theravada pêk
tînin.
The Pali canon bedena mezin yên wêjeya e: in English werger tekstên lê zêde bike ji bo bi hezaran pages çapkirin. Most (lê ne hemû) ji Canon hatiye jixwe di English sal bi sal weşandin. Tevî ku bi tenê beşeke biçûk ji van nivîsên li ser vê malperê de
berdest in, ev collection dikare bibe cihekî baş ji bo destpêkirina.
The sê cudahîyên ji Tipitaka in:
Vinaya Pitaka The
collection of nivîsên li ser qaîdeyên peyrewa desthilat û karûbarên
rojane di nava Sangha - civaka ji bhikkhus (Rahîb tengî) û bhikkhunis
(rahîbeyan bianiya). Niha bêtirî tenê lîsteya rêzikan, di Vinaya Pitaka jî di nav de
çîrokên li pey koka her serwerî, pêşkêşkirina bi hûrgulî yên çareseriyê
Buddha ya li ser pirsa ka ji bo parastina ahengek komunal di nava civatê
de mezin û cur bi cur giyanî ye. Sutta Pitaka The
collection of suttas, an jî gotinên wek, bi jîder, li Buddha û çend yên
herî nêzîk şagirtên wî, dihewînin, hemû hînkirinên navendî ya Theravada
Budîzm. (More zêdeyî hezar dikarî wergerên di sutta li ser vê malperê de berdest in.) The suttas bi nav pênc nikayas (Paş) de dabeş:
Digha Nikaya - ya “collection dirêj” Majjhima Nikaya - ya “collection navîn-length” Samyutta Nikaya - ya “collection kom” Anguttara Nikaya - ya “collection bêhtir-hesabkirin” Khuddaka Nikaya - ya “collection of nivîsên kurt”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (di nav de bi tenê di çapa Burmese ji Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Berhevkirina tekstên ku di nav prensîbên a doktrînal bingehîn pêşkêş
di Sutta Pitaka bi reworked û birêxistin nav çarçoveya sîstematîk ku
dikare ji bo ku lêkolîneke li ser xwezayê ji hiş û madeyê Bûrsayê dan.
Ji bo xwendina zêdetir
Ez dikarim li ku nisxeyek ji temam Pali canon (Tipitaka) peyde bikim? (Question tên Pirsîn) Beyond li Tipitaka: A Guide Field ji bo Wêje Pali Post-canonical Pali Ziman Mijar Aids offers links ku dikane kêrhatî be ji bo xwendekarên Pali ji her astê. Handbook yên edebiyata Pali, destê Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A rêber, di forma ferhenga me de, bi riya Pali canon, bi ravekirinên berfireh yên qralîtîyê mezin di Canon. An Analysis of the Pali Canon, Russell Webb, ed. (Kandy: Bilawkirawe Budîst Society, 1975). An pęwîst “nexşeya rê” û outline ji Pali canon. Têda pêristek baş lîsta suttas by name. Nasandina Tipitaka, U Ko Lay, ed. (Delhi: Sri Munde Publications, 1990). Din jî diyarkirina baş ji Tipitaka, dihewînin, berbiçav, ya gelek suttas girîng e. Budîst, ferheng, ji aliyê Nyanatiloka Mahathera (Kandy: Civak gel Budîst, 1980). A wêra klasîk ji alî girîng û têgehan li Theravada Budîzm.
55) Classical Kyrgyz 55) Классикалык Кыргыз
2209 Wed, 26 Apr 2017-бөлүм
https://translate.google.com аркылуу бул Google котормосу туура болсун бардык тилдерде биз билебиз.
Khp Dhp Уд ички бөлүмдү жабуу Sn Vv Pv Thag Thig Ж m Милн
Трипитака
(Pali Ti, “үч” + pitaka, “себет”), же Pali канонду Theravada буддизм
окууларга пайдубалын түзгөн негизги Pali тилиндеги тексттердин
жыйындысы. Трипитака жана paracanonical Pali тексттер (сереп, Жылнаама, ж.б.)
чогуу классикалык Theravada тексттерди толугу менен денени түзөт.
Pali канону адабият зор органы болуп саналат: кыргызча котормо тексттер беттен ми кошуу. Көпчүлүгү (бирок бардыгы эмес) канонуна байланыштуу буга чейин эле көп жылдар бою англис тилинде жарык көрдү. Бул интернет-сайтта берилген бул тексттерди аз гана үлүшү бар, бирок, бул чогултуу баштоо үчүн жакшы жер болот.
Трипитака үч бөлүмдөрү:
Vinaya Pitaka Аграгами
ичинде күндөлүк иштерин жөнгө салуучу жүрүш-туруш эрежелерин тиешелүү
тексттерди чогултуу - bhikkhus коомчулук (койгон монахтар) жана
bhikkhunis (койгон кечил). эрежелердин эле тизмесине караганда алда канча көп, Vinaya Pitaka
ошондой эле чоң жана ар түрдүү рухий жамааттын ичинде коммуналдык
ынтымакты сактоого кантип пайда болгон деген суроого Будды чечүү жөнүндө
толугу менен камсыз кылуу, ар бир бийлик келип артында окуяларды
камтыйт. Sutta Pitaka Theravada
буддизм бардык борбордук окууларды камтыган Будда жана анын жакын бир
нече шакирттери таандык suttas же баяндамалар, чогултуу,. (Дагы бир киши Sutta котормолордо бул сайтында жеткиликтүү.) Suttas беш nikayas арасында бөлүнөт (жыйнак):
Abhidhamma Pitaka акыл-эс жана заттын чыныгы жүзү иликтөө колдонулушу мүмкүн Sutta
Pitaka берилген негизги окууларга негиздери системалуу алкагында кирип
иштеп чыгуу жана кайрадан уюшулган турган тексттердин жыйындысы.
Өз алдынча окуу үчүн
Кайдан толук Pali канонуна (Трипитака) бир нускасын табууга болот? (Суроо ар дайым) Трипитака Beyond: Post канондук Pali адабияты үчүн талаа колдонмодо Pali тил изилдөө жардам ар бир денгээлдеги Pali студенттер үчүн пайдалуу боло шилтемелер сунуш кылат. Pali адабиятынын окуу куралы, Somapala Jayawardhana тарабынан (Коломбо: Karunaratne & уулдарын, Ltd., 1994). Канан негизги таанымал толук сыпаттама менен жол, сөздүк түрүндө, Pali канонуна аркылуу. Pali Канан анализи, Рассел Webb, ред. (Канды: Буддизм Publication Society, 1975). Pali канонуна ажырагыс “жол картасынын” жана схема. аты менен аталып suttas сонун индекси камтыйт. Трипитака, U Ko Лей, педагогдордун көрсөтмө. (Дели: Шри Бекчоро Publications, 1990). көптөгөн маанилүү suttas боюнча корутундуларын камтыган Трипитака дагы мыкты схема. Буддизм Dictionary, Nyanatiloka Mahathera тарабынан (Канди: Буддизм Publication Society, 1980). Theravada буддизмде маанилүү терминдер жана түшүнүктөр классикалык колдонмо.
Et
Tipitaka (t Pali, “tria” + pitaka: “canistra”), Canon, sive Pali est
quod formare congeriem doctrinalium fundamenta primaria Pali lingua
texts ex Theravada Buddhismus. Pali paracanonical Tipitaka et in locis (commentariis Paralipomenon c) Theravada Classical Texts simul totum corpus.
Canon ita constitutus est multitudo hominum in Pali litterae: in Latina translatione textuum typis addere usque millibus pages. Maxime (sed non omnes) de Canone esse iam editis Anglice super annis. Etsi haec non parva fraction of texts on this website praesto sint, haec collectio potest esse bonus locus ut satus.
Tipitaka tres partes sunt
Vinaya Pitaka A collection of texts de rebus in cotidiana agendi regulas quae ad
gubernandum Sangha - the community of bhikkhus (ordinavit monachis) et
bhikkhunis (ordinavit nuns). Sutta Pitaka Suttas
collectio sive sermonibus de summa tribuenda Buddha paucos discipulos
praecipua continens doctrinae Theravada Buddhismus. (Latin sutta Plus quam mille unum sunt available in hac website.) Quod suttas autem dividitur in quinque nikayas (collections)
Digha Nikaya - in “collectio diu” Majjhima Nikaya - in “medio-collectio longitudo ‘ Samyutta Nikaya - in “collatis collectio” Anguttara Nikaya - in “collectio ultra-factored” Khuddaka Nikaya - in “collectio modicae texts ‘; Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (includitur in Burmese ex editione Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Quod collectio ex locis disceptemus, ubi Doctrinalia principia, quibus
in underlying Sutta Pitaka retractavit, incomposita non est in ratione
compage applicari potest ad quaestionem de animi natura et materia.
Adhuc enim Lectio
Ubi possum invenire exemplum completum est Pali canonicus (Tipitaka)? (Frequenter Interrogata De Quaeritur) Quam in Tipitaka: A Rector ut Post-canonicum Field Pali Books Pali Language AIDS nexibus offert gradu studiosis utilis pali. Pali De Literarum per Somapala Jayawardhana (Colombo: Karunaratne & Sons Ltd., MCMXCIV). A dux in dictionary forma, per Canon Pali, cum detailed descriptiones major ad terminos transtulerunt in Canon. An Analysis de Pali Canon, Webb Cicero, ed. (Kandy: Buddhist Latin: MCMLXXV). Haud neglegendum “roadmap” umbram imaginemque Pali ad Canonem formandum flagitatur. Index suttas quicquid sexus est optimum habet nomen. Dux Tipitaka, Laicorum Ko U, ed. (Delhi: Sri Satguru Publishing, MCMXC). Alius Tipitaka forma excellentes, quibus magni momenti multorum summaria suttas. Buddhist dictionary per Nyanatiloka Mahathera (Kandy: Buddhist Latin, MCMLXXX). A classic verba libri, et de momenti rationes in Theravada Buddhismus.
58) Classical Latvian
58) Klasiskā latviešu
2209 Wed 26 Apr 2017 NODARBĪBA
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Tipitaka
(Pali ti, “trīs,” + pitaka, “grozi”), vai Pali kanonu, ir kolekcija
primāro Pali valodas tekstiem, kas veido doktrinālajam pamatu Theravada
budisma. Tipitaka un paracanonical Pali teksti (komentāri, hronikas, uc) kopā veido pilnīgu ķermeņa klasiskā Theravada tekstu.
Pali kanons ir lielākā organizācija literatūras: angļu tulkojumā teksti pievienot līdz tūkstošiem izdrukāto lapu. Lielākā daļa (bet ne visi) no Canon jau ir publicēts angļu gadu gaitā. Kaut arī ir pieejami tikai neliela daļa no šiem tekstiem šajā mājas lapā, šī kolekcija var būt laba vieta, kur sākt.
Trīs nodaļas no Tipitaka ir:
Vinaya Pitaka No
tekstiem, kas attiecas uz profesionālās ētikas normas, kas regulē
ikdienas lietas ietvaros Sanga kolekcija - kopienai bhikkhus (ordinēti
mūkiem) un bhikkhunis (ordinēti mūķenes). Daudz vairāk nekā tikai sarakstu noteikumiem, Vinaya Pitaka arī
stāstus aiz izcelsmi katra noteikuma, kas sniedz detalizētu atskaiti par
Budas risinājumu jautājumam par to, kā saglabāt komunālo harmoniju ar
lielu un daudzveidīgu garīgo kopienu. Sutta Pitaka Par
suttas jeb diskursiem savākšana, attiecina uz Budas un daži no viņa
tuvākajiem mācekļiem, kas satur visas centrālās mācības Theravada
budisma. (Vairāk nekā viens tūkstotis sutta tulkojumi ir pieejami šajā
tīmekļa vietnē.) Par suttas ir sadalītas starp piecām nikayas
(kolekcijas):
Digha Nikaya - “garais kolekcija” Majjhima Nikaya - par “vidēja garuma kolekcija” Samyutta Nikaya - par “grupēts kolekcija” Anguttara Nikaya - uz “turpmāku-ņemti kolekcija” Khuddaka Nikaya - par “kolekcija maz tekstu”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (iekļauts tikai Birmas izdevuma Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka To tekstu, kura pamatā vienā otrā Sutta Pitaka Doktrīnā principi
pārstrādājis un reorganizēto sistemātiskā sistēmu, kas var tikt
piemērots ar izmeklēšanu prāta dabas un lietu kolekcija.
Plašāku
Kur es varu atrast kopiju pilnīgu Pali kanonu (Tipitaka)? (Biežāk uzdotie jautājumi) Ārpus Tipitaka: A Field Guide to Post-kanoniskās Pali literatūrā Pali Valodu Mācību palīglīdzekļi piedāvā saites, kas var būt noderīga, lai Pali studentiem katrā līmenī. Handbook of Pali literatūra, ko Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Rokasgrāmata, vārdnīcā veidā, izmantojot Pali kanonu, ar detalizētu aprakstu par galvenajām orientierus Canon. Analīze Pali Canon, Russell Webb, ed. (Kandy: budistu Izdošanas Society, 1975). Neaizstājams “ceļvedis”, un kontūru Pali kanona. Satur lielisku indeksu uzskaitot suttas pēc nosaukuma. Ceļvedis Tipitaka, U Ko Lay, izd. (Deli: Sri Satguru Publications, 1990). Vēl viens lielisks izklāsts Tipitaka satur kopsavilkumus daudziem svarīgiem suttas. Budistu Dictionary, ko Nyanatiloka Mahathera (Kandi: budistu Izdošanas Society, 1980). Klasisks Rokasgrāmata svarīgu terminu un jēdzienu Theravada budisma.
59) Classical Lithuanian
59) Klasikinė lietuvių
2209 Tr Bal 26, 2017 PAMOKA
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Tipitaka
(pali TI “, trys,” + “pitaka” krepšeliai “), arba Pali kanonas, yra
pirminių Pali tekstų, sudarančių doktrinos pagrindą Theravada budizmo
kolekcija. Tipitaka ir paracanonical Pali tekstų (komentarai, kronikos, ir tt) kartu sudaro užbaigtą kūną klasikinių Theravada tekstų.
Pali kanonas yra didžioji kūno literatūros: vertimas į anglų kalbą tekstus pridėti iki tūkstančių spausdintų puslapių. Dauguma (bet ne visi) į Canon jau buvo paskelbta anglų kalba per metus. Nors tik nedidelė dalis šių tekstų galima rasti šioje svetainėje, ši kolekcija gali būti gera vieta pradėti.
Trys skyriai Tipitaka yra:
Vinaya Pitaka Tekstų,
susijusių su elgesio taisykles, reglamentuojančias kasdienius reikalus
viduje Sangha kolekcija - iš bhikkhus (įšventintas vienuoliai) ir
bhikkhunis (įšventintas vienuolės) bendruomenė. Kur kas daugiau nei vien tik iš taisyklių sąrašą, Vinaya Pitaka taip
pat apima istorijas už kiekvieno taisyklė kilmės, teikti išsamią
ataskaitą apie Budos tirpalą į klausimą, kaip išlaikyti bendruomenės
harmoniją per didelis ir įvairus dvasinės bendruomenės klausimą. Sutta Pitaka Iš
suttas ar diskursų kolekcija, priskirta Budos ir keletas jo artimiausių
mokinių, kurių sudėtyje yra visos centrines mokymus Theravada budizmo. (Daugiau nei tūkstantis Sutta vertimai galima rasti šioje svetainėje. Lt) suttas yra padalinta tarp penkių nikayas (kolekcijų):
Digha Nikaya - “ilgas kolekcija” Majjhima Nikaya - “Vidurio ilgio kolekcija” Samyutta Nikaya - į “sugrupuoti kolekcija” Anguttara Nikaya - į “toliau-atsižvelgta kolekcija” Khuddaka Nikaya - į “kolekcija mažai tekstų”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (įskaitant tik Birmos leidime Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Tekstų, kurioje pagrindinės pateikti į Sutta Pitaka doktrinos
principus perdarytas ir reorganizuota į sistemingai sistemą, kuri gali
būti taikomas tyrimą proto ir materijos prigimties kolekcija.
Tolesnio skaitymo
Kur galiu rasti visą Pali kanono (Tipitaka) kopiją? (Dažniausiai užduodamas klausimas) Be Tipitaka: A Field Turistinis vadovas po po kanoninio Pali literatūros Pali Tyrimas AIDS siūlo nuorodos, kad gali būti naudinga Pali studentams kiekviename lygmenyje. Vadovas Pali literatūros, kurią Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Vadovas, žodyną forma, per Pali kanono, su detaliais pagrindinių orientyrų CANON. Kad, Pali kanonas analizė, Russellas Webb ED. (Kandis: budistų Leidinys draugija, 1975). Nepakeičiamas “planas” ir kontūrai iš Pali kanono. Sudėtyje yra puikus rodiklis aukcione suttas vardu. Turistinis vadovas po Tipitaka, U Ko Lay, ed. (Delis: Šri Satguru Leidiniai, 1990). Dar vienas puikus planas iš Tipitaka, kurių sudėtyje santraukas daug svarbių suttas. Budistų žodynas, kurį Nyanatiloka Mahathera (Kandy: budistų Leidinys draugija, 1980). Klasikinis vadovas svarbių terminų ir sąvokų Theravada budizmo.
60) Classical Luxembourgish
60) Klassik Lëtzebuergesch
2209 Tue 26 abr 2017 Lektioun
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D’Tipitaka
(PaliName TI, “dräi,” + pitaka, “Kuerf”), oder PaliName Canon, ass
d’Kollektioun vun der Primärschoul Texter PaliName Sprooch déi Bräichte
Fëllement vun Theravada Buddhismus Form. D’Tipitaka an der paracanonical PaliName Texter (Kommentare,
Chroniken, etc.) zesumme wor den komplett Kierper vun der klassescher
Theravada Texter.
D’PaliName
Canon ass e grousse Kierper vun Literatur: an englesch Iwwersetzung
d’Texter ze dausende vun gedréckt Säiten Artikel huet. Meeschter (mä net all) vun der Canon huet schonn an Englesch iwwer d’Joer publizéiert ginn. Obwuel nëmmen enger Ëmwandlung vun dësen Texter op dëser Websäit
disponibel sinn, kann dës Kollektioun eng gutt Plaz fir Start ginn.
Déi dräi Divisioune vun der Tipitaka sinn:
Vinaya Pitaka D’Kollektioun
vun Texter d’Regele vum Behuelen betreffend d’deeglech Affären am
Sangha Regéieren - d’Communautéit vun bhikkhus (geweit Mönche) an
bhikkhunis (geweit Nonnen). Wäit méi wéi just eng Lëscht mat Regelen, déi Vinaya Pitaka ëmfaasst
och d’Geschichte hannert der Origine vun all Regel, eng detailléiert
Kont vum Buddha senger Léisung bei der Fro wéi déi Gemengerot Harmonie
bannent enger grousser Objeten geeschtege Communautéit ze erhalen. Sutta Pitaka D’Kollektioun
vun suttas, oder discourses, zougeschriwwen dem Buddha an e puer vun
sengem äerdnotste Jünger, all d’Mëtt Léier vu Theravada Buddhismus mat. (Méi wéi dausend sutta Iwwersetzungen sinn op dëser Websäit
sinn.) D’suttas ënner fënnef nikayas ënnerdeelt sinn (Kollektiounen):
Digha Nikaya - de “laang Kollektioun” Majjhima Nikaya - de “Mëtt-Längt Kollektioun” Samyutta Nikaya - de “gruppéiere Kollektioun” Anguttara Nikaya - de “weider-factored Kollektioun” Khuddaka Nikaya - de “Kollektioun vun kleng Texter”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga APADANA Buddhavamsa Cariyapitaka Nettippakarana (nëmmen am Birmanesch Editioun vun der Tipitaka abegraff) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka D’Sammlung vun Texter, an deer d’Basisdaten Bräichte mir am Sutta
Pitaka presentéiert Prinzipien gläich zwou sinn an ugefaangen an eng
systematesch Kader déi op eng Enquête an d’Natur vun de Sënn an egal
applizéiert gin kann.
Fir weider liesen
Wou kann ech eng Kopie vun der komplett PaliName Canon (Tipitaka) fannen? (Dacks Gestallt Froen) Doriwwer eraus d’Tipitaka: A Field Guide ze Post-kanonesch PaliName Literatur PaliName Sprooch Sécuritéit Aids offréiert Linken déi bis PaliName Studenten vun all Niveau nëtzlech kann. Handbuch vun PaliName Literatur, vun Somapala Jayawardhana (Colombo: Karunaratne & Jongen, Ltd., 1994). Eng guide, am Wierderbuch Form, duerch d’PaliName Canon, mat detailléiert vun der gréisser Äerdofplattung an der Canon. Eng Analys vun der PaliName Canon, Russell Webb, Ed. (Kandy: buddhistesch Publikatioun Society, 1975). Eng onverzichtbar “feuille” an Profil vun der PaliName Canon. Enthält eng excellent Index Oplëschtung suttas vum Numm. Guide ze Tipitaka, U Ko Lay, Ed. (Delhi: Sri Satguru Publikatiounen, 1990). Aner exzellente Profil vun der Tipitaka, mat Zesummefaassungen vu ville wichtege suttas. Buddhistesch schreiwen, vun Nyanatiloka Mahathera (Kandy: buddhistesch Publikatioun Society, 1980). Eng klassesch Handbuch vun wichteg Begrëffer a Konzepter an Theravada Buddhismus.
61) Classical Macedonian
61) Класични Македонски
2209 Сре 26 Апр 2017 година ЧАС
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На
Tipitaka (Пали ти “, три”, + pitaka “корпи”), или Пали Канон, е збир на
основниот јазик текстови Пали кои ја формираат основата на доктрината
на Theravada будизмот. На Tipitaka и paracanonical Пали текстови (коментари, хроники, итн)
заедно ја сочинуваат целото тело на класична Theravada текстови.
На Пали Канон е голема количина на литература: англиски превод на текстови додаде до илјадници печатени страници. Повеќето (но не сите) од Canon веќе е објавена на англиски јазик во текот на годините. Иако само мал дел од овие текстови се достапни на овој веб-сајт, оваа колекција може да биде добро место за почеток.
Три поделби на Tipitaka се:
Vinaya Pitaka Колекцијата
на текстови во врска со правилата на однесување кои се регулира
секојдневно работи во Бразавил - заедницата на bhikkhus (ракоположен
монаси) и bhikkhunis (ракоположен калуѓерки). Многу повеќе од само список на правила, Vinaya Pitaka исто така
вклучува и приказните зад потеклото на секоја власт, обезбедување
детална сметка за решение на Буда на прашањето за тоа како да се задржи
комунални хармонија во голема и разновидна духовна заедница. Сута Pitaka Собирањето
на suttas или дискурси, му се припишува на Буда и неколку од неговите
најблиски ученици, кои ги содржат сите централни учењата на Theravada
будизмот. (Повеќе од илјада Сута преводи се достапни на оваа веб страница.) На suttas се поделени меѓу петте nikayas (збирки):
Digha Nikaya - “долга колекција” Majjhima Nikaya - “собирање на средна должина” Samyutta Nikaya - на “групирани колекција” Anguttara Nikaya - на “дополнителни-констатирано колекција” Khuddaka Nikaya - “собирање на малку текстови”: Khuddakapatha Dhammapada Udana Itivuttaka Сута Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (вклучени само во Бурма издание на Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Собирањето на текстовите во кои основната доктрината принципи
презентирани во Сута Pitaka се преработил и реорганизирана во
систематска рамка која може да се примени на истрагата во врска со
природата на умот и материјата.
За натамошно читање
Каде можам да најдам копија од комплетната Пали Канон (Tipitaka)? (Често поставувани прашања) Надвор од Tipitaka: Водич поле на пост-канонско Пали литература Пали јазик Студија СИДА нуди линкови кои можат да бидат корисни за Пали студентите на секое ниво. Прирачник за Пали литература, со Somapala Jayawardhana (Коломбо: Karunaratne & Sons, Ltd, 1994). Водич, во речникот форма, преку Пали Канон, со детални описи на главните знаменитости во Canon. Анализа на Пали Канон, Расел Веб, ед. (Kandy: будистички Објавување општество, 1975). Неопходен “патоказ” и преглед на Пали Канон. Нуди одличен индекс на листата suttas по име. Водич за Tipitaka, У Ко Леј, ед. (Делхи: Шри Satguru Публикации, 1990). Уште еден одличен преглед на Tipitaka, кои содржат резимеа на многу важни suttas. Будистички речник, со Nyanatiloka Mahathera (Kandy: будистички Објавување општество, 1980). А класичен прирачник на важни термини и концепти во Theravada будизмот.
Ny
Tipitaka (Pali ti, “telo,” + pitaka, “harona”), na Pali kanônan’ny, dia
ny fanangonana ny Kilonga teny Pali andinin-teny, izay mandrafitra ny
fotopampianarana fototry ny Bodisma Theravada. Ny Tipitaka sy ny andinin-teny Pali paracanonical (-kevitra, Tantara,
sns) miaraka mamaritra ny vatana manontolo ny mpahay Theravada
andinin-teny.
Ny
Pali Canon dia be ny boky sy gazety vatana: fandikan-teny amin’ny teny
anglisy ny andinin-teny fanampiny mahatratra an’arivony pejy vita
pirinty. Indrindra (fa tsy izy rehetra) ny Canon Efa navoaka tamin’ny teny anglisy nandritra ny taona maro. Na dia ampahany kely ihany kely ny andininy ireo dia hita ao amin’ny
tranonkala ity, famoriam-bola izany dia afaka ny ho toerana tsara
hanombohana.
Ny telo antokon’ny Tipitaka dia:
Vinaya Pitaka Ny
fanangonana ny lahatsoratra momba ny fitsipi-pitondran-tena mifehy ny
raharaha isan’andro ao anatin’ny Sangha - ny fiaraha-monina ny bhikkhus
(voatendry moanina) sy bhikkhunis (notendrena masera). Mihoatra lavitra noho ny fotsiny ny lisitry ny fitsipika, ny Vinaya
Pitaka koa dia ahitana ny tantara ao ambadiky ny niandohan’ny fitsipika
tsirairay, manome ny tsirairay ny Buddha ny vahaolana ny fanontaniana ny
amin’ny fomba foana kaominina ao anatin’ny firindrana lehibe ara-panahy
sy ny fiaraha-monina hafa. Sutta Pitaka Ny
fanangonana ny suttas, na lahateny, heverina ho ny Bouddha sy
vitsivitsy mpianany tena akaiky azy, misy ny foibe fampianarana rehetra
ny Theravada Bodisma. (Mihoatra ny arivo sutta fandikan-teny dia hita ao amin’ny
tranonkala ity.) Ny suttas dia nozarainy tamin’ny dimy nikayas
(rakitra):
Digha Nikaya - ny hoe “Ho ela famoriam-bola” Majjhima Nikaya - ny “Moyen-lavany fanangonana” Samyutta Nikaya - ny “famoriam-bola antokony” Anguttara Nikaya - ny “famoriam-bola bebe kokoa-factored” Khuddaka Nikaya - ny “famoriam-bola kely lahatsoratra”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (tafiditra ihany ao amin’ny birmanina fanontana ny Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Ny famoriam-bola ny lahatsoratra izay ny fotopampianarana fototra
fitsipika aseho ao amin’ny Sutta Pitaka dia reworked ary hatsangana
indray ho any amin’ny rafitra maty paika izay azo ampiharina amin’ny
fanadihadiana ao an-toetry ny saina sy izany.
Raha mila mamaky teny
Aiza no mety hahitako ny dika mitovy amin’ny Pali manontolo Canon (Tipitaka)? (Matetika nanontaniana Question) Tany an-dafin’i Tipitaka: ny saha Torolalana ho an’ny Post-kanônika Pali Haisoratra Fiteny Pali fitaovana fianarana dia manolotra rohy izay mety ho mahasoa ny Pali mpianatra ambaratonga rehetra. Boky Momba Pali Haisoratra, nataon’i Somapala Jayawardhana (Colombo: Karunaratne & Zanaky, Ltd., 1994). Ny mpitari-dalana, teny amin’ny teny, amin’ny alalan’ny Pali
Canon, miaraka amin’ny tsipiriany ao amin’ny fari lehibe ao amin’ny
Canon. Fanadihadiana iray mikasika ireo Pali Canon, Russell Webb, ed. (Kandy: Bodista Publication Society, 1975). Tena ilaina “tondrozotra” sy ny drafitra ao amin’ny kanônan’ny Pali. Tena tsara dia ahitana lisitra Fanondroana suttas amin’ny anarany. Torolalana ho Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru-boky, 1990). Drafitra iray hafa tsara dia tsara ny Tipitaka, mirakitra famintinana ny zava-dehibe maro suttas. Bodista Dictionary, nataon’i Nyanatiloka Mahathera (Kandy: Bodista famoahana Society, 1980). Ny boky mahazatra ny teny sy ny foto-kevitra manan-danja tao Theravada ny Bodisma.
63) Classical Malay
2209 Wed 26 Apr 2017 PENGAJARAN
Marilah kita membetulkan ini Terjemahan Google menggunakan https://translate.google.com dalam semua bahasa yang kita tahu.
The
Tipitaka (Pali ti, “tiga,” + Pitaka, “bakul”), atau Pali canon, adalah
koleksi utama teks bahasa Pali yang membentuk asas doktrin Theravada
Buddha. The Tipitaka dan teks-teks paracanonical Pali (komentar, sejarah, dan
lain-lain) bersama-sama membentuk badan yang lengkap teks Theravada
klasik.
Pali
canon adalah sebuah badan luas sastera: dalam terjemahan Bahasa
Inggeris teks menambah sehingga beribu-ribu muka surat yang bercetak. Kebanyakan (tetapi tidak semua) daripada Canon telah diterbitkan dalam bahasa Inggeris selama ini. Walaupun hanya sebahagian kecil daripada teks ini boleh didapati di
laman web ini, koleksi ini boleh menjadi tempat yang baik untuk
memulakan.
Tiga rombongan para Tipitaka adalah:
Vinaya Pitaka Pengumpulan
teks mengenai peraturan tingkah laku yang mengawal urusan harian dalam
Sangha - masyarakat bhikkhu (sami ditetapkan) dan bhikkhunis (biarawati
ditetapkan). Jauh lebih daripada sekadar senarai peraturan, Vinaya Pitaka juga
termasuk kisah di sebalik asal-usul setiap peraturan, menyediakan akaun
terperinci penyelesaian Buddha kepada persoalan bagaimana untuk
mengekalkan keharmonian kaum dalam masyarakat rohani yang besar dan
pelbagai. Sutta Pitaka Pengumpulan
suttas, atau wacana, dikaitkan dengan Buddha dan beberapa murid-murid
terdekatnya, yang mengandungi semua ajaran tengah Theravada Buddha. (Lebih daripada satu ribu terjemahan sutta yang ada di laman web ini.) Suttas dibahagikan antara lima nikayas (koleksi):
Digha Nikaya - yang “koleksi panjang” Majjhima Nikaya - yang “koleksi pertengahan-panjang” Samyutta Nikaya - yang “koleksi dikumpulkan” Anguttara Nikaya - yang “koleksi lagi-kira” Khuddaka Nikaya - yang “koleksi teks kecil”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (sahaja Termasuk dalam edisi Burma daripada Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Pengumpulan teks di mana prinsip-prinsip doktrin asas dibentangkan
dalam Sutta Pitaka yang diolah dan disusun semula ke dalam rangka kerja
yang sistematik yang boleh digunakan untuk siasatan ke dalam sifat minda
dan perkara.
Untuk bacaan lanjut
Di mana saya boleh dapatkan salinan Pali canon lengkap (Tipitaka)? (Soalan Lazim) Luar Tipitaka: Panduan Bidang Kesusasteraan Pali Post berkanun Pali Bahasa Study Aids menawarkan rangkaian yang mungkin berguna kepada pelajar Pali setiap peringkat. Handbook of Literature Pali, oleh Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Panduan, dalam bentuk kamus, melalui Pali canon, dengan penerangan terperinci satu mercu tanda utama dalam Canon. Satu Analisis Pali Canon, Russell Webb, ed. (Kandy: Penerbitan Buddha Society, 1975). Yang amat diperlukan “peta jalan” dan garis besar Pali canon. Mengandungi indeks cemerlang penyenaraian suttas dengan nama. Panduan untuk Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Satu lagi garis yang sangat baik dari Tipitaka, yang mengandungi ringkasan banyak suttas penting. Kamus Buddha, oleh Nyanatiloka Mahathera (Kandy: Persatuan Penerbitan Buddha, 1980). Buku panduan klasik istilah dan konsep penting dalam Theravada Buddha.
64) Classical Malayalam 64. ക്ലാസിക്കൽ മലയാളം
2209 Wed 26 Apr 2017 പാഠം
Https://translate.google.com ഉപയോഗിച്ചുകൊണ്ട് ഈ Google Translation തിരുത്താം നമുക്കറിയാവുന്ന എല്ലാ ഭാഷകളിലും.
Khp ഡി ഉദ് ഇത് Sn Vv പ്രവി കുഴപ്പമില്ല Thig Nm മിൽൻ
ഥേരവാദ
ബുദ്ധമതത്തിന്റെ സിദ്ധാന്തത്തിന്റെ അടിത്തറയായ പ്രാഥമിക പാലി ഭാഷാ
ഗ്രന്ഥങ്ങളുടെ സമാഹാരമാണ് ടിപ്പിറ്റക്ക (പാലി, “മൂന്ന്,” + പാറ്റക്ക,
“കൊട്ട”) അഥവാ പാലി കാനൻ. തിപിറ്റക്കയും പാരാആനാണിക പാലി പാഠങ്ങളും (വ്യാഖ്യാനങ്ങൾ, നാൾവഴി
തുടങ്ങിയവ) ഒന്നിച്ച് ക്ലാസിക്കൽ തെറവാഡ പാഠങ്ങളുടെ പൂർണ്ണമായ അംഗങ്ങളാണ്.
പാലി
നിയമശൈലി സാഹിത്യത്തിലെ ഒരു വിശിഷ്ടശക്തിയായാണ്: ഇംഗ്ലീഷ് പരിഭാഷയിൽ
ആയിരക്കണക്കിന് അച്ചടിച്ച പേജുകൾ വരെ എഴുത്തുകൾ ചേർക്കുന്നു. കാനോനിൽ ഭൂരിഭാഗവും (പക്ഷേ എല്ലാം അല്ല) ഇതിനകം ഇംഗ്ലീഷിൽ പ്രസിദ്ധീകരിച്ചിട്ടുണ്ട്. ഈ വെബ്സൈറ്റിൽ ഒരു ചെറിയ ഭാഗം മാത്രമേ ഈ വെബ്സൈറ്റിൽ ലഭ്യമാണെങ്കിലും, ഈ ശേഖരം ആരംഭിക്കുന്നതിന് ഒരു നല്ല ഇടമാണ്.
ടിപിടാക്കയുടെ മൂന്ന് ഡിവിഷനുകൾ ഇവയാണ്:
വിനയ പടിക്ക Sangh
എന്ന സ്ഥലത്ത് ദൈനംദിന കാര്യങ്ങൾ നിയന്ത്രിക്കുന്ന പെരുമാറ്റച്ചട്ടം
സംബന്ധിച്ച ഗ്രന്ഥങ്ങളുടെ ശേഖരം - ഭിക്ക്ഖസ് സമുദായാംഗം, ഭിക്ക്ഖൂനിൻ
സമുദായാംഗങ്ങൾ എന്നിവരുടെ ശേഖരം. നിയമങ്ങളുടെ ഒരു ലിസ്റ്റിനേക്കാൾ വളരെ അധികമാണ് വിനയ പിറ്റക്കയും ഓരോ
ഭരണത്തിന്റെയും തുടക്കത്തിനു പിന്നിലുള്ള കഥകളും ഉൾകൊള്ളുന്നത്. വലിയതും
വൈവിധ്യമാർന്നതുമായ ആത്മീയ സമുദായത്തിൽ വർഗീയമായ ഐക്യത നിലനിർത്താനുള്ള ഒരു
ചോദ്യത്തിന് ബുദ്ധന്റെ പരിഹാരത്തെക്കുറിച്ച് വിശദമായ റിപ്പോർട്ട്
നൽകിക്കൊണ്ട്. സുത്ത പടിക്ക ഥേരവാദ
ബുദ്ധമതത്തിന്റെ എല്ലാ പ്രധാന ഉപദേശകരുടേയും ബുദ്ധ, അദ്ദേഹത്തിന്റെ
അടുത്തുള്ള ശിഷ്യന്മാരിൽ ഏതാനും കൃതികൾ ഉൾക്കൊള്ളുന്ന സട്ടാസ് അഥവാ
പ്രസംഗങ്ങൾ സമാഹരിക്കുന്നു. (ആയിരത്തിലധികം സട്ടാ വിവർത്തനങ്ങൾ ഈ വെബ്സൈറ്റിൽ ലഭ്യമാണ്). അഞ്ച് നിക്കയിൽ (ശേഖരങ്ങൾ) സത്തകൾ വിഭജിക്കപ്പെട്ടിട്ടുണ്ട്.
അധിധാമ പിറ്റക്ക സുട്ട പൈറ്റക്കയിൽ അവതരിപ്പിച്ച സിദ്ധാന്തങ്ങൾ പിന്തുടരുന്ന പാഠങ്ങളുടെ
സമാഹാരം പുനർനിർമ്മിക്കപ്പെടുകയും പുനഃസൃഷ്ടിക്കുകയും ചെയ്യുന്നു.
മനസ്സിന്റെയും വിഷയത്തിൻറെയും അന്വേഷണത്തിനായി ഒരു വ്യവസ്ഥാപിത
ചട്ടക്കൂടിലേക്ക് പുന: സംഘടിപ്പിക്കുന്നു.
കൂടുതൽ വായനയ്ക്ക്
പൂർണ്ണമായ പാലി നിയമശേഖരത്തിന്റെ (ടിപ്പിറ്റക്ക) പകർപ്പ് എനിക്ക് എവിടെ കണ്ടെത്താനാകും? (പതിവ് ചോദ്യം) ടിപിറ്റക്ക ബിയോണ്ട്: എ ഫീൽഡ് ഗൈഡ് ടു പോസ്റ്റ്-കാനോനിക്കൽ പാലി ലിറ്ററേച്ചർ പാലി ഭാഷ സ്റ്റഡി എയ്ഡുകൾ എല്ലാ തലങ്ങളിലും പാലി വിദ്യാർത്ഥികൾക്ക് പ്രയോജനകരമാകാവുന്ന ലിങ്കുകൾ നൽകുന്നു. സോമാപല ജയവർധന (കൊളംബോ: കരുനാരത്ന & സൺസ്, ലിമിറ്റഡ്, 1994) എഴുതിയ പാലി സാഹിത്യത്തിന്റെ ഹാൻഡ്ബുക്ക്. പാലി നിയമത്തിലെ ഒരു ഗൈഡ്, നിഘണ്ടു രൂപത്തിൽ, കാനോൻ പ്രധാന ലാൻഡ്മാർക്കുകളുടെ വിശദമായ വിവരങ്ങളോടെ. പാലി കാനോൻ ഒരു വിശകലനം, റസ്സൽ വെബ്ബ്, എഡിറ്റർ. (കാൻഡി: ബുദ്ധിസ്റ്റ് പബ്ലിഷിംഗ് സൊസൈറ്റി, 1975). ഒരു അനിവാര്യമായ “റോഡ് മാർപ്പ്” പാലി നിയമത്തിലെ രൂപരേഖയും. ഒരു നല്ല ഇൻഡെക്സ് ലിസ്റ്റിംഗ് സുട്ടാസ് പേരിൽ പേരുണ്ട്. ഗൈഡ് ടു ടിപ്പാടാക്ക, യു കോ ലേ, എഡിറ്റർ. (ദില്ലി: ശ്രീ സാത്ഗുരു പബ്ളിക്കേഷൻസ്, 1990). ടിപ്പുക്കാക്കിന്റെ മറ്റൊരു രൂപരേഖ, നിരവധി സുപ്രധാന സട്ടുകളുടെ സംഗ്രഹങ്ങൾ ഉൾപ്പെടുന്നു. ബുദ്ധമത നിഘണ്ടു, നിയാതിയോളോ മഹത്തെറ (കണ്ഡെ: ബുദ്ധമത പ്രസിദ്ധീകരണ സൊസൈറ്റി, 1980). ഥേരവാദ ബുദ്ധമതത്തിലെ പ്രധാനപ്പെട്ട പദങ്ങളുടെയും സങ്കല്പങ്ങളുടെയും ഒരു ക്ലാസിക് ഹാൻഡ്ബുക്ക്.
65) Classical Maltese
65) Klassiku Maltija
2209 Wed 26 Apr 2017 LEZZJONI
Ejjew korretta din Traduzzjoni Google tuża https://translate.google.com fil-lingwi kollha nafu.
Il
Tipitaka (ti pali, “tlieta,” + pitaka, “gruppi”), jew pali canon, huwa
l-ġbir ta ‘testi primarji lingwa Pali li jiffurmaw il-pedament
dottrinali ta Theravada Buddiżmu. Il Tipitaka u t-testi paracanonical Pali (kummentarji, chronicles,
eċċ) flimkien jikkostitwixxu l-korp komplet ta ‘testi Theravada
klassiku.
Il canon pali huwa korp kbira ta ‘letteratura: fit-traduzzjoni bl-Ingliż testi jammontaw għal eluf ta’ paġni stampati. Ħafna (iżda mhux kollha) ta ‘l-Canon diġà ġie ppubblikat bl-Ingliż matul is-snin. Għalkemm biss frazzjoni żgħira ta ‘dawn it-testi huma disponibbli fuq
il-website, dan il-ġbir tista’ tkun post tajjeb fejn tibda.
It-tliet diviżjonijiet tal-Tipitaka huma:
Vinaya Pitaka Il-ġbir
ta ‘testi dwar ir-regoli ta’ kondotta li jirregolaw l-affarijiet ta
‘kuljum fil-Sangha –komunità ta’ bhikkhus (patrijiet ordnat) u
bhikkhunis (sorijiet ordnat). Ferm aktar minn sempliċiment lista ta ‘regoli, il Pitaka Vinaya
tinkludi wkoll l-istejjer wara l-oriġini ta’ kull regola, li jipprovdi
rendikont dettaljat ta ’soluzzjoni tal-Buddha għall-kwistjoni ta’ kif
jinżamm armonija komunali fi ħdan komunità spiritwali kbir u divers. Sutta Pitaka Il-ġbir
ta ’suttas, jew diskorsi, attribwiti lill-Buddha u ftit ta’ dixxipli
eqreb tiegħu, li jkun fih l-tagħlim ċentrali ta ‘Theravada Buddiżmu. (Aktar minn elf traduzzjonijiet sutta huma disponibbli fuq din
il-websajt.) Il-suttas huma maqsuma bejn ħames nikayas
(kollezzjonijiet):
Abhidhamma Pitaka Il-ġbir ta ‘testi li fihom il-prinċipji dottrinali sottostanti
ppreżentati fil-Pitaka Sutta huma tibdila u riorganizzati f’qafas
sistematiku li jistgħu jiġu applikati għal investigazzjoni dwar
in-natura tal-moħħ u l-materja.
Għal aktar qari
Fejn nista ‘nsib kopja tal-pali canon kompluta (Tipitaka)? (FAQ) Lil hinn mill-Tipitaka: A Guide Qasam lil Post-kanoniċi Letteratura pali Pali Lingwa Studju Għajnuniet joffri rabtiet li jistgħu jkunu utli għall-istudenti Pali ta ‘kull livell. Manwal ta ‘pali Litteratura, billi Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Gwida, f’forma dizzjunarju, permezz tal-canon pali, bid-deskrizzjonijiet dettaljati tal-postijiet familjari kbar fil-Canon. Analiżi tal-Canon pali, Russell Webb, ed. (Kandy: Pubblikazzjoni Buddisti Soċjetà, 1975). Indispensabbli “pjan direzzjonali” u kontorn tal-canon pali. Fih indiċi eċċellenti elenkar suttas b’isimhom. Gwida għall Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Pubblikazzjonijiet, 1990). kontorn eċċellenti ieħor tal-Tipitaka, li tinkludi sommarji ta suttas importanti ħafna. Buddisti Dictionary, billi Nyanatiloka Mahathera (Kandy: Soċjetà Pubblikazzjoni Buddisti, 1980). Manwal klassika ta ‘termini u kunċetti importanti fil Theravada Buddhism.
66) Classical Maori
66) Puāwaitanga Māori
2209 Wenerei 26 Apr 2017 AKORANGA
Kia whakatika i tatou i tenei Google Translation whakamahi https://translate.google.com i roto i te reo katoa tatou e matau.
Te
Tipitaka (Pali ti, “e toru,” + pitaka, “kete”), ranei Pali buka, ko te
kohinga o tuatahi tuhinga reo Pali e hanga i te niu haapiiraa o
Theravada Buddhism. Ko te Tipitaka me nga tuhinga paracanonical Pali (fakamatala,
meatanga, me ētahi atu) tahi riro te tinana oti o tuhinga Theravada
puāwaitanga.
Ko
te Pali kēnana te tinana nui o tuhituhinga: i roto i te translation
English tāpiri ake nga tuhinga ki nga mano o whārangi tāngia. Te nuinga (engari e kore e katoa) o te Canon kua whakaputaina i roto i te reo Ingarihi ki runga i te tau. Ahakoa e wātea ana anake i te hautanga iti o enei tuhinga i runga i
tenei pae tukutuku, ka taea e tenei kohinga e he wahi pai ki te tīmata.
Ko nga wehenga e toru o te Tipitaka he:
Vinaya Pitaka Ko
te kohinga o tuhinga mo nga ture o mahi whakahaere i te mau ohipa ia rā
i roto i te Sangha - te hapori o bhikkhus (kuraina faatoro’ahia) me
bhikkhunis (Nuns faatoro’ahia). Tawhiti neke atu i noa te rārangi o ngā ture, te Vinaya Pitaka hoki
ngā te kōrero i muri i te takenga o ia ture, whakarato i te pūkete
taipitopito o otinga o te Buddha ki te pātai o te pehea, ki te mau tonu
au maite hapori i roto i te hapori nui, me te kanorau i te pae varua. Sutta Pitaka Ko
te kohinga o suttas, mau a’oraa ranei, pēnei ki te Buddha me te
torutoru o ana akonga tata, kei roto i te mau haapiiraa pokapū katoa o
Theravada Buddhism. (He Neke atu i te kotahi mano whakamāoritanga sutta wātea i
runga i tenei pae tukutuku.) Kua wehea te suttas roto rima nikayas
(kohinga):
Digha Nikaya - te “kohinga roa” Majjhima Nikaya - te “kohinga waenganui-roa” Samyutta Nikaya - te “kohinga whakarōpūhia” Anguttara Nikaya - te “kohinga atu-ngä” Khuddaka Nikaya - te “kohinga o ngā tuhinga iti”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (whakaurua anake i roto i te putanga Purumīhi o te Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Ko te kohinga o tuhinga i roto i nei e reworked ka whakarite anōtia e
te mau parau tumu fakatokāteline whāriki aroaro i roto i te Sutta Pitaka
ki te anga nahanaha e taea te tono ki te tūhuratanga ki te āhua o te
whakaaro me te mea.
Hoki pānui atu
Hea e taea kitea e ahau he kape o te oti Pali kēnana (Tipitaka)? (Pātai Auau) I tua atu i te Tipitaka: He Aratohu Field ki Post-kēnana Literature Pali Pali Reo Aids Ako tuku hononga e ai kia whai hua ki ngā ākonga Pali o nga taumata. Handbook o Pali Literature, e Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). He aratohu, i roto i te puka papakupu, i roto i te Pali buka, me whakamārama taipitopito o te tohu whenua nui i roto i te Tumau. He Analysis o te Pali Canon, Russell Webb, ed. (Kandy: Tānga Putihi Society, 1975). He mahuinga “mape” me te whakahuahua o te Pali kēnana. he taupū pai rārangi suttas i te ingoa Kei roto. Ārahi ki Tipitaka, U Ko whakapa, ed. (Delhi: Sri Satguru Publications, 1990). Ko tētahi atu whakahuahua pai o te Tipitaka, kei roto whakarāpopototanga o maha suttas nui. Putihi Dictionary, e Nyanatiloka Mahathera (Kandy: Tānga Putihi Society, 1980). He pukapuka matarohia o ngā nui, me ngā ariā i roto i Theravada Buddhism.
67) Classical Marathi
67) शास्त्रीय मराठी
220 9 बुध 26 एप्रिल 2017 पाठ
आम्हाला https://translate.google.com वापरून Google Translate सुधारू द्या सर्व भाषांमधून आपल्याला माहित आहे
दिपिटॅक
(पळी टी, “तीन”, + पिसाक, “बास्केट”), किंवा पाली कॅनन, हे प्राथमिक पाली
भाषा ग्रंथांचे संग्रह आहे जे थेरवडा बौद्ध धर्माच्या सैद्धांतिक पाया
बनवतात. टिपितक आणि पॅराकॅनॉलिक पाली ग्रंथ (टीकाकार, इतिहास इ.) एकत्रितपणे शास्त्रीय थेरवडा ग्रंथांचे संपूर्ण शरीर तयार करतात.
पली कॅनन साहित्य एक विशाल शरीर आहे: इंग्रजी अनुवाद मध्ये ग्रंथ हजारो मुद्रित पृष्ठांपर्यंत जोडा. कॅननच्या बर्याच (परंतु सर्व नाहीत) गेल्या काही वर्षांपासून इंग्रजीत प्रकाशित केले गेले आहेत. या संकेतस्थळावर केवळ यापैकी काही लघुलेखक उपलब्ध आहेत, तरीही हा संग्रह सुरू करण्यासाठी एक चांगली जागा असू शकते.
Tipitaka तीन विभाग आहेत:
विनय पितका सांघमध्ये
दैनंदिन कामकाजाचे संचालन करणा-या नियमांसंबंधीचे ग्रंथांचे संकलन -
भिक्खांचे समुदाय (नियुक्त बौद्ध) आणि भिक्खून (नियुक्त नन). विनय पिटाकामध्ये केवळ नियमांची यादीच नाही, तर प्रत्येक राज्याच्या
उत्पत्तीच्या मागे असलेल्या कथा देखील समाविष्ट आहेत, बुद्धाने एका मोठ्या
आणि विविध आध्यात्मिक समुदायामध्ये सांप्रदायिक सलोखा कसा टिकवायचा या
प्रश्नाचे उत्तर दिले. सुट्टा पिटका बुद्ध आणि त्यांच्या जवळच्या शिष्यांतील गुणधर्म असलेल्या सूत्त्सचे संकलन, आणि थेरवडा बौद्ध धर्माचे सर्व केंद्रीय शिक्षण (या वेबसाईटवर एक हजाराहून अधिक सुत्त भाषांतर उपलब्ध आहेत.) सूतांना पाच नियाव्यांमध्ये विभागलेले आहे:
अभिधम पिटक सूत्त पिटाकामध्ये सादर केलेल्या मूलभूत तत्त्वविषयक तत्त्वांचा
पाठपुरावा करून एक पद्धतशीर संरचनेत पुनर्रचना केली जाऊ शकते जी मनाची आणि
प्रकरणाची प्रकृती तपासण्याकरिता लागू केली जाऊ शकते.
अधिक वाचन साठी
संपूर्ण पाली सिद्धांत (टिपितका) ची एक प्रत मला कुठे मिळू शकेल? (वारंवार विचारले जाणारे प्रश्न) द टिटिपाकच्या पलीकडे: पोस्ट-कॅनेनोलिक पाली साहित्यासाठी फील्ड मार्गदर्शक पाली भाषा अभ्यास एड्स प्रत्येक स्तराच्या पाली विद्यार्थ्यांना उपयोगी ठरू शकणारे दुवे देते. पाली साहित्य हँडबुक, सोमापाला जयवर्धना यांनी (कोलंबो: करुणर्तने अँड सन्स, लिमिटेड, 1 99 4). Canon मध्ये प्रमुख खुणा च्या तपशीलवार वर्णन पली कॅनन माध्यमातून, शब्दकोश फॉर्म मध्ये एक मार्गदर्शक. पाली कॅननचे विश्लेषण, रसेल वेब, इ. (कॅंडी: बौद्ध प्रकाशन सोसायटी, 1 9 75). एक अपरिहार्य “रोडमॅप” आणि पाली सिद्धांतची रूपरेषा. यात नामांकीत श्रेष्ठ सूचि सूचिबद्ध सूची आहे. टिपितकासाठी मार्गदर्शन, यू को ले, एड (दिल्ली: श्री सत्गुरु प्रकाशन, 1 99 0). Tipitaka आणखी उत्कृष्ट रूपरेषा, अनेक महत्वाच्या suttas सारांश समाविष्ट असलेले. बौद्ध शब्दकोश, न्यानितालोक महाथरे यांनी (कॅंडी: बौद्ध प्रकाशन सोसायटी, 1 9 80). थेरवडा बौद्ध धर्मातील महत्त्वाच्या अटी आणि संकल्पनांची एक उत्कृष्ट पुस्तक.
को
Tipitaka (पली तिवारी, “तीन,” + pitaka, “बास्केट”), वा पली Canon,
प्राथमिक पली भाषा पदहरू जो Theravada बौद्ध को सैद्धान्तिक जग गठन को
संग्रह हो। को Tipitaka र paracanonical पली पदहरू (टीकाओं, इतिहास, आदि) सँगै शास्त्रीय Theravada पदहरू पूरा शरीर गठन।
यस पली Canon साहित्य को एक विशाल शरीर छ: अंग्रेजी अनुवाद मा पदहरू मुद्रित पृष्ठ हजारौं सम्म थप्न। (तर सबै) क्यानोनको को सबै भन्दा पहिले नै वर्ष अंग्रेजी मा प्रकाशित गरिएको छ। यी पदहरू मात्र एउटा सानो अंश यस वेबसाइटमा उपलब्ध छन् हुनत, यो संग्रह सुरु गर्न राम्रो स्थान हुन सक्छ।
को Tipitaka तीन डिभिजनका हो:
Vinaya Pitaka यस
संघ भित्र दैनिक मामिलामा अभिशासित आचरण को नियम विषयमा पदहरू को संग्रह -
bhikkhus (नियुक्त भिक्षुहरूले) र bhikkhunis (नियुक्त नन) को समुदाय। सुदूर नियमहरूको केवल सूची भन्दा बढी, को Vinaya Pitaka पनि प्रत्येक
नियम को मूल पछि कथा, एक ठूलो र विविध आध्यात्मिक समुदाय भित्र कम्युनल
अनुरूप कायम गर्न कसरी प्रश्न गर्न बुद्ध गरेको समाधान को एक विस्तृत खाता
प्रदान समावेश छ। Sutta Pitaka Theravada
बौद्ध सबै केन्द्रीय शिक्षा समावेश भएको बुद्ध र उहाँका घनिष्ठ चेलाहरूले
केही गर्न श्रेय suttas, वा discourses को संग्रह,। (भन्दा बढी एक हजार Sutta अनुवाद यस वेबसाइटमा उपलब्ध छन्।) द suttas पाँच nikayas (संग्रह) बीच विभाजित छन्:
दीघा Nikaya छ - “लामो संग्रह” Majjhima Nikaya छ - “मध्य-लम्बाइको संग्रह” Samyutta Nikaya छ - “समूहीकृत संग्रह” Anguttara Nikaya छ - “थप-factored संग्रह” Khuddaka Nikaya छ - “सानो पदहरू को संग्रह”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (केवल Tipitaka को बर्मेली संस्करण समावेश) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka को Sutta Pitaka मा प्रस्तुत जन्माउने सैद्धान्तिक सिद्धान्तहरू reworked
र पुनर्गठित छन् जो मन र कुरा को प्रकृति मा एक अनुसन्धान गर्न लागू गर्न
सकिन्छ कि एक क्रमबद्घ रूपरेखा मा पदहरू को संग्रह।
थप पढ्नको लागि
पूर्ण पली Canon (Tipitaka) को प्रतिलिपि म कहाँ पाउन सक्छौं? (सोधिने प्रश्न) पोस्ट-प्रमाणिक पली साहित्य एउटा क्षेत्र गाइड: को Tipitaka परे PALI भाषा अध्ययन एड्स हरेक स्तर को PALI विद्यार्थी लागि उपयोगी हुन सक्छ भनेर लिंक प्रदान गर्दछ। पली साहित्य को पुस्तिका, Somapala Jayawardhana द्वारा (कोलम्बो: Karunaratne र छोराहरू, लिमिटेड, 1994)। शब्दकोश फारममा पुस्तिका, को पली Canon माध्यम ले, Canon मा प्रमुख स्थानहरुको विस्तृत वर्णन संग। यस पली Canon को एक विश्लेषण, रसेल Webb, एड। (कांडी: बौद्ध प्रकाशन समाज, 1975)। एक अपरिहार्य भएको पली Canon को “Roadmap” र रूपरेखा। नाम suttas सूची एक उत्कृष्ट सूचकांक समावेश गर्दछ। Tipitaka, यू Ko Lay, एड गर्न मार्गदर्शन। (दिल्ली: श्रीलंका Satguru प्रकाशन, 1990)। धेरै महत्त्वपूर्ण suttas को सारांशमा समावेश भएको Tipitaka अर्को उत्कृष्ट रूपरेखा। बौद्ध शब्दकोश, द्वारा Nyanatiloka Mahathera (कांडी: बौद्ध प्रकाशन समाज, 1980)। Theravada बौद्ध महत्त्वपूर्ण नियम र अवधारणाहरु को एक क्लासिक पुस्तिका।
71) Classical Norwegian
71) Klassisk norsk
2209 ons 26 april 2017 LESSON
La oss rette opp denne Google-oversettelsen ved hjelp av https://translate.google.com På alle språk vi kjenner.
Den
Tipitaka (Pali ti, “tre,” + pitaka, “kurver”), eller Pali canon, er
samlingen av primære pali-språktekster som danner det doktrinære
fundamentet til Theravada Buddhism. Tipitaka og paracanonical Pali-teksten (kommentarer, krønike, etc.) utgjør sammen hele klassen av klassiske Theravada-tekster.
Pali-kanonen er en stor litteratur: i engelsk oversettelse legger teksten opp til tusenvis av trykte sider. De fleste (men ikke alle) av Canon har allerede blitt publisert på engelsk i løpet av årene. Selv om bare en liten del av disse teksten er tilgjengelig på denne nettsiden, kan denne samlingen være et godt sted å starte.
De tre divisjonene til Tipitaka er:
Vinaya Pitaka Samlingen
av tekster om opptredener som styrer de daglige forholdene i Sangha -
samfunnet av bhikkhus (ordinerte munker) og bhikkhunis (ordinære
nonner). Langt mer enn bare en liste over regler, inneholder Vinaya Pitaka også
historiene bak opprinnelsen til hver regel, og gir en detaljert
redegjørelse for Buddhas løsning på spørsmålet om hvordan man
opprettholder felles harmoni i et stort og mangfoldig åndelig samfunn. Sutta Pitaka Samlingen
av suttas, eller diskurser, tilskrevet Buddha og noen av hans nærmeste
disipler, som inneholder alle de sentrale læresetningene til Theravada
Buddhism. (Mer enn tusen sutta oversettelser er tilgjengelig på denne nettsiden.) Suttas er delt inn i fem nikayas (samlinger):
Digha Nikaya - den “lange samlingen” Majjhima Nikaya - “midtlange samlingen” Samyutta Nikaya - “gruppert samling” Anguttara Nikaya - den “videre satsede samlingen” Khuddaka Nikaya - “samlingen av små tekster”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (inkludert bare i den burmesiske utgaven av Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Samlingen av tekster der de underliggende doktrinære prinsippene
presentert i Sutta Pitaka blir omarbeidet og omorganisert til et
systematisk rammeverk som kan brukes til en undersøkelse av sinnets og
materiens natur.
For videre lesing
Hvor finner jeg en kopi av den komplette Pali-kanonen (Tipitaka)? (Ofte stilte spørsmål) Utover Tipitaka: En feltguide til post-canonical pali litteratur Pali Language Study Aids tilbyr linker som kan være nyttige for Pali-studenter på alle nivåer. Håndbok av Pali Litteratur, av Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). En guide, i ordboksform, gjennom Pali-kanonen, med detaljerte beskrivelser av de store landemerkene i Canon. En analyse av Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publishing Society, 1975). En uunnværlig “veikart” og oversikt over Pali-kanonen. Inneholder en utmerket indeksoppføring suttas etter navn. Guide til Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). En annen utmerket oversikt over Tipitaka, som inneholder sammendrag av mange viktige suttas. Buddhist Dictionary, av Nyanatiloka Mahathera (Kandy: Buddhist Publishing Society, 1980). En klassisk håndbok av viktige termer og begreper i Theravada Buddhism.
تیپیتاکا
(پالی TI، “سه” + pitaka، “سبد”)، و یا پالی کانن، مجموعه ای از متون
اولیه زبان پالی که پایه و اساس اعتقادی آیین بودایی تراوادا شکل است. تیپیتاکا و متون paracanonical پالی (تفسیر، تواریخ، و غیره) با هم بدن کامل از متون کلاسیک تراوادا تشکیل می دهند.
پالی کانن مجموعه گسترده ای از ادبیات است: در ترجمه انگلیسی متون اضافه کردن به هزاران صفحه چاپ شده است. اغلب (نه همه) از کانن در حال حاضر در زبان انگلیسی در طول سال منتشر شده است. اگر چه تنها یک بخش کوچکی از این متون در این وب سایت در دسترس هستند، این مجموعه می تواند محل خوبی برای شروع است.
از سه بخش از تیپیتاکا عبارتند از:
Vinaya Pitaka مجموعه ای از متون مربوط به قواعد رفتار حاکم بر امور روزانه در سنگه - جامعه bhikkhus (راهبان مقرر) و bhikkhunis (راهبه مقدر). به مراتب بیشتر از صرفا یک لیست از قوانین، Vinaya Pitaka همچنین شامل
داستان های پشت سر منشاء هر قانون، ارائه یک حساب دقیق از راه حل بودا به
این پرسش که چگونه برای حفظ هماهنگی اجتماعی در یک جامعه بزرگ و متنوع
معنوی. Sutta به Pitaka مجموعه ای از suttas یا گفتمان، منسوب به بودا و چند از نزدیک ترین شاگردان خود، شامل تمام آموزه مرکزی آیین بودایی تراوادا. (بیش از یک هزار ترجمه Sutta به در این وب سایت در دسترس هستند.) در suttas بین پنج nikayas (مجموعه) تقسیم می شوند:
Digha نیکایا - “مجموعه طولانی” Majjhima نیکایا - “مجموعه متوسط طول” Samyutta نیکایا - “مجموعه گروه بندی می شوند” Anguttara نیکایا - در “جمع آوری بیشتر، عامل” Khuddaka نیکایا - در “مجموعه ای از متون کمی”: Khuddakapatha دهاماپادا Udana Itivuttaka Sutta به Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga آپادانا Buddhavamsa Cariyapitaka Nettippakarana (شامل تنها در نسخه برمه از تیپیتاکا) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka مجموعه ای از متون که در آن اصول اعتقادی زمینه ارائه شده در Sutta به
Pitaka هستند دوباره و دوباره سازمان دهی را در یک چارچوب نظام مند است که
می توان به تحقیق در مورد ماهیت ذهن و ماده استفاده می شود.
برای مطالعه بیشتر
که در آن می توانید یک کپی از کامل پالی کانن (تیپیتاکا) را پیدا کنم؟ (پرسش و پاسخهای متداول) فراتر از تیپیتاکا: راهنمای درست به ادبیات پالی ارسال متعارف زبان پالی مطالعه ایدز ارائه می دهد لینک که ممکن است مفید به دانش آموزان پالی از هر سطح. کتاب ادبیات پالی، توسط Somapala به Jayawardhana (کلمبو: کاروناراتنه و پسران، آموزشی ویبولیتین، 1994). راهنمای، در شکل فرهنگ لغت، از طریق پالی کانن، با توصیف دقیق از نشانه های عمده ای در کانن. یک تحلیل از پالی کانن، راسل وب، اد. (کاندی: انتشار بودایی جامعه، 1975). ضروری «نقشه راه» و طرح کلی پالی کانن. شامل یک شاخص بسیار عالی را suttas با نام. راهنمای تیپیتاکا، U کو دراز بکش، اد. (دهلی: سری سات گوروی انتشارات، 1990). یکی دیگر از طرح های عالی از تیپیتاکا، حاوی خلاصه ای از بسیاری از suttas مهم است. بودایی فرهنگ لغت، توسط Nyanatiloka Mahathera (کاندی: جامعه انتشار بودایی، 1980). یک کتاب کلاسیک از شرایط مهم و مفاهیم در آیین بودایی تراوادا.
74) Classical Polish
74) Klasyczny polski
2209 śr. 26 kwietnia 2017 r. Lekcja
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Tipitaka
(Pali ti, “trzy”, “+ pitaka”, “kosze”), czyli kanon Pali, to zbiór
podstawowych tekstów języka Pali, które stanowią podstawę doktrynalną
buddyzmu Therawady. Tipitaka i parakanoniczne teksty Pali (komentarze, kroniki itd.) Stanowią kompletne ciało tekstów klasycznego Therawady.
Kanon Pali jest ogromnym zbiorem literatury: w tłumaczeniu angielskim teksty dodawane są do tysięcy stron drukowanych. Większość (a nie wszystkich) Canon została już wydana w języku angielskim na przestrzeni lat. Chociaż tylko ta niewielka część tych tekstów jest dostępna na tej stronie, kolekcja ta może być dobrym miejscem do rozpoczęcia.
Trzy działy Tipitaka to:
Vinaya Pitaka Zbiór
tekstów dotyczących zasad postępowania w sprawach codziennych w ramach
Sanghi - wspólnoty mnichów zakonnych i bhikkhunis (wyświęconych
mniszek). Nie tylko zwykła lista reguł, ale także Vinaya Pitaka zawiera historie
pochodzące z każdej reguły, dostarczające szczegółowego opisu
rozwiązania Buddy w kwestii utrzymania wspólnotowej harmonii w dużej i
zróżnicowanej społeczności duchowej. Sutta Pitaka Zbiór
satyków, czy dyskursów przypisywanych Buddzie i kilku jego najbliższych
uczniów, zawierających wszystkie centralne nauki buddyzmu Therawady. (Więcej niż tysiąc sutta tłumaczeń są dostępne na tej stronie internetowej). Sutty dzielą się na pięć nikayas (kolekcje):
Digha Nikaya - “długa kolekcja” Majjhima Nikaya - “kolekcja o średniej długości” Samyutta Nikaya - “kolekcja grupowa” Anguttara Nikaya - “kolejna kolekcja” Khuddaka Nikaya - “zbiór drobnych tekstów”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petawatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (ujęte tylko w birmańskiej edycji Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Zbiór tekstów, w których podstawowe zasady doktrynalne przedstawione w
Sutta Pitaka są przerabiane i reorganizowane w systematyczne ramy,
które można zastosować do badań nad naturą umysłu i materii.
Do dalszego czytania
Gdzie mogę znaleźć kopię kompletnego kanonu Pali (Tipitaka)? (Często zadawane pytanie) Poza Tipitaka: przewodnik po polonizacji literatury po kanonicznej literaturze Pali Study Language Aid oferuje linki, które mogą być przydatne dla uczniów Pali na każdym poziomie. Podręcznik literatury palijskiej, autorstwa Somapala Jayawardhana (Colombo: Karunaratne i Sons, Ltd., 1994). Przewodnik, w formie słownika, przez kanon Pali, ze szczegółowymi opisami głównych zabytków kanonu. Analizy Pali Canon, Russell Webb, wyd. (Kandy: buddyjskie towarzystwo publikacji, 1975). Niezbędna “mapa drogowa” i zarys kanonu Pali. Zawiera doskonały indeks zawierający suttaty według nazwy. Przewodnik po Tipitaka, U Ko Lay, wyd. (Delhi: Sri Satguru Publications, 1990). Kolejny doskonały zarys Tipitaka, zawierający streszczenia wielu ważnych mitów. Buddyjski słownik, Nyanatiloka Mahathera (Kandy: buddyjskie towarzystwo publikacji, 1980). Klasyczny podręcznik ważnych terminów i pojęć w buddyzmie Therawady.
75) Classical Portuguese
75) Clássica Portuguesa
2209 Qua 26 Abr 2017 LIÇÃO
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O
Tipitaka (Pali ti, “três”, + pitaka, “cestas”), ou Pali canon, é a
coleção de textos primários de Pali que formam a base doutrinária do
Budismo Theravada. O Tipitaka e os textos pali paracanônicos (comentários, crônicas,
etc.) juntos constituem o corpo completo de textos Theravada clássicos.
O cânone de Pali é um vasto corpo de literatura: na tradução inglesa os textos somam milhares de páginas impressas. A maioria (mas não todos) da Canon já foi publicada em Inglês ao longo dos anos. Embora apenas uma pequena fração desses textos estejam disponíveis neste site, esta coleção pode ser um bom lugar para começar.
As três divisões do Tipitaka são:
Vinaya Pitaka A
coleção de textos sobre as regras de conduta que governam os assuntos
diários dentro da Sangha - a comunidade de bhikkhus (monges ordenados) e
bhikkhunis (monjas ordenadas). Muito mais do que meramente uma lista de regras, o Vinaya Pitaka
também inclui as histórias por trás da origem de cada regra, fornecendo
uma descrição detalhada da solução do Buda à questão de como manter a
harmonia comunal dentro de uma comunidade espiritual grande e
diversificada. Sutta Pitaka A
coleção de suttas, ou discursos, atribuída ao Buda e alguns de seus
discípulos mais próximos, contendo todos os ensinamentos centrais do
Budismo Theravada. (Mais de mil traduções de sutta estão disponíveis neste site.) Os suttas são divididos entre cinco nikayas (coleções):
Digha Nikaya - a “coleção longa” Majjhima Nikaya - a “coleção de tamanho médio” Samyutta Nikaya - a “colecção agrupada” Anguttara Nikaya - a “coleção mais-factored” Khuddaka Nikaya - a “coleção de pequenos textos”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragata Therigata Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (incluído apenas na edição birmanesa do Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka A coleção de textos nos quais os princípios doutrinários subjacentes
apresentados no Sutta Pitaka são reformulados e reorganizados em uma
estrutura sistemática que pode ser aplicada a uma investigação sobre a
natureza da mente e da matéria.
Para mais leituras
Onde posso encontrar uma cópia do cânone Pali completo (Tipitaka)? (Perguntas Frequentes) Além do Tipitaka: um guia de campo para a literatura pós-canônica Pali Pali Language Study Aids oferece links que podem ser úteis para estudantes Pali de todos os níveis. Handbook of Pali Literature, de Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Um guia, em forma de dicionário, através do cânone Pali, com descrições detalhadas dos principais marcos da Canon. Uma Análise do Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). Um “roteiro” indispensável e esboço do cânone de Pali. Contém um excelente índice listando suttas por nome. Guia para Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Outro excelente esboço do Tipitaka, contendo resumos de muitos suttas importantes. Dicionário Budista, por Nyanatiloka Mahathera (Kandy: Sociedade de Publicação Budista, 1980). Um manual clássico de termos e conceitos importantes no Budismo Theravada.
Tipitaka
(Pali ti, “trei”, pitaka, “coșuri”) sau canonul Pali este colecția de
texte primare în limba Pali care formează fundația doctrinară a
budismului Theravada. Tipitaka și textele paracanonice Pali (comentarii, cronici etc.)
constituie împreună corpul complet al textelor clasice Theravada.
Canonul Pali este un corp amplu de literatură: în traducerea în engleză textele adaugă până la mii de pagini tipărite. Majoritatea (dar nu toate) a Canonului a fost deja publicată în limba engleză de-a lungul anilor. Deși numai o mică parte din aceste texte sunt disponibile pe acest site, această colecție poate fi un loc bun pentru a începe.
Cele trei divizii ale Tipitaka sunt:
Vinaya Pitaka Colecția
de texte referitoare la regulile de conduită care reglementează
treburile zilnice din Sangha - comunitatea bhikkhus (călugării ordonați)
și bhikkhunis (călugărițe hirotonite). Mai mult decât o listă de reguli, Vinaya Pitaka include, de asemenea,
povestirile din spatele originii fiecărei reguli, oferind o explicație
detaliată a soluției lui Buddha la întrebarea cum să menținem armonie
comună într-o comunitate spirituală vastă și diversă. Sutta Pitaka Colecția
de sutte sau discursuri atribuite lui Buddha și câtorva dintre
discipolii săi cei mai apropiați, conținând toate învățăturile centrale
ale budismului Theravada. (Mai mult de o mie sutta traduceri sunt disponibile pe acest site.) Suttas sunt împărțite între cinci nikayas (colecții):
Digha Nikaya - “colecția lungă” Majjhima Nikaya - “colecția de lungime medie” Samyutta Nikaya - “colecția grupată” Anguttara Nikaya - “colecția suplimentară” Khuddaka Nikaya - “colecția de mici texte”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (inclusă numai în ediția birmană a Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Colecția de texte în care principiile doctrinare fundamentale
prezentate în Sutta Pitaka sunt redesenate și reorganizate într-un cadru
sistematic care poate fi aplicat unei anchete asupra naturii minții și
materiei.
Pentru citirea ulterioară
Unde pot găsi o copie a întregului canon Pali (Tipitaka)? (Întrebări frecvente) Dincolo de Tipitaka: Un ghid de câmp pentru literatura postalitică Pali Pali SIDA oferă linkuri care pot fi utile studenților Pali de toate nivelurile. Manualul literaturii Pali, de Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Un ghid, în formă de dicționar, prin canonul Pali, cu descrieri detaliate ale reperelor majore din Canon. O analiză a Pali Canon, Russell Webb, ed. (Kandy: Societatea de publicare budistă, 1975). O “foaie de parcurs” indispensabilă și conturul canonului Pali. Conține un excelent index de înregistrare suttas după nume. Ghid pentru Tipitaka, U Ko Lay, ed. (Delhi: publicații Sri Satguru, 1990). O altă schiță excelentă a Tipitaka, care conține rezumatele multor sutte importante. Buddhist Dictionary, de Nyanatiloka Mahathera (Kandy: Societatea de publicare budistă, 1980). Un manual clasic de termeni și concepte importante în Buddhismul Theravada.
78) Classical Russian
78) Классический ролик
2209 ср. 26 апр. 2017 г. УРОК
Исправьте этот перевод Google с помощью https://translate.google.com. На всех известных нам языках.
Типитака
(Pali ti, «три», + pitaka, «корзины») или палийский канон - это сборник
первичных текстов на языке пали, которые составляют доктринальную
основу буддизма Тхеравады. Типитака и параканонические палийские тексты (комментарии, хроники и
т. Д.) Вместе составляют полное тело классических текстов Тхеравады.
Палийский канон представляет собой обширную литературу: в английском переводе тексты составляют до тысячи печатных страниц. Большинство (но не все) Canon уже издано на английском языке на протяжении многих лет. Хотя на этом веб-сайте доступна лишь небольшая часть этих текстов, эта коллекция может быть хорошим местом для начала.
Три подразделения Типитаки:
Виная Питака Сборник
текстов, касающихся правил поведения, регламентирующих повседневные
дела в пределах Сангхи, - сообщества монахов-монахов (монахов-монахов) и
бхиккхуни (рукоположенных монахинь). Гораздо больше, чем просто список правил, в «Виная Питаке»
рассказывается история возникновения каждого правила, подробно
описывается решение Будды вопроса о том, как поддерживать общинную
гармонию в большом и разнообразном духовном сообществе. Сутта Питака Коллекция
сутт, или дискурсов, приписываемых Будде и некоторым из его ближайших
учеников, содержащая все основные учения буддизма Тхеравады. (Более тысячи переводов сутты доступны на этом веб-сайте.) Сутты разделены между пятью никайями (сборниками):
Абхидхамма Питака Сборник текстов, в котором основополагающие доктринальные принципы,
представленные в Сутта-Питаке, перерабатываются и реорганизуются в
систематические рамки, которые могут быть применены к исследованию
природы ума и материи.
Для дальнейшего чтения
Где я могу найти копию полного палийского канона (Типитака)? (Часто задаваемый вопрос) За пределами Типитаки: полевое руководство по постканонической палийской литературе Пособия по изучению языков Pali предлагают ссылки, которые могут быть полезны для палийских студентов любого уровня. Справочник по палийской литературе, Сомапала Джаявардхана (Коломбо: Karunaratne & Sons, Ltd., 1994). Гид в словарной форме через канон Пали с подробным описанием главных ориентиров в Canon. Анализ Палийского канона, Рассел Уэбб, изд. (Канди: Буддийское издательство, 1975). Незаменимая «дорожная карта» и план палийского канона. Содержит превосходный индекс suttas по названию. Руководство по Типитака, U Ko Lay, ред. (Дели: публикации Шри Сатгуру, 1990 год). Еще одна превосходная схема Типитаки, содержащая резюме многих важных сутт. Буддийский словарь, автор Nyanatiloka Mahathera (Канди: Буддийское издательство, 1980). Классический справочник важных терминов и понятий в буддизме Тхеравады.
The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.
The Pali canon is a vast body of literature: in English translation
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.
The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis
(ordained nuns). Far more than merely a list of rules, the Vinaya
Pitaka also includes the stories behind the origin of each rule,
providing a detailed account of the Buddha’s solution to the question of
how to maintain communal harmony within a large and diverse spiritual
community.
The collection of suttas, or discourses, attributed to the Buddha
and a few of his closest disciples, containing all the central teachings
of Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas (collections):
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.
Handbook of Pali Literature, by Somapala Jayawardhana
(Colombo: Karunaratne & Sons, Ltd., 1994). A guide, in dictionary
form, through the Pali canon, with detailed descriptions of the major
landmarks in the Canon.
An Analysis of the Pali Canon, Russell Webb, ed. (Kandy:
Buddhist Publication Society, 1975). An indispensable “roadmap” and
outline of the Pali canon. Contains an excellent index listing suttas by
name.
Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru
Publications, 1990). Another excellent outline of the Tipitaka,
containing summaries of many important suttas.
Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy:
Buddhist Publication Society, 1980). A classic handbook of important
terms and concepts in Theravada Buddhism.
22) Classical Danish
22) Klassisk dansk
2209 Ons 26 Apr 2017 LESSON
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Tipitaka
(Pali ti, “tre” + pitaka, “kurve”) eller Pali canon er samlingen af
primære Pali-sprogtekster, der danner det doktrinære grundlag for
Theravada Buddhism. Tipitaka og de parakanoniske Pali-tekster (kommentarer, krønike, osv.)
Udgør sammen den komplette krop af klassiske Theravadatekster.
Pali-kanonen er en stor krop af litteratur: i engelsk oversættelse indeholder teksterne op til tusindvis af trykte sider. De fleste (men ikke alle) af Canon er allerede blevet offentliggjort på engelsk i årenes løb. Selv om kun en lille del af disse tekster er tilgængelige på denne hjemmeside, kan denne samling være et godt sted at starte.
De tre divisioner af Tipitaka er:
Vinaya Pitaka Indsamling
af tekster vedrørende de adfærdskrav, der regulerer de daglige forhold i
Sangha - Bhikkhus-samfundet (ordinerede munke) og bhikkhunis
(ordinerede nonner). Langt mere end blot en liste over regler indeholder Vinaya Pitaka også
historierne bag hver regels oprindelse og giver en detaljeret
redegørelse for Buddhas løsning på spørgsmålet om, hvordan man
opretholder fælles harmoni inden for et stort og forskelligt åndeligt
samfund. Sutta Pitaka Samlingen
af suttas eller diskurser, der tilskrives Buddhaen og et par af hans
nærmeste disciple, der indeholder alle de centrale læringer af Theravada
Buddhism. (Mere end et tusinde sutta oversættelser er tilgængelige på denne hjemmeside.) Suttas er opdelt blandt fem nikayaer (samlinger):
Digha Nikaya - den “lange samling” Majjhima Nikaya - den “mellemlange samling” Samyutta Nikaya - den “grupperede samling” Anguttara Nikaya - den “yderligere satsede samling” Khuddaka Nikaya - “samling af små tekster”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (kun inkluderet i den burmesiske udgave af Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Samlingen af tekster, hvor de underliggende doktrinære principper,
der præsenteres i Sutta Pitaka, omarbejdes og omorganiseres i en
systematisk ramme, som kan anvendes til en undersøgelse af sindets og
materiens natur.
Til videre læsning
Hvor kan jeg finde en kopi af den komplette Pali canon (Tipitaka)? (Ofte stillet spørgsmål) Ud over Tipitaka: En feltvejledning til post-canonical pali litteratur Pali Language Study Aids tilbyder links, der kan være nyttige for Pali-studerende på alle niveauer. Handbook of Pali Literature, af Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). En guide, i ordbogsform, gennem Pali-kanonen, med detaljerede beskrivelser af de store landemærker i Canon. En analyse af Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publishing Society, 1975). En uundværlig “køreplan” og overblik over Pali-kanonen. Indeholder en fremragende indeks notering suttas efter navn. Guide til Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). En anden glimrende oversigt over Tipitaka, der indeholder resuméer af mange vigtige suttas.
Buddhistisk ordbog, af Nyanatiloka Mahathera (Kandy: Buddhist Publishing Society, 1980). En klassisk håndbog af vigtige termer og begreber i Theravada Buddhism.
23) Classical Dutch 23) Klassiek Nederlands
2209 Wo 26 Apr 2017 LESSON
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De
Tipitaka (Pali ti, “3″, + pitaka, “manden”), of Pali canon, is de
verzameling van primaire Pali taal teksten die de leerstellige basis
vormen van Theravada Boeddhisme. De Tipitaka en de paracanonische Pali teksten (commentaren, kronieken,
enz.) Vormen samen het volledige lichaam van klassieke Theravada
teksten.
De Pali canon is een groot stuk literatuur: in de Engelse vertaling worden de duizenden gedrukte pagina’s toegevoegd. De meeste (maar niet alle) van de Canon is al in de loop der jaren al in het Engels gepubliceerd. Hoewel slechts een klein deel van deze teksten beschikbaar zijn op
deze website, kan deze collectie een goede plek zijn om te beginnen.
De drie divisies van de Tipitaka zijn:
Vinaya Pitaka De
verzameling van teksten over de gedragsregels die de dagelijkse zaken
in de Sangha regelen - de gemeenschap van bhikkhus (geordende monniken)
en bhikkhunis (geordende nonnen). Veel meer dan alleen een lijst van regels bevat de Vinaya Pitaka ook
de verhalen achter de oorsprong van elke regel en geeft een
gedetailleerde beschrijving van de Boeddha’s oplossing voor de vraag hoe
men de gemeenschappelijke harmonie binnen een grote en diverse
spirituele gemeenschap behoudt. Sutta Pitaka De
verzameling van suttas, of discours, toegeschreven aan de Boeddha en
een paar van zijn dichtstbijzijnde discipelen, die alle centrale
leerstellingen van Theravada Boeddhisme bevatten. (Meer dan duizend sutta vertalingen zijn beschikbaar op deze website.) De suttas zijn verdeeld over vijf nikayas (collecties):
Digha Nikaya - de “lange collectie” Majjhima Nikaya - de “middellange collectie” Samyutta Nikaya - de “gegroepeerde collectie” Anguttara Nikaya - de ‘verdere factored collectie’ Khuddaka Nikaya - de “verzameling van kleine teksten”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (uitsluitend in de Birmese editie van de Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka De verzameling teksten waarin de onderliggende doctrinaire principes
die in de Sutta Pitaka worden gepresenteerd, worden herwerkt en
herorganiseerd in een systematisch kader dat kan worden toegepast op een
onderzoek naar de aard van geest en materie.
Voor verder lezen
Waar kan ik een kopie van de complete Pali canon (Tipitaka) vinden? (Vaak gestelde vraag) Naast de Tipitaka: een veldgids voor post-canonical pali literatuur Pali Language Study Aids biedt links die nuttig kunnen zijn voor Pali-studenten van elk niveau. Handboek van Pali Literatuur, door Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Een gids, in woordenboekvorm, via de Pali-canon, met
gedetailleerde beschrijvingen van de belangrijkste bezienswaardigheden
in de Canon. Een analyse van de Pali Canon, Russell Webb, ed. (Kandy: Boeddhistische Publication Society, 1975). Een onontbeerlijke ‘routekaart’ en een overzicht van de Pali-canon. Bevat een uitstekende index listing suttas op naam. Gids voor Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Een andere uitstekende omtrek van de Tipitaka, die samenvattingen bevat van veel belangrijke suttas. Boeddhistische Woordenboek, door Nyanatiloka Mahathera (Kandy: Boeddhistische Publicatie Society, 1980). Een klassiek handboek van belangrijke termen en concepten in Theravada Boeddhisme.
25) Classical Esperanto
25) Klasika Esperanto
2209 Wed 26 Apr 2017 LECIONO
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La
Tripitako (pali ti, “tri”, + pitaka, “korboj”), aŭ palia kanono, estas
la kolekto de primaraj palia lingvo tekstoj kiuj formas la doktrina
fundamento de Theravada Budhismo. La Tripitako kaj la paracanonical palia tekstoj (komentoj, kronikoj,
ktp) kune konsistigas la kompletan korpon de klasika Theravada tekstoj.
La palia kanono estas vasta korpo de literaturo: en la angla traduko la tekstoj sumigi al miloj da presitaj paĝoj. Plej (sed ne ĉiuj) de la Kanono jam eldonita en la angla dum la jaroj. Kvankam nur malgranda frakcio de ĉi tiuj tekstoj estas disponeblaj sur
ĉi tiu retejo, ĉi tiu kolekto povas esti bona loko por komenci.
La tri sekcioj de la Tripitako estas:
Vinaya Pitaka La
kolekto de tekstoj pri la reguloj de konduto regas la ĉiutagan aferoj
ene de la Sangha - la komunumo de bhikkhus (ordinita monaĥoj) kaj
bhikkhunis (ordinita monaĥinoj). Multe pli ol nur listo de reguloj, la Vinaya Pitaka ankaŭ inkludas la
rakontojn malantaŭ la origino de ĉiu regulo, havigante detala raporto
pri la Budho solvo al la demando de kiel konservi komunuma harmonio ene
de grandaj kaj diversaj spiritaj komunumo. Sutra Pitako La
kolekto de suttas, aŭ paroladojn, atribuita al la Budho kaj kelkaj el
liaj plej proksimaj disĉiploj, enhavantaj ĉiuj esencaj instruoj de
Theravada Budhismo. (Pli ol mil sutta tradukoj estas havebla en ĉi tiu retejo.) La suttas estas dividitaj inter kvin nikayas (kolektoj):
Digha Nikaya - la “longan kolekton” Majjhima Nikaya - la “meza longo kolekton” Samyutta Nikaya - la “grupigita kolekton” Anguttara Nikaya - la “pli-faktorita kolekton” Khuddaka Nikaya - la “kolekto de malgrandaj tekstoj”: Khuddakapatha Damapado Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (inkludita nur en la birma eldono de la Tripitako) Petakopadesa ( “”) Milindapañha ( “”)
Abidarma Pitako La kolekto de tekstoj en kiuj la suba doktrinaj principoj prezentitaj
en la Sutra Pitako estas reverkita kaj reorganizita en sisteman kadron
kiu povas esti aplikita al esploro pri la naturo de menso kaj materio.
Por pliaj legado
Kie mi povas trovi ekzempleron de la kompleta palia kanono (Tipitaka)? (Ofte Demandita Demando) Trans la Tipitaka: A Field Guide to Post-kanonaj palia literaturo Palia lingvo Studo Aids proponas ligojn kiuj povas esti utila por Pali studentoj de ĉiu nivelo. Gvidlibro de palia literaturo, per Somapala Jayawardhana (Kolombo: Karunaratne & Filoj, Ltd., 1994). Oni gvidas, en vortaro formo, per la Palia Kanono, kun detalaj priskriboj de la ĉefaj limŝtonoj en la Kanono. Analizo de la Kanono Pali, Russell Webb, red. (Kandy: budhana Publication Society, 1975). Nemalhaveblan “vojmapon” kaj skizo de la pali kanono. Enhavas bonega indekso de kantoj suttas laŭnome. Gvidi al Tipitaka, U Ko Lay, ed. (Delhio: Sri Satguru Eldonaĵoj, 1990). Alia bonega konturo de la Tripitako, enhavantaj resumojn de multaj gravaj suttas. Budhana Vortaro, per Nyanatiloka Mahathera (Kandy: budhana Publication Society, 1980). Klasika manlibro de gravaj terminoj kaj konceptoj en Theravada Budhismo.
26) Classical Estonian 26) Klassikaline Eesti
2209 K 26. aprill 2017 ÕPPETUND
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Tipitakas
(Pali ti, “kolm” + pitaka “korvid”) või Tipiṭaka, on koguda esmaseid
Pali keeles tekstid, mis moodustavad õpetusliku vundament theravaada
budismi. Tipitakas ja paracanonical Pali tekstid (kommentaarides kroonikates jne) moodustavad kogu kere klassikalise Theravada tekste.
Pali canon on suur hulk kirjandust: inglise tõlge tekstid lisada kuni tuhandeid trükitud lehekülge. Enamik (kuid mitte kõik) Canon on juba avaldatud inglise aastate jooksul. Kuigi ainult väike osa neid tekste on saadaval sel veebilehel, see kogumine võib olla hea koht alustamiseks.
Kolm allasutuste Tipitakas on: Vinaya Pitaka Kogumine
puudutavad tekstid käitumisreeglid, mis reguleerivad päevas asjade sees
Sangha - kogukond bhikkhus (ordineeritud mungad) ja bhikkhunis
(ordineeritud nunnad). Palju rohkem kui pelgalt reeglite loend, Vinaya Pitaka ka lugusid taga
päritolu iga reeglina esitatakse üksikasjalik ülevaade Buddha lahendus
küsimusele, kuidas säilitada ühiskondlik harmoonia suur ja mitmekesine
vaimne kogukond. Sutta Pitaka Kogumine
suutrad või diskursuste, omistatud Buddha ja mõned tema lähim jüngrid,
mis sisaldab kõiki keskse õpetused theravaada budismi. (Rohkem kui tuhande Sutta tõlked on saadaval sel veebilehel.) Kõik suutrad on jaotatud viie nikayas (kogud):
Abhidhammapiṭaka Kogumine tekstid, mille aluseks õpetuslikud põhimõtteid esitatud Sutta
Pitaka on kokkupanemist ja reorganiseeriti süstemaatiline raamistik,
mida saab rakendada, et uurimise laadi ja vaimu küsimuses.
Täiendavat lugemist
Kust leida koopia täielik Tipiṭaka (Tipitakas)? (Korduma kippuvad küsimused) Beyond Tipitakas: väli Guide to Post-kanooniline Pali Kirjandus Paali keel Kutsepedago pakub linke, mis võib olla kasulik Pali õpilast igal tasandil. Handbook of Pali kirjandus, mida Somapala Jayawardhana (Colombo: Karunaratne & Sons Ltd, 1994). Juhend, sõnastik vormi kaudu Tipiṭaka, üksikasjalikud kirjeldused suuremad vaatamisväärsused Canon. Analüüs Tipiṭaka, Russell Webb, ed. (Kandy: Buda avaldamine Society, 1975). Asendamatu “tegevuskava” ja piirjooned Tipiṭaka. Sisaldab suurepärane indeks loetletakse suutrad nime. Guide to Tipitakas, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Teine suurepärane ülevaade Tipitakas, mis sisaldab kokkuvõtteid palju olulisi suutrad. Buda sõnaraamat, mille Nyanatiloka Mahathera (Kandy: Buda avaldamine Society, 1980). Klassikaline käsiraamat oluliste terminite ja mõistete theravaada budismi.
27) Classical Filipino 27) Classical Pilipino
2209 Wed 26 Apr 2017 ARALIN
Ipaalam sa amin maitama ang Google Translation gamit https://translate.google.com sa lahat ng wika ang alam namin.
Ang
Tipitaka (Pali ti, “tatlo,” + Pitaka, “basket”), o Pali canon, ay ang
koleksyon ng mga pangunahing wika Pali teksto aling form ang mga
doktrina na pundasyon ng Theravada Budhismo. Ang Tipitaka at ang paracanonical Pali teksto (commentaries,
chronicles, atbp) sama-samang bubuo ang kumpletong katawan ng classical
Theravada teksto.
Pali
canon ay isang malawak na katawan ng panitikan: sa Ingles pagsasalin ng
mga teksto magdagdag ng hanggang sa libu-libong mga naka-print na
pahina. Karamihan (pero hindi lahat) ng Canon ay na-publish sa Ingles sa mga nakaraang taon. Kahit na lamang ng isang maliit na maliit na bahagi ng mga tekstong
ito ay magagamit sa website na ito, ang collection na ito ay maaaring
maging isang magandang lugar upang magsimula.
Ang tatlong dibisyon ng Tipitaka ay ang mga:
Vinaya Pitaka Ang
koleksyon ng mga teksto hinggil sa mga patakaran ng pag-uugali na
namamahala sa pang araw-araw affairs sa loob ng Sangha - ang komunidad
ng bhikkhus (nakalaan monghe) at bhikkhunis (ordained madre). Malayong higit pa kaysa lamang ng isang listahan ng mga panuntunan,
ang Vinaya Pitaka kabilang din ang mga kuwento sa likod ng mga
pinagmulan ng bawat panuntunan, na nagbibigay ng isang detalyadong
account ng solusyon ng Buddha sa tanong ng kung paano upang mapanatili
ang communal pagkakatugma sa loob ng isang malaki at magkakaibang
espirituwal na komunidad. Sutta Pitaka Ang
koleksyon ng mga suttas, o discourses, iniugnay sa Buddha at ng ilang
ng kanyang pinakamalapit na alagad, na naglalaman ng lahat ng mga
sentral na aral ng Theravada Budhismo. (Higit sa isang libong mga sutta pagsasalin ay magagamit sa
website na ito.) Ang suttas ay nahahati sa limang nikayas (koleksyon):
Digha Nikaya - ang “long collection” Majjhima Nikaya - ang “middle-length collection” Samyutta Nikaya - ang “naka-grupo collection” Anguttara Nikaya - ang “karagdagang-isinasali collection” Khuddaka Nikaya - ang “koleksyon ng mga maliit na mga teksto”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (kasama lamang sa Burmese edisyon ng Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Ang koleksyon ng mga teksto na kung saan ang pinagbabatayan dogmatiko
prinsipyo iniharap sa Sutta Pitaka ay reworked at reorganized sa isang
may sistema framework na maaaring ilapat sa isang imbestigasyon sa likas
na katangian ng pag-iisip at matter.
Para sa higit pang pagbabasa
Saan ko mahahanap ang isang kopya ng kumpletong Pali canon (Tipitaka)? (Frequently Asked Question) Lampas sa Tipitaka: Isang Gabay sa Field sa Post-canonical Pali Literature Pali Wika Study Aids nag-aalok ng mga link na maaaring maging kapaki-pakinabang sa Pali mag-aaral ng bawat antas. Handbook of Pali Literature, sa pamamagitan Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Isang gabay sa diksyunaryo form, sa pamamagitan ng Pali canon, na
may detalyadong paglalarawan ng mga pangunahing landmark sa Canon. Isang Pagsusuri ng Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). Ang isang kailangang-kailangan “roadmap” at balangkas ng Pali canon. Naglalaman ng isang mahusay na index ng listahan suttas ayon sa pangalan. Gabay sa Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Ang isa pang mahusay na balangkas ng Tipitaka, na naglalaman ng buod ng maraming mahalagang suttas. Buddhist Dictionary, sa pamamagitan Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Ang isang klasikong handbook ng mga mahalagang mga tuntunin at konsepto sa Theravada Budhismo.
28) Classical Finnish 28) Klassinen suomalainen
2209 Ke 26 huhti 2017 OPETUS
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Tipitaka
(Pali ti, “kolme”, ”pitaka”, “baskets”) tai Pali canon, on kokoelma
Pali-kielen tekstejä, jotka muodostavat Theravadan buddhalaisuuden
oppiaseman. Tipitaka ja parakanoniset Pali-tekstit (kommentit, aikakirjat jne.)
Muodostavat yhdessä klassisen Theravada-tekstin täydellisen osan.
Pali-kanoni on laaja kirjallisuus: englanninkielisessä tekstissä yhdistyvät tuhansia painettuja sivuja. Useimmat (mutta ei kaikki) Canon on jo julkaistu englanniksi vuosien varrella. Vaikka vain pieni osa näistä teksteistä on saatavilla tällä sivustolla, tämä kokoelma voi olla hyvä aloituskohde.
Tipitakan kolme divisioonaa ovat:
Vinaya Pitaka Sanghan
päivittäisiin asioihin liittyvien käytäntöjen kokoelma - bhikkhuksen
yhteisö (ordonned monks) ja bhikkhunis (ordained nuns). Vieläkin enemmän kuin pelkkä sääntöjen luettelo, Vinaya Pitaka
sisältää myös kunkin säännön alkuperää olevat tarinat ja antaa
yksityiskohtaisen selvityksen Buddhan ratkaisusta kysymykseen siitä,
kuinka ylläpitää yhteisöllistä harmoniaa suuressa ja monimuotoisessa
hengellisessä yhteisössä. Sutta Pitaka Buddhan
ja eräiden lähimpien opetuslapsiin liittyvien suttojen tai
keskustelujen kokoelma, joka sisältää kaikki Theravadan buddhalaisuuden
keskeiset opetukset. (Yli tuhat sutta-käännöstä on saatavana tällä sivustolla.) Sutta on jaettu viiteen nikayaan (kokoelmat):
Abhidhamma Pitaka Tekstien kokoelma, jossa Sutta Pitakassa esitetyt taustalla olevat
opilliset periaatteet uudistetaan ja organisoidaan järjestelmälliseksi
kehykseksi, jota voidaan soveltaa mielen ja aineen luonteeseen.
Lue lisää
Mistä löydän kopion koko Pali-kanonista (Tipitaka)? (Usein kysytty kysymys) Tipitakan lisäksi: Kentän opas post-kanoniseen Pali-kirjallisuuteen Pali Language Study Aids tarjoaa linkkejä, jotka voivat olla hyödyllisiä Pali-opiskelijoille kaikilla tasoilla. Pali-kirjallisuuden käsikirja, jonka Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Opas sanakirjamallissa Pali-kanonien kautta, jossa on yksityiskohtaiset kuvaukset Canonin tärkeimmistä maamerkeistä. Pali Canonin analyysi, Russell Webb, toim. (Kandy: Buddhalainen julkaisuyhdistys, 1975). Välttämätön “tiekartta” ja ääriviivat Pali-kanonista. Sisältää erinomaisen indeksin listalle suttat nimen mukaan. Guide to Tipitaka, U Ko Lay, toim. (Delhi: Sri Satguru Publications, 1990). Toinen erinomainen linja Tipitakasta, joka sisältää tiivistelmiä monista tärkeistä suttoista. Buddhalainen sanakirja, nyanatiloka mahathera (kandy: buddhalainen julkaisuyhdistys, 1980). Klassinen käsikirja tärkeistä termeistä ja käsitteistä Theravadan buddhalaisuudessa.
29) Classical French
2209 mer. 26 avr. 2017 LEÇON
Corrigez cette traduction de Google en utilisant https://translate.google.com Dans toutes les langues que nous connaissons.
Le
Tipitaka (Pali ti, “trois”, “pitaka”, “paniers”), ou Pali canon, est la
collection de textes primaires de langue Pali qui forment le fondement
doctrinal du bouddhisme Theravada. Les textes de Tipitaka et Paracanonical Pali (commentaires,
chroniques, etc.) constituent ensemble le corps complet des textes
classiques de Theravada.
Le Canon Pali est une vaste littérature: en anglais, les textes s’ajoutent à des milliers de pages imprimées. La plupart (mais pas tous) du Canon a déjà été publié en anglais au fil des années. Bien que seulement une petite fraction de ces textes soient
disponibles sur ce site, cette collection peut être un bon endroit pour
commencer.
Les trois divisions de Tipitaka sont:
Vinaya Pitaka La
collecte de textes concernant les règles de conduite régissant les
affaires quotidiennes au sein de la Sangha - la communauté des bhikkhus
(moines ordonnés) et les bhikkhunis (religieuses ordonnées). Beaucoup plus qu’une simple liste de règles, le Vinaya Pitaka comprend
également les histoires derrière l’origine de chaque règle, fournissant
un compte rendu détaillé de la solution du Bouddha à la question de
savoir comment maintenir l’harmonie commune dans une communauté
spirituelle vaste et diversifiée. Sutta Pitaka La
collection de suttas, ou discours, attribué au Bouddha et à
quelques-uns de ses disciples les plus proches, contenant tous les
enseignements centraux du bouddhisme Theravada. (Plus d’un millier de traductions sutta sont disponibles sur ce site.) Les suttas sont divisés entre cinq nikayas (collections):
Digha Nikaya - la “longue collection” Majjhima Nikaya - la “collection à mi-longueur” Samyutta Nikaya - la “collection groupée” Anguttara Nikaya - la “collecte plus menée” Khuddaka Nikaya - la “collection de petits textes”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (inclus uniquement dans l’édition birmane du Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka La collecte de textes dans lesquels les principes doctrinaux
sous-jacents présentés dans le Sutta Pitaka sont retravaillés et
réorganisés en un cadre systématique qui peut être appliqué à une
enquête sur la nature de l’esprit et de la matière.
Pour plus d’informations
Où puis-je trouver une copie du canon Pali complet (Tipitaka)? (Question fréquemment posée) Au-delà de Tipitaka: un guide de terrain sur la littérature post-canonique de Pali Pali Language Study Aids offre des liens qui peuvent être utiles aux élèves Pali de tous les niveaux. Handbook of Pali Literature, de Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Un guide, sous forme de dictionnaire, à travers le Canon de Pali,
avec des descriptions détaillées des principaux repères du Canon. Une analyse du Canon Pali, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). Une “feuille de route” indispensable et un aperçu du canon de Pali. Contient un excellent index listant suttas par son nom. Guide de Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Un autre excellent aperçu du Tipitaka, contenant des résumés de nombreuses suttas importantes. Dictionnaire bouddhiste, par Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Un manuel classique de termes et de concepts importants dans le bouddhisme de Theravada.
30) Classical Frisian 30) Classical Frysk
2209 Sat 26 Apr 2017 les
Lit ús ferbetterje dit Google Oersetting brûkend https://translate.google.com yn alle talen wy kenne.
De
Tipitaka (Pali ti, “trije,” + pitáka, “kuorren”), of Pali kanon, is de
kolleksje fan it basisûnderwiis Pali taal teksten dy’t foarmje de
doktrinêre stifting fan Theravada boedisme. De Tipitaka en de paracanonical Pali teksten (kommintaar, kroniken,
ensfh), tegearre foarmje de folsleine lichem fan klassike Theravada
teksten.
De Pali kanon is in grutte lichem fan literatuer: in Ingelske oersetting fan de teksten add oant tûzenen printe siden. De measte (mar net alle) fan ‘e Canon is al publisearre yn it Ingelsk troch de jierren. Hoewol’t mar in lytse fraksje fan dizze teksten binne beskikber op
dizze webside, dizze kolleksje kin wêze in goed plak om te begjinnen.
De trije ôfdielingen fen ‘e Tipitaka binne:
Vinaya pitáka De
kolleksje fan teksten oangeande de gedrachsregels foar de deistige
saken binnen it Sangha - de mienskip fan bhikkhus (ordained mûntsen) en
bhikkhunis (ordained nonnen). Folle mear as allinnich mar in list fan regels, de Vinaya pitáka ek de
ferhalen efter de oarsprong fan elke regel, it bieden fan in
detaillearre account fan de Boeddha syn oplossing foar de fraach fan
hoe’t te behâlden communal harmony binnen in grut en fariearre geastlike
mienskip. Sutta pitáka De
kolleksje fan suttas, of Discourses, taskreaun oan ‘e Buddha en in pear
fan syn neiste learlingen, mei dêryn alle sintrale lear fan Theravada
boedisme. (Mear as ien tûzen sutta oersettingen binne beskikber op dizze
webside.) De suttas wurde ferdield ûnder fiif nikayas (kolleksjes):
Digha Nikaya - de “lange kolleksje” Majjhima Nikaya - de “middle-length samling” Samyutta Nikaya - de “groepearre kolleksje” Anguttara Nikaya - de “fierder-meinommen samling” Khuddaka Nikaya - de “kolleksje fan lytse teksten”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (opnaam allinnich yn ‘e Burmese edysje fan de Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma pitáka De kolleksje fan de teksten dêr’t de ûnderlizzende doktrinêre
begjinsels presintearre yn de Sutta pitáka wurde fannijs bewurke en
reorganisearre yn in systematyske kader dat kin tapast wurde om in
ûndersyk nei it aard fan ‘e geast en matearje.
Foar fierdere reading
Wêr kin ik fyn in kopy fan it folsleine Pali kanon (Tipitaka)? (Faak stelde fraach) Oarekant fan de Tipitaka: A Field Guide to Post-kanonike Pali Literature Pali Taal Study Aids biedt keppelings dy kin nuttich oan pali studinten fan alle nivo. Handbook of Pali Letterkunde, by Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). In gids, in dictionary foarm, fia it Pali kanon, mei in detaillearre beskriuwings fan de grutte bysûnderheden yn de Canon. In analyze fan it Pali Canon, Russell Webb, ed. (Kandy: boeddistyske Publication Genoatskip, 1975). In ûnmisbere “It paad foarút” en skets fan de Pali kanon. Befettet in poerbêste yndeks listing suttas by namme. Gids to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). In oare treflike skets fan de Tipitaka, befettet gearfettings fan in soad wichtige suttas. Buddhist Dictionary, troch Nyanatiloka Mahathera (Kandy: boeddistyske Publication Genoatskip, 1980). In klassike hânboek fan wichtige termen en begripen yn Theravada boedisme.
31) Classical Galician 31) galega Clásica
2209 Mér 26 de abril de 2017 da lección
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O
Tipitaka (Pali ti, “tres”, + pitaka, “cestas”), ou Pali Canon, é a
colección de textos primarios Pali que forman a base doutrinária do
Budismo Theravada. O Tipitaka e os textos paracanonical Pali (comentarios, crónicas,
etc.), xuntos, constitúen o corpo completo de textos Theravada clásicos.
A Pali Canon é un amplo corpo de literatura: na tradución inglés os textos engadir ata miles de páxinas impresas. A maioría (pero non todos) da Canon xa foi publicado en inglés a través dos anos. Aínda que só unha pequena fracción deses textos están dispoñibles neste sitio, esta colección pode ser un bo lugar para comezar.
As tres divisións da Tipitaka son:
Vinaya Pitaka A
colección de textos sobre as normas de conduta que rexen as actividades
diarias no Sangha - a comunidade de bhikkhus (monxes ordenados) e
bhikkhunis (monxas ordenados). Moito máis que só unha lista de regras, o Vinaya Pitaka tamén inclúe
as historias por tras da orixe de cada regra, introducindo un relato
detallado de solución do Buda para a cuestión de como manter a harmonía
comunal dentro dunha gran e diversa comunidade espiritual. Sutta Pitaka A
colección de suttas, ou discursos, atribuída ao Buda e algúns dos seus
discípulos máis próximos, que contén todas as ensinanzas centrais do
Budismo Theravada. (Máis de mil traducións Sutta están dispoñibles neste sitio web.) Os suttas divídense entre cinco nikayas (coleccións):
Digha Nikaya - o “longo colección” Majjhima Nikaya - a “recollida de lonxitude media” Samyutta Nikaya - o “conxunto agrupado” Anguttara Nikaya - a “recollida máis-consignado” Khuddaka Nikaya - a “colección de pequenos textos”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (incluído só na edición birmano do Tipitaka) Petakopadesa ( “”) Milindapanha ( “”)
Abhidhamma Pitaka A colección de textos en que os principios doutrinais subxacentes
presentados no Sutta Pitaka son reformulados e reorganizados nun cadro
sistemático que pode ser aplicado a unha investigación sobre a natureza
da mente e materia.
Para ler máis
¿Onde podo atopar unha copia do completo canon Pali (Tipitaka)? (Preguntas frecuentes) Ademais do Tipitaka: Un Guía de Campo para Literatura Pali Post-canónica Pali Idioma Estudo sida ofrece enlaces que poden ser útiles para pali estudantes de todos os niveis. Handbook of pali Literatura, por Somapala Jayawardhana (Colón: Karunaratne & Sons, Ltd, 1994). Unha guía, en forma de dicionario, a través do Pali Canon, con descricións detalladas dos principais fitos da Canon. Unha análise do Pali Canon, Russell Webb, ed. (Kandy: Sociedade Publicación budista, 1975). Un “guión” indispensable e contorno do Pali Canon. Contén un excelente índice de lista suttas polo nome. Guía para Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Outra excelente esbozo do Tipitaka, contendo resumos de moitos suttas importantes. Buddhist Dictionary, por Nyanatiloka Mahathera (Kandy: Sociedade de Publicación Budista, 1980). Un manual clásico de termos e conceptos importantes no budismo Theravada.
32) Classical Georgian 32) კლასიკური ქართული
2209 ოთხ 26 აპრ 2017 გაკვეთილი
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Tipitaka
(Pali ti, “სამი”, + pitaka, “კალათები”), ან პალი კანონი, არის პირველადი
პალის ენობრივი ტექსტების კოლექცია, რომელიც ქმნის ტერრადადას ბუდიზმის
დოქტრინალურ საფუძველს. Tipitaka და Paracanonical Pali ტექსტები (კომენტარები, ქრონიკები და ა.შ.) ერთად წარმოადგენს კლასიკური Theravada ტექსტები.
პალი კოონა ლიტერატურის დიდი ნაწილია: ინგლისურ თარგმანში ტექსტები ათასობით ბეჭდურ გვერდს დაამატებთ. Canon- ის უმრავლესობა (მაგრამ არა ყველა) უკვე გამოქვეყნდა ინგლისურ ენაზე. მიუხედავად იმისა, რომ ამ ტექსტის მხოლოდ მცირე ნაწილი ხელმისაწვდომია ამ ვებ-გვერდზე, ეს კოლექცია შეიძლება კარგი ადგილია.
ტიპითკაის სამი განყოფილებაა:
ვინანას პოტაკა საღვთისმეტყველო
კარის ფარგლებში ჩატარებული ყოველდღიური საკითხების ქცევის წესების
შესახებ ტექსტების კრებული - ბოხხუსის (დანიშნულ ბერები) და ბიჭუნთა
(დანიშნულ მონაზვნებს) საზოგადოებაში. უფრო მეტია, ვიდრე მხოლოდ წესების ჩამონათვალი, ვინიატა პიკაკა ასევე
მოიცავს თითოეული წესის წარმოშობის ისტორიებს, ბუდას გადაწყვეტის დეტალური
ანგარიში, თუ როგორ უნდა შეინარჩუნოს კომუნალური ჰარმონია დიდი და
მრავალფეროვანი სულიერი საზოგადოების ფარგლებში. სუტა პოტაკა ბუდასთან
და მის უახლოეს რამდენიმე მოწაფესთან დაკავშირებული სტურებისა თუ
დისკურსების კოლექცია, რომლებიც მოიცავს ტერავდა ბუდიზმის ყველა ცენტრალურ
სწავლებას. (ამ ვებ-გვერდზე ხელმისაწვდომია 1000-ზე მეტი საძიებო თარგმანი). სუტა გაყოფილია ხუთი ნიკაისგან (კოლექციები):
აბჰიდამმა პატაკა ტექსტების კრებული, რომელშიც Sutta Pitaka- ში წარმოდგენილი დოქტრინალური
პრინციპები გადანაწილებულია და რეორგანიზებულია სისტემურ ჩარჩოში, რომელიც
შეიძლება გამოყენებულ იქნეს გონების ხასიათის გამოძიებაზე.
შემდგომი მოსმენით
სად მივიღო სრული პალის კანონი (ტიპითკა) ასლი? (ხშირად დასმული კითხვა) ტიპითკაკის მიღმა: პოსტ-კანონიკური პალის ლიტერატურის საველე სახელმძღვანელო Pali ენის შესწავლა შიდსის გთავაზობთ ბმულები, რომელიც შეიძლება სასარგებლო იყოს Pali სტუდენტები ყველა დონეზე. სომაპალა ჯავაარდაანის (კოლუმბიური: კარაუნარტნე და შონსი, 1994 წ.) პალი ლიტერატურის სახელმძღვანელო. გზამკვლევი, ლექსიკონის ფორმით, პალი კანოსის მეშვეობით, დაწვრილებით აღწერა Canon- ის ძირითადი ღირშესანიშნაობების შესახებ. ანალიზი პალი Canon, Russell Webb, ed. (Kandy: ბუდისტური პუბლიკაციის საზოგადოება, 1975). განუყოფელი “საგზაო რუკა” და პალინის კანონპროექტის მონახაზი. შეიცავს შესანიშნავი ინდექსის ჩამონათვალი suttas სახელით. გზამკვლევი Tipitaka, U Ko Lay, ed. (დელი: შრი სათუურ პუბლიკაციები, 1990). Tipitaka- ს კიდევ ერთი შესანიშნავი მონახაზი, რომელიც შეიცავს ბევრ მნიშვნელოვან სიუჟეტს. ბუდისტური ლექსიკონი, by Nyanatiloka Mahathera (Kandy: ბუდისტი პუბლიკაციის საზოგადოება, 1980). კლასიკური სახელმძღვანელო მნიშვნელოვანი ტერმინები და ცნებები Theravada ბუდიზმი.
33) Classical German 33) Klassisch Deutsch
2209 Mi 26 Apr 2017 LEKTION
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Die
Tipitaka (Pali ti, “drei”, + pitaka, “Körbe”) oder Pali canon ist die
Sammlung der primären Pali-Sprache Texte, die die Lehre Fundament des
Theravada Buddhismus bilden. Die Tipitaka und die parakanonischen Pali-Texte (Kommentare, Chroniken
usw.) bilden zusammen den ganzen Körper der klassischen
Theravada-Texte.
Der
Pali-Kanon ist ein umfangreicher literarischer Text: In englischer
Übersetzung addieren sich die Texte zu Tausenden von gedruckten Seiten. Die meisten (aber nicht alle) der Canon sind bereits über die Jahre in englischer Sprache erschienen. Obwohl nur ein kleiner Teil dieser Texte auf dieser Website verfügbar ist, kann diese Kollektion ein guter Startplatz sein.
Die drei Divisionen der Tipitaka sind:
Vinaya Pitaka Die
Sammlung von Texten über die Verhaltensregeln für die täglichen
Angelegenheiten innerhalb der Sangha - die Gemeinde von Bhikkhus
(ordinierte Mönche) und Bhikkhunis (ordinierte Nonnen). Weit mehr als nur eine Liste von Regeln enthält die Vinaya Pitaka auch
die Geschichten hinter dem Ursprung jeder Regel und liefert eine
detaillierte Darstellung der Lösung des Buddhas zur Frage, wie man die
gemeinschaftliche Harmonie in einer großen und vielfältigen spirituellen
Gemeinschaft aufrechterhält. Sutta Pitaka Die
Sammlung von Suttas oder Diskursen, die dem Buddha und einigen seiner
engsten Jünger zugeschrieben wurden und alle zentralen Lehren des
Theravada-Buddhismus enthalten. (Mehr als tausend Sutta-Übersetzungen sind auf dieser Website
verfügbar.) Die Suttas sind unter fünf Nikayas (Sammlungen) aufgeteilt:
Digha Nikaya - die “lange Sammlung” Majjhima Nikaya - die “Mittelsammlung” Samyutta Nikaya - die “gruppierte Sammlung” Anguttara Nikaya - die “weiterfaktorische Sammlung” Khuddaka Nikaya - die “Sammlung von kleinen Texten”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (nur in der burmesischen Ausgabe des Tipitaka enthalten) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Die Textsammlung, in der die in der Sutta Pitaka vorgestellten
Grundprinzipien überarbeitet und in einen systematischen Rahmen
umstrukturiert werden, der auf eine Untersuchung der Natur des Geistes
und der Materie angewendet werden kann.
Für weitere Lesung
Wo finde ich eine Kopie des kompletten Pali Kanons (Tipitaka)? (Oft gestellte Frage) Jenseits der Tipitaka: Ein Feldführer zur postkanonischen Pali-Literatur Pali Language Study Aids bietet Links, die für Pali Studenten aller Ebenen nützlich sein können. Handbook of Pali Literature, von Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Ein Führer, im Wörterbuch-Formular, durch den Pali-Kanon, mit
detaillierten Beschreibungen der wichtigsten Wahrzeichen in der Canon. Eine Analyse des Pali Canon, Russell Webb, Hrsg. (Kandy: Buddhistische Publikationsgesellschaft, 1975). Eine unverzichtbare “Roadmap” und Umrisse des Pali-Kanons. Enthält eine hervorragende Indexliste suttas nach Namen. Führer zu Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publikationen, 1990). Ein weiterer ausgezeichneter Überblick über die Tipitaka, mit Zusammenfassungen von vielen wichtigen Suttas. Buddhistisches Wörterbuch, von Nyanatiloka Mahathera (Kandy: Buddhistische Publikationsgesellschaft, 1980). Ein klassisches Handbuch wichtiger Begriffe und Konzepte im Theravada-Buddhismus.
34) Classical Greek 34) Κλασσική Ελληνική
2209 Τετ 26 Απρ 2017 ΜΑΘΗΜΑ
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Το
Tipitaka (Pali ti, “τρία”, + pitaka, “baskets”), ή Pali canon, είναι η
συλλογή πρωτότυπων κειμένων της γλώσσας Pali, τα οποία αποτελούν το
δογματικό υπόβαθρο του Buddhism Theravada. Το Tipitaka και τα παρακανονικά κείμενα του Pali (σχόλια, χρονικά
κτλ.) Αποτελούν από κοινού το σύνολο των κλασικών κειμένων Theravada.
Ο
κανόνας Pali είναι ένα τεράστιο σώμα λογοτεχνίας: στην αγγλική
μετάφραση τα κείμενα προστίθενται σε χιλιάδες τυπωμένες σελίδες. Τα περισσότερα (αλλά όχι όλα) της Canon έχουν ήδη δημοσιευτεί στην αγγλική γλώσσα με την πάροδο των ετών. Παρόλο που μόνο ένα μικρό μέρος αυτών των κειμένων είναι διαθέσιμο σε
αυτόν τον ιστότοπο, αυτή η συλλογή μπορεί να είναι ένα καλό μέρος για να
ξεκινήσετε.
Τα τρία τμήματα της Tipitaka είναι:
Vinaya Pitaka Η
συλλογή κειμένων που αφορούν τους κανόνες συμπεριφοράς που διέπουν τις
καθημερινές υποθέσεις μέσα στο Sangha - την κοινότητα bhikkhus
(χειροτονήθηκαν μοναχοί) και bhikkhunis (χειροποίητες μοναχές). Πολύ περισσότερο από απλώς έναν κατάλογο κανόνων, ο Vinaya Pitaka
περιλαμβάνει επίσης τις ιστορίες πίσω από την προέλευση κάθε κανόνα,
παρέχοντας μια λεπτομερή περιγραφή της λύσης του Βούδα στο ερώτημα πώς
να διατηρηθεί η κοινοτική αρμονία μέσα σε μια μεγάλη και ποικίλη
πνευματική κοινότητα. Sutta Pitaka Η
συλλογή των suttas ή των λόγων που αποδίδονται στον Βούδα και μερικούς
από τους πλησιέστερους μαθητές του, που περιέχει όλες τις κεντρικές
διδασκαλίες του Βουδισμού της Theravada. (Περισσότερες από μία χίλια sutta μεταφράσεις είναι διαθέσιμες
σε αυτή την ιστοσελίδα.) Οι suttas χωρίζονται σε πέντε nikayas
(συλλογές):
Digha Nikaya - η “μακρά συλλογή” Majjhima Nikaya - η “μεσαίου μήκους συλλογή” Samyutta Nikaya - η “ομαδοποιημένη συλλογή” Anguttara Nikaya - η “συλλογή περαιτέρω” Khuddaka Nikaya - η “συλλογή μικρών κειμένων”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (περιλαμβάνεται μόνο στη βιρμανική έκδοση της Tipitaka) Πετακοπαδέζα (”") Milindapañha (”")
Abhidhamma Pitaka Η συλλογή των κειμένων στα οποία οι βασικές δογματικές αρχές που
παρουσιάζονται στην Sutta Pitaka αναπροσαρμόζονται και αναδιοργανώνονται
σε ένα συστηματικό πλαίσιο που μπορεί να εφαρμοστεί σε μια έρευνα
σχετικά με τη φύση του νου και της ύλης.
Για περαιτέρω ανάγνωση
Πού μπορώ να βρω ένα αντίγραφο του πλήρους κανάλι Pali (Tipitaka); (Συχνή ερώτηση) Πέρα από το Tipitaka: ένας οδηγός πεδίου για την μετα-κανονική λογοτεχνία Pali Το Pali Language Study Aids προσφέρει συνδέσμους που μπορεί να είναι χρήσιμοι για τους μαθητές του Pali σε κάθε επίπεδο. Εγχειρίδιο λογοτεχνίας Pali, από την Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Ένας οδηγός, σε μορφή λεξικού, μέσω του κανάλι Pali, με λεπτομερείς περιγραφές των μεγάλων ορόσημων της Canon. Μια Ανάλυση του Pali Canon, Russell Webb, ed. (Kandy: Βουδιστική Κοινωνία Δημοσίευσης, 1975). Ένας απαραίτητος “χάρτης πορείας” και περίγραμμα του κανόνα του Παλιού. Περιέχει εξαιρετικό ευρετήριο με την ονομασία suttas. Οδηγός για την Tipitaka, U Ko Lay, ed. (Δελχί: Εκδόσεις Sri Satguru, 1990). Μια άλλη εξαιρετική περίληψη του Tipitaka, που περιείχε περιλήψεις πολλών σημαντικών suttas. Βουδιστικό λεξικό, από την Nyanatiloka Mahathera (Kandy: Buddhist Publicity Society, 1980). Ένα κλασικό εγχειρίδιο σημαντικών όρων και εννοιών στον Βουδισμό του Theravada.
35) Classical Gujarati
35) ક્લાસિકલ ગુજરાતી
2209 બુધ 26 એપ્રિલ 2017 પાઠ
ચાલો https://translate.google.com નો ઉપયોગ કરીને આ Google ભાષાંતરને સુધારીએ બધી ભાષાઓમાં આપણે જાણીએ છીએ
ધ
ટીપિટાકા (પાલી ટી, “ત્રણ,” + પીટાકા, “બાસ્કેટ્સ”), અથવા પાલી સિદ્ધાંત,
પ્રાથમિક પાલી ભાષા ગ્રંથોનો સંગ્રહ છે, જે થરવાડા બૌદ્ધ સંપ્રદાયની
સૈદ્ધાંતિક સ્થાપના કરે છે. ટિપ્ટકાક અને પેરાકેનોનિકલ પાલી ગ્રંથો (કોમેન્ટ્રીઝ, ક્રોનિકલ્સ, વગેરે)
સાથે મળીને શાસ્ત્રીય થ્રવીડા ગ્રંથોનું સંપૂર્ણ શરીર રચાય છે.
પાલી સિદ્ધાંત સાહિત્યનું વિશાળ શરીર છે: અંગ્રેજી અનુવાદમાં પાઠો હજારો પ્રિન્ટેડ પૃષ્ઠોનો ઉમેરો કરે છે. કેનનની મોટાભાગની (પરંતુ તમામ નહીં) વર્ષો પહેલાથી જ અંગ્રેજીમાં પ્રકાશિત કરવામાં આવી છે. આ વેબસાઇટ પર ફક્ત આ નાના પાર્ટ્સ ઉપલબ્ધ હોવા છતાં, આ સંગ્રહ શરૂ કરવા માટે એક સારું સ્થાન હોઈ શકે છે.
ટિપ્ટકાકના ત્રણ વિભાગો આ પ્રમાણે છે:
વિનય પિટાક સંઘમાં
દૈનિક બાબતોને સંચાલિત કરવાના નિયમોના સંદર્ભમાં ભિન્ન ગ્રંથોનો સંગ્રહ -
ભિક્ષુ સમુદાય (વિધિવત સાધુઓ) અને ભિખુનિ (વિધિવત નન). માત્ર નિયમોની યાદી કરતાં, વિનય પિટાકામાં દરેક નિયમના મૂળની પાછળની
વાર્તાઓનો પણ સમાવેશ થાય છે, જેમાં બુદ્ધના ઉકેલને વિશાળ અને વૈવિધ્યસભર
આધ્યાત્મિક સમુદાયની અંદર કેવી રીતે સાંપ્રદાયિક સંવાદિતા જાળવવું તે
અંગેના વિગતવાર અહેવાલ પૂરા પાડે છે. સુત્ત પિતાક સુત્તોનો
સંગ્રહ, અથવા પ્રવચન, બુદ્ધના આભારી છે અને તેમના કેટલાક નજીકના અનુયાયીઓ,
જેમાં થરવાડા બૌદ્ધવાદના તમામ કેન્દ્રિય ઉપદેશો છે. (આ વેબસાઇટ પર એક હજારથી વધુ સુટ્ટા અનુવાદો ઉપલબ્ધ છે.) સૂત્રો પાંચ નકાઓ (સંગ્રહો) માં વહેંચાયેલા છે:
અભિધમ્મા પિટાકા પાઠોનો સંગ્રહ જેમાં સુત્ત પીતકમાં રજૂ કરાયેલ અંતર્ગત સૈદ્ધાંતિક
સિદ્ધાંતો ફરીથી ગોઠવવામાં આવે છે અને એક વ્યવસ્થિત માળખામાં પુનર્ગઠન
કરવામાં આવે છે જે મનની અને બાબતની તપાસમાં લાગુ થઈ શકે છે.
વધુ વાંચન માટે
સંપૂર્ણ પાલી સિદ્ધાંત (ટિપ્તકા) ની નકલ હું ક્યાંથી મેળવી શકું? (વારંવાર પૂછાતા પ્રશ્ન) ટીપિટાક બિયોન્ડ: એ ફીલ્ડ ગાઇડ ટુ પોસ્ટ-કેનોનિકલ પાલી લિટરેચર પાલી ભાષા અભ્યાસ એઇડ્સ લિંક્સ આપે છે જે દરેક સ્તરે પાલી વિદ્યાર્થીઓ માટે ઉપયોગી હોઈ શકે છે. પાલી સાહિત્યની હેન્ડબુક, સોમાપાલા જયવર્ધના દ્વારા (કોલંબો: કરુણાર્ટેને એન્ડ સન્સ, લિમિટેડ, 1994). કેનનમાં મુખ્ય સીમાચિહ્નોના વિસ્તૃત વર્ણનો સાથે પાલી સિદ્ધાંત દ્વારા, શબ્દકોશ સ્વરૂપમાં માર્ગદર્શક. પાલી કેનનનું એક વિશ્લેષણ, રસેલ વેબ, ઇડી. (કેન્ડી: બૌદ્ધ પ્રકાશન સોસાયટી, 1 9 75) પાલી સિદ્ધાંતની અનિવાર્ય “માર્ગ નકશો” અને રૂપરેખા. નામ દ્વારા ઉત્તમ ઇન્ડેક્સ લિસ્ટિંગ સૂત્રો ધરાવે છે. ટિપ્ટકાક, યુ કો લે, ટુ ઇંડિયા (દિલ્હી: શ્રી સતગુરુ પબ્લિકેશન્સ, 1990). ટિપ્ટકાકની અન્ય ઉત્તમ રૂપરેખા, જેમાં ઘણા મહત્વપૂર્ણ સૂત્રોના સારાંશ છે. બૌધ્ધ ડિક્શનેરી, ન્યાનતિલોક મહથેરા (કેન્ડી: બૌદ્ધ પ્રકાશન સોસાયટી, 1980) દ્વારા. થરવાડા બૌદ્ધવાદમાં મહત્વપૂર્ણ શરતો અને વિભાવનાઓની ઉત્તમ પુસ્તિકા.
36) Classical Haitian Creole
36) Klasik kreyòl ayisyen
2209 Wed 26 Apr 2017 LESON
Se pou nou korije sa a Google Tradiksyon lè l sèvi avèk https://translate.google.com nan tout lang nou konnen.
Tipitaka
(Pali ti a, “twa,” + pitaka, “panyen”), oswa Pali Canon, se koleksyon
an nan prensipal tèks ak lang Pali ki fòme fondasyon an doktrin nan
Theravada Boudis. Tipitaka a ak paracanonical Pali tèks yo (komantèr, Istwa, elatriye)
ansanm konstitye kò a nèt sou tout pwen klasik tèks Theravada.
Canon nan Pali se yon kò vas nan literati: nan tradiksyon angle tèks yo ajoute jiska dè milye de paj enprime. Pifò (men se pa tout) nan Canon a te deja te pibliye nan lang angle sou ane yo. Byenke sèlman yon ti fraksyon nan tèks sa yo ki disponib sou sit entènèt sa a, koleksyon sa a kapab yon bon plas yo kòmanse.
twa divizyon yo nan Tipitaka la yo se:
Vinaya Pitaka Koleksyon
an nan tèks konsènan règleman yo nan konduit gouvène zafè yo chak jou
nan Sangha a - kominote a nan bhikkhus (òdone relijyeu) ak bhikkhunis
(òdone mè). Byen lwen plis pase senpleman yon lis règ, Vinaya Pitaka a gen ladan
tou istwa yo dèyè orijin nan nan chak règ, bay yon kont an detay de
solisyon Bouda a nan kesyon an pou konnen kijan pou kenbe kominal amoni
nan yon kominote gwo ak divès espirityèl. suta Pitaka Koleksyon
an nan suttas, oswa diskou, atribiye nan Bouda a ak yon kèk nan ki pi
pre disip li yo, ki gen tout ansèyman yo santral la nan Theravada
Boudis. (Plis pase yon sèl mil tradiksyon suta yo disponib sou sit
entènèt sa a.) Suttas yo yo divize nan mitan senk nikayas (koleksyon):
Digha Nikaya - “koleksyon an tan” Majjhima Nikaya - “koleksyon an mitan-longè” Samyutta Nikaya - “koleksyon an gwoupe” Anguttara Nikaya - “koleksyon an plis-faktè” Khuddaka Nikaya - “koleksyon an nan tèks ti kras”: Khuddakapatha Dhammapada Udana Itivuttaka suta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (enkli sèlman nan edisyon an Burmese a Tipitaka a) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Koleksyon an nan tèks nan ki kache prensip yo doktrin prezante nan
Pitaka nan suta yo retravay ak reorganized nan yon fondasyon sistematik
ki ka aplike nan yon ankèt nan nati a nan tèt ou ak matyè.
Pou plis lekti
Ki kote mwen ka jwenn yon kopi konplè Pali Canon a (Tipitaka)? (Yo poze souvan Kesyon) Beyond Tipitaka a: Yon Gid Field nan Post-kanonyal Literati Pali Pali Lang Etid Èd ofri lyen ki ka itil nan Pali elèv yo nan chak nivo. Manyèl nan Literati Pali, pa Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Yon gid, nan diksyonè fòm, nan canon a Pali, ak deskripsyon an detay de Landmarks nan pi gwo nan Canon a. Yon analiz de Canon nan Pali, Russell Webb, ed. (Kandy: Boudis Piblikasyon Society, 1975). Yon endispansab “plan” ak plan de canon a Pali. Gen yon endèks ekselan lis suttas pa non. Gid Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Piblikasyon, 1990). Yon lòt deskripsyon ekselan nan Tipitaka a, ki gen rezime nan anpil suttas enpòtan. . Boudis Dictionary sou, pa Nyanatiloka Mahathera (Kandy: Boudis Piblikasyon Society, 1980) Yon manyèl klasik nan tèm enpòtan ak konsèp nan Theravada Boudis.
37) Classical Hausa
2209 Lar 26 Apr 2017 DARASIN
Bari mu gyara wannan Google Translation amfani https://translate.google.com a duk harsuna da muka sani.
A
Tipitaka (Pali ti, “uku,” + pitaka, “kwanduna”), ko Pali Canon, shi ne
tarin farko Pali harshen texts wanda ya samar da da doctrinal kafuwar
Theravada addinin Buddha. A Tipitaka da paracanonical Pali nassoshi (sharhin, tarihin, da dai
sauransu) tare dokoki da cikakken jiki na gargajiya Theravada texts.
A Pali Canon ne a sararin jiki na adabi: a Turanci translation ayoyin ƙara har zuwa dubbai daga buga shafukan. Mafi (amma ba dukan) na Canon an riga an buga a cikin harshen Turanci a tsawon shekaru. Ko da yake kawai a kananan sulusi da murabba’i na wadannan ayoyin suna
samuwa a kan wannan website, wannan tarin iya zama mai kyau wuri don
fara.
The uku ƙungiyoyin Tipitaka ne:
Vinaya Pitaka The
tarin matani a kan dokoki na gudanarwa hukumar da kullum harkokin cikin
Sangha - da al’umma na bhikkhus (wajabta sufaye) da kuma bhikkhunis
(wajabta nuns). Far fi kawai wani jerin dokoki, da Vinaya Pitaka kuma ya hada da
labarai bayan asalin kowane mulki, samar da wani cikakken lissafi na
Buddha ta warware tambaya na yadda za a kula da zamantakewa jituwa a
cikin manyan kuma bambancin ruhaniya al’umma. Sutta Pitaka The
tarin suttas, ko ƙawãtaccen zance, dangana ga Buddha da kuma ‘yan daga
almajiransa mafiya kurkusa, dauke da duk tsakiyar koyarwar Theravada
addinin Buddha. (More fiye da dubu sutta fassarorin suna samuwa a kan wannan website.) A suttas aka raba ta a tsakanin biyar nikayas (tarin):
Digha Nikaya - da “dogon tarin” Majjhima Nikaya - da “tsakiyar-tsawon tarin” Samyutta Nikaya - da “harhada tarin” Anguttara Nikaya - da “m-sanadiyyar tarin” Khuddaka Nikaya - da “tarin kadan texts”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (hada kawai a Burma edition na Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka The tarin matani a wadda tamkar doctrinal ka’idojin gabatar a Sutta
Pitaka ake reworked da kuma sake tsarafa cikin tsanaki tsarin da za a
iya amfani da su gudanar da bincike a cikin yanayi na hankali da
al’amarin.
Domin kara karatu
Ina zan iya samun wani kwafin na cikakken Pali Canon (Tipitaka)? (Akai tambaye Tambaya) Yammacin Tipitaka: A Field Guide to Post-canonical Pali Wallafe-wallafe Pali Harshe Nazarin Aids yayi links cewa zai iya zama da amfani a Pali dalibai na kowane matakin. Handbook na Pali Wallafe-wallafe, da Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A jagora, a kamus tsari, ta hanyar da Pali Canon, tare da cikakken kwatancin daga cikin manyan wuri a cikin Canon. An Analysis na Pali Canon, Russell Webb, ed. (Kandy: Buddhist Bazawa Society, 1975). An ba makawa “bu] e hanyar” da kuma shaci da Pali Canon. Ya ƙunshi wani m index jeri suttas da sunan. Shiryar da su Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Wani m shaci da Tipitaka, dauke da taƙaitawar da yawa muhimmanci suttas. Buddhist Dictionary, da Nyanatiloka Mahathera (Kandy: Buddhist Bazawa Society, 1980). A classic dan littafi na muhimmanci sharuddan da matsalolin a Theravada addinin Buddha.
38) Classical Hawaian 38) panina Hawaian
2209 Wed 26 Apr 2017 Aula
E mākou paʻipaʻi keia Translation Google ka hoʻohana https://translate.google.com i loko o nā ‘ōlelo a ua ike.
Ka
Tipitaka (Pali la, “ekolu,” + pitaka, “hinai”), a me Pali Canon, o ka
ohi ana o iniiaiie Pali ‘ōlelo hāʻina o nā haʻawina i hana i ka
doctrinal kahua o Theravada Hoʻomana Buda. Ke Tipitaka a me ka paracanonical Pali ölelo Pelekänia
(commentaries,ʻoihana, etc.) pu lakou i ka piha kino o ka panina
Theravada hāʻina o nā haʻawina.
Na
Pali Canon mea he nui kino o ka moʻokalaleo: ma English unuhi i nā
hāʻina o nā haʻawina hoʻokomo mai ai i na tausani o ka pai palapala. Loa (akā, i nā mea a pau) no ka Canon i mua, ua paʻi ma ‘ōlelo Pelekānia ma luna o ka makahiki. ‘Oiai, wale heʻuʻuku hapa iki o kēia mau hāʻina o nā haʻawina i loaʻa
ma kēia pūnaewele, keia ohi hiki ia i wahi maikai e hoʻomaka.
Nā māhele ‘ekolu o ka Tipitaka i:
Vinaya Pitaka I
ka ohi ana i nā haʻawina e pili ana i na rula o ka hana kālai’āina i ka
kela la i keia mea i loko o ka Sangha - ke anaina kanaka o nā bhikkhus
(hoolilo mōneka) a me bhikkhunis (hooliloia Nuna). Aole loa aku ma mua o wale i ka papa inoa o na rula, ka Vinaya Pitaka i
ka loaʻa o ka moʻolelo ma hope o ke kumu o kēlā me kēia rula, ina he
piha mooolelo o ka Buddha ka pāʻoihana i ka ninau o ke ana, e malama i
ke kaiāulu aloha i loko o ka nui a me ka nohona uhane kaiāulu. Sutta Pitaka I
ka ohi ana o suttas, a e kamailio nei, wahi a hiki i ka Buddha, a me ka
mau o kana hea ka poe haumana, na a pau, ke kikowaena aʻo o Theravada
Hoʻomana Buda. (More ma mua o hoʻokahi tausani sutta unuhi i loaʻa ma kēia
paena.) I puunaueia iwaena o elima nikayas (hoiliili ole) The suttas:
Digha Nikaya - ka “lōʻihi ohi” Majjhima Nikaya - ka “waena-lōʻihi haul” Samyutta Nikaya - ka “Hoʻohui ‘ohi” Anguttara Nikaya - ka “hou-ho ololi ohi” Khuddaka Nikaya - ka “ohi o ka uuku hāʻina o nā haʻawina”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (me wale i loko o ka Pulumi paiia o ka Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Ke ohi o ka hāʻina o nā haʻawina ma i ka nń ku doctrinal loina hōʻike
ma ka Sutta Pitaka i reworked a ana aʻei loko o kekahi kahua
hoʻonohonohoʻana? Aieao e hiki ke hoopili i ka hoʻokolokolo ‘ana i loko o
ke ano o ka naau a me ka mea.
No ka hou heluhelu
Where hiki au loaʻa i ke kope o ka piha Pali Canon (Tipitaka)? (Pinepine ninau Question) Ma kela aoao o ka Tipitaka: A Field alakai i Post-canonical Pali me Moʻolelo Pali Language Study kōkua iā ia, e kaumaha ana nā loulou i i e pono i ka Pali nā haumāna o nā pae. Akanahe o Pali me Moʻolelo, ma Somapala Jayawardhana (colombo: Karunaratne & Sons, Ltd., 1994). A alakaʻi, ma ka puke wehewehe’ōlelo palapala, ma ka Pali Canon,
me ka piha nā wehewehena o ka nui palena’āina i loko o ka Canon. An Ka Ikepili o ka Pali Canon, Russell Webb, hua. (Kandy: Buddhist ka paʻi Society, 1975). An paʻa mau “roadmap” a me outline o ka Pali Canon. Kekahi mau he maikaʻi ‘inideka helu suttas ma ka inoa. Kuhikuhi i Tipitaka, U Ko Lay, hua. (Delhi: Sri Satguru Publications, makahiki 1990). Kekahi poʻokela outline o ka Tipitaka, na nā hōʻuluʻulu manaʻo o na mea he nui nui suttas. Buddhist Dictionary, ma Nyanatiloka Mahathera (Kandy: Buddhist ka paʻi Society, 1980). A Classic Akanahe o ka nui hua’ōlelo a me ka manaÿo i loko o Theravada Hoʻomana Buda.
39) Classical Hebrew
39) עברית קלאסית
2209 ד ‘26 אפריל 2017 שיעור
תן לנו לתקן את התרגום של Google באמצעות https://translate.google.com בכל השפות שאנו מכירים.
The
Tipitaka (Pali ti, “שלוש”, + pitaka, “סלסלות”), או פאלי קאנון, הוא אוסף
של טקסטים בשפה הפאלי העיקרי אשר יוצרים את הבסיס דוקטרינתית של בודהיזם
Theravada. הטיפיטקה והטקסטים של פאלי (פרשנויות, כרוניקות וכו ‘) יחד מהווים את הגוף המלא של הטקסטים הקלאסיים של תורתאדה.
הקאנון של פאלי הוא גוף עצום של ספרות: בתרגום לאנגלית הטקסטים מוסיפים עד אלפי עמודים מודפסים. רוב (אבל לא כל) של Canon כבר פורסם באנגלית לאורך השנים. אמנם רק חלק קטן של טקסטים אלה זמינים באתר זה, אוסף זה יכול להיות מקום טוב להתחיל בו.
שלוש חטיבות של Tipitaka הם:
Vinaya Pitaka אוסף
של טקסטים הנוגעים לכללי ההתנהגות המסדירים את חיי היומיום בסנגהא - קהילת
הבהיקות (הנזירים המוסמכים) והבהיקונים (נזירות מוסמכות). יותר מאשר רק רשימה של כללים, Vinaya Pitaka כולל גם את הסיפורים מאחורי
המקור של כל חוק, מתן תיאור מפורט של הפתרון של בודהה לשאלה כיצד לשמור על
הרמוניה קהילתית בתוך קהילה רוחנית גדולה ומגוונת. סאטה פיטאקה אוסף של suttas, או השיח, לייחס את הבודהה ואת כמה מתלמידיו הקרובים ביותר, המכיל את כל תורתו המרכזית של בודהיזם Theravada. (יותר מאלף תרגומים sutta זמינים באתר זה). Suttas מחולקים בין 5 nikayas (אוספים):
אבהידהמה פיטאקה אוסף של טקסטים שבהם העקרונות הדוקטרינריים הבסיסיים המוצגים ב- Sutta
Pitaka מעובדים מחדש ומאורגנים מחדש למסגרת שיטתית שניתן להחיל על חקירת
טבעו של המוח והחומר.
לקריאה נוספת
איפה אני יכול למצוא עותק של הקאנון פאלי מלא (Tipitaka)? (שאלה נפוצה) מעבר Tipitaka: מדריך שדה לספרות פאלי פוסט קנונית Pali Language Study Aids מציע קישורים שעשויים להיות שימושיים לתלמידי Pali מכל רמה. מדריך לספרות פאלי, מאת סומפלה ג’אוארדהאנה (קולומבו: Karunaratne & Sons, 1994). מדריך, במילון, דרך הקאנון של פאלי, עם תיאורים מפורטים של ציוני הדרך העיקריים בקנון. ניתוח של קאלי פאלי, ראסל Webb, ed. (קנדי: הוצאת ספרים בודהיסטית, 1975). מפת דרכים “בלתי נמנעת” וקווי מתאר של הקאנון של פאלי. מכיל רשימה מעולה suttas הרישום לפי שם. מדריך Tipitaka, U Ko Lay, אד. (דלהי: סרי Satguru פרסומים, 1990). עוד מתאר מצוין של Tipitaka, המכיל סיכומים של suttas חשוב רבים. מילון בודהיסטי, מאת Nyanatiloka Mahathera (Kandy: הוצאת ספרים בודהיסטית, 1980). מדריך קלאסי של מושגים ומושגים חשובים בבודהאדה של תראוודה.
40) Classical Hindi
40) शास्त्रीय हिब्रू
220 9 बुध 26 अप्रैल 2017 पाठ
हमें https://translate.google.com का उपयोग करके इस Google अनुवाद को सही करने दें सभी भाषाओं में हम जानते हैं
दिपिटका
(पली ती, “तीन,” + पिटाक, “बास्केट”), या पाली कैनन, प्राथमिक पाली भाषा
ग्रंथों का संग्रह है, जो थिवड़ा बौद्ध धर्म की सैद्धांतिक नींव बनाते हैं। द टिपेटका और पैराएकोनोनिकल पाली ग्रंथों (टिप्पणी, इतिहास, इत्यादि) एक साथ शास्त्रीय थरवदा ग्रंथों का पूरा शरीर बनाते हैं।
पली कनॉन साहित्य का एक विशाल शरीर है: अंग्रेजी अनुवाद में ग्रंथों के हजारों मुद्रित पृष्ठों को जोड़ते हैं। कैनन के अधिकांश (लेकिन सभी नहीं) साल पहले ही अंग्रेजी में प्रकाशित हो चुके हैं। हालांकि इन ग्रंथों का केवल एक छोटा अंश इस वेबसाइट पर उपलब्ध है, यह संग्रह शुरू करने के लिए एक अच्छी जगह हो सकता है।
टिपिटैक के तीन प्रभाग हैं:
विनया पितका संघ
के भीतर दैनिक मामलों के संचालन के संचालन के नियमों से संबंधित ग्रंथों
का संग्रह- भिक्खों का समुदाय (ठहराया भिक्षुओं) और भिक्खुनी (नियुक्त नन)। विनय पितका में केवल नियमों की एक सूची की तुलना में, प्रत्येक नियम की
उत्पत्ति के पीछे की कहानियां भी शामिल हैं, जिसमें बुद्ध के समाधान का
विस्तृत विवरण दिया गया है कि कैसे एक बड़े और विविध आध्यात्मिक समुदाय के
भीतर सांप्रदायिक सद्भाव बनाए रखना चाहिए। सुट्टा पिटाक सूत्तों
का संग्रह, या प्रवचन, बुद्ध और उनके सबसे निकटतम चेले के कारण होता है,
जिसमें थिवड़ा बौद्ध धर्म के सभी केंद्रीय शिक्षा शामिल हैं (एक हजार से अधिक सूत्त अनुवाद इस वेबसाइट पर उपलब्ध हैं।) सूत को पांच निकाय (संग्रह) में विभाजित किया गया है:
अभिधम पिटाक ग्रंथों का संग्रह जिसमें सूत्ता पिटाक में प्रस्तुत अंतर्निहित
सैद्धांतिक सिद्धांतों को फिर से व्यवस्थित किया गया और एक व्यवस्थित
रूपरेखा में पुनर्गठित किया गया, जिसे मन और मामले की प्रकृति में जांच के
लिए लागू किया जा सकता है।
आगे पढ़ने के लिए
पूर्ण पाली कैनन (टिपितका) की एक प्रति मैं कहां मिल सकता हूं? (अक्सर पूछे जाने वाले प्रश्न) द टिपिटैक से परे: ए फील्ड गाइड टू पोस्ट-कैनोनिकल पाली लिटरेचर पाली भाषा अध्ययन एड्स प्रत्येक स्तर के पाली छात्रों के लिए उपयोगी हो सकता है लिंक प्रदान करता है पाली साहित्य की पुस्तिका, सोमपाला जयवर्धना द्वारा (कोलंबो: करुणूरत्ने एंड संस, लिमिटेड, 1 99 4)। कैनन में प्रमुख स्थलों के विस्तृत विवरण के साथ, पाली कैनन के माध्यम से, शब्दकोश फ़ॉर्म में एक गाइड। पाली कैनन का एक विश्लेषण, रसेल वेब, एड। (कैंडी: बौद्ध प्रकाशन सोसाइटी, 1 9 75) एक अपरिहार्य “रोडमैप” और पाली केन की रूपरेखा। इसमें नाम से एक उत्कृष्ट सूचक सूची सूत शामिल है। गाइड टू टिपेटका, यू को ले, एड। (दिल्ली: श्री सत्गुरु प्रकाशन, 1 99 0)। टिपिटका की एक और बेहतरीन रूपरेखा, जिसमें कई महत्वपूर्ण सूतों के सारांश शामिल हैं बौद्ध शब्दकोश, न्यानतिलोक महाथेरा (कैंडी: बौद्ध प्रकाशन सोसाइटी, 1 9 80) द्वारा। थेरेवाद बौद्ध धर्म में महत्वपूर्ण शब्दों और अवधारणाओं की एक क्लासिक पुस्तिका।
41) Classical Hmong
2209 Wed 26 Apr 2017 ZAJ KAWM
Cia peb kho no Google txhais lus siv https://translate.google.com nyob rau hauv tag nrho cov lus peb paub.
Lub
Tipitaka (Pali ti, “peb,” + pitaka, “baskets”), los yog Pali canon, yog
tus sau los ntawm thawj Pali lus ntawv uas tsim lub hauv paus lus qhuab
ntawm Theravada Buddhism. Lub Tipitaka thiab cov paracanonical Pali ntawv (commentaries, Vaj
Keeb Kwm, thiab lwm yam) ua ke tshwm sim tawm lub tag lub cev ntawm
classical Theravada ntawv.
Lub
Pali canon yog ib tug loj lub cev ntawm cov ntaub ntawv: nyob rau hauv
txhais lus Askiv cov ntawv ntxiv mus rau txhiab tus sau nplooj ntawv. Feem ntau cov (tab sis tsis yog txhua txhua) ntawm lub Canon twb tau luam tawm nyob rau hauv lus Askiv nyob rau lub xyoo. Txawm tias ib tug me me feem ntawm cov phau ntawv no muaj nyob rau cov website no, no sau yuav ua tau ib qhov chaw zoo mus pib.
Lub peb cov pawg ntawm cov Tipitaka yog:
Vinaya Pitaka Tus
sau los ntawm phau ntawv hais txog cov kev cai ntawm kev coj cwj pwm
kav lub hnub affairs nyob rau hauv lub Sangha - lub zej lub zos ntawm
bhikkhus (tsa monks) thiab bhikkhunis (tsa nuns). Far ntau tshaj yuav luag ib daim ntawv teev cov kev cai, tus Vinaya
Pitaka kuj muaj xws li cov dab neeg qab lub hauv paus chiv keeb ntawm
txhua txoj cai, muab ib tug ncauj lus kom ntxaws account ntawm tus hauj
sam txoj kev daws mus rau lo lus nug ntawm yuav ua li cas kom muaj kev
sib raug zoo communal nyob rau hauv ib tug loj thiab muaj ntau haiv neeg
ntawm sab ntsuj plig lub zej lub zos. Sutta Pitaka Tus
sau los ntawm suttas, los yog discourses, ntaus nqi mus rau tus hauj
sam thiab ib tug ob peb ntawm nws ze thwjtim, uas muaj tag nrho cov
central tej lus qhia ntawm Theravada Buddhism. (Ntau tshaj ib txhiab sutta translations yog muaj nyob rau
ntawm cov website no.) Lub suttas raug muab faib nrog tsib nikayas
(collections):
Digha Nikaya - lub “ntev sau” Majjhima Nikaya - lub “nruab nrab-ntev sau” Samyutta Nikaya - lub “grouped sau” Anguttara Nikaya - lub “ntxiv-factored sau” Khuddaka Nikaya - lub “sau los ntawm me ntsis ntawv”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (muaj xwb nyob rau hauv lub Burmese ib tsab ntawm tus Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Tus sau los ntawm phau ntawv nyob rau hauv uas lub qhov pib tej lus
qhuab qhia hauv paus ntsiab lus nyob rau hauv lub Sutta Pitaka yog
reworked thiab reorganized rau hauv ib tug systematic lub moj khaum uas
yuav tsum muaj ntaub ntawv rau ib qho kev tshawb nrhiav mus rau qhov xwm
ntawm lub hlwb thiab teeb meem.
Rau ntxiv mus nyeem
Kuv yuav nrhiav tau ib daim qauv ntawm tag nrho Pali canon (Tipitaka)? (Frequently Asked Lus Nug) Tshaj ntawd tus Tipitaka: A Teb Guide rau Post-canonical Pali Literature Pali Language Study Aids muaj kev mus uas tej zaum yuav pab tau rau Pali menyuam kawm ntawv ntawm txhua txhua theem. Phau Ntawv ntawm Pali Literature, los ntawm Somapala Jayawardhana (Colombo: Karunaratne & Tub, Ltd., 1994). Ib daim ntawv qhia, nyob rau hauv phau ntawv txhais lus rau daim
ntawv, los ntawm cov Pali canon, ncauj lus kom ntxaws qhia txog cov loj
landmarks nyob rau hauv lub Canon. Ib Analysis ntawm lub Pali Canon, Russell Webb, ed. (Kandy: Tug hauj Ntawv qhia Society, 1975). Ib tug indispensable “roadmap” thiab qhia ntawm lub Pali canon. Muaj ib qho zoo heev index qhia suttas los ntawm lub npe. Coj mus Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Lwm zoo heev qhia ntawm lub Tipitaka, muaj lub ntsiab ntawm ntau yam tseem ceeb suttas. Tug hauj phau ntawv txhais lus, los ntawm Nyanatiloka Mahathera (Kandy: Tug hauj Ntawv qhia Society, 1980). Ib tug classic phau ntawv ntawm ib qho tseem ceeb cov ntsiab lus thiab cov tswv yim nyob rau hauv Theravada Buddhism.
42) Classical Hungarian 42) Klasszikus magyar
2209 Wed 26 Ápr 2017 LESSON
Javítsuk ki ezt a Google Fordítást a https://translate.google.com címen Minden ismert nyelven.
A
Tipitaka (Pali ti, “három”, “pitaka”, “kosarak”), vagy a Pali canon, az
elsődleges Pali nyelvi szövegek gyűjteménye, amelyek a Theravada
buddhizmus tana alapját képezik. A Tipitaka és a paracanonikus Pali szövegek (kommentárok, krónikák
stb.) Együtt alkotják a klasszikus Theravada szövegek teljes testét.
A Pali kánon egy hatalmas irodalom: az angol fordításban a szövegek több ezer nyomtatott oldalt tartalmaznak. A Canon legtöbb (de nem mindegyik) anyaga már az évek során angolul jelent meg. Bár ezeknek a szövegeknek csak egy kis része elérhető ezen a weboldalon, ez a gyűjtemény jó kiindulópont lehet.
A Tipitaka három részlege a következő:
Vinaya Pitaka A
Sangha-ban - a bhikkhus közösségben (ordasztott szerzetesek) és a
bhikkhunis (elrendelt apácák) - belüli napi ügyeket szabályozó
magatartási szabályok gyűjteménye. A Vinaya Pitaka sokkal többet tartalmaz, mint csupán egy szabálylista,
és magában foglalja az egyes szabályok eredetét bemutató történeteket
is, részletesen bemutatva Buddha megoldását arról a kérdésről, hogy
miként tartható fenn a kommunális harmónia egy nagy és változatos lelki
közösségen belül. Sutta Pitaka A
buddhának és néhány legközelebbi tanítványának tulajdonított szutták
vagy diskurzusok gyűjteménye, amely tartalmazza a Theravada buddhizmus
minden központi tanítását. (Több mint ezer szutta fordítás található ezen a weboldalon.) A szutták öt nikayas (gyűjtemények) köré oszlanak:
Digha Nikaya - a “hosszú gyűjtemény” Majjhima Nikaya - a “középhosszú gyűjtemény” Samyutta Nikaya - a “csoportos gyűjtemény” Anguttara Nikaya - a “további faktoros gyűjtemény” Khuddaka Nikaya - a “kis szövegek gyűjteménye”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (csak a burmai kiadású Tipitaka-ban szerepel) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Olyan szövegek gyűjteménye, amelyekben a Sutta Pitakában bemutatott
mögöttes tanítási elveket átdolgozzák és átszervezik egy szisztematikus
keretbe, amely alkalmazható az elme és az anyag természetére.
További információkért
Hol találhatom a teljes Pali kánon (Tipitaka) másolatát? (Gyakran Ismételt kérdés) A Tipitakán túl: A poszt-kanonikus Pali irodalom tábori útmutatója A Pali Nyelvtanulási segédletek olyan kapcsolatokat kínálnak, amelyek hasznosak lehetnek minden szinten Pali hallgatók számára. Pali Literature kézikönyve, a Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Útmutató, szótár formájában, a Pali canonon keresztül, részletes leírása a főbb tereptárgyak a Canon. A Pali Canon elemzése, Russell Webb, szerk. (Kandy: Buddhist Publication Society, 1975). A Pali kánon elengedhetetlen “menetrendje” és vázlata. Kiváló indexet tartalmaz a szutták név szerint. Guide to Tipitaka, U Ko Lay, szerk. (Delhi: Sri Satguru Publications, 1990). A Tipitaka másik kiemelkedő vázlata, amely számos fontos szuttának összefoglalóit tartalmazza. Buddhista Szótár, Nyanatiloka Mahathera (Kandy: Buddhista Publikációs Társaság, 1980). A Theravada buddhizmusban fontos kifejezések és fogalmak klasszikus kézikönyve.
43) Classical Icelandic 43) Klassísk íslensku
2209 laugardagur, 26. apríl 2017 LESSON
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The
Tipitaka (Pali ti, “þrír,” + pitaka, “körfum”), eða Pali canon, er
söfnun grunnrita Palí-tungumála texta sem mynda kenningarlegan grundvöll
Theravada búddisma. The Tipitaka og paracanonical Pali textarnir (athugasemdir,
chronicles, osfrv.) Saman mynda alla líkama klassískra Theravada texta.
The Pali canon er gríðarstór bókmenntafræði: í ensku þýðingu innihalda texta allt að þúsundir prentuðu blaða. Flestir (en ekki allir) Canon hefur þegar verið birt á ensku í gegnum árin. Þó að aðeins lítill hluti þessara texta sé fáanlegur á þessari vefsíðu getur þetta safn verið góður staður til að byrja.
Þremur deildir Tipitaka eru:
Vinaya Pitaka Söfnun
texta um reglur um hegðun sem stjórnar daglegu málefnum innan Sangha -
samfélag bhikkhus (vígður munkar) og bhikkhunis (vígður nunnur). Langt meira en aðeins lista yfir reglur inniheldur Vinaya Pitaka
einnig sögurnar á bak við uppruna hvers reglu og gefur ítarlega grein
fyrir lausn Búdda á spurningunni um hvernig á að viðhalda samfélagslegri
sátt innan stórs og fjölbreytts andlegs samfélags. Sutta Pitaka Söfnun
suttas, eða umræður, sem rekja má til Búdda og nokkrar nánustu
lærisveina hans, sem innihalda öll aðal kenningar Theravada búddisma. (Meira en eitt þúsund sutta þýðingar eru fáanlegar á þessari vefsíðu.) Suttan er skipt í fimm nikayas (söfn):
Abhidhamma Pitaka Söfnun texta þar sem undirliggjandi kenningarhugtökin sem sett eru
fram í Sutta Pitaka eru endurbætt og endurskipulögð í kerfisbundnum
ramma sem hægt er að beita til rannsóknar á eðli huga og mála.
Fyrir frekari lestur
Hvar get ég fundið afrit af heill Pali canon (Tipitaka)? (Oft spurt spurning) Beyond the Tipitaka: A Field Guide til Post-Canonical Pali Literature Pali Language Study Aids býður upp á tengla sem kunna að vera gagnlegar fyrir Pali nemendur á hverju stigi. Handbók Pali Literature, eftir Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Leiðbeiningar, í orðabókinni, í gegnum Palí Canon, með nákvæmar lýsingar á helstu kennileitum í Canon. Greining á Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publishing Society, 1975). Ómissandi “vegakort” og yfirlit yfir Palíkanon. Inniheldur framúrskarandi vísitölu skráningu suttas eftir nafni. Leiðbeiningar til Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Önnur framúrskarandi yfirlit á Tipitaka, sem inniheldur samantekt á mörgum mikilvægum suttum. Buddhist Dictionary, eftir Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Klassískt handbók um mikilvæg hugtök og hugtök í Theravada Buddhism.
44) Classical Igbo
2209 òtù ezinụlọ 26 Apr 2017 IHEÞM
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The
Tipitaka (Pali edebata, “atọ,” + pitaka, “nkata”), ma ọ bụ Pali na
Bible, bụ collection of isi Pali asụsụ odide nke na-etolite ozizi ntọala
nke Theravada okpukpe Buddha. The Tipitaka na paracanonical Pali odide (gbasara, emere n’ubọchi, wdg) ọnụ mejupụtara zuru ahụ nke oge gboo Theravada akụkụ.
The Pali Canon bụ a sara ahụ akwụkwọ: na English translation odide tinye aka ọtụtụ puku nke e biri ebi peeji nke. Kasị (ma ọ bụghị ihe niile) nke Canon esesịn e bipụtara na English karịrị afọ. Ọ bụ ezie na naanị a obere akụkụ nke ihe odide ndị a dị na a website, a collection nwere ike ịbụ ezigbo ebe-amalite.
The atọ nkewa nke Tipitaka bụ:
Vinaya Pitaka The
collection nke ihe odide banyere iwu nke omume na-achịkwa kwa ụbọchị
na-eme n’ime Sangha - obodo nke bhikkhus (họpụtara mọnk) na bhikkhunis
(họpụtara nọn). Far karịa nanị ndepụta nke iwu, na Vinaya Pitaka na-agụnye akụkọ n’azụ
si malite nke ọ bụla na-achị, na-enye ihe ndekọ zuru ezu nke Buddha si
ngwọta ajụjụ nke otú ịnọgide na-enwe anyị na kwekọrọ n’ime a buru ibu ma
na iche iche ime mmụọ obodo. Sutta Pitaka The
collection of suttas, ma ọ bụ okwu, ekewet Buddha na a ole na ole nke
ya, ezigbo-eso ụzọ, nwere niile Central ozizi nke Theravada okpukpe
Buddha. (More karịa otu puku sutta nsụgharị Baịbụl dị na nke a website.) The suttas na-ekewa n’etiti ise nikayas (collections):
Digha Nikaya - na “ogologo collection” Majjhima Nikaya - na “n’etiti-ogologo collection” Samyutta Nikaya - na “grouped collection” Anguttara Nikaya - na “n’ihu-factored collection” Khuddaka Nikaya - na “collection of obere odide”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (gụnyere nanị na Burmese mbipụta nke Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka The collection nke ihe odide nke na-akpata ozizi ụkpụrụ adade ke Sutta
Pitaka na-reworked na hazigharịrị n’ime a Ịhazi kpuchie na-ike-etinyere
ihe nchoputa n’ime ọdịdị nke uche na okwu.
N’ihi na n’ihu agụ
Olee ebe m pụrụ ịchọta a oyiri nke zuru Pali Canon (Tipitaka)? (Ọtụtụ mgbe Ẹbụp Ajụjụ) N’ofè Tipitaka: A Field Guide to Post-mejupụtara Pali Literature Pali Language amụ awade njikọ ahụ nwere ike ịbụ bara uru iji Pali ụmụ akwụkwọ nke ọ bụla larịị. Handbook nke Pali Literature, site Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A ndu, na dictionary ụdị, site na Pali na Bible, na nkọwa zuru ezu nke isi akara na Canon. An Analysis nke Pali Canon, Russell Webb, ed. (Kandy: Buddha Publication Society, na 1975). Ihe dị oké “roadmap” na ndepụta nke Pali so. Nwere ihe magburu onwe index depụtara suttas aha. Eduzi ka Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Ọzọ magburu onwe ndepụta nke Tipitaka, nwere nchịkọta nke ọtụtụ mkpa suttas. Buddha Dictionary, site Nyanatiloka Mahathera (Kandy: Buddha Publication Society, 1980). A kpochapụwo obere akwukwo nke dị mkpa okwu na echiche ndị dị Theravada okpukpe Buddha.
45) Classical Indonesian
45) Bahasa Indonesia Klasik
2209 Rabu 26 Apr 2017 PELAJARAN
Biarkan kami memperbaiki Google Terjemahan ini menggunakan https://translate.google.com Dalam semua bahasa yang kita kenal
Tipitaka
(Pali ti, “three,” + pitaka, “baskets”), atau kanon Pali, adalah
kumpulan teks bahasa Pali utama yang merupakan dasar doktrin Buddhisme
Theravada. Tipitaka dan teks Pali paracanonikal (komentar, kronik, dll.) Bersama-sama merupakan teks teks Theravada yang lengkap.
Kanon
Pali adalah kumpulan literatur yang luas: dalam terjemahan bahasa
Inggris, teks-teks itu menambahkan hingga ribuan halaman cetak. Sebagian besar (tapi tidak semua) Canon telah diterbitkan dalam bahasa Inggris selama bertahun-tahun. Meskipun hanya sebagian kecil dari teks-teks ini yang tersedia di
situs ini, koleksi ini bisa menjadi tempat yang baik untuk memulai.
Tiga divisi Tipitaka adalah:
Vinaya Pitaka Kumpulan
teks tentang peraturan perilaku yang mengatur urusan sehari-hari di
dalam Sangha - komunitas para bhikkhu (bhikkhu yang ditahbiskan) dan
bhikkhuni (biarawati yang ditahbiskan). Jauh lebih dari sekedar daftar peraturan, Vinaya Pitaka juga mencakup
cerita-cerita di balik asal mula setiap peraturan, memberikan penjelasan
rinci tentang solusi Sang Buddha terhadap pertanyaan bagaimana
mempertahankan kerukunan komunal di dalam komunitas spiritual yang besar
dan beragam. Sutta Pitaka Kumpulan
sutta, atau wacana, dikaitkan dengan Sang Buddha dan beberapa murid
terdekatnya, yang berisi semua ajaran utama Buddhisme Theravada. (Lebih dari seribu terjemahan sutta tersedia di situs ini.) Sutta terbagi di antara lima nikaya (koleksi):
Abhidhamma Pitaka Kumpulan teks-teks di mana prinsip-prinsip doktrinal yang mendasari
disajikan dalam Sutta Pitaka dikerjakan ulang dan direorganisasi menjadi
kerangka sistematis yang dapat diterapkan pada penyelidikan terhadap
sifat pikiran dan materi.
Untuk bacaan lebih lanjut
Dimana saya bisa menemukan salinan kanon Pali lengkap (Tipitaka)? (Pertanyaan yang Sering Diajukan) Di luar Tipitaka: Panduan Lapangan untuk Sastra Pali Pasca Kanonik Saran Belajar Bahasa Pali menawarkan link yang mungkin berguna bagi siswa Pali di setiap tingkat. Buku Pegangan Sastra Pali, oleh Somapala Jayawardhana (Kolombo: Karunaratne & Sons, Ltd., 1994). Sebuah panduan, dalam bentuk kamus, melalui kanon Pali, dengan deskripsi rinci tentang tengara utama di Canon. Sebuah Analisis dari Canon Pali, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). “Peta jalan” yang sangat diperlukan dan garis besar kanon Pali. Berisi daftar sutta indeks yang sangat bagus dengan nama. Panduan untuk Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Garis besar lain yang sangat bagus dari Tipitaka, yang berisi ringkasan banyak sutta penting. Kamus Buddhis, oleh Nyanatiloka Mahathera (Kandy: Publikasi Buddhis Buddhis, 1980). Buku pegangan klasik tentang istilah dan konsep penting dalam Buddhisme Theravada.
46) Classical Irish 46) Classical Gaeilge
2209 Wed 26 Aibreán, 2017 CEACHT
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Tá
an Tipitaka (Pali TI, “trí,” + pitaka, “ciseáin”), nó Pali Canónta,
bhailiú bunscoile Pali téacsanna atá mar bhunús leis doctrinal de
Theravada Búdachas. An Tipitaka agus na téacsanna paracanonical Pali (tráchtaireachtaí,
chronicles, etc.) ionann le chéile an comhlacht iomlán de théacsanna
Theravada clasaiceach.
Is
é an Canónta Pali comhlacht mór na litríochta: i aistriúchán Béarla na
téacsanna chur suas go dtí na mílte de leathanach priontáilte. An chuid is mó (ach ní ar fad) den Canónach foilsithe cheana i mBéarla thar na blianta. Cé go bhfuil ach codán beag de na téacsanna atá ar fáil ar an suíomh
gréasáin, is féidir bailiúchán seo a bheith ina áit mhaith le tosú.
Is iad na trí rannán den Tipitaka:
Vinaya Pitaka An
bailiúchán de théacsanna bhaineann leis na rialacha iompraíochta na
gnóthaí laethúla laistigh den Sangha - an pobal na bhikkhus (manach
ordained) agus bhikkhunis (mná rialta ordained). I bhfad níos mó ná ach liosta de na rialacha, folaíonn sé an Pitaka
Vinaya freisin na scéalta taobh thiar de na tionscnaimh de gach riail,
ag soláthar mionchuntas de thuaslagán an Buddha ar an gceist faoi conas a
choimeád ar bun chéile phobail laistigh de phobal mór agus éagsúil
spioradálta. Sutta Pitaka An
bailiúchán de suttas, nó discourses, tugtha don Buddha agus roinnt dá
dheisceabail is gaire, ina bhfuil go leoir na teachings lárnach
Theravada Búdachas. (Tá níos mó ná míle aistriúcháin Sutta fáil ar an suíomh gréasáin.) Na suttas agus roinntear cúig nikayas (bailiúcháin):
Digha Nikaya - an “bailiúchán fada” Majjhima Nikaya - an “bailiúchán lár-fhad” Samyutta Nikaya - an “bailiúchán grúpáilte” Anguttara Nikaya - an “bhailiúcháin eile-áireamh” Khuddaka Nikaya - an “bailiúchán de théacsanna beag”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (san áireamh ach amháin sa chéad eagrán Burmais an Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka An bailiúchán de théacsanna ina bhfuil na prionsabail doctrinal bun i
láthair sa Pitaka Sutta a reworked agus atheagrú i gcreat córasach is
féidir a chur i bhfeidhm maidir le himscrúdú ar an nádúr an aigne agus
ábhar.
Le haghaidh tuilleadh léamh
Cá bhfaighidh mé cóip den Pali Canónta iomlán (Tipitaka)? (Ceist Coitianta) Taobh amuigh de na Tipitaka: Treoir Field chun Iar-Canonical Pali Litríocht Pali Teanga Staidéar Áiseanna Cuireann naisc d’fhéadfadh a bheith úsáideach do mhic léinn Pali de gach leibhéal. Lámhleabhar na Pali Litríocht, le Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Tá treoir, i bhfoclóir bhfoirm, tríd an Canónta Pali, le cur síos mionsonraithe ar na sainchomharthaí tíre móra sa Canon. Anailís ar an Canónach Pali, Russell Webb, ed. (Kandy: Foilsiú Buddhist Cumann, 1975). An fíor-riachtanach “treochlár” agus cur síos ar an chanóin Pali. Tá innéacs iontach suttas innéacs ar de réir ainm. Treoir do Tipitaka, U Ko Tuatha, ed. (Deilí: Srí Satguru Foilseacháin, 1990). breac-chuntas eile den scoth ar an Tipitaka, ina bhfuil achoimrí ar suttas tábhachtach go leor. Buddhist Foclóir, le Nyanatiloka Mahathera (Kandy: Society Publication Buddhist, 1980). Lámhleabhar clasaiceach téarmaí agus coincheapa tábhachtacha i Theravada Búdachas.
47) Classical Italian
47) Classica italiana
2209 mer 26 apr 2017 LESSON
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I
Tipitaka (Pali ti, “tre”, “pitaka”, “cestini”) o il canino di Pali sono
la raccolta di testi di lingua primaria di Pali che costituiscono il
fondamento dottrinale del buddhismo di Theravada. I Tipitaka ei testi paracononici di Pali (commentari, cronache, ecc.)
Insieme costituiscono il corpo completo dei testi classici di Theravada.
Il
canone di Pali è un vasto corpo di letteratura: in traduzione inglese i
testi addizionano fino a migliaia di pagine stampate. La maggior parte (ma non tutti) del Canon è già stata pubblicata in inglese nel corso degli anni. Anche se solo una piccola frazione di questi testi sono disponibili su
questo sito web, questa collezione può essere un buon punto di
partenza.
Le tre divisioni del Tipitaka sono:
Vinaya Pitaka La
raccolta di testi riguardanti le regole di condotta che regolano gli
affari quotidiani all’interno del Sangha - la comunità di bhikkhus
(monaci ordinati) e bhikkhunis (monache ordinate). Molto più che semplicemente un elenco di regole, Vinaya Pitaka include
anche le storie dietro l’origine di ogni regola, fornendo un
dettagliato esempio della soluzione del Buddha alla questione di come
mantenere l’armonia comunitaria in una grande comunità spirituale e
varia. Sutta Pitaka La
raccolta di sutta, o discorsi, attribuita al Buddha e ad alcuni dei
suoi più vicini discepoli, contenenti tutti gli insegnamenti centrali
del Buddhismo Theravada. (Più di mille traduzioni di sutta sono disponibili su questo sito.) I setta sono divisi tra cinque nikayas (collezioni):
Digha Nikaya - la “collezione lunga” Majjhima Nikaya - la “collezione di media lunghezza” Samyutta Nikaya - la “raccolta raggruppata” Anguttara Nikaya - la “collezione ulteriormente fattorizzata” Khuddaka Nikaya - la “raccolta di piccoli testi”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (incluso solo nell’edizione burmese del Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka La raccolta di testi in cui i principi dottrinali sottostanti
presentati nella Sutta Pitaka vengono rielaborati e riorganizzati in un
quadro sistematico che può essere applicato ad un’indagine sulla natura
della mente e della materia.
Per ulteriori letture
Dove posso trovare una copia del canone completo Pali (Tipitaka)? (Domande frequenti) Al di là del Tipitaka: una guida in campo alla letteratura post-canonica di Pali Gli Aids di studio di lingua di Pali forniscono i collegamenti che possono essere utili agli studenti di Pali di ogni livello. Manuale di Pali Literature, di Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Una guida, in forma di dizionario, attraverso il canone Pali, con
descrizioni dettagliate dei principali punti di riferimento del Canon. Un’analisi del Pali Canon, Russell Webb, ed. (Kandy: Società di pubblicazione buddista, 1975). Una “roadmap” indispensabile e il profilo del canone di Pali. Contiene un ottimo indice di elenchi di setta per nome. Guida a Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Un altro ottimo profilo del Tipitaka, che contiene riassunti di molti importanti sut. Buddhist Dictionary, di Nyanatiloka Mahathera (Kandy: Società di pubblicazione buddista, 1980). Un manuale classico di termini e concetti importanti nel Buddhismo Theravada.
The
Tipitaka (Pali ti, “telung,” + pitaka, “wakul”), utawa Pali canon,
punika kempalan teks basa Pali utami kang mbentuk dhasar doctrinal
Buddha Theravada. The Tipitaka lan teks paracanonical Pali (Tafsiran, Babad, etc.) bebarengan akehe awak sakabehane teks Theravada klasik.
Ing Pali canon iku badan sungguh sastra: ing Basa Inggris ing teks nambah nganti ewu kaca dicithak. Paling (nanging ora kabeh) saka Canon wis diterbitake ing Inggris liwat taun. Senajan mung cilik saka teks iki kasedhiya ing situs iki, iki bisa dadi papan sing apik kanggo miwiti.
Ing telung bagean saka Tipitaka sing:
Vinaya Pitaka Koleksi
teks bab aturan saka tumindak ngenani urusan dina ing Sangha -
komunitas bhikkhus (wiku kapiji) lan bhikkhunis (nuns kapiji). Adoh luwih saka namung dhaftar aturan, ing Vinaya Pitaka uga kalebu
crita konco asal saka saben aturan, nyediakake akun rincian saka solusi
Buddha kanggo pitakonan saka carane kanggo njaga harmoni komunal ing
masyarakat spiritual gedhé lan manéka warna. Sutta Pitaka Koleksi
suttas, utawa wacana, lantaran kanggo Buddha lan sawetara murid sing
paling cedhak, ngemot kabeh ajaran tengah Buddha Theravada. (More saka sewu jarwan Sutta kasedhiya ing situs iki.) Ing suttas sing dipérang ing lima nikayas (koleksi):
Digha Nikaya - ing “koleksi dawa” Majjhima Nikaya - ing “tengah-dawa koleksi” Samyutta Nikaya - ing “diklompokaké koleksi” Anguttara Nikaya - ing “luwih-factored koleksi” Khuddaka Nikaya - ing “koleksi teks sethitik”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (klebu mung ing edition Burmese saka Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Koleksi teks kang prinsip doctrinal ndasari presented ing Sutta Pitaka
sing reworked lan dirombak menyang framework rapi sing bisa Applied
kanggo diselidiki menyang alam pikiran lan prakara.
Kanggo wacan saterusé
Ing endi bisa nggoleki salinan Pali canon lengkap (Tipitaka)? (Paling Sering Pitakonan) Ngluwihi Tipitaka: A Guide Field kanggo Post-resmi Pali Sastra Pali Language Study Aids nawakake pranala sing bisa migunani kanggo mahasiswa Pali saka saben tingkat. Handbook of Pali Sastra, dening Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A guide, ing wangun kamus, liwat Pali canon, karo nang rinci landmark utama ing Canon. Analisis saka Pali Canon, Russell Webb, ed. (Kandy: publikasi Buddhist Society, 1975). Lan indispensable “roadmap” lan njelaske nganggo bentuk garis saka Pali canon. Ngandhut indeks banget listing suttas dening jeneng. Pandhuan kanggo Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). outline banget liyane saka Tipitaka, ngemot ringkesan saka akeh suttas penting. Buddhist Dictionary, dening Nyanatiloka Mahathera (Kandy: publikasi Buddhist Society, 1980). A handbook klasik saka istilah penting lan konsep ing Buddha Theravada.
50) Classical Kannada
50) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
2209 ಬುಧ 26 ಎಪ್ರಿಲ್ 2017 ಪಠ್ಯ
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ಟಿಪಿಟಾಕ
(ಪಾಲಿ ಟಿ, “ಮೂರು,” + ಪಿಕಾಕಾ, “ಬುಟ್ಟಿಗಳು”) ಅಥವಾ ಪಾಲಿ ಕ್ಯಾನನ್ ಎಂಬುದು
ಪ್ರಾಥಮಿಕ ಪಾಲಿ ಭಾಷೆಯ ಪಠ್ಯಗಳ ಸಂಗ್ರಹವಾಗಿದೆ, ಇದು ಥೇರವಾಡ ಬುದ್ಧಿಸಂನ
ಸೈದ್ಧಾಂತಿಕ ಅಡಿಪಾಯವಾಗಿದೆ. ಟಿಪಿತಕಾ ಮತ್ತು ಪ್ಯಾರಕಾನೊನಿಕಲ್ ಪಾಲಿ ಗ್ರಂಥಗಳು (ವ್ಯಾಖ್ಯಾನಗಳು,
ಕಾಲಾನುಕ್ರಮಗಳು, ಇತ್ಯಾದಿ) ಒಟ್ಟಾಗಿ ಶಾಸ್ತ್ರೀಯ ಥೆರವಾಡಾ ಗ್ರಂಥಗಳ ಸಂಪೂರ್ಣ
ದೇಹವನ್ನು ಹೊಂದಿವೆ.
ಪಾಲಿ ಕ್ಯಾನನ್ ಒಂದು ವ್ಯಾಪಕವಾದ ಸಾಹಿತ್ಯಕ ಸಾಹಿತ್ಯ: ಇಂಗ್ಲಿಷ್ ಭಾಷಾಂತರದಲ್ಲಿ ಈ ಗ್ರಂಥಗಳು ಸಾವಿರಾರು ಮುದ್ರಿತ ಪುಟಗಳಿಗೆ ಸೇರ್ಪಡೆಯಾಗುತ್ತವೆ. ಕ್ಯಾನನ್ನ ಹೆಚ್ಚಿನವು (ಆದರೆ ಎಲ್ಲವನ್ನೂ) ಈಗಾಗಲೇ ವರ್ಷಗಳಲ್ಲಿ ಇಂಗ್ಲಿಷ್ನಲ್ಲಿ ಪ್ರಕಟಿಸಲಾಗಿದೆ. ಈ ವೆಬ್ಸೈಟಿನಲ್ಲಿ ಈ ಪಠ್ಯಗಳಲ್ಲಿ ಕೇವಲ ಒಂದು ಸಣ್ಣ ಭಾಗ ಮಾತ್ರ ಲಭ್ಯವಿದ್ದರೂ, ಈ ಸಂಗ್ರಹಣೆಯು ಪ್ರಾರಂಭಿಸಲು ಉತ್ತಮ ಸ್ಥಳವಾಗಿದೆ.
ಟಿಪಿತಕದ ಮೂರು ವಿಭಾಗಗಳು ಹೀಗಿವೆ:
ವಿನ್ಯಾ ಪಿಟಾ ಸಂಘದೊಳಗಿನ
ದೈನಂದಿನ ವ್ಯವಹಾರಗಳನ್ನು ನಡೆಸುವ ನಡವಳಿಕೆಯ ನಿಯಮಗಳು - ಭಿಕ್ಷುಸ್ ಸಮುದಾಯ
(ದೀಕ್ಷೆ ಮಾಡಿದವರು) ಮತ್ತು ಭಿಖುಖುನಿಗಳು (ದೀಕ್ಷಾಸ್ನಾನದವರು). ಕೇವಲ ನಿಯಮಗಳ ಪಟ್ಟಿಗಿಂತ ಹೆಚ್ಚಾಗಿ, ವಿನಯ ಪಿಟಾಕವು ಪ್ರತಿ ನಿಯಮದ ಮೂಲದ
ಕಥೆಗಳನ್ನು ಕೂಡ ಒಳಗೊಂಡಿದೆ, ದೊಡ್ಡ ಮತ್ತು ವೈವಿಧ್ಯಮಯ ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯದಲ್ಲಿ
ಕೋಮು ಸಾಮರಸ್ಯವನ್ನು ಹೇಗೆ ಕಾಪಾಡಿಕೊಳ್ಳಬೇಕು ಎಂಬ ಪ್ರಶ್ನೆಗೆ ಬುದ್ಧನ
ಪರಿಹಾರದ ವಿವರವಾದ ವಿವರವನ್ನು ಒದಗಿಸುತ್ತದೆ. ಸುತಾ ಪಿಟಾಕ ಸುಠಾಗಳು,
ಅಥವಾ ಉಪನ್ಯಾಸಗಳ ಸಂಗ್ರಹ, ಬುದ್ಧ ಮತ್ತು ಅವರ ಕೆಲವು ಹತ್ತಿರದ ಶಿಷ್ಯರಿಗೆ ಥೆರವಾಡಾ
ಬೌದ್ಧಧರ್ಮದ ಎಲ್ಲಾ ಕೇಂದ್ರ ಬೋಧನೆಗಳನ್ನೊಳಗೊಂಡಿದೆ. (ಈ ವೆಬ್ಸೈಟ್ನಲ್ಲಿ ಒಂದಕ್ಕಿಂತ ಹೆಚ್ಚು ಸಾವಿರ ಸುಟ್ಟ ಭಾಷಾಂತರಗಳು ಲಭ್ಯವಿವೆ.) ಸೂತಾಗಳನ್ನು ಐದು ನಿಕಯಾಗಳು (ಸಂಗ್ರಹಣೆಗಳು) ವಿಂಗಡಿಸಲಾಗಿದೆ:
ಅಭಿಧಮ್ಮ ಪಿಟಾಕ ಸೂಟಾ ಪಿಟಾಕದಲ್ಲಿ ಪ್ರಸ್ತುತಪಡಿಸಲಾದ ಆಧಾರವಾಗಿರುವ ಸಿದ್ಧಾಂತದ ತತ್ವಗಳನ್ನು
ಪುನರ್ನಿರ್ಮಿಸಲಾಗಿದೆ ಮತ್ತು ಮನಸ್ಸಿನ ಸ್ವರೂಪ ಮತ್ತು ವಿಷಯದ ಬಗ್ಗೆ ತನಿಖೆಗೆ
ಅನ್ವಯವಾಗುವ ವ್ಯವಸ್ಥಿತ ಚೌಕಟ್ಟಿನಲ್ಲಿ ಮರುಸಂಘಟಿಸಲ್ಪಟ್ಟಿರುವ ಪಠ್ಯಗಳ ಸಂಗ್ರಹ.
ಹೆಚ್ಚಿನ ಓದಿಗಾಗಿ
ಸಂಪೂರ್ಣ ಪಾಲಿ ಕ್ಯಾನನ್ (ಟಿಪಿಟಾಕ) ನ ನಕಲನ್ನು ನಾನು ಎಲ್ಲಿ ಕಂಡುಹಿಡಿಯಬಹುದು? (ಪುನರಾವರ್ತಿತ ಪ್ರಶ್ನೆಯು) ಬಿಯಾಂಡ್ ದ ಟಿಪಿಟಾಕ: ಎ ಫೀಲ್ಡ್ ಗೈಡ್ ಟು ಪೋಸ್ಟ್-ಕ್ಯಾನೊನಿಕಲ್ ಪಾಲಿ ಲಿಟರೇಚರ್ ಪಾಲಿ ಭಾಷಾ ಅಧ್ಯಯನ ಏಡ್ಸ್ ಪ್ರತಿ ಹಂತದ ಪಾಲಿ ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ ಉಪಯುಕ್ತವಾದ ಲಿಂಕ್ಗಳನ್ನು ನೀಡುತ್ತದೆ. ಸೊಮಾಪಾಲ ಜಯವರ್ಧನ (ಕೊಲಂಬೊ: ಕರುನಾರಾಟ್ನೆ & ಸನ್ಸ್, ಲಿಮಿಟೆಡ್, 1994) ಮೂಲಕ ಪಾಲಿ ಸಾಹಿತ್ಯದ ಹ್ಯಾಂಡ್ಬುಕ್. ಕ್ಯಾನನ್ ನ ಪ್ರಮುಖ ಹೆಗ್ಗುರುತುಗಳ ವಿವರವಾದ ವಿವರಣೆಯೊಂದಿಗೆ ಪಾಲಿ ಕ್ಯಾನನ್ ಮೂಲಕ ನಿಘಂಟು ಮಾರ್ಗದರ್ಶಿಯಲ್ಲಿ, ಮಾರ್ಗದರ್ಶಿ. ಆನ್ ಅನಾಲಿಸಿಸ್ ಆಫ್ ದ ಪಾಲಿ ಕ್ಯಾನನ್, ರಸ್ಸೆಲ್ ವೆಬ್, ಸಂ. (ಕ್ಯಾಂಡಿ: ಬೌದ್ಧ ಪಬ್ಲಿಕೇಶನ್ ಸೊಸೈಟಿ, 1975). ಅನಿವಾರ್ಯ “ಮಾರ್ಗಸೂಚಿ” ಮತ್ತು ಪಾಲಿ ಕ್ಯಾನನ್ನ ಬಾಹ್ಯರೇಖೆ. ಹೆಸರಿನಿಂದ ಅತ್ಯುತ್ತಮ ಸೂಚಿ ಪಟ್ಟಿಯನ್ನು ಸುಟ್ಟಾಸ್ ಹೊಂದಿರುತ್ತದೆ. ಟಿಪಿಟಾಕ, ಯು ಕೋ ಲೇ, ಮಾರ್ಗದರ್ಶಿ. (ದೆಹಲಿ: ಶ್ರೀ ಸತ್ಗುರು ಪಬ್ಲಿಕೇಷನ್ಸ್, 1990). ಟಿಪಿತಕದ ಮತ್ತೊಂದು ಅತ್ಯುತ್ತಮ ರೂಪರೇಖೆಯನ್ನು, ಅನೇಕ ಪ್ರಮುಖ ಸೂತ್ರಗಳ ಸಾರಾಂಶವನ್ನು ಒಳಗೊಂಡಿರುತ್ತದೆ. ಬೌದ್ಧ ನಿಘಂಟು, ನ್ಯಾನಟಿಲೋಕ ಮಹಾತೇರಾ (ಕ್ಯಾಂಡಿ: ಬೌದ್ಧ ಪಬ್ಲಿಕೇಶನ್ ಸೊಸೈಟಿ, 1980). ಥೆರವಾಡಾ ಬುದ್ಧಿಸಂನಲ್ಲಿ ಪ್ರಮುಖ ಪದಗಳು ಮತ್ತು ಪರಿಕಲ್ಪನೆಗಳ ಒಂದು ಶ್ರೇಷ್ಠ ಕೈಪಿಡಿ.
Die
Tipitaka (Pali ti, “three” + pitaka, “baskets”), of Pali canon, is die
versameling primêre Pali-taaltekste wat die leerstellige grondslag van
Theravada Boeddhisme vorm. Die Tipitaka en die parakanoniese Pali-tekste (kommentare, kronieke,
ens.) Vorm saam die volledige liggaam van klassieke Theravada-tekste.
Die Pali-kanon is ‘n groot literatuur: in Engels vertaal die teks duisende gedrukte bladsye. Die meeste (maar nie almal nie) van die Canon is al oor die jare in Engels gepubliseer. Alhoewel slegs ‘n klein fraksie van hierdie tekste op hierdie webwerf
beskikbaar is, kan hierdie versameling ‘n goeie plek wees om te begin.
Die drie afdelings van die Tipitaka is:
Vinaya Pitaka Die
versameling van tekste oor die gedragsreëls wat die daaglikse sake in
die Sangha beheer - die gemeenskap van bhikkhus (geordende monnike) en
bhikkhunis (geordende nonne). Die Vinaya Pitaka bevat ook die stories agter die oorsprong van elke
reël, en bied ‘n gedetailleerde weergawe van die Boeddha se oplossing
vir die vraag hoe om gemeenskaplike harmonie binne ‘n groot en diverse
geestelike gemeenskap te handhaaf. Sutta Pitaka Die
versameling van suttas, of diskoerse, toegeskryf aan die Boeddha en ‘n
paar van sy naaste dissipels, wat al die sentrale leerstellings van
Theravada Boeddhisme bevat. (Meer as een duisend sutta vertalings is op hierdie webwerf
beskikbaar.) Die suttas word verdeel onder vyf nikayas (versamelings):
Digha Nikaya - die “lang versameling” Majjhima Nikaya - die “middellange versameling” Samyutta Nikaya - die “gegroepeerde versameling” Anguttara Nikaya - die “verdere feit versameling” Khuddaka Nikaya - die “versameling van klein tekste”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (ingesluit slegs in die Birmaanse uitgawe van die Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Die versameling van tekste waarin die onderliggende leerstellige
beginsels in die Sutta Pitaka aangebied word, word herorganiseer en
herorganiseer in ‘n sistematiese raamwerk wat toegepas kan word op ‘n
ondersoek na die aard van verstand en materie.
Vir verdere leeswerk
Waar kan ek ‘n afskrif van die volledige Pali-kanon (Tipitaka) kry? (Algemene Vrae) Beyond the Tipitaka: ‘n Veldgids vir Post-Canonical Pali Literature Pali Taalstudie Vigs bied skakels wat nuttig kan wees vir Pali-studente van elke vlak. Handboek van Pali Literatuur, deur Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). ‘N Gids, in woordeboekvorm, deur die Pali-kanon, met gedetailleerde beskrywings van die belangrikste landmerke in die Kanon. ‘N Analise van die Pali Canon, Russell Webb, ed. (Kandy: Boeddhistiese Publication Society, 1975). ‘N onontbeerlike’ padkaart ‘en ‘n oorsig van die Pali-kanon. Bevat ‘n uitstekende indeks opsomming suttas op naam. Gids vir Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Nog ‘n uitstekende uiteensetting van die Tipitaka, wat opsommings bevat van baie belangrike suttas. Boeddhistiese Woordeboek, deur Nyanatiloka Mahathera (Kandy: Boeddhistiese Publication Society, 1980). ‘N Klassieke handboek van belangrike terme en begrippe in Theravada Boeddhisme.
3) Classical Albanian
3) Klasike Shqiptare
2209 Wed 26 Apr 2017 MËSIMI
Le të korrigjojmë këtë përkthimi Google duke përdorur https://translate.google.com Në të gjitha gjuhët që njohim.
Tipitaka
(Pali ti, “tre”, “pitaka”, “shporta”) ose Pali canon, është mbledhja e
teksteve kryesore të gjuhës Pali, të cilat formojnë themelin doktrinor
të budizmit Theravada. Tipitaka dhe tekstet Paracanonike Pali (komentet, kronikat, etj) së
bashku përbëjnë trupin e plotë të teksteve klasike të Theravadës.
Kanuni i Pali është një numër i madh i literaturës: në përkthimin në anglisht tekstet shtojnë deri në mijëra faqe të shtypura. Shumica (por jo të gjitha) e Canon-it tashmë janë botuar në gjuhën angleze gjatë viteve. Megjithëse vetëm një pjesë e vogël e këtyre teksteve janë në
dispozicion në këtë faqe interneti, ky koleksion mund të jetë një vend i
mirë për të filluar.
Tre ndarjet e Tipitaka janë:
Vinaya Pitaka Mbledhja
e teksteve në lidhje me rregullat e sjelljes që qeverisin punët e
përditshme brenda Sangha - komuniteti i bhikkhus (murgjit e shuguruar)
dhe bhikkhunis (murgeshat e urdhëruara). Shumë më tepër sesa thjesht një listë e rregullave, Vinaya Pitaka
gjithashtu përfshin tregimet prapa origjinës së çdo rregulli, duke dhënë
një shpjegim të detajuar të zgjidhjes së Budës për pyetjen se si të
ruhet harmonia komunale brenda një komuniteti shpirtëror të madh dhe të
ndryshëm. Sutta Pitaka Mbledhja
e suttas, ose diskurseve, i atribuohet Budës dhe disa prej dishepujve
të tij më të afërt, që përmbajnë të gjitha mësimet qendrore të Budizmit
Theravada. (Më shumë se një mijë përkthimet suttë janë në dispozicion në këtë faqe.) Suttët ndahen midis pesë nikave (koleksioneve):
Digha Nikaya - “koleksioni i gjatë” Majjhima Nikaya - “koleksioni i mesëm” Samyutta Nikaya - “koleksioni i grupuar” Anguttara Nikaya - “koleksioni i mëtejshëm faktor” Khuddaka Nikaya - “koleksioni i teksteve të vogla”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (përfshirë vetëm në edicionin burmez të Tipitaka) Petakopadesa (”") Milindapañha (”")
Abhidhamma Pitaka Mbledhja e teksteve në të cilat parimet themelore doktrinore të
paraqitura në Sutta Pitaka riformohen dhe riorganizohen në një kornizë
sistematike që mund të zbatohet për një hetim mbi natyrën e mendjes dhe
të çështjes.
Për lexim të mëtejshëm
Ku mund të gjej një kopje të plotë kanunit Pali (Tipitaka)? (Pyetja më e kërkuar) Përtej Tipitakës: Një Udhëzues në Fushë për Letërsinë post-kanonike Pali Studimet e Gjuhës Pali Aids ofrojnë lidhje që mund të jenë të dobishme për studentët Pali të çdo niveli. Doracaku i Letërsisë Pali, nga Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Një udhëzues, në formë fjalor, përmes kanunit Pali, me përshkrime të hollësishme të monumenteve kryesore në Canon. Një analizë e Canon Pali, Russell Webb, ed. (Kandy: Shoqata e Botimeve Budiste, 1975). Një “udhërrëfyes” i domosdoshëm dhe skicë e kanunit Pali. Përmban një listë të shkëlqyeshme të listës suttas me emër. Udhëzues për Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Një tjetër skicë e shkëlqyeshme e Tipitaka, që përmbajnë përmbledhje të shumë sutteve të rëndësishme. Buddhist Dictionary, nga Nyanatiloka Mahathera (Kandy: Shoqata e Botimeve Budiste, 1980). Një doracak klasik i termave dhe koncepteve të rëndësishme në Buddhizmin e Theravadës.
و
تيبيتاكا (بالي تي، “ثلاثة”، + بيتاكا، “سلال”)، أو بالي كانون، هو مجموعة
من النصوص اللغة بالي الأولية التي تشكل الأساس المذهبي للبوذية ثيرافادا. و تيبيتاكا والنصوص بالي باراكانونيكال (التعليقات، سجلات، الخ) معا تشكل الجسم الكامل من النصوص ثيرافادا الكلاسيكية.
ذي بالون كانون هو مجموعة واسعة من الأدب: في الترجمة الإنجليزية النصوص تضيف ما يصل إلى الآلاف من الصفحات المطبوعة. معظم (وليس كل) من كانون قد نشرت بالفعل في اللغة الإنجليزية على مر السنين. على الرغم من أن جزءا صغيرا فقط من هذه النصوص متوفر على هذا الموقع، فإن هذه المجموعة يمكن أن تكون مكانا جيدا للبدء.
الشعب الثلاث من تيبيتاكا هي:
فينايا بيتاكا جمع
النصوص المتعلقة بقواعد السلوك التي تحكم الشؤون اليومية داخل سانغا -
مجتمع باخكوس (الرهبان المرسمين) وبيكخونيس (الراهبات الراسخة). أكثر من مجرد قائمة من القواعد، و فينايا بيتاكا يشمل أيضا قصص وراء أصل
كل قاعدة، وتوفير وصف مفصل لحل بوذا لمسألة كيفية الحفاظ على الوئام
الطائفي داخل مجتمع روحي كبير ومتنوع. سوتا بيتاكا مجموعة من سوتاس، أو الخطابات، نسبت إلى بوذا وعدد قليل من أقرب التلاميذ، تحتوي على جميع التعاليم المركزية للبوذية ثيرافادا. (أكثر من ألف ترجمة سوتا متاحة على هذا الموقع). وتنقسم سوتاس بين خمسة نيكاياس (مجموعات):
ديغا نيكايا - “مجموعة طويلة” ماجيما نيكايا - “مجموعة متوسطة الطول” ساموتا نيكايا - “المجموعة المجمعة” انغوتارا نيكايا - “جمع المزيد من الحقائق” خوداكا نيكايا - “مجموعة من النصوص الصغيرة”: خوداكاباثا دهامابادا أودانا إيتيفوتاكا سوتا نيباتا فيمانافاتو بيتافاتو ثيراغاثا ثيريغاثا جاتاكا نيديسا باتيسامبيداماجا أبادانا بودافامزا كاريابيتاكا نيتيباكارانا (المدرجة فقط في الطبعة البورمية من تيبيتاكا) بيتاكوباديسا (”") ميليندابانها (”")
أبهيدهما بيتاكا مجموعة من النصوص التي المبادئ الفقهية التي قدمت في سوتا بيتاكا وإعادة
صياغة وإعادة تنظيمها في إطار منهجي التي يمكن تطبيقها على التحقيق في
طبيعة العقل والمادة.
لمزيد من القراءة
أين يمكنني العثور على نسخة كاملة من الكنسي بالي (تيبيتاكا)؟ (أسئلة شائعة) ما وراء تيبيتاكا: دليل ميداني إلى ما بعد الكنسي الأدب بالي لغة بالي دراسة الوسائل يوفر الروابط التي قد تكون مفيدة للطلاب بالي من كل مستوى. هاندبوك أوف بالي ليتيراتور، بي سومابالا جاياواردهانا (كولومبو: كاروناراتن & سونس، Ltd.، 1994). دليل، في شكل القاموس، من خلال الكنسي بالي، مع أوصاف مفصلة من المعالم الرئيسية في كانون. أن أناليسيس أوف ذي بالي كانون، راسل ويب، إد. (كاندي: جمعية النشر البوذية، 1975). “خارطة طريق” لا غنى عنها ومخطط للكنيسة بالي. يحتوي على مؤشر ممتاز سوتاس قائمة بالاسم. دليل تيبيتاكا، يو كو لاي، إد. (دلهي: منشورات سري ساتورو، 1990). آخر مخطط ممتاز من تيبيتاكا، التي تحتوي على ملخصات العديد من سوتاس الهامة. القاموس البوذي، بقلم نياناتيلوكا ماهاثيرا (كاندي: بوديست بوبليكاتيون سوسيتي، 1980). كتيب كلاسيكي من المصطلحات والمفاهيم الهامة في البوذية ثيرافادا.
6) Classical Armenian 6) Դասական հայերեն
2209 Չոր 26 Ապ. 2017 ԴԱՍ
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The
Tipitaka (Pali ti, «երեք» + pitaka, «զամբյուղներ»), կամ Pali Canon, այն
է, որ հավաքածուն առաջնային Pali լեզվի տեքստերի, որոնք կազմում են
վարդապետական հիմքը Theravada բուդդիզմ. The Tipitaka եւ պարականոն Pali տեքստերը (մեկնաբանություններով,
տեսանյութեր եւ այլն) հետ միասին կազմում է ամբողջական մարմինը դասական
Theravada տեքստեր:
Որ Pali Canon է հսկայական մարմինը գրականության: անգլիական թարգմանությամբ տեքստերը ավելացնել մինչեւ հազարավոր տպագիր էջից: Առավել (բայց ոչ բոլորը) Կանոնում արդեն հրատարակվել է անգլերեն տարիների ընթացքում: Չնայած նրան, որ միայն մի փոքր մասն է այդ տեքստերի հասանելի են այս կայքում, դա հավաքածուն կարող է լինել լավ տեղ է սկսել.
Երեք ստորաբաժանումներ Tipitaka են
Vinaya Pitaka Այս
հավաքածուն վերաբերող տեքստերի կանոնները վարքագծի կառավարող առօրյա
գործերով ներսում Բրազավիլ - ի համայնքը bhikkhus (ձեռնադրված
Վարդապետներից) եւ bhikkhunis (ձեռնադրված միանձնուհիներին): Շատ ավելին, քան սոսկ մի ցուցակ կանոնների, Vinaya Pitaka ներառում է
նաեւ այդ պատմությունները ետեւում ծագման յուրաքանչյուր կանոն, որը
տրամադրում է մանրամասն հաշիվ է Բուդդայի լուծման հարցին, թե ինչպես պետք է
պահպանել համայնքային ներդաշնակությունը ընթացքում մեծ եւ բազմազան
հոգեւոր համայնքի. Sutta Pitaka Հավաքածուն
suttas, կամ դիսկուրսների, վերագրվում է Բուդդա եւ մի քանի իր
մերձավորագույն աշակերտներին, որը պարունակում է բոլոր կենտրոնական
ուսմունքները Theravada բուդդիզմ. (Ավելի քան մեկ հազար sutta թարգմանության հասանելի են այս կայքում.) The suttas բաժանում են հինգ nikayas (հավաքածուներ):
Digha Nikaya - ի «երկար հավաքածուն» Majjhima Nikaya - ի «միջին հասակով հավաքածուն» Samyutta Nikaya - ի «խմբավորված հավաքածուն» Anguttara Nikaya - ի «հետագա-factored հավաքածուն» Khuddaka Nikaya - ի «հավաքածուն փոքր տեքստեր”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (ներառված է միայն Burmese խմբագրությամբ Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Որ տեքստերի հավաքածու, որի հիմքում ընկած դոկտրինալ սկզբունքները
ներկայացված են Sutta Pitaka են լրամշակված եւ վերափոխվել համակարգված
շրջանակներում, որը կարող է կիրառվել որպես հետաքննության բնույթին մտքի եւ
հարցում:
Հետագա ընթերցմամբ
Որտեղ կարող եմ գտնել մի պատճենը ամբողջական Pali Canon (Tipitaka). (Հաճախակի տրվող հարց) Դուրս է Tipitaka: A Field Guide to Post-կանոնական Pali գրականության Pali Ուսուցում ՁԻԱՀ առաջարկում է հղումներ, որոնք կարող են օգտակար լինել Pali ուսանողների յուրաքանչյուր մակարդակում. ԺՈՂՈՎԱԾՈՒ Pali գրականության, ըստ Somapala Jayawardhana (Կոլոմբո: Karunaratne & Sons, Ltd., 1994 թ.): A ուղեցույց, բառարանի ձեւով միջոցով Pali կանոնի, մանրամասն նկարագրությունները խոշոր ուղենիշներ է Կանոնում. An վերլուծություն Pali Canon, Ռասել Webb, խմբ. (Kandy Բուդիստ Publication Society, 1975 թ.): Անփոխարինելի «ճանապարհային քարտեզ» եւ ուրվագիծը Pali կանոնի: Պարունակում է հիանալի ցուցանիշը գույքով suttas անունով. Ազգգային Tipitaka, U Ko Lay, ed. (Delhi: Շրի Satguru Հրապարակումներ, 1990 թ.): Մեկ այլ հիանալի ուրվագիծը Tipitaka, որը պարունակում ամփոփումներ շատ կարեւոր suttas: Բուդիստ Բառարան, ըստ Nyanatiloka Mahathera (Kandy Բուդիստ Publication Society, 1980): Դասական ձեռնարկն կարեւոր պայմանների եւ հայեցակարգերի Theravada բուդդիզմ.
7) Classical Azerbaijani 7) Klassik Azərbaycan
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Tipitaka
(Pali ti “üç” + Pitaka, “səbət”), və ya Pali canon, Theravada buddizm
doctrinal əsasını təşkil əsas Pali dil mətnlərinin toplusudur. Tipitaka və paracanonical Pali mətnlər (şərhlər, salnamələr, və s.) Birlikdə klassik Theravada mətnləri tam bədən təşkil edir.
Pali canon ədəbiyyat geniş orqanı: İngilis tərcümə mətnləri çap pages minlərlə qədər əlavə edin. (Lakin bütün) Canon çoxu illər ərzində ingilis dilində nəşr olunub. bu mətnlərin yalnız kiçik bir hissəsini bu saytda mövcud olsa da, bu kolleksiya başlamaq üçün yaxşı bir yer ola bilər.
Tipitaka üç bölmələri var:
Vinaya Pitaka Sangha
ərzində gündəlik işlər tənzimləyən davranış qaydaları ilə bağlı
mətnlərin toplusu - bhikkhus (halal rahiblər) və bhikkhunis (halal nuns)
icma. qaydaları sadəcə siyahısı daha çox, Vinaya Pitaka da böyük və müxtəlif
mənəvi icma daxilində kommunal harmoniya saxlamaq üçün necə suala
Buddha həlli barədə ətraflı məlumat verən, hər bir qayda mənşəyi
arxasında hekayələr daxildir. Sutta Pitaka Theravada
buddizm bütün mərkəzi təlimlərinə olan Buddha və onun ən yaxın
şagirdləri bir neçə aid Suttas, və ya ifadələr toplanması. (Daha çox min sutta tərcümə bu saytda var.) Suttas beş nikayas (kolleksiyaları) arasında bölünür:
Abhidhamma Pitaka Sutta Pitaka təqdim əsas doctrinal prinsipləri ağıl və məsələnin
təbiətə istintaq tətbiq oluna bilər sistemli çərçivəsində yenidən və
yenidən olan mətnlərin toplusu.
Daha oxumaq üçün
Harada tam Pali canon (Tipitaka) surəti tapa bilərsiniz? (Təkrar Sual) Post-canonical Pali Ədəbiyyat A Field Guide: Tipitaka Beyond Pali dili Study Aids hər səviyyədə Pali tələbələr üçün faydalı ola bilər bağlantılar təqdim edir. (Karunaratne & Sons Ltd., 1994 Colombo) Somapala Jayawardhana ilə Pali Ədəbiyyat Handbook. Canon əsas saxlaya ətraflı təsviri ilə Pali canon vasitəsilə lüğət şəklində A guide,,,. Pali Canon təhlili, Russell Webb, ed. (Kandy: Buddist Nəşr Society, 1975). Pali canon ayrılmaz “yol xəritəsi” və kontur. adı ilə Suttas siyahısı əla indeksi ehtiva edir. Tipitaka, U Ko Lay, ed kitabçası. (Delhi: Sri Satguru Publications, 1990). çox əhəmiyyətli Suttas xülasəsi olan Tipitaka başqa əla kontur. Nyanatiloka Mahathera ilə Buddist Lüğət (Kandy: Buddist Nəşr Society, 1980). Theravada buddizm mühüm şərtləri və anlayışlar bir klassik kitabı.
8) Classical Basque
8) Euskal Klasikoa
2209 Az 26 Apr 2017 LESSON
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The
Tipitaka (Pali ti, “hiru,” + pitaka, “saskiak”), edo Pali canon,
doktrina Theravada budismoaren fundazioa osatzen duten lehen Pali
hizkuntzaren testuen bilduma da. Tipitaka eta paracanonical Pali testuak (iruzkinak, kronikak, etc.)
elkarrekin osatzen Theravada klasikoko testuak gorputza osoa.
Pali kanona literatura gorputz zabala da: ingelesez testuak gehitu igo inprimatutako orriak milaka izateko. Gehienak (baina ez guztiak) ren Canon dagoeneko ingelesez argitaratu da urteetan zehar. testu horiek zati txiki bat baino ez dira webgune honetan erabilgarri izan arren, bilduma hau hasteko leku ona izan daiteke.
Hiru Tipitaka zatiketa hauek dira:
Vinayak Pitaka jokabide-arauak
Sangha barruan eguneroko gaiak arautzen buruzko testuen bilduma -
bhikkhus (ordenatu monjeak) eta bhikkhunis (ordenatu moja) komunitatea. Far besterik arau zerrenda bat baino gehiago, Vinayak Pitaka arau
bakoitzaren jatorria atzean istorioak ere biltzen, Buda-ren irtenbide
kontu zehatza emanez komunetan harmonia nola mantendu espirituala
komunitate handi eta anitza baten barruan galderari. Sutta Pitaka suttas,
edo diskurtso-bilduma, Buda eta bere ikasleak gertuen batzuk
egotzitako, Theravada budismoaren irakaspenak central guztiak dauzkan. (Mila baino gehiago Sutta itzulpenak daude eskuragarri web orri honetan.) Suttas dira bost nikayas (Bilduma) artean banatzen da:
Digha Nikaya - eta “bildumaren luzea” Majjhima Nikaya - eta “erdi-luzera collection” Samyutta Nikaya - eta “taldekatzen collection” Anguttara Nikaya - eta “gehiago-factored collection” Khuddaka Nikaya - “testuak gutxi bilduma” da: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (barne burmatarra Tipitaka edizioan soilik) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka testuak bertan Sutta Pitaka aurkeztutako azpiko doktrina printzipio
reworked eta berrantolatu dira esparru sistematikoa dela ikerketa bat
gogoan eta materiaren izaerari sartu aplika daiteke sartu bilduma.
Gehiago irakurri nahi baduzu
Non osoa Pali canon (Tipitaka) kopia bat aurkitu dut? (Galdera arruntak) Eremu Post-kanonikoak Pali Literatura gida A: Tipitaka haratago Pali Hizkuntza Study Laguntzak hori erabilgarria izan daiteke Pali maila guztietan ikasleen estekak eskaintzen ditu. Pali Literatura eskuliburua, Somapala Jayawardhana arabera (Colombo: Karunaratne & Sons, SL, 1994). Gida batek, hiztegiaren forma, Pali canon bidez, Canon mugarriak nagusien deskribapen zehatza. Pali Canon aztertzea, Russell Webb, ed. (Kandy: budista Argitalpen Society, 1975). An ezinbesteko “bide orria” eta eskema Pali canon du. bikaina indizea suttas zerrendan izenez biltzen ditu. Tipitaka, U Ko Lay, ed Gida. (Delhi: Sri Satguru argitalpenak, 1990). Beste Tipitaka eskema bikaina, suttas garrantzitsu askoren laburpenak duten. Budista Dictionary, Nyanatiloka Mahathera arabera (Kandy: budista Argitalpen Society, 1980). Termino garrantzitsuak eta kontzeptu Theravada budismoa eskuliburu klasiko bat.
9) Classical Belarusian 9) Класічная беларуская
2209 пар 26 красавіка 2017 УРОК
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Типитака
(Палі ці, «тры» + питак, «кошык»), або Pali канон, з’яўляецца зборам
першасных тэкстаў мовы Палі, якія ўтвараюць дактрынальныя асновы будызму
Тхеравады. Типитак і paracanonical тэксты Палийских (каментары, хроніка і г.д.) разам складаюць поўнае цела класічных тэкстаў Тхеравады.
Pali канон з’яўляецца шырокая літаратура: у англійскай перакладзе тэкстаў дадаць да тысячы друкаваных старонак. Большасць (але не ўсё) Канон ўжо апублікавана на англійскай мове на працягу многіх гадоў. Хоць толькі невялікая частка гэтых тэкстаў можна знайсці на гэтым сайце, гэтая калекцыя можа быць добрым месцам для пачатку.
Тры падраздзялення Типитаков з’яўляюцца:
Vinaya Питака Калекцыя
тэкстаў, якія тычацца правілаў паводзін, якія рэгулююць паўсядзённыя
справы ў рамках Сангха - абшчына бхикшу (рукапаложаных манахаў) і
бхикшуни (рукапаложаных манашак). Значна больш, чым проста спіс правілаў, Vinaya Питак таксама ўключае ў
сябе гісторыю ззаду паходжання кожнага правіла, падаючы падрабязную
справаздачу аб рашэнні Буды да пытання аб тым, як захаваць супольную
гармонію ўсярэдзіне вялікага і разнастайнага духоўнага супольнасці. Сутта Питака Калекцыя
Сутта або дыскурсаў, якая прыпісваецца Буды і некалькі яго бліжэйшых
вучняў, якая змяшчае ўсе цэнтральныя вучэння будызму Тхеравады. (Больш за тысячу Сутта пераклады даступныя на гэтым сайце.) Сутта падзеленыя паміж пяццю nikayas (зборнікі):
Абхидхамма Питака Калекцыя тэкстаў, у якіх асноўныя веравучыцельныя прынцыпы,
прадстаўленыя ў Сутта Питаке перапрацаваныя і рэарганізаваны ў
сістэматычную рамку, якія могуць быць ужытыя да даследавання ў прыроду
розуму і матэрыі.
Для далейшага чытання
Дзе я магу знайсці копію поўнага Pali канону (Tipitaka)? (Часта задаюць пытанні) За Типитаки: Кіраўніцтва поля да пост-кананічнай літаратуры Pali Pali мова Вучэбныя дапаможнікі прапануюць спасылкі, якія могуць быць карысныя для палийских студэнтаў любога ўзроўню. Даведнік па палийской літаратуры, па Somapala Jayawardhana (Colombo: Карунаратня & Sons, Ltd., 1994). Кіраўніцтва, у слоўнікавай форме, праз Pali канон, з падрабязным апісаннем асноўных славутасцяў ў каноне. Аналіз Палі Canon, Расэл Уэб, выд. (Кандзі: будыйскі Publication Society, 1975). Абавязковай «дарожную карту» і план Палі канону. Змяшчае выдатны паказчык лістынг Сутта па імені. Кіраўніцтва па Tipitaka, U Да Lay, выд. (Нью-Дэлі: Шры Сатгур Publications, 1990). Іншы выдатны план Типитаки, які змяшчае рэзюмэ многіх важных Сутта. Будыйскі слоўнік, аўтар Найанатилока Mahathera (Кандзі: будыйскі Publication Society, 1980). Класічны даведнік асноўных тэрмінаў і паняццяў у будызме Тхеравады.
10) Classical Bengali 10) ক্লাসিক্যাল বাংলা
2209 Wed 26 এপ্রিল 2017 পাঠ
আসুন আমরা https://translate.google.com ব্যবহার করে এই Google অনুবাদটিকে সঠিক করি সব ভাষায় আমরা জানি
তিবিতক
(পল্লি তি, “তিন,” + প্যাকক, “বাজপাখি”), বা পালি ক্যানন, প্রাথমিক পালি
ভাষা গ্রন্থের সংগ্রহ যা থেরবাদ বৌদ্ধ ধর্মের মতবাদের ভিত্তি। টিপিতাক এবং প্যারাজাননিকাল পালি গ্রন্থে (ভাষ্য, ইতিহাস, ইত্যাদি) একসঙ্গে শাস্ত্রীয় থেরবাদ গ্রন্থে সম্পূর্ণ দেহ গঠন করে।
পালি ক্যানন সাহিত্যের একটি সুবিশাল শরীর: ইংরেজী অনুবাদে গ্রন্থে হাজার হাজার মুদ্রিত পৃষ্ঠাগুলি যোগ করা হয়েছে। ক্যানন এর বেশিরভাগ (কিন্তু না সব) ইতিমধ্যে ইংরেজি বছরগুলিতে প্রকাশিত হয়েছে। এই গ্রন্থে শুধুমাত্র একটি ছোট ভগ্নাংশ পাওয়া যায়, যদিও, এই সংগ্রহ শুরু করার জন্য একটি ভাল জায়গা হতে পারে।
টিপিতাকের তিনটি বিভাগ হলো:
বিনয় পিত্তক সংঘের
দৈনিক বিষয়াবলি পরিচালনার আচার-নিয়ামক বিষয়ে গ্রন্থ সংগ্রহ - ভিক্ষু
সম্প্রদায় (নিবেদিত সন্ন্যাসী) এবং ভিক্ষুক (নিযুক্ত নান)। বিধি-বিধানের মাত্র একাধিক তালিকা ছাড়াও, ভ্যানায়া পিটারকে প্রতিটি
শাসনব্যবস্থার পেছনে গল্পগুলিও অন্তর্ভুক্ত করা হয়েছে, যা বৌদ্ধদের
বৃহত্তর এবং বিভিন্ন আধ্যাত্মিক সম্প্রদায়ের মধ্যে সাম্প্রদায়িক
সম্প্রীতি বজায় রাখার প্রশ্নে বুশের সমাধান সম্পর্কে একটি বিস্তারিত বিবরণ
প্রদান করে। সুতার পিঠক বৌদ্ধ ও তাঁর নিকটতম শিষ্যদের জন্য সুচিত্রা, বা বক্তৃতাগুলির সংগ্রহ, থেরবাদ বৌদ্ধধর্মের সমস্ত কেন্দ্রীয় শিক্ষা সম্বলিত। (এক হাজারেরও বেশি ছুটি অনুবাদ এই ওয়েবসাইটে পাওয়া যায়।) সুচিত্রা পাঁচটি নিকায় (সংগ্রহ) মধ্যে বিভক্ত:
অভিধাম পিটক গ্রন্থগুলির সংকলন যা নিখুঁত তত্ত্বীয় নীতিগুলি সুচিত্রা পিটারকে
উপস্থাপন করে পুনর্বিন্যাসিত এবং পুনর্বিন্যাসিত একটি পদ্ধতিগত কাঠামোতে যা
মন ও বস্তুর প্রকৃতির অনুসন্ধানে প্রয়োগ করা যেতে পারে।
আরও পড়ার জন্য
সম্পূর্ণ পালি ক্যানন (টিপিতাক) -এর একটি কপি কোথায় পাওয়া যাবে? (এ কের পর এক প্রশ্ন কর) টিপিতিকা ছাড়াই: পোস্ট ক্ষেত্রবিশেষ পালি সাহিত্যে একটি ক্ষেত্র গাইড পালি ভাষা স্টাডি এডস লিঙ্কগুলি সরবরাহ করে যা প্রতিটি স্তরের পলি শিক্ষার্থীদের জন্য উপযোগী হতে পারে। পালি সাহিত্যের হ্যান্ডবুক, সোমপালা জয়ভদ্রানা (কলম্বো: করুণরেটনে অ্যান্ড সন্স, লিমিটেড, 1994)। ক্যানোনে প্রধান সীমা চিহ্নগুলির বিশদ বিবরণ সহ, পালি ক্যানন এর মাধ্যমে অভিধান আকারে একটি নির্দেশিকা। পালি ক্যানন বিশ্লেষণ, রাসেল ওয়েব, ed (কান্দি: বৌদ্ধ প্রকাশক সোসাইটি, 1975)। একটি অপরিহার্য “রোডম্যাপ” এবং পালি ক্যানন এর রূপরেখা। নামের একটি চমৎকার সূচক তালিকা suttas রয়েছে। টিপিতাকা গাইড, ইউ কো লে, ইড। (দিল্লি: শ্রী সৎগুপ্ত প্রকাশনা, 1990)। টিপিতাকা আরেকটি চমৎকার রূপরেখা, যা অনেকগুলি গুরুত্বপূর্ণ সূত্রে বিশ্লেষণ করে। বৌদ্ধ অভিধান, নানানিতিলোক মহাথেরার (ক্যাণ্ডী: বৌদ্ধ প্রকাশক সোসাইটি, 1980)। থেরবাদে বৌদ্ধধর্মের গুরুত্বপূর্ণ পদ এবং ধারণাগুলির একটি ক্লাসিক হ্যান্ডবুক।
11) Classical Bosnian
11) Klasična bosanski
2209 Ned 26 Mar 2017 LEKCIJA
Neka nam to ispravili Google prevodilac koristeći https://translate.google.com na svim jezicima znamo.
Tipitake
(Pali ti, “tri,” + pitaka “košare”), ili Pali kanon, je prikupljanje
primarnih Pali jezika tekstova koji čine doktrinarni temelj Theravada
budizma. Tipitake i paracanonical Pali tekstova (komentari, hronike, itd) zajedno čine kompletan tijelo klasične theravada tekstova.
Pali kanon je ogromna količina literature: u engleskom prijevodu tekstova dodati do više hiljada štampanih strana. Većina (ali ne sve) Canon je već objavljen na engleskom jeziku tokom godina. Iako je samo mali dio od tih tekstova su dostupne na ovoj web stranici, ova kolekcija može biti dobro mjesto za početak.
Tri divizije Tipitake su:
Vinaya pitaka Prikupljanje
tekstova koje se odnose na pravila ponašanja kojima se uređuje
svakodnevnim poslovima u Sangha - zajednica monaha (zaređen monaha) i
bhikkhuni (odredio NUNS). Daleko više nego samo popis pravila, Vinayi pitaka uključuje i priče
iza porijeklo svako pravilo, pružajući detaljan opis Budinog rješenje na
pitanje kako održavati komunalne harmoniju u veliku i raznoliku duhovnu
zajednicu. sutta pitaka Prikupljanje
suttama, ili diskursa, pripisuje Buda i nekoliko njegovih najbližih
učenika, koja sadrži sve centralne učenja theravada budizma. (Više od tisuću sutti prevodi su dostupne na ovoj web stranici.) U suttama su podijeljeni između pet nikayas (zbirke):
Digha nikāya - u “dugo kolekciju” Mađđhima nikāya - “sabirnom srednje dužine” Samyutta nikāya - u “grupisani kolekciju” Anguttara nikāya - na “dalje-faktor kolekcija” Khuddaka nikāya - “sabirnom malih tekstova”: Khuddakapatha Dhammapada udana Itivuttaka sutta nipata Vimanavatthu Petavatthu Theragatha Therigatha Đataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (uključeno samo u burmanski izdanju Tipitake) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma pitaka Prikupljanje tekstova u kojima je osnovni doktrinarnih načela
predstavljena u Sutta pitaki su preradili i reorganizovana u sistematski
okvir koji se može primijeniti na istragu o prirodi uma i materije.
Za daljnje čitanje
Gdje mogu naći kopiju kompletne Pali kanon (Tipitaku)? (Često postavljana pitanja) Beyond the Tipitaka: A Field Guide to Post-kanonske Pali književnost Pali jezik Study Aids nudi veze koje mogu biti korisne za studente Pali svakog nivoa. Priručnik Pali književnost, po Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Vodič, u rječniku obliku, kroz Pali kanon, sa detaljnim opisima glavnih znamenitosti u Canon. Analiza Pali Canon, Russell Webb, ed. (Kandi: Budistički objavljivanja Society, 1975). Nezamjenjiv “mape puta” i konture Pali kanona. Sadrži odličan indeks listing suttama po imenu. Vodič za Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Još jedan odličan pregled Tipitake sadrži sažetke mnogih važnih suttama. Buddhist Rječnik, po Nyanatiloka Mahathera (Kandi: Društvo budističke publikacije, 1980). Klasičan priručnik važnih termina i pojmova u Theravada budizma.
12) Classical Bulgarian 12) Класически български
2209 ср 26 април 2017 УРОК
Нека да коригираме този превод на Google чрез https://translate.google.com На всички езици, които познаваме.
Типитака
(”Пали”, “три”, “питака”, “кошници”) или Пали канон е колекцията от
първични езикови текстове на Пали, които формират доктриналната основа
на будизма на Теравада. Типитака и парканоничните текстове на Пали (коментари, хроники и др.)
Заедно представляват цялото тяло на класическите текстове на Теравада.
Калият на Пали е огромно литературно тяло: в английския превод текстовете добавят до хиляди отпечатани страници. Повечето (но не всички) на Canon вече са публикувани на английски през годините. Въпреки че само малка част от тези текстове са налични на този уебсайт, тази колекция може да бъде добро място за стартиране.
Трите дивизии на Типитака са:
Виная Питака Събиране
на текстове, отнасящи се до правилата за поведение, ръководещи
ежедневните дела в Санга - общността на bhikkhus (ръкоположени монаси) и
bhikkhunis (ръкоположени монахини). Много повече от списък с правила, Винайа Питака включва историите зад
произхода на всяко правило, предоставяйки подробно описание на решението
на Буда на въпроса как да се поддържа общностната хармония в една
голяма и разнообразна духовна общност. Сута Питака Събирането
на султа, или дискурси, приписвани на Буда и на някои от най-близките
му ученици, съдържащи всички централни учения на будизма на Теравада. (Повече от хиляда сатта преводи са на разположение на този уебсайт.) Suttas са разделени между пет nikayas (колекции):
Дигата Никая - “дългата колекция” Маджхима Никая - “колекцията със средна дължина” Самутта Никая - “групираната колекция” Ангутара Никая - “колекцията” Khuddaka Nikaya - “колекцията от малки текстове”: Khuddakapatha Dhammapada Удана Ивитутака Стута Нипата Виманавату Petavatthu Терагата Теригата Джатака Niddesa Patisambhidamagga Ападана Будхавамса Cariyapitaka Nettippakarana (включени само в бирманското издание на Tipitaka) Петакападеса (”") Milindapañha (”")
Абихахама Питака Събирането на текстове, в които основните доктринални принципи,
представени в Sutta Pitaka, са преработени и реорганизирани в
систематична рамка, която може да бъде приложена при разследване на
характера на ума и материята.
За по-нататъшно четене
Къде мога да намеря копие на пълния канон на Пали (Типитака)? (Често задаван въпрос) Отвъд Tipitaka: Пътеводител за пост-канонична писмена литература Помощните програми за езиково обучение на Pali предлагат връзки, които могат да бъдат полезни на студенти от Pali на всяко ниво. Наръчник на Пали Литература, от Сомапала Джайавархана (Colombo: Karunaratne & Sons, Ltd., 1994). Ръководство, в речникови форми, чрез канона на Пали, с подробни описания на основните забележителности в Canon. Анализ на Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). Необходима “пътна карта” и очертаване на канона на Пали. Съдържа отлична индексна регистрация на suttas по име. Ръководство за Tipitaka, U Ko Lay, ed. (Делхи: публикации на Шри Сатуру, 1990). Друг отличен контур на Типитака, съдържащ резюмета на много важни suttas. Будистки речник, от Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Класическо ръководство на важни термини и понятия в будизма на Теравада.
13) Classical Catalan 13) Català Classical
2209 dc 26 abr 2.017 LLIÇÓ
Anem a corregir aquest Google Traductor usant https://translate.google.com en tots els idiomes que coneixem.
El
Tipitaka (Pali tu, “tres” + pitaka, “cistelles”), o el cànon Pali, és
la col·lecció de textos primaris idioma Pali que formen el fonament
doctrinal del budisme Theravada. El Tipitaka i els textos paracanonical Pali (comentaris, cròniques,
etc.) junts constitueixen el cos complet dels textos clàssics Theravada.
El Cànon Pali és un vast cos de literatura: en la traducció anglès els textos se sumen a milers de pàgines impreses. La majoria (però no tots) de la Canon ja ha estat publicat en anglès en els últims anys. Encara que només una petita fracció d’aquests textos estan disponibles
en aquest lloc web, aquesta col·lecció pot ser un bon punt de partida.
Les tres divisions del Tipitaka són:
Vinaya Pitaka La
col·lecció de textos relatius a les regles de conducta que regeixen els
assumptes diaris dins de la Sangha - la comunitat de bhikkhus (monjos
ordenats) i bhikkhunis (monges ordenats). Molt més que simplement una llista de regles, el Vinaya Pitaka també
inclou les històries darrere de l’origen de cada regla, que proporciona
una descripció detallada de solució de Buda a la qüestió de com mantenir
l’harmonia de la comunitat dins d’una comunitat espiritual gran i
divers. Sutta Pitaka La
col·lecció de sutres, o discursos, que s’atribueix a Buda i alguns dels
seus deixebles més propers, que conté tots els ensenyaments centrals
del budisme Theravada. (Més d’un miler de traduccions Sutta estan disponibles en
aquest lloc web.) Els suttas es divideixen entre cinc Nikayas
(col·leccions):
Digha Nikaya - la “llarga col·lecció” Majjhima Nikaya - la “col·lecció de longitud mitjana” Samyutta Nikaya - el “conjunt agrupat” Anguttara Nikaya - la “col·lecció més factorizado-” Khuddaka Nikaya - la “col·lecció de textos”: Khuddakapatha Dhammapada Udana Itivuttaka Suttanipāta Vimanavatthu Petavatthu Theragatha Therigatha jataka pāḷi Patisambhidàmagga apadana Buddhavamsa Cariyapitaka Nettippakarana (inclòs només en l’edició birmana del Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma La col·lecció de textos en què els principis doctrinals subjacents
presentats en el Sutta Pitaka són reelaborats i reorganitzat en un marc
sistemàtic que es pot aplicar a una investigació sobre la naturalesa de
la ment i la matèria.
Per a la lectura addicional
On puc trobar una còpia completa del Cànon Pali (Tipitaka)? (Preguntes més freqüents) Més enllà del Tipitaka: Una Guia de camp de la literatura Pali post-canònica Pali ajudes a l’estudi ofereix enllaços que poden ser útils als estudiants de tots els nivells Pali. Handbook of Pali Literatura, per Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd, 1994). Una guia, en forma de diccionari, a través del cànon Pali, amb
descripcions detallades de les atraccions més importants de la Canon. Una anàlisi del Cànon Pali, Russell Webb, ed. (Kandy: Publicació budista Societat, 1975). Un indispensable “full de ruta” i l’esquema del Cànon Pali. Conté un excel·lent índex que suttas pel seu nom. Guia per Tipitaka, O Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Una altra excel·lent esquema del Tipitaka, que conté resums de molts suttas importants. Diccionari budista, per Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Un manual clàssica dels termes i conceptes importants en el budisme Theravada.
14) Classical Cebuano
2209 Wed 26 Apr 2017 LEKSYON
Atong sa pagtul-id niini nga Google Hubad sa paggamit sa https://translate.google.com sa tanan nga mga pinulongan kita nasayud.
Ang
Tipitaka (Pali ti, “tulo,” + pitaka, “mga bukag”), o Pali kanon, mao
ang koleksyon sa mga nag-unang Pali pinulongan teksto nga maporma ang
mga doktrinal nga pundasyon sa Theravada Budhismo. Ang Tipitaka ug ang paracanonical Pali teksto (komentaryo, Cronicas,
ug uban pa) sa tingub naglangkob sa bug-os nga lawas sa klasikal nga
Theravada teksto.
Ang
Pali kanon mao ang usa ka halapad nga lawas sa literatura: sa hubad
Iningles sa mga teksto sa pagdugang sa mga linibo sa giimprinta nga mga
pahina. Labing (apan dili ang tanan) sa Canon na gipatik sa Iningles sa mga tuig. Bisan tuod lamang sa usa ka gamay nga tipik sa niini nga mga teksto
anaa sa niini nga website, kini nga koleksyon mahimong usa ka maayo nga
dapit sa pagsugod.
Ang tulo ka mga dibisyon sa mga Tipitaka mao ang:
Vinaya Pitaka Ang
koleksyon sa mga teksto mahitungod sa mga lagda sa panggawi nga
nagdumala sa adlaw-adlaw nga mga kalihokan sa sulod sa Sangha - sa
komunidad sa mga bhikkhus (gi-orden monghe) ug bhikkhunis (gi-orden
madre). Labaw pa kay sa usa lamang ka listahan sa mga lagda, ang Vinaya Pitaka
naglakip usab sa mga istorya sa luyo sa sinugdanan sa matag lagda, sa
paghatag sa usa ka detalyado nga asoy sa solusyon sa Buddha ngadto sa
pangutana kon sa unsang paagi sa pagpadayon sa communal uyon sa sulod sa
usa ka dako ug lain-lain nga espirituhanon nga mga komunidad. Sutta Pitaka Ang
koleksyon sa mga suttas, o mga pakigpulong, nga gipahinungod ngadto sa
Buddha, ug sa usa ka pipila sa iyang labing suod nga mga tinun-an, nga
naglangkob sa tanan nga mga sentro sa pagtulun-an sa Theravada Budhismo. (Dugang pa sa usa ka libo ka sutta hubad anaa sa niini nga website.) Ang mga suttas gibahin sa lima ka nikayas (koleksyon):
Digha Nikaya - ang “taas nga collection” Majjhima Nikaya - ang “tunga-tunga-gitas-on nga koleksyon” Samyutta Nikaya - ang “gigrupo collection” Anguttara Nikaya - ang “dugang pa-factored collection” Khuddaka Nikaya - ang “koleksyon sa gagmay nga mga teksto”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (naglakip lamang sa Burmese nga edisyon sa Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Ang koleksyon sa mga teksto diin ang tinuod nga hinungdan sa doktrinal
nga mga baruganan nga gipresentar sa Sutta Pitaka mga gihilabtan ug
giorganisar pag-usab ngadto sa usa ka sistematikong gambalay nga
ikapadapat sa usa ka imbestigasyon ngadto sa kinaiya sa hunahuna ug
butang.
Alang sa dugang nga pagbasa
Asa ko makakaplag sa usa ka kopya sa bug-os nga Pali kanon (Tipitaka)? (Kanunayng Gipangutana nga Pangutana) Sa unahan sa Tipitaka: Usa ka Giya Field sa Post-kanonikal Pali Literatura Pali Pinulongan sa Pagtuon Tabang nagtanyag sumpay nga mahimong mapuslanon sa Pali mga estudyante sa matag ang-ang. Handbook sa Pali Literature, pinaagi sa Somapala Jayawardhana (Colombo: Karunaratne & anak nga lalake, Ltd., 1994). Usa ka giya, diha sa diksyonaryo nga porma, pinaagi sa Pali kanon,
uban sa detalyado nga paghubit sa mga mayor nga landmarks sa Canon. Usa ka Pagtuki sa Pali Canon, Russell Webb, ed. (Kandy: Buddhist Publication Society, 1975). Usa ka importante nga “roadmap” ug latid sa Pali kanon. Naglakip sa usa ka maayo kaayo nga index nga naglista suttas pinaagi sa ngalan. Giya ngadto sa Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publikasyon, 1990). Laing maayo kaayo nga outline sa Tipitaka, nga naglangkob sa mga summary sa daghang importante nga suttas. Buddhist Dictionary, pinaagi sa Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). Usa ka classic handbook sa importante nga mga termino ug mga ideya sa Theravada Budhismo.
15) Classical Chichewa 15) Chakale Chichewa
2209 Wed 26 Apr 2017 PHUNZILO
Tiyeni tikonze izi Translation Google ntchito https://translate.google.com mu zinenero tikudziwa.
The
Tipitaka (Pali Ti, “atatu,” + pitaka, “madengu”), kapena Pali
ovomerezeka, ndi kutolera Pali malemba chachikulu chinenero zomwe ndi
maziko achiphunzitso cha Theravada Chibuda. The Tipitaka ndi paracanonical Pali malemba (ndemanga, mbiri, etc.) pamodzi zimapanga thupi lathunthu chakale Theravada malemba.
The Pali ovomerezeka thupi lalikulu la mabuku: pomasulira English malemba kuwonjezera kwa zikwi masamba osindikizidwa. Kwambiri (koma osati onse) kwa Canon kale linatuluka mu Chingelezi pa zaka. Ngakhale zochepa ka malemba awa akupezeka pa webusaiti, chopereka akhoza kukhala malo abwino poyambira.
Magulu atatu a Tipitaka ndi:
Vinaya Pitaka Mndandanda
wa malemba okhudza malamulo lolamulira zochitika tsiku ndi tsiku mu
Sangha - dera la bhikkhus (woikidwa Chimonko) ndi bhikkhunis (woikidwa
avirigo). Far kungopewa mndandanda wa malamulo, Vinaya Pitaka mulinso nkhani
kumbuyo chiyambi cha aliyense ulamuliro, kupereka momveka bwino za njira
Buddha kwa funso mmene kukhala ogwirizana limodzi mwa anthu ambirimbiri
osiyanasiyana wauzimu. Sutta Pitaka Yosonkhanitsa
suttas, kapena nkhani, amati ndi Buddha ndi ophunzira ake angapo
wapamtima munali ziphunzitso chapakati Theravada Chibuda. (Zoposa chikwi Mabaibulo sutta zilipo pa webusaiti.) The suttas ali adagawira nikayas zisanu (zopereka):
Digha Nikaya - ndi “nthawi deta” Majjhima Nikaya - ndi “pakati kutalika zosonkhanitsira” Samyutta Nikaya - ndi “m’magulumagulu zosonkhanitsira” Anguttara Nikaya - ndi “zina-factored zosonkhanitsira” Khuddaka Nikaya - ndi “mndandanda wa malemba pang’ono”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (m’gulu yekha mu kope la Burma kwa Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka Mndandanda wa malemba amene amabweretsera mfundo ziphunzitso
alembedwera Sutta Pitaka ali reworked ndi reorganized mu chimango ndi
mwadongosolo kuti ingagwiritsidwe ntchito ndi kufufuza mu chikhalidwe
cha maganizo ndi vuto.
Pakuti kuwerenga zina
Kodi ndingapeze buku la wathunthu Pali ovomerezeka (Tipitaka)? (Ofunsidwa Kawirikawiri Funso) Mliliwu Tipitaka: A Guide Field kuti Post-ovomerezeka Pali Literature Pali Language Phunziro Aids amapereka limasonyeza kuti zikhonza kukhala zothandiza Pali ophunzira iliyonse. Handbook wa Pali Literature, ndi Somapala Jayawardhana (Colombo: Karunaratne & Ana, Ltd., 1994). Buku, mu dikishonare mawonekedwe, mwa Pali ovomerezeka, ndi zatsatanetsatane zamakono zikuluzikulu mu Canon. An Analysis wa Pali Canon, Russell Webb, tira. (Kandy: Chibuda Publication Society, 1975). An singasiyanitsidwe “roadmap” ndi ndondomeko ya Pali ovomerezeka. Lili ndi index kwambiri lonena suttas dzina. Atsogolereni kuti Tipitaka, U Ko Lay, tira. (Delhi: Sri Satguru Publications, 1990). ndondomeko wina wabwino wa Tipitaka, munali nkhani ya suttas zambiri zofunika. Chibuda Dictionary, ndi Nyanatiloka Mahathera (Kandy: Chibuda Publication Society, 1980). A m’bukhu tingachipeze powerenga mawu ofunika ndi mfundo mu Theravada Chibuda.
U
Tipitaka (Pali Ti, “tri,” + pitaka, «e sporte”), o Pali, canon, hè a
tutalità di i testi di lingua Pali primariu chì formanu u fundamentu
doctrinal di Buddismu seguinu. U Tipitaka è i testi paracanonical Pali (cummenti, cronachi, etc.) jùnciri assemi u corpu cumpleta di i testi classica seguinu.
U Pali artìsticu hè un vastu corpu di litteratura: in English translation i testi aghjunghje fin’à millaie di pagine stampate. Più (ma micca tutti) di u Canon hè digià statu publicatu in inglese sopra l ‘anni. Puru solu una nzìgnanu di issi testi sò dispunibuli annant’à stu situ, sta cullezzione pò esse un bon postu à principiatu.
Li tri divisioni di lu Tipitaka sò:
Vinaya Pitaka A
racolta di testi riguardu li règuli di cunnutta rigulamenti l ‘affari
di ghjornu ind’a Sangha - u cullettivu di bhikkhus (moines cunsacratu) è
bhikkhunis (mònachi cunsacratu). Luntanu di più cà ma surtantu nu a lista di e règule, lu Vinaya Pitaka
includendu dinù i piani daretu à l ‘urìggini d’ ogni règula, furnisce
un contu info di suluzione l’Buddha à i quistioni di quantu à u rispettu
di l ‘armunia cumuna ind’a una grande è diversi cumunità spirituali. Sutta Pitaka A
cullezzione di suttas, o AFFRANCHISSANTS, attribuita à lu Buddha, è uni
pochi di i so discìpuli cchiù vicinu, chì cuntenenu tutte l
‘insignamenti di u centru di Buddismu seguinu. (Più chè mille traduzzioni sùtta sò dispunibuli annant’à stu situ.) The suttas sò spartuti trà cinque nikayas (cullezzione):
Digha Nikaya - i “longa racolta” Majjhima Nikaya - la “cullizzioni medio-lunghezza” Samyutta Nikaya - la “cullizzioni ricugghieru” Anguttara Nikaya - la “cullizzioni di più-factored” Khuddaka Nikaya - la “cullizzioni di picca testi”: Khuddakapatha Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana Buddhavamsa Cariyapitaka Nettippakarana (incluse solu in lu edizione Burmese di u Tipitaka) Petakopadesa ( “”) Milindapañha ( “”)
Abhidhamma Pitaka A cullezzione di i testi in cui lu principi doctrinal space mintuvate
in lu Sutta Pitaka sò travagghiàta è riurganizzata in un quadru
sistimàticu chì ponu esse si rifiriscinu a un ndàggini supra la natura
di la menti e àutru.
Per di più, lettura
Où I pò truvà una copia di u cumpleta Pali, canon (Tipitaka)? (Dumanna dumandatu Spissu) Fora di l ‘Tipitaka: A Guide Field à Letteratura Pali Post-canonical Pali Lingua Corso di lingua Francese Bellezza prupone ligami chì pò esse tandu interessante di i studienti Pali di ogni liveddu. Manuale di Pali Literature, da Somapala Jayawardhana (Colombo: Karunaratne & Sons, Paris, 1994). A guida, in forma francese, à traversu i pali, canon, incù descrizzioni info di i grandi limiti à u Canon. Una analisi di u Pali Canon, Russell Webb, ED. (Central: Publication buddista Society, 1975). Una “Fogliu di Strada” di primura è muta di i Pali artìsticu. Cuntene un attore Index annonce suttas da nomu. Guida di a Tipitaka, U Ko Lay, ED. (Delhi: Sri Satguru Publications, 1990). Un altru Sognu contorno di u Tipitaka, chì cuntenenu résumé di parechji suttas impurtante. Dictionary buddista, da Nyanatiloka Mahathera (Kandy: Società Publication buddista, 1980). A classicu Manuale di termini è cuncetti impurtante in Buddismu seguinu.
19) Classical Croation 19) Klasična Hrvatska
2209 Srijeda 26. Travnja 2017. LEKCIJA
Ispravimo ovaj Google prijevod pomoću https://translate.google.com Na svim jezicima koje poznajemo.
Tipitaka
(Pali ti, “tri”, “pitaka”, “košare”) ili Pali kanon zbirka je primarnih
tekstova Palija koji tvore doktrinalni temelj buddhizma Theravade. Tipitaka i paracononski Palijevi tekstovi (komentari, kronike, itd.)
Zajedno čine cjelokupno tijelo klasičnih tekstova Theravade.
Pali kanon je ogromno tijelo književnosti: na engleskom prijevodu tekstovi dodaju do tisuća tiskanih stranica. Većina (ali ne i svih) Canon već je objavljena na engleskom jeziku tijekom godina. Iako je samo mali dio tih tekstova dostupan na ovoj web stranici, ova zbirka može biti dobro mjesto za početak.
Tri podjele Tipitaka su:
Vinaya Pitaka Zbirka
tekstova koji se odnose na pravila ponašanja koja upravljaju
svakodnevnim poslovima unutar Sanghe - zajednice bhikkhus (zaređeni
redovnici) i bhikkhunis (zaređene redovnice). Daleko više nego samo popis pravila, Vinaya Pitaka također uključuje
priče iza porijekla svakog pravila, pružajući detaljan prikaz Buddhinog
rješenja na pitanje kako održavati komunalni sklad unutar velike i
raznolike duhovne zajednice. Sutta Pitaka Zbirka
sute ili diskursa pripisana Buddhi i nekolicini njegovih najbližih
učenika, koji sadrže sva središnja učenja Theravadskog budizma. (Više od tisuću prijevodskih prijevoda su dostupne na ovoj web stranici.) Sute su podijeljene među pet nikayas (zbirki):
Abhidhamma Pitaka Zbirka tekstova u kojima su temeljni doktrinarni principi
predstavljeni u Sutta Pitaku preoblikovani i reorganizirani u sustavni
okvir koji se može primijeniti na istragu o prirodi uma i materije.
Za daljnje čitanje
Gdje mogu naći kopiju cjelokupnog Pali kanona (Tipitaka)? (Često postavljena pitanja) Iznad Tipitake: Vodič za polu-kanonsku Pali književnost Pali jezik Aids nudi linkove koji mogu biti korisni studentima Pali na svim razinama. Priručnik pali književnosti, Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Vodič, u obliku rječnika, putem kanala Pali, s detaljnim opisima glavnih orijentira u Canon. Analiza Pali Canon, Russell Webb, izd. (Kandy: Buddhist Publication Society, 1975). Neophodan “putokaz” i obris Pava kanona. Sadrži odličan popis indeksa sute po imenu. Vodič za Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Još jedan odličan pregled Tipitake, koji sadrži sažetke mnogih važnih sute. Budistički rječnik, po Nyanatiloka Mahathera (Kandy: Buddhist Publishing Society, 1980). Klasični priručnik važnih pojmova i pojmova u Theravadskom budizmu.
20) Classical Croation 20) Klasická choroba
2209 St 26 dubna 2017 LEKCE
Opravte tento překlad Google pomocí https://translate.google.com Ve všech jazycích, které známe.
Tipitaka
(Pali ti, “tři,” + pitaka, “koše”), nebo Pali kánon, je sbírka
primárních jazyků Pali, které tvoří doktrinální základ Buddhismu
Theravada. Tipitaka a paracanonické texty Pali (komentáře, kroniky apod.) Spolu tvoří celé tělo klasických textů Theravada.
Pali kánon je obrovské množství literatury: v angličtině překládá texty až tisíce vytištěných stránek. Většina (ale ne všichni) Canon je již v minulých letech publikována v angličtině. Přestože je na této webové stránce k dispozici jen malá část těchto textů, tato sbírka může být dobrým místem k zahájení.
Tři divize Tipitaka jsou:
Vinaya Pitaka Sbírka
textů týkajících se pravidel chování, které upravují každodenní
záležitosti v Sangha - společenství bhikkhus (vysvěcených mnichů) a
bhikkhunis (vysvěcených jeptišek). Více než jen seznam pravidel, Vinaya Pitaka také zahrnuje příběhy za
původem každého pravidla a poskytuje detailní popis Buddhovy odpovědi na
otázku, jak udržet společnou harmonii v rámci velké a rozmanité
duchovní komunity. Sutta Pitaka Sbírka
suttů nebo diskurzů připisovaná Buddhovi a několika jeho nejbližším
žákům, která obsahovala všechna ústřední učení Theravadského buddhismu. (Na této webové stránce je k dispozici více než tisíc překladů sutta.) Suttas jsou rozděleny mezi pět nikaj (sbírky):
Abhidhamma Pitaka Sbírka textů, ve kterých jsou základní principy doktríny prezentované v
Sutta Pitaka přepracovány a reorganizovány do systematického rámce,
který lze aplikovat na vyšetřování povahy mysli a hmoty.
Pro další čtení
Kde najdu kopii úplného kánonu Pali (Tipitaka)? (Často kladené dotazy) Za Tipitaka: Průvodce po post-kanonické literatuře Pali Pali jazykové studijní pomůcky nabízejí odkazy, které mohou být užitečné pro studenty Pali každé úrovně. Příručka literatury Pali od Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Průvodce, ve formě slovníku, přes kánon Pali s podrobnými popisy hlavních orientačních bodů v Canonu. Analýza Pali Canon, Russell Webb, ed. (Kandy: buddhistická publikační společnost, 1975). Nepostradatelná “cestovní mapa” a nástin kánonu Pali. Obsahuje vynikající index suttas podle názvu. Průvodce po Tipitaka, U Ko Lay, ed. (Delhi: publikace Sri Satguru, 1990). Další vynikající obrys tipitaky, obsahující shrnutí mnoha důležitých sutt. Buddhistický slovník od Nyanatiloka Mahathera (Kandy: Buddhistic Publishing Society, 1980). Klasická příručka důležitých pojmů a konceptů v buddhismu Theravada.
21) Classical Czech 21) Klasická čeština
2209 St 26 dubna 2017 LEKCE
Opravte tento překlad Google pomocí https://translate.google.com Ve všech jazycích, které známe.
Tipitaka
(Pali ti, “tři,” + pitaka, “koše”), nebo Pali kánon, je sbírka
primárních jazyků Pali, které tvoří doktrinální základ Buddhismu
Theravada. Tipitaka a paracanonické texty Pali (komentáře, kroniky apod.) Spolu tvoří celé tělo klasických textů Theravada.
Pali kánon je obrovské množství literatury: v angličtině překládá texty až tisíce vytištěných stránek. Většina (ale ne všichni) Canon je již v minulých letech publikována v angličtině. Přestože je na této webové stránce k dispozici jen malá část těchto textů, tato sbírka může být dobrým místem k zahájení.
Tři divize Tipitaka jsou:
Vinaya Pitaka Sbírka
textů týkajících se pravidel chování, které upravují každodenní
záležitosti v Sangha - společenství bhikkhus (vysvěcených mnichů) a
bhikkhunis (vysvěcených jeptišek). Více než jen seznam pravidel, Vinaya Pitaka také zahrnuje příběhy za
původem každého pravidla a poskytuje detailní popis Buddhovy odpovědi na
otázku, jak udržet společnou harmonii v rámci velké a rozmanité
duchovní komunity. Sutta Pitaka Sbírka
suttů nebo diskurzů připisovaná Buddhovi a několika jeho nejbližším
žákům, která obsahovala všechna ústřední učení Theravadského buddhismu. (Na této webové stránce je k dispozici více než tisíc překladů sutta.) Suttas jsou rozděleny mezi pět nikaj (sbírky):
Abhidhamma Pitaka Sbírka textů, ve kterých jsou základní principy doktríny prezentované v
Sutta Pitaka přepracovány a reorganizovány do systematického rámce,
který lze aplikovat na vyšetřování povahy mysli a hmoty.
Pro další čtení
Kde najdu kopii úplného kánonu Pali (Tipitaka)? (Často kladené dotazy) Za Tipitaka: Průvodce po post-kanonické literatuře Pali Pali jazykové studijní pomůcky nabízejí odkazy, které mohou být užitečné pro studenty Pali každé úrovně. Příručka literatury Pali od Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Průvodce, ve formě slovníku, přes kánon Pali s podrobnými popisy hlavních orientačních bodů v Canonu. Analýza Pali Canon, Russell Webb, ed. (Kandy: buddhistická publikační společnost, 1975). Nepostradatelná “cestovní mapa” a nástin kánonu Pali. Obsahuje vynikající index suttas podle názvu. Průvodce po Tipitaka, U Ko Lay, ed. (Delhi: publikace Sri Satguru, 1990). Další vynikající obrys tipitaky, obsahující shrnutí mnoha důležitých sutt. Buddhistický slovník od Nyanatiloka Mahathera (Kandy: Buddhistic Publishing Society, 1980). Klasická příručka důležitých pojmů a konceptů v buddhismu Theravada.
Tipitaka is the name given to the Buddhist
sacred scriptures and is made up of two words; ti meaning ‘three’ and
pitaka meaning ‘basket.’ The word basket was given to these writings
because they were orally transmitted for some centuries (from about 483
BCE), the way a basket of earth at a construction site might be relayed
from the head of one worker to another. It was written on palm leaves in
the Pali language around 100 BCE. The three parts of the Tipitaka are
the Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka. The Tipitaka was composed in the Pali
language and takes up more than forty volumes in an English
translation, roughly about 20,000 pages. It is the largest sacred book
of any of the great world religions.
It is also known as the Pali Canon since the language is in Pali and to better differentiate it from the Mahayana Tripitaka (only one letter difference).
A. Mahavagga
in addition to rules of conduct and etiquette for the Sangha, this
section contains several important sutta-like texts, including an
account of the period immediately following the Buddha’s Awakening, his
first sermons to the group of five monks, and stories of how some of his
great disciples joined the Sangha and themselves attained Awakening.
B. Cullavagga
an elaboration of the bhikkhus’ etiquette and duties, as well as the
rules and procedures for addressing offences that may be committed
within the Sangha.
III. Parivara
A recapitulation of the previous sections, with summaries of the rules
classified and re-classified in various ways for instructional
purposes.
Abhidhamma Pitaka
Dhammasangani (”Enumeration of Phenomena”). This book enumerates all the paramattha dhamma (ultimate realities) to be found in the world.
Vibhanga (”The Book of Treatises”). This book continues the analysis of the Dhammasangani, here in the form of a catechism.
Dhatukatha (”Discussion with Reference to the Elements”). A reiteration of the foregoing, in the form of questions and answers.
Puggalapannatti
(”Description of Individuals”). Somewhat out of place in the Abhidhamma
Pitaka, this book contains descriptions of a number of
personality-types.
Kathavatthu
(”Points of Controversy”). Another odd inclusion in the Abhidhamma,
this book contains questions and answers that were compiled by
Moggaliputta Tissa in the 3rd century BCE, in order to help clarify
points of controversy that existed between the various early schools of
Buddhism at the time.
Yamaka
(”The Book of Pairs”). This book is a logical analysis of many concepts
presented in the earlier books. In the words of Mrs. Rhys Davids, an
eminent 20th century Pali scholar, the ten chapters of the Yamaka amount
to little more than “ten valleys of dry bones.”
Patthana
(”The Book of Relations”). This book, by far the longest single volume
in the Tipitaka (over 6,000 pages long in the Siamese edition),
describes the 24 paccayas, or laws of conditionality, through which the
dhammas interact. These laws, when applied in every possible permutation
with the dhammas described in the Dhammasangani, give rise to all
knowable experience.
The Tipitaka on Dhamma Wiki
See the Pali Canon category link on the Main Page for large parts of the Tipitaka in English translation and also in the original Pali.
The
RSSised Google has totally disabled My gmail account: It appears they
are totally opposed to Buddhism and the Techno-Politico-Social
Transformation and Economic Emancipation Movement. The Google supported
the fraud EVMs which selected the RSS/BJP in 2014 and te trend
continues. When E-filing to the Supreme Court is submitted on the
subject Google must also be included for punishment for their bias. Now I
am unable to create a new account:
Yahoomail and Outlook messages are more relied.
Please visit: http://player.mashpedia.com/player.php?q=mz0LQHb9KWo for
The Milindapañha, the eighteenth book of the Khuddaka Nikaya
(according to the Burmese version of the Pali canon), consists of 7
parts as shown below. The conclusion to the Milindapañha states that it
contains 262 questions, though in the editions available today only 236
can be found. Although not included as a canonical text in the
traditions of all the Theravadin countries, this work is much revered
throughout and is one of the most popular and authoritative works of
Pali Buddhism.
Composed around the beginning of the Common Era, and of unknown
authorship, the Milindapañha is set up as a compilation of questions
posed by King Milinda to a revered senior monk named Nagasena. This
Milinda has been identified with considerable confidence by scholars as
the Greek king Menander of Bactria, in the dominion founded by Alexander
the Great, which corresponds with much of present day Afghanistan.
Menander’s realm thus would have included Gandhara, where Buddhism was
flourishing at that time.
What is most interesting about the Milindapañha is that it is the
product of the encounter of two great civilizations — Hellenistic Greece
and Buddhist India — and is thus of continuing relevance as the wisdom
of the East meets the modern Western world. King Milinda poses questions
about dilemmas raised by Buddhist philosophy that we might ask today.
And Nagasena’s responses are full of wisdom, wit, and helpful analogies.
The king asked: “Venerable Nagasena, what is the distinguishing
characteristic of attention, and what is the distinguishing
characteristic of wisdom?”
“Examination is the distinguishing characteristic of attention, and severing is the distinguishing characteristic of wisdom.”
“How is examination the distinguishing characteristic of attention;
and how is severing the distinguishing characteristic of wisdom? Give me
an analogy.”
“Do you know barley-reapers, your majesty?”
“Yes, venerable sir, I know them.”
“How, your majesty, do barley-reapers reap barley?”
“Venerable sir, they take a sheaf of barley in the left hand, and
take a sickle in the right hand, and they cut with the sickle.”
“Just as, your majesty, a
barley-reaper takes a sheaf of barley in the left hand, takes a sickle
in the right hand, and cuts the barley, even so, your majesty, does the
spiritual aspirant take hold of the mind with attention, and cut off the
defilements with wisdom. Indeed thus, your majesty, examination is the
distinguishing characteristic of attention, and severing is the
distinguishing characteristic of wisdom.”
The king asked: “Venerable Nagasena, what is the distinguishing characteristic of wisdom?”
“Previously, your majesty, I said ’severing is the distinguishing
characteristic of wisdom,’ and now furthermore illuminating is the
distinguishing characteristic of wisdom.”
“How, venerable sir, is illuminating the distinguishing characteristic of wisdom?”
“Wisdom arising, your majesty, dispels the darkness of ignorance,
produces the illumination of insight, brings forth the light of
knowledge, and makes manifest the noble truths; and further, the
spiritual practitioner sees with complete understanding impermanence,
unsatisfactoriness, and corelessness.”
“Give me an analogy.”
“Just as, your majesty, a person might
bring a lamp into a dark house, and with the lamp lit dispel the
darkness, produce illumination, show the light, and make manifest forms,
so too, your majesty, wisdom arising dispels the darkness of ignorance,
produces the illumination of insight, brings forth the light of
knowledge, and makes manifest the noble truths; and further, the
spiritual practitioner sees with complete understanding impermanence,
unsatisfactoriness, and corelessness.”
The king asked: “Venerable Nagasena, when mind consciousness arises, do contact and feeling also arise?”
“Yes, your majesty, when mind consciousness arises, contact arises,
feeling arises, perception arises, volition arises, applied thought
arises, and sustained thought arises. And all these mental states arise
with contact in the lead.”
“Venerable Nagasena, what is the distinguishing characteristic of contact?”
“The distinguishing characteristic of contact, your majesty, is touching.”
“Give me an analogy.”
“Just as if, your majesty, two rams are
butting each other, one of these rams is to be understood as the eye,
and the other as a visual object, and the coming together of the two of
them is contact.”
“Give me another analogy.”
“Just as if, your majesty, two hands
are clapping together, one of these hands is to be understood as the
eye, and the other as a visual object, and the coming together of the
two of them is contact.”
“Give me another analogy.”
“Just as if, your majesty, two
cymbals are striking together, one of these cymbals is to be understood
as the eye, and the other as a visual object, and the coming together of
the two of them is contact.”
“Venerable Nagasena, what is the distinguishing characteristic of feeling?”
“The distinguishing characteristic of feeling, your majesty, is sensing; experiencing is also a distinguishing characteristic.”
“Give me an analogy.”
“Just as, your majesty, some man might
render the king a service, and the king, being well pleased, might repay
the service, such that the man on account of this service is provided
and endowed with the five cords of sensual pleasure. Then the man might
think to himself: ‘In the past I rendered a service to the king, and now
he has repaid me, on account of which I am experiencing feelings of one
kind and another.’
“Or just as, your majesty, some man having performed good actions, on
the dissolution of the body, after death, would reappear in a happy
destination, in the heavenly world, and there he would be provided and
endowed with the five cords of sensual pleasure. Then the man might
think to himself: ‘In the past I performed good actions, and now on
account of this I am experiencing feelings of one kind and another.’ So
too, your majesty, the distinguishing characteristics of feeling are
sensing and experiencing.”
“Venerable Nagasena, what is the distinguishing characteristic of perception?”
“The distinguishing characteristic of perception, your majesty, is
perceiving. What does one perceive? One perceives blue, yellow, red,
white, and crimson. Thus, your majesty, the distinguishing
characteristic of perception is perceiving.”
“Give me an analogy.”
“Just as, your majesty, the king’s
store-keeper, having entered the storehouse, might see the goods
belonging to the king and would perceive blue, yellow, red, white and
crimson. So too, your majesty, the distinguishing characteristic of
perception is perceiving.”
“Venerable Nagasena, what is the distinguishing characteristic of volition?”
“The distinguishing characteristic of volition, your majesty, is
intending; preparation is also a distinguishing characteristic.”
“Give me an analogy.”
“Just as, your majesty, some man or
other might prepare a poison and drink it himself, and make others drink
it, then he and the others would become ill. Even so, your majesty, if
some man here through volition intended some unwholesome deed, then on
the dissolution of the body, after death, he would reappear in a state
of deprivation, in an unhappy destination, in perdition, in hell. And
those who follow his example would also on the dissolution of the body,
after death, reappear in a state of deprivation, in an unhappy
destination, in perdition, in hell.
“Also just as, your majesty, some man or other might mix together
ghee, fresh butter, oil, honey and sugar and drink it himself, and make
others drink it, then he and the others would be happy. Even so, your
majesty, if some man here through volition intended some wholesome deed,
then on the dissolution of the body, after death, he would reappear in a
happy destination, in the heavenly world. And those who followed his
example would also on the dissolution of the body, after death, reappear
in a happy destination, in the heavenly world. So too, your majesty,
the distinguishing characteristics of volition are intending and
preparation.”
The king asked: “Venerable Nagasena, what is the distinguishing characteristic of consciousness?”
“The distinguishing characteristic of consciousness, your majesty, is cognizing.”
“Give me an analogy.”
“Just as, your majesty, a
city-superintendent sitting at the crossroads in the middle of the city
could see a person coming from the eastern direction, could see a person
coming from the southern direction, could see a person coming from the
western direction, and could see a person coming from the northern
direction, then indeed, your majesty, does a person cognize with
consciousness a form he sees with the eye, cognize with consciousness a
sound he hears with the ear, cognize with consciousness a scent he
smells with the nose, cognize with consciousness a taste he savors with
the tongue, cognize with consciousness a touch he feels with the body,
and cognize with consciousness a mental state he cognizes with the mind.
Indeed thus, your majesty, the distinguishing characteristic of
consciousness is cognizing.”
“Venerable Nagasena, what is the distinguishing characteristic of applied thought?”
“The distinguishing characteristic of applied thought, your majesty, is fixing one’s mind on an object.”
“Give me an analogy.”
“Just as, your majesty, a carpenter
might fix a well-prepared piece of wood into a joint, so too, your
majesty, the distinguishing characteristic of applied thought is fixing
one’s mind on an object.”
“Venerable Nagasena, what is the distinguishing characteristic of sustained thought?”
“The distinguishing characteristic of sustained thought, your majesty, is continual examination.”
“Give me an analogy.”
“Just as, your majesty, when a gong is
struck and continues resounding afterwards, indeed so the striking is to
be understood as applied thought, and the continuance of the resounding
as sustained thought.”
The king asked: “Venerable Nagasena, is it so that one does not transmigrate[1] and one is reborn?”[2]
“Yes, your majesty, one does not transmigrate and one is reborn.”
“How, venerable Nagasena, is it that one does not transmigrate and one is reborn? Give me an analogy.”
“Just as, your majesty, if someone
kindled one lamp from another, is it indeed so, your majesty, that the
lamp would transmigrate from the other lamp?”
“Certainly not, venerable sir.”
“Indeed just so, your majesty, one does not transmigrate and one is reborn.”
“Give me another analogy.”
“Do you remember, your majesty, when you were a boy learning some verse from a teacher?”
“Yes, venerable sir.”
“Your majesty, did this verse transmigrate from the teacher?”
“Certainly not, venerable sir.”
“Indeed just so, your majesty, one does not transmigrate and one is reborn.”
Vedaguu: a “knower,” permanent subject of experience, soul. Vedaguu
is an interesting word, originally a brahmanical term related to
mastery of the Vedas. The Buddha appropriated it to mean “one who has
attained highest knowledge,” i.e., synonymous with “arahant.” However,
as the PED notes: “A peculiar meaning of vedaguu is that of ’soul’ (lit. attainer of wisdom) at Miln 54 & 71.”
The king asked: “Venerable Nagasena, is there any being which transmigrates from one body to another?”
“Certainly not, your majesty.”
“If, venerable Nagasena, there is no-one who transmigrates from one
body to another, then would not one be released from evil deeds?”
“Yes, your majesty. If one is not reborn, then one would be released
from evil deeds. But indeed because one is reborn, your majesty, then
one is not fully released from evil deeds.”
“Give me an analogy.”
“Just as, your majesty, if some man were to steal the mangos of another, would this be an offense worthy of punishment?”
“Yes, venerable sir, it would be an offense worthy of punishment.”
“But, your majesty, since these mangos that he stole were not the
same mangos that the other had planted, why would it be punishable?”
“Venerable sir, they came into existence by means of those mangos that were planted, therefore it would be punishable.”
“Indeed just so, your majesty, it is by the deeds that one does in
this mind-and-body, lovely or unlovely, that one is reborn in another
mind-and-body, therefore one would not be fully released from evil deeds
.”
The king asked: “Venerable Nagasena, if someone passes away and is
reborn in the Brahma world, and if another passes away and is reborn in
Kashmir, which one takes the longer time, and which the shorter?”
“They are the same, your majesty.”
“Give me an analogy.”
“Your majesty, where is your town of birth?”
“There is a place called Kalasigama, there I was born.”
“How far away, your majesty, is Kalasigama from here?”
“How far away, your majesty, is Kashmir from here?”
“About 12 yojana, venerable sir.”
“Go on then, your majesty, think about Kalasigama.”
“I have thought about it, venerable sir.”
“Go on then, your majesty, think about Kashmir.”
“I have thought about it, venerable sir.”
“Which thinking took a long time, your majesty, and which a short time?”
“They were the same, venerable sir.”
“Just so, your majesty, if someone passes away and is reborn in the
Brahma world, and if another passes away and is reborn in Kashmir, they
happen in the same time.”
“Give me another analogy.”
“What do you think, your majesty, if two birds fly in the sky and one
sits in a high tree, and the other in a low tree; if these happen at
the same time, the shadow of which one would settle on the ground first,
and which one later?”
“They are the same, venerable sir.”
“Just so, your majesty, if someone passes away and is reborn in the
Brahma world, and if another passes away and is reborn in Kashmir, they
happen in the same time.”
The king asked: “Venerable Nagasena, for whom is the greater demerit,
one who knowingly does evil, or one who does evil unknowingly?”
The elder replied: “Indeed, your majesty, for him who does evil not knowing is the greater demerit.”
“In that case, venerable Nagasena, would we doubly punish one who is
our prince or king’s chief minister who not knowing does evil?”
“What do you think, your majesty, who would get burned more, one who
knowing picks up a hot iron ball, ablaze and glowing, or one who not
knowing picks it up?”
“Indeed, venerable sir, he who not knowing picks it up would get burned more.”
“Indeed, your majesty, in the same way the greater demerit is for him who does evil not knowing.”
by Danister I. Fernando Buddhism is a way
of life. What is mainly essential, according to the noble philosophy of
Sakya Muni the Buddha is to follow the Eightfold Path leading to
complete emancipation- Nibbana. But it is wrong to conclude that
Buddhism is interested only in such lofty ideals and high philosophical
thought ignoring the social, economic and political welfare of the
people. Buddha was a marvellous repository of loving kindness (metta)
and compassion (karuna) towards all beings and was greatly interested in
the happiness of not only the mankind but of all other beings as well.
To him happiness was not possible without leading a pure life based on
moral and spiritual principles. He firmly believed that such a life was
possible only under favourable material, social and political
conditions. He considers such conditions as a means to a higher and
nobler end.
In Kutadanda Sutta (Digha Nikaya)
Buddha explains that in order to eradicate crime, the economic condition
of the people should be improved. The relationship between the employer
and the employee should be made cordial mainly by the payment of
adequate wages, gifts and incentives. The kings (governments) should
take this fact into serious consideration and keep the people happy and
contented, so that consequently the country would be peaceful and crime
free.
Not only did the Buddha teach
non-violence and peace; he also personally intervened in quelling
disputes in the field of battle through His sublime Dhamma. For
instance, He intervened in the case of a friction between the Sakyas and
the Koliyas and prevented a deadly war. Again, King Ajatasattu who was
about to wage war against the Vajjis was prevented from doing so,
entirely on the valuable advice of the Buddha. Further, our chronicles
(Mahavamsa and Dipavamsa) say that the Buddha visited Sri Lanka on three
occasions, and having suppressed certain disputes through the Dhamma,
established peace in the country, thereby.
Therefore, we see that while the Buddha
put across His philosophy successfully, he also advocated the
maintenance of peace and cordiality throughout, which was absolutely
essential for spiritual development. He had shown how a country could
become corrupt and unhappy when the heads of its government become
corrupt and unjust. For a country to be happy, it must have a good and
just government. How this form of just government is evolved is detailed
in his recommendations entitled “Ten Royal Virtues”. (”Dasa-Raja
Dhamma” - Jataka Text).
The ‘Ten Royal Virtues’ are as follows:
1. Dana: liberality, generosity or
charity. The giving away of alms to the needy. It is the duty of the
king (government) to look after the welfare of his needy subjects. The
ideal ruler should give away wealth and property wisely without giving
in-to craving and attachment. In other words he should not try to be
rich making use of his position.
2. Sila: morality - a high moral
character. He must observe at least the Five Precepts, and conduct
himself both in private and in public life as to be a shining example to
his subjects. This virtue is very important, because, if the ruler
adheres to it, strictly, then bribery and corruption, violence and
indiscipline would be automatically wiped out in the country.
3. Comfort Pariccaga: Making sacrifices
if they are for the good of the people - personal name and fame; even
the life if need be. By the grant of gifts etc. the ruler spurs the
subjects on to more efficient and more loyal service.
4. Ajjava: Honesty and integrity. He
must be absolutely straightforward and must never take recourse to any
crooked or doubtful means to achieve his ends. He must be free from fear
or favour in the discharge of his duties. At this point, a stanza from
‘Sigalovada Sutta. (Digha-Nikaya), a relevant declaration by the Buddha
comes to my mind:
Meaning: If a person maintains justice
without being subjected to favoritism, hatred, fear or ignorance, his
popularity grows like the waxing moon.
5. Maddava: Kindness or gentleness. A
ruler’s uprightness may sometimes require firmness. But this should be
tempered with kindness and gentleness. In other words a ruler should not
be over - harsh or cruel.
6. Tapa: Restraint of senses and
austerity in habits. Shunning indulgence in sensual pleasures, an ideal
monarch keeps his five senses under control. Some rulers may, using
their position, flout moral conduct - this is not becoming of a good
monarch.
7. Akkodha: Non-hatred. The ruler
should bear no grudge against anybody. Without harbouring grievances he
must act with forbearance and love. At this instance, I am reminded of
how a certain royal pupil, an heir to the throne, who had been punished
by the teacher for an offence, took revenge by punishing the teacher
after he become King! (Jataka Text). Political victimization is also not
conducive to proper administration.
8. Avihimsa: non-violence. Not only
should he refrain from harming anybody but he should also try to promote
peace and prevent war, when necessary. He must practice non-violence to
the highest possible extent so long as it does not interfere with the
firmness expected of an ideal ruler.
9. Khanti: Patience and tolerance.
Without losing his temper, the ruler should be able to bear up hardships
and insults. In any occasion he should be able to conduct himself
without giving in-to emotions. He should be able to receive both
bouquets and brickbats in the same spirit and with equanimity.
10. Avirodha: Non - opposition and
non-enmity. The ruler should not oppose the will of the people. He must
cultivate the spirit of amity among his subjects. In other words he
should rule in harmony with his people.
The Buddha in his dispensations has
emphasised the fact that the nature of the subjects depends largely on
the behaviour of their rulers. Therefore, for the good of the people at
large He set out these Ten Royal Virtues - ‘Dasa-Raja-Dhamma’ to be
practiced by the rulers of men.
After the advent of Buddha Sasana to
Sri Lanka, in the reign of King Devanampiya Tissa, in the 3rd century
B.C, the long line of Buddhist Kings would have kept to ‘Dasa-Raja —
Dhamma’ in fostering good governance.
It is also interesting to note that in
India’s foreign policy the ‘Five Principles’ or ‘Pancasila’ (which is
itself a Buddhist term) are in accordance with Buddhist principles
Dharmasoka, the great Buddhist Emperor of India, who was contemporary
and a good friend of King Devanampiya Tissa of Lanka had applied to his
administration Buddhist principles the authenticity of which is proved
by his Rock Edicts available in India and seen even today.
In this regard, I wish to make
mention of a very great Buddhist Country - Thailand - where the
Theravada concept of Buddhism is in practice and where His Majesty the
King is loved by all and held in very high esteem with deep respect. His
Majesty, seated on the “Bhadrabith Throne” beneath the “Nine-Tiered
White Umbrella of States” in the “Baisal Daksin Hall” of the Grand
Palace, had pronounced the ancient oath of accession to the Throne,
which says, “I will reign with righteousness, for the benefits and
happiness of the people”. The word “righteousness” is the key, as it
leads back in time through over two - thousand five hundred years of
history to the Buddhist concept of Kingship. The ideal monarch is
expected to abide by the “Tenfold Moral Principles” of the Sovereign,
“Tossapit Rajatham” in Thai, * which in our Jataka Text” are called
“Dasa- Raja — Dhamma”. (From a paper published in connection with the birth anniversary of His Majesty, King of Thailand.)
The Blessed One once, when going on a tour through Magadha, with a
great multitude of the brethren, with about five hundred brethren, came
to a Brahman village in Magadha called Khanumata. And there at
Khanumata he lodged in the Ambalatthika pleasaunce.
Now at that time The Brahman K¬tadanta was dwelling at Kanumata, a
place teeming with life, with much grassland and woodland and water and
corn, on a royal domain presented him by Seniya Bimbisara the king of
Magadha, as a royal gift, with power over it as if he were the king.
And just then a great sacrifice was being got ready on behalf of
Kutadanta The Brahman. And a hundred bulls, and a hundred steers, and a
hundred heifers, and a hundred goats, and a hundred rams had been
brought to the post for the sacrifice.
Now The Brahmans and householders of Khanumata heard the news of
the arrival of the Samana Gotama. And they began to leave Khanumata in
companies and in bands to go to the Ambalatthika pleasaunce.
And just then Kutadanta The Brahman had gone apart to the upper
terrace of his house for his siesta; and seeing the people thus go by,
he asked his doorkeeper the reason. And the doorkeeper told him.
Then Kutadanta thought: ‘I have heard that the Samana Gotama
understands about the successful performance of a sacrifice with its
threefold method and its sixteen accessory instruments. Now I don’t know
all this, and yet I want to carry out a sacrifice. It would be well for
me to go to the Samana Gotama, and ask him about it.’
So he sent his doorkeeper to The Brahmans and householders of
Khanumata, to ask them to wait till he could go with them to call upon
The Blessed One.
But there were at that time a number of Brahmans staying at
Khanumata to take part in the great sacrifice. And when they heard this
they went to Kutadanta, and persuaded him, on the same grounds as The
Brahmans had laid before Sonadanda, not to go. But he answered them in
the same terms as Sonadanda had used to those Brahmans. Then they were
satisfied, and went with him to call upon The Blessed One.
And when he was seated there Kutadanta The Brahman told The
Blessed One what he had heard, and requested him to tell him about
success in performing a sacrifice in its three modes and with its
accessory articles of furniture of sixteen kinds.
‘Well then, O Brahman, give ear and listen attentively and I will speak.’
‘Very well, Sir,’ said Kutadanta in reply; and The Blessed One-spake as follows :–
‘Long ago, O Brahman, there was a king by name Wide-realm (Maha
Vijita), mighty, with great wealth and large property; with stores of
silver and gold, of aids to enjoyment, of goods and corn; with his
treasure-houses and his garners full. Now when King Wide-realm was once
sitting alone in meditation he became anxious at the thought: ” I have
in abundance all the good things a mortal can enjoy. the whole wide
circle of the earth is mine by conquest to possess. “twere well if I
were to offer a great sacrifice that should ensure me weal and welfare
for many days.”
‘And he had The Brahman, his chaplain, called; and telling him
all that he had thought, he said: “So I would fain, O Brahman, offer a
great sacrifice-let the venerable one instruct me how — for my weal and
my welfare for many days.”
‘Thereupon The Brahman who was chaplain said to the king: “the
king’s country, Sire, is harassed and harried. there are dacoits abroad
who pillage the villages and townships, and who make the roads unsafe.
Were the king, so long as that is so, to levy a fresh tax, verily his
majesty would be acting wrongly. But perchance his majesty might think:
‘I’ll soon put a stop to these scoundrels’ game by degradation and
banishment, and fines and bonds and death!’ But their license cannot be
satisfactorily put a stop to so. the remnant left unpunished would still
go on harassing the realm. Now there is one method to adopt to put a
thorough end to this disorder. Whosoever there be in the king’s realm
who devote themselves to keeping cattle and the farm, to them let his
majesty the king give food and seed-corn. Whosoever there be in the
king’s realm who devote themselves to trade, to them let his majesty the
king give capital. Whosoever there be in the king’s realm who devote
themselves to government service, to them let his majesty the king give
wages and food. then those men, following each his own business, will no
longer harass the realm, the king’s revenue will go up; the country
will be quiet and at peace; and the populace, pleased one with another
and happy, dancing their children in their arms, will dwell with open
doors.”
‘Then King Wide-realm, O Brahman, accepted the word of his
chaplain, and did as he had said. And those men, following each his
business, harassed the realm no more. And the king’s revenue went up.
And the country became quiet and at peace. And the populace, pleased one
with another and happy, dancing their children in their arms, dwelt
with open doors.
‘So King Wide-realm had his chaplain called, and said: “the
disorder is at an end. the country is at peace. I want to offer that
great sacrifice — let the venerable one instruct me how — for my weal
and my welfare for many days.”
Then let his majesty the king send invitations to whomsoever
there may be in his realm who are Kshatriyas, vassals of his, either in
the country or the towns ; or who are ministers and officials of his,
either in the country or the towns; or who are Brahmans of position,
either in the country or the towns; or who are householders of
substance, either in the country or the towns, saying: “I intend to
offer a great sacrifice. Let the venerable ones give their sanction to
what will be to me for weal and welfare for many days.”
‘Then King Wide-realm, O Brahman, accepted the word of his
chaplain, and did as he had said. And they each — Kshatriyas and
Ministers and Brahmans and householders — made alike reply: “Let his
majesty the king celebrate the sacrifice. the time is suitable, O king! ”
‘ Thus did these four, as colleagues by consent, become wherewithal to furnish forth that sacrifice.
‘King Wide-realm was gifted in the following eight ways: –
‘He was well born on both sides, on the mother’s side and on the
father’s, of pure descent back through seven generations, and no slur
was cast upon him, and no reproach, in respect of birth –
‘He was handsome, pleasant in appearance, inspiring trust, gifted
with great beauty of complexion, fair in color, fine in presence,
stately to behold –
‘He was mighty, with great wealth, and large property, with
stores of silver and gold, of aids to enjoyment, of goods and corn, with
his treasure-houses and his garners full –
‘He was powerful, in command of an army, loyal and disciplined,
in four divisions (of elephants, cavalry, chariots, and bowmen), burning
up, methinks, his enemies by his very glory –
‘He was a believer, and generous, a noble giver, keeping open
house, a welling spring whence Samanas and Brahmans, the poor and the
wayfarers, beggars, and petitioners might draw, a doer of good deeds –
He was learned in all kinds of knowledge –
He knew the meaning of what had been said, and could explain:
“this saying has such and such a meaning, and that such and such” –
‘He was intelligent, expert and wise, and able to think out things present or past or future –
‘And these eight gifts of his, too, became wherewithal to furnish forth that sacrifice.
‘The Brahman his chaplain was gifted in the following four ways: –
‘He was well born on both sides, on the mother’s and on the
father’s, of pure descent back through seven generations, with no slur
cast upon him, and no reproach in respect of birth –
He was a student repeater who knew the mystic verses by heart,
master of the three Vedas, with the indices, the ritual, the phonology,
and the exegesis (as a fourth), and the legends as a fifth, learned in
the idioms and the grammar, versed in Lokayata (Nature-lore) and in the
thirty marks on the body of a great man –
‘He was virtuous, established in virtue, gifted with virtue that had grown great –
‘He was intelligent, expert, and wise; foremost, or at most the second, among those who hold out the ladle.’
‘Thus these four gifts of his, too, became wherewithal to furnish forth that sacrifice.
‘And further, O Brahman, the chaplain, before the sacrifice had begun, explained to King Wide-realm the three modes:
‘Should his majesty the king, before starting on the great
sacrifice, feel any such regret as: “Great, alas, will be the portion of
my wealth used up herein,” let not the king harbor such regret. Should
his majesty the king, whilst he is offering the great sacrifice, feel
any such regret as: “Great, alas, will be the portion of my wealth used
up herein,” let not the king harbor such regret. Should his majesty the
king, when the great sacrifice has been offered, feel any such regret
as : “Great, alas, has been the portion of my wealth used up herein,”
let not the king harbor such regret.’
‘Thus did the chaplain, O Brahman, before the sacrifice had begun, explain to King Wide-realm the three modes.
‘And further, O Brahman, the chaplain, before the sacrifice
had-begun, in order to prevent any compunction that might afterwards, in
ten ways, arise as regards those who had taken part therein, said: “Now
there will come to your sacrifice, Sire, men who destroy the life of
living things, and men who refrain there from — men who take what has
not been given, and men who refrain there from — men who act evilly in
respect of lusts, and men who refrain there from — men who speak lies,
and men who do not — men who slander, and men who do not — men who
speak rudely, and men who do not — men who chatter vain things, and men
who refrain there from — men who covet, and men who covet not — men
who harbor ill will, and men who harbor it not — men whose views are
wrong, and men whose views are right. Of each of these let them, who do
evil, alone with their evil. For them who do well let your majesty
offer, for them, Sire, arrange the rites, them let the king gratify, in
them shall your heart within find peace.”
‘And further, O Brahman, the chaplain, whilst the king was
carrying out the sacrifice, instructed and aroused and incited and
gladdened his heart in sixteen ways: “Should there be people who should
say of the king, as he is offering the sacrifice: ‘King Wide-realm is
celebrating sacrifice without having invited the four classes of his
subjects, without himself having the eight personal gifts, without the
assistance of a Brahman who has the four personal gifts;’ then would
they speak not according to the fact. For the consent of the four
classes has been obtained, the king has the eight, and his Brahman has
the four, personal gifts. With regard to each and every one of these
sixteen conditions the king may rest assured that it has been fulfilled.
He can sacrifice, and be glad, and possess his heart in peace.”
‘And further, O Brahman, at that sacrifice neither were any oxen
slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of
living creatures put to death. No trees were cut down to be used as
posts, no Dabbha grasses mown to strew around the sacrificial spot. And
the staves and messengers and workmen there employed were driven neither
by rods nor fear, nor carried on their work weeping with tears upon
their faces. Whoso chose to help, he worked; whoso chose not to help,
worked not. What each chose to do, he did, what they chose not to do,
that was left undone. With ghee, and oil, and butter, and milk, and
honey, and sugar only was that sacrifice accomplished.
‘And further, O Brahman, the Kshatriya vassals, and the ministers
and officials, and The Brahmans of position, and the householders of
substance, whether of the country or of the towns, went to King
Wide-realm, taking with them much wealth, and said: “this abundant
wealth, Sire, have we brought hither for the king’s use. Let his majesty
accept it at our hands!”
‘ “Sufficient wealth have I, my friends, laid up, the produce of
taxation that is just. Do you keep yours, and take away more with you!”
‘When they had thus been refused by the king, they went aside,
and considered thus one with the other: “It would not beseem us now,
were we to take this wealth away again to our own homes. King Wide-realm
is offering, a great sacrifice. Let us too make an after-sacrifice!”
‘ So the Kshatriyas established a continual largesse to the east
of the king’s sacrificial pit, and the officials to the south thereof,
and The Brahmans to the west thereof, and the householders to the north
thereof. And the things given, and the manner of their gift, was in all
respects like unto the great sacrifice of King Wide-realm himself.
‘Thus, O Brahman, there was a fourfold co-operation, and King
Wide-realm was gifted with eight personal gifts, and his officiating
Brahman with four. And there were three modes of the giving of that
sacrifice. this, O Brahman, is what is called the due celebration of a
sacrifice in its threefold mode and with its furniture of sixteen
kinds!’
And when he had thus spoken, those Brahmans lifted up their
voices in tumult, and said: ‘How glorious the sacrifice, how pure its
accomplishment!’ But Kutadanta The Brahman sat there in silence.
then those Brahmans said to Kutadanta: ‘Why do you not approve the good words of the Samana Gotama as well-said?’
‘I do not fail to approve: for he who approves not as well-said
that which has been well spoken by the Samana Gotama, verily his head
would split in twain. But I was considering that the Samana Gotama does
not say: “Thus have I heard,” nor “Thus behooves it to be,” but says
only “Thus it was then,” or “It was like that then.” So I thought: “For a
certainty the Samana Gotama himself must at that time have been King
Wide-realm, or The Brahman who officiated for him at that sacrifice.
Does the venerable Gotama admit that he who celebrates such a sacrifice,
or causes it to be celebrated, is reborn at the dissolution of the
body, after death, into some state of happiness in heaven?’
‘Yes, O Brahman, that I admit. And at that time I was The Brahman who, as chaplain, had that sacrifice performed.’
‘Is there, O Gotama, any other sacrifice less difficult and less
troublesome, with more fruit and more advantage still than this?’
‘Yes, O Brahman, there is.’
‘And what, O Gotama, may that be?’
‘The perpetual gifts kept up in a family where they are given specifically to virtuous recluses.
‘But what is the reason, O Gotama, and what the cause, why such
perpetual givings specifically to virtuous recluses, and kept up in a
family, are less difficult and troublesome, of greater fruit and greater
advantage than that other sacrifice with its three modes and its
accessories of sixteen kinds
‘To the latter sort of sacrifice, O Brahman, neither will the
Arahats go, nor such as have entered on the Arahat way. And why not?
Because at it beating with sticks takes place, and seizing by the throat
[42]. But they will go to the former, where such things are not. And
therefore are such perpetual gifts above the other sort of sacrifice.’
24. ‘And is there, O Gotama, any other sacrifice less difficult
and less troublesome, of greater fruit and of greater advantage than
either of these?’
‘Yes, O Brahman, there is.’
‘And what, O Gotama, may that be? “the putting up of a dwelling
place (Vihara) on behalf of the Order in all the four directions.’
‘And is there, O Gotama, any other sacrifice less difficult and
less troublesome, of greater fruit and of greater advantage than each
and all of these three?’
‘Yes, O Brahman, there is.’
‘And what, O Gotama, may that be?’
He who with trusting heart takes a Buddha as his guide, and the
truth, and the Order — that is a sacrifice better than open largesse,
better than perpetual alms, better than the gift to a dwelling place.’
‘And is there, O Gotama, any other sacrifice less difficult and
less troublesome, of greater fruit and of greater advantage than all
these four?’
‘When a man with trusting heart takes upon himself the precepts
– abstinence from destroying life; abstinence from taking what has not
been given abstinence from evil; conduct in respect of lusts; abstinence
from lying words; abstinence from strong, intoxicating, maddening
drinks, the root of carelessness — that is a sacrifice better than open
largesse, better than perpetual alms, better than the gift of dwelling
places, better than accepting guidance.’
‘And is there, O Gotama, any other sacrifice less difficult and
less troublesome, of greater fruit and of greater advantage than all
these five?’
‘Yes, O Brahman, there is.’
‘And what, O Gotama, may that be?’
‘this, O Brahman, is a sacrifice less difficult and less
troublesome, of greater fruit and greater advantage than the previous
sacrifices.’
** Several paragraphs are missing here about the Fruits of the
Life of a Recluse (See DN2), Going Forth, living easily contented and
virtuous, attaining the absorptions, mystic powers, insight knowledge,
and Arahantship, without which the next paragraph makes no sense.
(edited by Bhikkhu Pesala)
‘And there is no sacrifice man can celebrate, O Brahman, higher and sweeter than this.’
And when he had thus spoken, Kutadanta The Brahman said to The Blessed One .
‘Most excellent, O Gotama, are the words of thy mouth, most
excellent! just as if a man were to set up what has been thrown down, or
were to reveal that which has been hidden away, or were to point out
the right road to him who has gone astray, or were to bring a light into
the darkness so that those who had eyes could see external forms —
just even so has the truth been made known to me in many a figure by the
venerable Gotama. I, even I, betake myself to the venerable Gotama as
my guide, to the Doctrine and the Order. May the venerable One accept me
as a disciple, as one who, from this day forth, as long as life
endures, has taken him as his guide. And I myself, O Gotama, will have
the seven hundred bulls, and the seven hundred steers, and the seven
hundred heifers, and the seven hundred goats, and the seven hundred rams
set free. to them I grant their life. Let them eat green grass and
drink fresh water, and may cool breezes waft around them.’
Then The Blessed One discoursed to Kutadanta The Brahman in due
order; that is to say, he spake to him of generosity, of right conduct,
of heaven, of the danger, the vanity, and the defilement of lusts, of
the advantages of renunciation. And when The Blessed One became aware
that Kutadanta The Brahman had become prepared, softened, unprejudiced,
upraised, and believing in heart, then did he proclaim the doctrine The
Buddhas alone have won; that is to say, the doctrine of sorrow, of its
origin, of its cessation, and of the Path. And just as a clean cloth,
with all stains in it washed away, will readily take the dye, just even
so did Kutadanta The Brahman, even while seated there, obtain the pure
and spotless Eye for the truth, and he knew: ‘Whatsoever has a
beginning, in that is inherent also the necessity of dissolution.’
And then The Brahman Kutadanta, as one who had seen the truth,
had mastered it, understood it, dived deep down into it, who had passed
beyond doubt, and put away perplexity and gained full confidence, who
had become dependent on no other for his knowledge of the teaching of
the Master, addressed The Blessed One and said:
May the venerable Gotama grant me the favor of taking his to-morrow’s meal with me, and also the members of the Order with him.’
And The Blessed One signified, by silence, his consent. then The
Brahman Kutadanta, seeing that The Blessed One had accepted, rose from
his scat, and keeping his right towards him as he passed, he departed
thence. And at daybreak he had sweet food, both hard and soft, made
ready at the pit prepared for his sacrifice, and had the time announced
to The Blessed One: ‘It is time, O Gotama; and the meal is ready.’ And
The Blessed One, who had dressed early in the. morning, put on his outer
robe, and taking his bowl with him, went with the brethren to
Kutadanta’s sacrificial pit, and sat down there on the seat prepared for
him. And Kutadanta The Brahman satisfied the brethren with The Buddha
at their head, with his own hand, with sweet food, both hard and soft,
till they refused any more. And when The Blessed One had finished his
meal, and cleansed the bowl and his hands, Kutadanta The Brahman took a
low seat and seated himself beside him. And when he was thus seated The
Blessed One instructed and aroused and incited and gladdened Kutadanta
The Brahman with religious discourse; and then arose from his seat and
departed thence.
The body of this sutta consists of a narrative illustrating the power of skillful action.
In the past, unskillful behavior was unknown among the human race. As
a result, people lived for an immensely long time — 80,000 years —
endowed with great beauty, wealth, pleasure, and strength. Over the
course of time, though, they began behaving in various unskillful ways.
This caused the human life span gradually to shorten, to the point where
it now stands at 100 years, with human beauty, wealth, pleasure, and
strength decreasing proportionately. In the future, as morality
continues to degenerate, human life will continue to shorten to the
point were the normal life span is 10 years, with people reaching sexual
maturity at five. “Among those human beings, the ten courses of action
(see AN 10.176)
will have entirely disappeared… The word ’skillful’ will not exist,
so from where will there be anyone who does what is skillful? Those who
lack the honorable qualities of motherhood, fatherhood,
contemplative-hood, & brahman-hood will be the ones who receive
homage… Fierce hatred will arise, fierce malevolence, fierce rage,
& murderous thoughts: mother for child, child for mother, father for
child, child for father, brother for sister, sister for brother.”
Ultimately, conditions will deteriorate to the point of a
“sword-interval,” in which swords appear in the hands of all human
beings, and they hunt one another like game. A few people, however, will
take shelter in the wilderness to escape the carnage, and when the
slaughter is over, they will come out of hiding and resolve to take up a
life of skillful and virtuous action again. With the recovery of
virtue, the human life span will gradually increase again until it
reaches 80,000 years, with people attaining sexual maturity at 500. Only
three diseases will be known at that time: desire, lack of food, and
old age. Another Buddha — Metteyya (Maitreya) — will gain Awakening, his
monastic Sangha numbering in the thousands. The greatest king of the
time, Sankha, will go forth into homelessness and attain arahantship
under Metteyya’s guidance.
The story, after chronicling the ups and downs of human wealth, life
span, etc., concludes with the following lesson on kamma and skillful
action.
…”Monks, live with yourself as your island,
yourself as your refuge, with nothing else as your refuge. Live with the
Dhamma as your island, the Dhamma as your refuge, with nothing else as
your refuge. [1]
And how does a monk live with himself as his island, himself as his
refuge, with nothing else as his refuge; with the Dhamma as his island,
the Dhamma as his refuge, with nothing else as his refuge? There is the
case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world. He remains focused on feelings in & of
themselves… mind in & of itself… mental qualities in & of
themselves — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. This is how a monk lives with
himself as his island, himself as his refuge, with nothing else as his
refuge; with the Dhamma as his island, the Dhamma as his refuge, with
nothing else as his refuge.
“Wander, monks, in your proper range, your own ancestral territory.
When you wander in your proper range, your own ancestral territory, you
will grow in long life, beauty, pleasure, wealth, & strength.
“And what constitutes a monk’s long life? [2]
There is the case where a monk develops the base of power endowed with
concentration founded on desire & the fabrications of exertion. He
develops the base of power endowed with concentration founded on
persistence… founded on intent… He develops the base of power
endowed with concentration founded on discrimination & the
fabrications of exertion. From the development & pursuit of these
four bases of power, he can stay (alive) for an aeon, if he wants, or
for the remainder of an aeon. This constitutes a monk’s long life.
“And what constitutes a monk’s beauty? There is the case where a monk
is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity. He trains himself,
having undertaken the training rules, seeing danger in the slightest
faults. This constitutes a monk’s beauty.
“And what constitutes a monk’s pleasure? There is the case where a
monk — quite withdrawn from sensuality, withdrawn from unskillful mental
qualities — enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. With the stilling of directed thoughts & evaluations, he
enters & remains in the second jhana: rapture & pleasure born
of composure, unification of awareness free from directed thought &
evaluation — internal assurance. With the fading of rapture, he remains
equanimous, mindful, & alert, and senses pleasure with the body. He
enters & remains in the third jhana, of which the Noble Ones
declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the
abandoning of pleasure & pain — as with the earlier disappearance
of elation & distress — he enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain. This
constitutes a monk’s pleasure.
“And what constitutes a monk’s wealth? There is the case where a monk
keeps pervading the first direction [the east] — as well as the second
direction, the third, & the fourth — with an awareness imbued with
good will. Thus he keeps pervading above, below, & all around,
everywhere & in every respect the all-encompassing world with an
awareness imbued with good will: abundant, expansive, immeasurable, free
from hostility, free from ill will.
“He keeps pervading the first direction — as well as the second
direction, the third, & the fourth — with an awareness imbued with
compassion… imbued with appreciation…
“He keeps pervading the first direction — as well as the second
direction, the third, & the fourth — with an awareness imbued with
equanimity. Thus he keeps pervading above, below, & all around,
everywhere & in every respect the all-encompassing world with an
awareness imbued with equanimity: abundant, expansive, immeasurable,
free from hostility, free from ill will.
“This constitutes a monk’s wealth.
“And what constitutes a monk’s strength? There is the case where a
monk, through the ending of the mental fermentations, enters &
remains in the fermentation-free awareness-release &
discernment-release, having directly known & realized them for
himself right in the here & now. This constitutes a monk’s strength.
“Monks, I don’t envision any other single strength so hard to overcome as this: the strength of Mara. [3] And the adopting of skillful qualities is what causes this merit to increase.” [4]
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
This can also be translated as: “Live with mental qualities
(dhammas) as your island, mental qualities as your refuge, with nothing
else as your refuge.”
Literally, “what is in a monk’s long life?” This appears to be an
idiomatic usage of the locative case. The commentary interprets this
idiom as meaning, what causes a monk’s long life, beauty, etc.
From this reading, it explains, for example, that a monk attracts wealth
if he develops the four sublime attitudes. While this is true, it seems
to cheapen the message of this passage.
This last passage is related to the opening passage of the sutta,
in which the Buddha says, “Wander, monks, in your proper range, your own
ancestral territory. When one wanders in his proper range, his own
ancestral territory, Mara gains no opening, Mara gains no foothold. And
it is because of adopting skillful qualities that this merit increases.”
See also SN 47.6-7.
This is the refrain repeated with each stage in the account of how
human life will improve in the aftermath of the sword-interval. Here,
“merit” seems to have the meaning it has in Iti 22:
“Don’t be afraid of acts of merit.” This is another way of saying what
is blissful, desirable, pleasing, endearing, charming — i.e., acts of
merit.
Sumber : Sutta Pitaka Digha Nikaya V
Oleh : Lembaga Penterjemah Kitab Suci Agama Buddha
Penerbit : CV. Danau Batur – Jakarta, 1992
Demikian yang telah kami dengar:
Pada suatu ketika Sang Bhagava berdiam di Matula dalam kerajaan
Magadha. Ketika itu Sang Bhagava berkata kepada para
bhikkhu: “Para bhikkhu.” Para bhikkhu menjawab: “Ya,
bhante.” Kemudian Sang Bhagava berkata:”Para bhikkhu,
jadikanlah dirimu sebagai pelita, berlindunglah pada
dirimu sendiri dan jangan berlindung pada yang lain; hiduplah
dalam dhamma sebagai pelitamu, dhamma sebagai pelindungmu dan
jangan berlindung pada yang lain.
Para bhikkhu, tetapi bagaimanakah seorang bhikkhu menjadi pelita
bagi dirinya sendiri, sebagai pelindung bagi dirinya
sendiri dan tidak berlindung pada yang lain?
Bagaimana ia hidup dalam dhamma yang sebagai pelita
bagi dirinya dan tidak berlindung pada yang lain?
Para bhikkhu, dalam hal ini seorang bhikkhu mengamati tubuh
(kaya) sebagai tubuh dengan rajin, penuh pengertian dan
perhatian, melenyapkan keserakahan dan
ketidaksenangan dalam dunia. Seorang bhikkhu
mengamati perasaan (vedana)… mengamati kesadaran (citta)…
dan mengamati ide-ide (dhamma) sebagai dhamma dengan rajin,
penuh pengertian dan perhatian, melenyapkan keserakahan dan
ketidaksenangan dalam dunia.
Para bhikkhu, beginilah seorang bhikkhu menjadikan dirinya sebagai
pelita bagi dirinya sendiri, menjadikan dirinya sebagai
pelindung bagi dirinya sendiri dan tidak berlindung
pada hal yang lain. Ia menjadikan dhamma sebagai
pelita bagi dirinya sendiri, ia menjadikan dhamma
sebagai pelindung bagi dirinya sendiri dan tidak
berlindung pada yang lain.
Para bhikkhu, jalanlah di lingkunganmu (gocara) sendiri, yang
pernah dijalani oleh para pendahulumu. Jikalau kamu sekalian
berjalan di tempat itu maka Mara tidak akan mendapat
tempat untuk ditempati dan tidak ada tempat untuk
dihancurkan. Sesungguhnya dengan mengembangkan
kebaikan maka jasa-jasa bertambah-tambah.
Para bhikkhu, pada zaman dahulu ada
seorang maharaja dunia (cakkavatti) yang bernama
Dalhanemi yang jujur, memerintah berdasarkan
kebenaran, raja dari empat penjuru dunia, penakluk, pelindung
rakyatnya, pemilik tujuh macam permata. Ketujuh macam permata
itu adalah cakka (cakra), gajah, kuda, permata,
wanita, kepala rumah tangga dan penasehat. Ia
memiliki keturunan lebih dari seribu orang yang
merupakan ksatriya-ksatriya perkasa penakluk musuh.
Ia menguasai seluruh dunia sampai ke batas lautan, yang
ditaklukkannya bukan dengan kekerasan atau dengan pedang tetapi
dengan kebenaran (dhamma).
Para bhikkhu, setelah banyak tahun, ratusan tahun dan ribuan
tahun, Raja Dalhanemi memerintah seseorang dengan berkata:
‘Bilamana kau melihat Cakka permata surgawi (dibba
cakka ratana) telah terbenam sedikit dan telah
bergeser dari tempatnya, maka beritahukan hal itu
kepadaku.”Baiklah, raja,’ jawab orang itu.
Setelah banyak tahun, ratusan tahun dan ribuan tahun, orang
itu melihat bahwa Cakka ratana surgawi telah terbenam sedikit
dan telah bergeser sedikit dari tempatnya. Setelah ia
melihat kejadian ini, ia pergi menghadap Raja
Dalhanemi dan melapor: ‘Maharaja, ketahuilah bahwa
Cakka ratana surgawi telah terbenam sedikit dan telah
bergeser sedikit dari tempatnya.’
Para bhikkhu, Raja Dalhanemi memanggil putra yang tertua dan berkata:
‘Anakku, dengarkanlah, Cakka ratana surgawi telah terbenam sedikit
dan telah bergeser sedikit dari tempatnya. Juga telah
diberitahukan kepadaku: ‘Bilamana Cakka ratana
surgawi dari maharaja dunia (cakkavatti) terbenam dan
bergeser dari tempatnya, maka raja itu tidak akan
hidup lama lagi’. Saya telah menikmati kenikmatan
duniawi. Anakku, pimpinlah dunia ini sampai di batas lautan.
Karena saya akan mencukur rambut serta janggutku, mengenakan
jubah kuning, meninggalkan kehidupan duniawi untuk
menjadi pertapa.’
Para bhikkhu, demikianlah setelah Raja Dalhanemi menyerahkan
tahta kerajaan kepada putranya, ia mencukur rambut serta
janggutnya, mengenakan jubah kuning, meninggalkan
kehidupan duniawi dan menjadi pertapa. Para hari
ketujuh Cakka ratana surgawi lenyap.
Kemudian seseorang menghadap raja dan melapor kepada beliau dengan berkata:
‘Raja, demi kebenaran, ketahuilah bahwa Cakka ratana surgawi telah lenyap!’
Para bhikkhu, ketika raja mendengar kabar itu, ia menjadi sedih
dan berduka cita. Lalu ia pergi menemui pertapa raja dan
berkata: ‘Tuanku, demi kebenaran, ketahuilah bahwa
Cakka ratana surgawi telah lenyap.’
Setelah raja berkata demikian, pertapa raja menjawab: ‘Anakku,
janganlah bersedih dan berduka cita karena tidak ada
hubungan keluarga antara kau dan Cakka ratana
surgawi. Tetapi anakku, putarlah roda kewajiban
maharaja yang suci. Karena bila kau memutarkan roda
kewajiban maharaja yang suci dan pada hari uposatha
di bulan purnama kau membasuh kepalamu serta melaksanakan uposatha
di teras utama pada tingkat atas istana, maka Cakka ratana
surgawi akan muncul lengkap dengan seribu ruji, roda
dan as serta bagian-bagian lain.’
‘Tetapi, Tuanku, apakah yang dimaksud dengan roda kewajiban
maharaja yang suci itu?”Anakku, hiduplah dalam kebenaran;
berbakti, hormati dan bersujudlah pada kebenaran,
pujalah kebenaran, sucikanlah dirimu dengan
kebenaran, jadikanlah dirimu panji kebenaran dan tanda kebenaran,
jadikanlah kebenaran sebagai tuanmu. Perhatikan, jaga dan
lindungilah dengan baik keluargamu, tentara, para
bangsawan, para menteri, para rohaniawan, perumah
tangga, para penduduk kota dan desa, para samana dan
pertapa, serta binatang-binatang. Jangan biarkan
kejahatan terjadi dalam kerajaanmu. Bila dalam kerajaanmu ada
orang yang miskin, berilah dia dana. Anakku apabila para samana
dan pertapa dalam kerajaanmu meninggalkan minuman
keras yang menyebabkan kekurangwaspadaan dan mereka
sabar serta lemah lembut, menguasai diri, menenangkan
diri serta menyempurnakan diri mereka masing-masing,
lalu selalu datang menemuimu untuk menanyakan
kepadamu apa yang baik dan apa yang buruk, perbuatan baik dan
perbuatan buruk, perbuatan yang pantas dilakukan dan yang tak
pantas dilakukan, perbuatan yang bermanfaat dan yang
tidak bermanfaat di masa yang akan datang; kau harus
mendengar apa yang akan mereka katakan dan kau harus
menghalangi mereka berbuat jahat serta anjurkanlah
mereka untuk berbuat baik. Anakku inilah roda
kewajiban maha raja yang suci.’
‘Baiklah, tuanku,’ jawab raja. Ia patuh melaksanakan roda kewajiban
maharaja yang suci. Pada hari uposatha raja membasuh
kepalanya dan melaksanakan uposatha di teras utama
pada tingkat atas istana. Kemudian Cakka ratana
surgawi muncul lengkap dengan seribu ruji, roda, as
serta bagian-bagian yang lain. Ketika raja melihat
kejadian ini ia berpikir: ‘Telah diberitahukan kepadaku bahwa
raja yang melihat Cakka ratana surgawi yang muncul, maka ia
menjadi Cakkavatti (maharaja dunia). Semoga saya menjadi
penguasa dunia!’
Para bhikkhu, kemudian raja bangkit dari tempat duduknya,
membuka jubah dari bagian salah satu bahunya, dengan tangan
kiri ia mengambil sebuah kendi dan dengan tangan
kanannya ia memercikkan air pada Cakka ratana surgawi
dengan berkata: ‘Berputarlah Cakka ratana. Maju dan
taklukkanlah, Cakka ratana.’Para bhikkhu, kemudian Cakka ratana berputar
maju ke arah daerah bagian Timur dan raja cakkavatti
mengikuti Cakka ratana itu. Raja pergi bersama
tentaranya, kuda-kuda, kereta-kereta, gajah-gajah dan
pasukan. Di tempat mana pun Cakka ratana itu berhenti, di
tempat itu pula raja penakluk bersama empat kelompok pasukannya
tinggal. Kemudian semua raja yang merupakan musuh di
daerah bagian Timur datang menemui cakkavatti dengan
berkata: ‘Datanglah, Maharaja! Selamat datang,
Maharaja! Semua ini milikmu, Maharaja! Pimpinlah
kami, Maharaja!’ Raja Cakkavatti menjawab: ‘Kamu sekalian
janganlah membunuh mahluk, jangan mengambil barang yang tidak
diberikan, jangan berzinah, jangan berdusta dan jangan
minum-minuman keras. Nikmatilah apa yang menjadi hak
kamu sekalian.’ Semua raja-raja yang merupakan musuh
di daerah bagian Timur menjadi taklukkan Cakkavatti.
Para bhikkhu, kemudian Cakka ratana terjun ke dalam lautan
timur dan muncul kembali setelah berputar maju ke arah daerah
bagian selatan… (di sana terjadi seperti yang terjadi
di daerah bagian timur. Demikian pula Cakka ratana
terjun ke dalam lautan selatan dan muncul kembali
serta berputar maju ke arah daerah bagian barat… ke
arah daerah bagian utara… semua terjadi seperti yang
terjadi di daerah bagian timur).Setelah Cakkaratana menaklukkan seluruh
dunia hingga ke batas lautan, Cakka ratana kembali ke
kota kerajaan dan diam, sehingga orang-orang
berpikir bahwa Cakka ratana telah tetap tidak akan
bergerak di depan gedung pengadilan di gerbang istana raja Cakkavatti.
Cakka ratana menambah keagungan istana dengan berada
di depan gerbang istana raja Cakkavatti.
Para bhikkhu, demikian pula raja Cakkavatti kedua… raja
Cakkavatti ketiga … raja Cakkavatti keempat … raja Cakkavati
kelima … raja Cakkavatti keenam… dan raja Cakkavatti
ketujuh setelah banyak tahun, setelah ratusan tahun
dan setelah ribuan tahun, beliau memerintah seseorang
dengan berkata: ‘Bilamana kau melihat Cakka ratana
surgawi telah terbenam sedikit dan telah bergeser
sedikit dari tempatnya, maka beritahukan hal itu
kepadaku.”Baiklah, raja,’ jawab orang itu.
Setelah banyak tahun, setelah ratusan tahun, dan setelah ribuan
tahun, orang itu melihat bahwa Cakka ratana telah terbenam
sedikit dan telah bergeser sedikit dari tempatnya.
Ketika melihat kejadian ini, ia pergi menghadap raja
Cakkavatti dan melaporkan apa yang telah dilihatnya.
Para bhikkhu, raja cakkavatti memanggil putranya yang tertua
dan berkata: ‘Anakku, dengarkanlah, Cakka ratana surgawi
telah terbenam sedikit dan telah bergeser sedikit
dari tempatnya. Juga telah diberitahukan kepadaku:
‘Bilamana Cakka ratana surgawi telah terbenam dan
bergeser dari tempatnya maka raja Cakkavatti tidak
akan hidup lama lagi’. Saya telah menikmati kenikmatan
duniawi, tibalah saatnya bagiku untuk mencari kebahagiaan surgawi.
Anakku, pimpinlah dunia ini yang sampai di batas lautan.
Karena saya akan mencukur rambut serta janggutku,
mengenakan jubah kuning, meninggalkan kehidupan
duniawi untuk menjadi pertapa.’
Demikianlah setelah raja Cakkavatti menyerahkan tahta kerajaan
kepada putranya, ia mencukur rambut dan janggutnya,
mengenakan jubah kuning, meninggalkan kehidupan
duniawi dan menjadi pertapa. Pada hari ketujuh
setelah raja menjadi pertapa, Cakka ratana surgawi
lenyap.
Kemudian seseorang menghadap raja dan melapor kepada beliau
dengan berkata: ‘Raja, demi kebenaran, ketahuilah bahwa Cakka
ratana surgawi telah lenyap!’ Ketika raja mendengar
berita ini ia menjadi sedih dan berduka cita, tetapi
ia tidak pergi menemui pertapa raja untuk menanyakan
roda kewajiban maharaja yang suci. Dengan idenya dan
caranya sendiri ia memerintah rakyatnya dan rakyat
yang diperintah seperti itu, yaitu cara yang berbeda
dengan apa yang mereka ikuti dahulu, menjadi tidak sukses seperti
apa yang mereka biasa capai di masa raja-raja terdahulu
yang melaksanakan kewajiban maharaja yang suci dari
seorang raja Cakkavatti.Para bhikkhu, kemudian para
menteri, para pegawai istana, para pejabat keuangan,
para pengawal dan penjaga serta orang-orang yang
hidup dengan melaksanakan pembacaan mantra pergi menemui
raja dan berkata: ‘Wahai raja, rakyatmu yang raja perintah
berdasarkan idemu dan caramu sendiri, yang berbeda
dengan cara-cara yang mereka ikuti dahulu tidak
sukses seperti apa yang mereka biasa capai di masa
raja-raja terdahulu yang melaksanakan kewajiban
maharaja yang suci. Dalam kerajaan ini ada para menteri, para
pegawai istana, para pejabat keuangan, para pengawal dan
penjaga serta orang-orang yang hidup dengan
melaksanakan pembacaan mantra — semua kami ini dan
yang lain-lain — memiliki pengetahuan tentang
kewajiban maharaja yang suci dari raja Cakkavatti. Apabila
raja menanyakan hal itu kepada kami, maka kami akan
menerangkannya.’
Para bhikkhu, kemudian raja mempersilahkan para menteri dan
orang-orang lainnya duduk, setelah itu raja bertanya kepada
mereka tentang kewajiban maharaja yang suci dari raja
cakkavatti. Mereka menerangkan hal itu kepada beliau.
Ketika raja telah mendengar hal itu, beliau
memperhatikan, menjaga dan melindungi rakyatnya
dengan baik, tetapi ia tidak memberikan dana kepada
orang-orang miskin. Karena ia tidak berdana kepada orang-orang
miskin maka kemelaratan bertambah.Ketika kemiskinan telah
meluas, seorang tertentu mengambil barang yang tidak
diberikan kepadanya, perbuatan ini disebut mencuri.
Ia ditangkap orang-orang dan ia dihadapkan kepada raja dan mereka
berkata: ‘Raja, orang ini telah mengambil barang yang tidak
diberikan kepadanya, perbuatan itu adalah mencuri.’
Lalu raja bertanya sebagai berikut kepada orang itu: ‘Apakah
benar bahwa kau telah mengambil barang yang tak diberikan
kepadamu, dan dengan demikian kamu telah melakukan
perbuatan yang disebut mencuri?’
‘Benar, raja.’
‘Mengapa kau melakukannya?’
‘Raja, saya tak memiliki sesuatu untuk mempertahankan hidupku.’
Kemudian raja memberikan dana kepada orang itu dengan berkata:
‘Dengan dana ini kau dapat menyambung hidupmu,
peliharalah orang tuamu, anak-anakmu dan istrimu.
Kerjakanlah pekerjaanmu dan berdanalah selalu kepada para
samana dan pertapa, karena perbuatan ini berpahala untuk
terlahir kembali di alam surga.’
‘Baiklah, raja,’ jawab orang itu.
Para bhikkhu, kemudian ada orang lain mencuri. Ia ditangkap
orang-orang dan mereka membawanya menghadap kepada raja,
mereka berkata: ‘Raja, orang ini telah mencuri.’ Raja
bertanya kepada orang itu dan beliau melakukan
perbuatan yang sama seperti yang beliau lakukan
kepada pencuri yang lalu, dengan memberikan dana
kepada orang itu.
Para bhikkhu, orang-orang mendengar bahwa bagi mereka yang
mencuri mendapat dana dari raja. Karena mendengar hal ini
mereka berpikir: ‘Marilah kita mencuri.’ Di antara
mereka itu ada orang tertentu yang melakukannya.
Orang ini ditangkap dan dibawa kehadapan raja. Raja
bertanya kepada orang tersebut:
‘Apa sebab kau mencuri?’
‘Saya mencuri sebab tak dapat mempertahankan hidupku.’
Namun raja berpikir: ‘Jika saya memberikan dana kepada siapa
setiap orang yang mencuri maka pencuri akan bertambah banyak.
Saya harus menghentikan perbuatan ini, ia harus
diganjar dengan hukuman berat, yaitu kepalanya
dipancung.’ Selanjutnya raja memerintah bawahannya
dengan berkata:
‘Perhatikanlah, ikatlah tangan orang ini ke belakang tubuhnya
dan ikatlah dengan kencang. Gunduli kepalanya dan bawalah dia
berkeliling disertai genderang yang nyaring ke
jalan-jalan, ke persimpangan-persimpangan jalan.
Bawalah dia keluar melalui gerbang selatan dan
berhentilah di selatan kota. Ganjarlah dia dengan
hukuman terberat berat, yaitu kepalanya dipancung.’
‘Baiklah, raja,’ jawab orang-orang itu dan mereka melaksanakan perintah itu.
Para bhikkhu, pada waktu itu telah banyak orang yang mendengar
bahwa orang yang mencuri dihukum mati. Karena telah
mendengar hal ini maka beberapa orang tertentu
berpikir: ‘Sekarang kitapun harus menyediakan pedang
tajam dan orang-orang yang barangnya kita ambil
dengan tanpa mereka berikan — perbuatan yang disebut
mencuri — kita hentikan mereka dengan kepala mereka kita
pancung.’Selanjutnya, mereka mempersenjatai diri mereka dengan
pedang-pedang tajam, lalu mereka, pergi merampok di
desa-desa, di kampung-kampung dan di kota-kota serta
di jalan-jalan. Orang-orang yang mereka rampoki
mereka bunuh dengan kepala dipancung.
Para bhikkhu, demikianlah karena dana-dana tidak diberikan
kepada orang yang miskin maka kemelaratan meluas. Karena
kemelaratan bertambah maka pencuri bertambah. Karena
pencuri bertambah maka kekerasan berkembang dengan
cepat. Disebabkan adanya kekerasan yang meluas maka
pembunuhan menjadi biasa. Karena pembunuhan terjadi
maka batas usia kehidupan dan kecantikan manusia berkurang,
sehingga batas usia kehidupan pada masa itu adalah 80.000 tahun,
akan tetapi batas usia kehidupan anak-anak mereka
hanya 40.000 tahun.Selanjutnya, di antara orang-orang
yang batas usia kehidupan 40.000 tahun ada yang mencuri.
Pencuri ditangkap oleh orang-orang dan dia dihadapkan
kepada raja. Orang-orang itu memberitahukan kepada raja
dengan berkata: ‘Raja, orang telah mencuri.’
Raja bertanya kepada orang itu: ‘Apakah benar bahwa kau telah mencuri?’
‘Tidak, raja,’ jawabnya. Dengan jawaban ini orang itu telah berdusta dengan sengaja.
Demikianlah, karena dana-dana tidak diberikan kepada orang-orang
yang miskin maka kemelaratan meluas… mencuri … kekerasan
… pembunuhan… hingga berdusta menjadi biasa. Karena
berdusta telah menjadi biasa maka batas usia
kehidupan dan kecantikan manusia berkurang, sehingga
batas usia kehidupan manusia pada masa itu adalah
40.000 tahun, akan tetapi batas usia kehidupan
anak-anak mereka hanya 20.000 tahun.Di antara orang-orang yang batas
usia kehidupan 20.000 tahun ada orang yang mencuri.
Ada orang tertentu yang melaporkan hal ini kepada
raja: ‘Raja, ada orang yang mencuri’, demikianlah ia
mengatakan kata-kata jahat tentang orang itu.
Para bhikkhu, demikianlah karena dana-dana tidak diberikan kepada
orang-orang miskin, maka kemelaratan meluas… mencuri…
kekerasan… pembunuhan… berdusta… memfitnah berkembang.
Karena memfitnah berkembang maka batas usia kehidupan dan
kecantikan manusia berkurang. Sehingga batas usia
kehidupan manusia pada masa itu adalah 20.000 tahun, akan
tetapi batas usia kehidupan anak-anak mereka hanya 10.000
tahun.Di antara orang-orang yang batas usia kehidupan 10.000 tahun ada
yang cantik dan ada yang buruk, sehingga mereka yang
berparas buruk merasa iri terhadap yang berparas cantik.
Akibatnya orang-orang yang berparas buruk ini berzinah
dengan istri-istri tetangga mereka.
Para bhikkhu, demikianlah karena dana-dana tidak diberikan
kepada orang-orang miskin maka kemelaratan meluas… mencuri…
kekerasan… pembunuhan… berdusta… memfitnah… berzinah
berkembang. Karena perzinahan berkembang maka batas
usia kehidupan dan kecantikan manusia berkurang,
sehingga batas usia kehidupan manusia pada masa itu
adalah 10.000 tahun, akan tetapi batas usia kehidupan
anak-anak mereka hanya 5.000 tahun.Pada masa kehidupan dari orang-orang
yang batas usia kehidupan mereka hanya 5.000 tahun
berkembang dua hal yaitu kata-kata kasar dan membual.
Karena ke dua hal ini berkembang maka batas usia
kehidupan manusia pada masa itu adalah 5.000 tahun, akan
tetapi batas usia kehidupan anak-anak mereka ada yang hanya
2.500 tahun ada yang hanya 2.000 tahun.
Di antara orang-orang yang batas usia kehidupan mereka 2.500
tahun, iri hati dan dendam berkembang. Karena ke dua hal ini
berkembang maka batas usia kehidupan dan kecantikan
manusia berkurang, sehingga batas usia kehidupan
manusia pada masa itu adalah 2.500 tahun 2.000 tahun,
akan tetapi batas usia kehidupan anak-anak mereka
hanya 1.000 tahun.
Di antara orang-orang yang batas usia kehidupan mereka 1.000 tahun,
pandangan sesat (miccha ditthi) muncul dan berkembang.
Karena pandangan sesat ini berkembang maka batas usia
kehidupan dan kecantikan manusia berkurang, sehingga
batas usia kehidupan dan kecantikan pada masa itu adalah
1.000 tahun, akan tetapi anak-anak mereka hanya 500 tahun.
Di antara orang-orang yang batas usia kehidupan mereka 500 tahun,
ada tiga hal yang berkembang, yaitu: berzinah dengan
saudara sendiri, keserakahan dan pemuasan nafsu.
Karena tiga hal ini berkembang maka batas usia
kehidupan dan kecantikan manusia berkurang, sehingga
batas usia kehidupan manusia pada masa itu adalah 500
tahun, akan tetapi batas usia kehidupan anak-anak
mereka ada yang 250 tahun dan ada yang hanya 200 tahun.
Di antara orang-orang yang batas usia kehidupan mereka 250 tahun,
hal sebagai berikut ini berkembang — kurang berbakti
kepada orang tua, kurang hormat kepada para samana
dan pertapa dan kurang patuh kepada pemimpin
masyarakat.
Para bhikkhu, demikianlah, karena dana-dana tidak diberikan
kepada orang-orang miskin maka kemelaratan meluas… mencuri…
kekerasan… pembunuhan… berdusta… memfitnah…
perzinahan… kata-kata kasar dan membual… iri hati dan
dendam … pandangan sesat… berzinah dengan saudara
sendiri, keserakahan dan pemuasan nafsu… hingga
kurang berbakti kepada orang tua, kurang hormat
kepada para samana dan pertapa dan kurang patuh kepada pemimpin
masyarakat berkembang dan meluas. Karena hal-hal ini
berkembang dan meluas maka batas usia kehidupan dan
kecantikan manusia berkurang, sehingga batas usia
kehidupan manusia pada masa itu adalah 250 tahun,
akan tetapi batas usia kehidupan anak-anak mereka
hanya 100 tahun.
Para bhikkhu, akan tiba suatu masa ketika keturunan dari manusia
itu akan mempunyai batas usia kehidupan hanya 10 tahun.
Di antara orang-orang yang batas usia kehidupan
mereka 10 tahun, umur lima tahun bagi wanita
merupakan usia perkawinan. Pada masa kehidupan
orang-orang ini, makanan seperti dadi susu (ghee),
mentega, minyak tila, gula dan garam akan lenyap. Bagi mereka
ini, biji-bijian kudrusa akan merupakan makanan yang terbaik.
Seperti pada masa sekarang, nasi dan kari merupakan
makanan yang terbaik, begitu pula biji-bijian kudrusa
bagi mereka. Pada masa orang-orang itu, sepuluh
macam cara melakukan perbuatan baik akan hilang,
sedangkan sepuluh macam cara melakukan perbuatan
jahat akan berkembang dengan cepat, di antara mereka tidak ada
lagi kata-kata yang menyebut tentang perbuatan baik — Siapa
yang akan melakukan perbuatan baik? Di antara mereka
tidak ada lagi rasa berbakti kepada orang tua, tidak
ada lagi rasa menghormat kepada para samana dan
pertapa serta tidak ada lagi kepatuhan kepada para
pemimpin masyarakat. Kalau seperti sekarang orang-orang
masih berbakti kepada orang tua, menghormat kepada para samana
dan pertapa serta patuh kepada para pemimpin, namun pada
masa orang-orang… yang batas usia kehidupan mereka
hanya 10 tahun, rasa berbakti, hormat dan patuh tidak
ada lagi.
Para bhikku, di antara orang-orang yang batas usia kehidupan
mereka 10 tahun tidak akan ada lagi (pikiran yang membatasi
untuk kawin dengan) ibu, bibi dari pihak ibu, bibi
dari pihak ayah, bibi dari pihak ayah yang merupakan
istri dari kakak ayah atau istri guru. Dunia akan
diisi oleh cara bersetubuh dengan siapa saja,
bagaikan kambing, domba, burung, babi, anjing dan
srigala.Di antara orang-orang ini saling bermusuhan yang kuat akan
menjadi hukum, perasaaan yang benci yang hebat,
dendam yang kuat serta keinginan membunuh dari ibu
terhadap anaknya, anak terhadap ibunya, ayah terhadap
anaknya, anak terhadap ayahnya, kakak terhadap
adiknya, adik terhadap kakaknya dan seterusnya… Hal
ini terjadi bagaikan pikiran dari para olahragawan yang menghadiri
pertandingan, begitulah pikiran mereka.
Para bhikku, bagi orang-orang yang batas kehidupan mereka
10 tahun itu akan muncul suatu masa, yaitu munculnya pedang
selama seminggu. Selama masa ini mereka akan melihat
individu lain sebagai binatang liar: pedang tajam
akan nampak selalu tersedia di tangan mereka dan
mereka berpikir: ‘Individu ini adalah binatang liar.’
Dengan pedang mereka saling membunuh.Sementara itu ada orang-orang
tertentu yang berpikir: ‘Sebaiknya kita jangan
membunuh atau kita tidak membiarkan orang lain membunuh
kita. Marilah kita menyembunyikan diri ke dalam belukar, ke
dalam hutan, ke cekungan di tepi sungai, ke dalam gua gunung
dan kita hidup dengan akar-akaran atau buah-buahan di
hutan.’ Mereka akan melaksanakan hal ini selama
seminggu. Pada hari ke tujuh mereka keluar dari
belukar, hutan, cekungan dan gua, mereka akan saling
berangkulan dan akan saling membantu, dengan berkata:
‘O, kami masih hidup! Senang sekali melihat anda masih
hidup!’
Para bhikkhu, pada orang-orang itu akan muncul keinginan-keinginan
sebagai berikut : ‘Karena kita melakukan cara-cara yang
jahat, maka kita kehilangan banyak sanak saudara.
Marilah kita berbuat kebajikan-kebajikan. Sekarang,
kebajikan apakah yang dapat kita lakukan? Marilah
kita berusaha untuk tidak melakukan pembunuhan. Itu
merupakan perbuatan baik yang dapat kita lakukan.’ Mereka
akan berusaha untuk tidak membunuh, hal yang baik ini mereka
laksanakan terus. Karena melaksanakan kebajikan ini maka
akibatnya batas usia kehidupan dan kecantikan mereka
bertambah. Bagi mereka yang batas usia hanya 10
tahun, akan tetapi batas usia kehidupan anak-anak
mereka mencapai 20 tahun.
Para bhikkhu, hal-hal seperti ini akan terjadi pada orang-orang
yang batas usia kehidupan mereka 20 tahun: ‘Sekarang,
karena kita mengikuti dan melaksanakan kebajikan maka
batas usia kehidupan dan kecantikan kita bertambah.
Marilah kita meningkatkan kebajikan kita. Marilah
kita berusaha untuk tidak mengambil apa yang tidak
diberikan, kita berusaha untuk tidak berzinah, kita berusaha
untuk tidak berdusta, kita berusaha untuk tidak memfitnah, kita
berusaha untuk tidak mengucapkan kata-kata kasar,
kita berusaha untuk tidak membual, kita berusaha
untuk tidak serakah, kita berusaha untuk tidak
membenci, kita berusaha untuk tidak berpandangan
sesat, kita berusaha untuk tidak melakukan tiga hal berikut,
yaitu: tidak bersetubuh dengan keluarga sendiri, tidak tamak
dan tidak memuaskan nafsu. Marilah kita berbakti kepada
orang tua kita, kita menghormati para samana dan
pertapa serta kita patuh kepada pemimpin masyarakat.
Marilah kita selalu melaksanakan kebajikan-kebajikan
ini.’Demikianlah mereka akan selalu melaksanakan kebajikan: tidak
mengambil apa yang tidak diberikan… berbakti kepada ke
dua orang tua, menghormat para samana dan pertapa serta
patuh kepada pemimpin masyarakat. Karena mereka
melaksanakan kebajikan-kebajikan itu, maka batas usia
kehidupan anak-anak dan kecantikan manusia bertambah, sehingga mereka
yang batas usia kehidupan hanya 20 tahun, akan tetapi batas
usia kehidupan anak-anak mereka mencapai 40 tahun.
Selanjutnya, bagi mereka yang batas usia kehidupan hanya
40 tahun, akan tetapi batas usia kehidupan anak-anak
mereka mencapai 80 tahun; …. anak-anak mereka mencapai
160 tahun;… anak-anak mereka mencapai 320 tahun;…
anak-anak mereka mencapai 640 tahun;… anak-anak mereka mencapai
2.000 tahun;… anak-anak mereka mencapai 4.000 tahun;… anak-anak
mereka mencapai 8.000 tahun;… anak-anak mereka mencapai
20.000 tahun; anak-anak mereka mencapai 40.000 tahun; dan
mereka yang pada masa itu hanya berbatas usia kehidupan
40.000 tahun, akan tetapi anak-anak mereka akan mencapai
batas usia kehidupan 80.000 tahun.
Para bhikkhu, di antara orang-orang yang batas usia kehidupan
mereka 80.000, maka usia perkawinan bagi wanita adalah
pada usia 500 tahun. Pada masa orang-orang ini hanya
akan ada tiga macam penyakit — keinginan, lupa makan
dan ketuaan. Pada masa kehidupan orang-orang ini
Jambudipa akan makmur dan jaya, desa-desa,
kampung-kampung, kota-kota dan kota-kota kerajaan akan berdekatan
satu dengan yang lain sehingga ayam jantan dapat terbang
dari satu kota ke kota yang lain. Pada masa kehidupan
orang-orang ini, Jambudipa — bagaikan avici — akan
penuh dengan penduduk bagaikan hutan yang dipenuhi
semak belukar. Pada masa kehidupan orang-orang ini,
kota Baranasi yang kita kenal sekarang akan bernama
Ketumati yang merupakan kota kerajaan yang besar dan
makmur, berpenduduk banyak dan padat serta berpangan cukup.
Pada masa kehidupan orang-orang ini, di Jambudipa akan terdapat
84.000 kota dengan Ketumati sebagai ibu kota.
Para bhikkhu, pada masa kehidupan orang-orang ini di Ketumati,
ibu kota kerajaan, akan muncul seorang raja Cakkavatti
bernama Sankha, yang jujur, memerintah berdasarkan
kebenaran, penguasa empat penjuru dunia, penakluk,
pelindung rakyatnya dan pemilik tujuh macam permata,
yaitu: cakka, gajah, kuda, permata, wanita (istri),
kepala rumah tangga dan panglima perang. Ia akan memiliki
keturunan lebih dari 1000 orang yang merupakan ksatriya-ksatriya
digjaya, penakluk musuh-musuh. Ia akan menguasai dunia
sampai ke batas lautan, tetapi ia menguasai dunia ini
bukan dengan kekerasan atau dengan pedang melainkan
dengan kebenaran.
Para bhikkhu, pada masa kehidupan orang-orang ini, di dalam
dunia akan muncul seorang Bhagava Arahat Sammasambuddha
bernama Metteyya, yang sempurna dalam pengetahuan dan
pelaksanaannya, sempurna menempuh jalan, pengenal
segenap alam, pembimbing manusia yang tiada taranya,
yang sadar serta yang patut dimuliakan, yang sama
seperti saya sekarang. Ia, dengan dirinya sendiri
akan mengetahui dengan sempurna dan melihat dengan jelas alam
semesta bersama alam-alam kehidupan para dewa, brahma, mara,
serta para samana, para pertapa, para pangeran dan
orang-orang lainnya, seperti apa yang saya tahu
dengan sempurna dan lihat dengan jelas sekarang.
Dhamma kebenaran yang indah pada permulaan, indah
pada pertengahan dan indah pada akhir akan dibabarkan
dalam kata-kata dan semangat, kehidupan suci akan dibina dan
dipaparkan dengan sempurna dengan penuh kesucian, seperti yang
saya lakukan sekarang. Ia akan diikuti oleh beberapa
ribu bhikkhu sangha, seperti saya sekarang ini yang
diikuti oleh beberapa ratus bhikkhu sangha.
Para bhikkhu, Raja Sankha akan membangun kembali tempat suci
yang pernah dibangun oleh Raja Maha Panada. Raja Sankha
akan tinggal di tempat suci itu, tetapi tempat itu
akan diberikannya sebagai dana kepada para samana,
para pertapa, para pengembara, para pengemis dan
mereka yang membutuhkan. Ia sendiri akan mencukur
rambut dan janggut, mengenakan jubah kuning, meninggalkan kehidupan
berumah tangga dan menjadi siswa dari Bhagava Arahat
Sammasambuddha Metteyya. Setelah Raja Sankha
meninggalkan kehidupan duniawi, ia akan hidup
menyendiri dan dengan usaha sungguh-sungguh, tekad,
penuh kewaspadaan berusaha mengusahai dirinya. Tidak lama kemudian
ia akan mencapai tujuan yang merupakan cita-cita dari
mereka yang meninggalkan kehidupan duniawi dan hidup
sebagai pertapa. Masih dalam kehidupan dalam dunia
ini, ia akan mencapai, mengetahui dan merealisasi
tujuan akhir dari penghidupan suci.
Para bhikkhu, jadikanlah dirimu sebagai pelita; berlindunglah
pada dirimu sendiri dan jangan berlindung pada orang lain.
Hiduplah dalam dhamma kebenaran yang sebagai
pelitamu, dengan dhamma sebagai pelindungmu dan
jangan berlindung pada yang lain.Para bhikkhu, tetapi bagaimana seorang
bhikkhu menjadi pelita bagi dirinya sendiri, sebagai
pelindung bagi dirinya sendiri dan tidak berlindung
pada yang lain?
Para bhikkhu, dalam hal ini, seorang bhikkhu mengamati tubuh
(kaya) sebagai tubuh dengan rajin, penuh pengertian dan
perhatian, melenyapkan keserakahan dan
ketidaksenangan dalam dunia. Seorang bhikkhu
mengamati perasaan (vedana)… mengamati kesadaran (citta)…
dan mengamati ide-ide (dhamma) sebagai dhamma dengan rajin penuh
pengertian dan perhatian, melenyapkan keserakahan dan
ketidaksenangan dalam dunia.
Para bhikkhu, beginilah seorang bhikkhu menjadikan dirinya sebagai
pelita bagi dirinya sendiri, menjadikan dirinya sebagai
pelindung bagi dirinya sendiri dan tidak berlindung
pada yang lain. Ia menjadikan dhamma sebagai pelita
bagi dirinya sendiri, ia menjadikan dhamma sebagai
pelindung bagi dirinya sendiri dan tidak berlindung
pada hal yang lain.
Para bhikkhu, jalanlah di lingkunganmu sendiri, di mana para
pendahulumu berjalan. Jikalau kamu sekalian berjalan di
tempat itu maka usia akan bertambah, kecantikan akan
bertambah, kebahagiaan akan bertambah, kekayaan akan
bertambah dan kekuatan akan bertambah.Para bhikkhu, apakah yang dimaksud
dengan usia? Dalam hal ini seorang bhikkhu
mengembangkan Empat dasar kemampuan batin (iddhipada)
dengan membangkitkan (chanda), semangat (viriya), kesadaran
(citta), dan penyelidikan (vimamsa) tentang pelaksanaan, usaha
dan meditasi. Dengan dikembangkannya Empat Iddhipada
ini, maka bila ia menginginkan, ia dapat hidup selama
satu kalpa (kappa) atau selama masa kappa di mana ia
hidup. Inilah yang dimaksud dengan usia.
Para bhikkhu, apakah yang dimaksud dengan kecantikan? Dalam
hal ini, seorang bhikkhu melaksanakan peraturan-peraturan
moral (sila), mengendalikan dirinya sesuai dengan
Patimokkha, sempurna dalam sikap dan tingkah laku; ia
melihat bahaya sekalipun itu hanya merupakan
kesalahan kecil dan ia menghindarkan diri dari
kesalahan itu. Ia melatih diri dengan melaksanakan sila. Inilah
yang dimaksudkan dengan kecantikan.
Para bhikkhu, apakah yang dimaksud dengan kebahagiaan? Dalam
hal ini, seorang bhikkhu menjauhkan diri dari pemuasan nafsu,
bebas dari pikiran-pikiran jahat, mencapai dan tetap
berada dalam Jhana I dengan memiliki usaha untuk
menangkap obyek (vitakka), obyek dikuasai (vicara),
kegiuran (piti), kebahagiaan (sukha) dan ketenangan
(viveka) batin. Dengan melenyapkan vitakka dan vicara
ia mencapai dan tetap berada dalam Jhana II dengan diliputi
kegiuran (piti), kebahagiaan (sukha) dan ketenangan (viveka)
batin. Dengan melenyapkan piti ia mencapai dan tetap
berada dalam Jhana III dengan diliputi kebahagiaan
(sukha) dan ketenangan (viveka) batin. Dengan
melenyapkan sukha ia mencapai dan tetap berada dalam
Jhana IV dengan pikiran terpusat dan penuh ketenangan
batin.
Para bhikkhu, apakah yang dimaksud dengan kekayaan? Dalam hal
ini, seorang bhikkhu membiarkan batinnya diliputi oleh cinta
kasih (metta) yang dipancarkannya ke satu arah, ke
dua arah, ke tiga arah dan ke empat arah dari dunia.
Jadi dengan demikian seluruh dunia, dari atas, bawah,
sekeliling dan di seluruh penjuru dunia dipancarkan
cinta kasihnya yang tanpa batas, yang mulia, tak
terukur, yang bebas dari kebencian dan iri hati. Ia pun
membiarkan dirinya diliputi dengan kasih sayang atau welas asih
(karuna) … simpati (mudita) … dan keseimbangan batin
(upekkha) yang dipancarkannya ke satu arah, ke dua
arah, ke tiga arah dan ke empat arah dari dunia. Jadi
dengan demikian seluruh dunia dipancarkan
keseimbangan batinnya yang tanpa batas, yang mulia,
tak terukur, yang bebas dari kebencian dan iri hati. Inilah
yang dimaksud dengan kekayaan.
Para bhikkhu apakah yang dimaksud dengan kekuatan? Dalam hal
ini, seorang bhikkhu melenyapkan kekotoran batin (asava)
sehingga pada kehidupan sekarang ini ia sendiri
mencapai dan tetap berada dalam keadaan batin yang
suci dan kebijaksanaan yang suci. Inilah yang
dimaksud dengan kekuatan.
Para bhikkhu, tidak ada kekuatan lain yang sulit sekali ditaklukkan
selain kekuatan mara. Tetapi perbuatan baik (kusala)
yang dikembangkan sendiri (hingga mencapai
kearahatan) akan merupakan cara yang paling baik
untuk menaklukkannya.”
Demikianlah yang diucapkan oleh Sang Buddha. Para bhikkhu menjadi
gembira setelah mendengar uraian Sang Bhagava.
Thangjam Sanjoo Singh (Contd from previous issue) In
the Cakkavatti Sihananda Sutta, the Buddha said that immorality and
crime, such as theft, falsehood, violence, hatred, cruelty, could arise
from poverty. Kings and governments may try to suppress crime through
punishment, but it is futile to eradicate crimes through force. In
the Kutadanta Sutta, the Buddha suggested economic development instead
of force to reduce crime. The government should use the country’s
resources to improve the economic conditions of the country. It could
embark on agricultural and rural development, provide financial support
to entrepreneurs and business, and provide adequate wages for workers to
maintain a decent life with human dignity. In the Jataka, the Buddha
had given to rules for Good Government, known as ‘Dasa Raja Dharma’.
These ten rules can be applied even today by any government which wishes
to rule the country peacefully. The rules are as follows: a. be liberal and avoid selfishness, maintain a high moral character, b. be prepared to sacrifice one’s own pleasure for the well-being of the subjects, c. be honest and maintain absolute integrity, d. be kind and gentle, e. lead a simple life for the subjects to emulate, f. be free from hatred of any kind, exercise non-violence, practise patience, g. and respect public opinion to promote peace and harmony. Regarding the behaviour of rulers, He further advised: –
A good ruler should act impartially and should not be biased and
discriminate between one particular groups of subjects against another. – A good ruler should not harbour any form of hatred against any of his subjects. – A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable. –
A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner and
with common sense. — (Cakkavatti Sihananda Sutta) In the Milinda
Panha, it is stated: ‘If a man, who is unfit, incompetent, immoral,
improper, unable and unworthy of kingship, has enthroned himself a king
or a ruler with great authority, he is subject to be tortured‚ to be
subject to a variety of punishment by the people, because, being unfit
and unworthy, he has placed himself unrighteously in the seat of
sovereignty. The ruler, like others who violate and transgress moral
codes and basic rules of all social laws of mankind, is equally subject
to punishment; and moreover, to be censured is the ruler who conducts
himself as a robber of the public.’ In a Jataka story, it is mentioned
that a ruler who punishes innocent people and does not punish the
culprit is not suitable to rule a country. The king always improves
himself and carefully examines his own conduct in deeds, words and
thoughts, trying to discover and listen to public opinion as to whether
or not he had been guilty of any faults and mistakes in ruling the
kingdom. If it is found that he rules unrighteously, the public will
complain that they are ruined by the wicked ruler with unjust treatment,
punishment, taxation, or other oppressions including corruption of any
kind, and they will react against him in one way or another. On the
contrary, if he rules righteously they will bless him: ‘Long live His
Majesty.’ (Majjhima Nikaya) The Buddha’s emphasis on the moral duty of a ruler to use public power
to improve the welfare of the people had inspired Emperor Asoka in the
Third Century BC to do likewise. Emperor Asoka, a sparkling example of
this principle, resolved to live according to and preach the Dhamma and
to serve his subjects and all humanity. He declared his non-aggressive
intentions to his neighbours, assuring them of his goodwill and sending
envoys to distant kings bearing his message of peace and non-aggression. He
promoted the energetic practice of the socio-moral virtues of honesty,
truthfulness, compassion, benevolence, non-violence, considerate
behaviour towards all, non-extravagance, non-acquisitiveness, and
non-injury to animals. He encouraged religious freedom and mutual
respect for each other’s creed. He went on periodic tours preaching the
Dhamma to the rural people. He undertook works of public utility, such
as founding of hospitals for men and animals, supplying of medicine,
planting of roadside trees and groves, digging of wells, and
construction of watering sheds and rest houses. He expressly forbade
cruelty to animals. Sometimes the Buddha is said to be a social
reformer. Among other things, He condemned the caste system, recognized
the equality of people, spoke on the need to improve socio-economic
conditions, recognized the importance of a more equitable distribution
of wealth among the rich and the poor, raised the status of women,
recommended the incorporation of humanism in government and
administration, and taught that a society should not be run by greed but
with consideration and compassion for the people. Despite all these,
His contribution to mankind is much greater because He took off at a
point which no other social reformer before or ever since had done, that
is, by going to the deepest roots of human ill which are found in the
human mind. It is only in the human mind that true reform can be
effected. Reforms imposed by force upon the external world have a very
short life because they have no roots. But those reforms which spring as
a result of the transformation of man’s inner consciousness remain
rooted. While their branches spread outwards, they draw their
nourishment from an unfailing source — the subconscious imperatives of
the life-stream itself. So reforms come about when men’s minds have
prepared the way for them, and they live as long as men revitalize them
out of their own love of truth, justice and their fellow men. The
doctrine preached by the Buddha is not one based on ‘Political
Philosophy’. Nor is it a doctrine that encourages men to worldly
pleasures. It sets out a way to attain Nirvana. In other words, its
ultimate aim is to put an end to craving (Tanha) that keeps them in
bondage to this world. A stanza from the Dhammapada best summarizes this
statement: ‘The path that leads to worldly gain is one, and the path
that leads to Nibbana (by leading a religious life) is another.’ However,
this does not mean that Buddhists cannot or should not get involved in
the political process, which is a social reality. The lives of the
members of a society are shaped by laws and regulations, economic
arrangements allowed within a country, institutional arrangements, which
are influenced by the political arrangements of that society.
Nevertheless, if a Buddhist wishes to be involved in politics, he should
not misuse religion to gain political powers, nor is it advisable for
those who have renounced the worldly life to lead a pure, religious life
to be actively involved in politics. (The writer is President of an NGO called Population Health Institute (PHI). He can be reached at thangjamsanjoo42@gmail.com)
The news has been buzzing with reports of a new eye drop that may one day allow for cataracts
to be treated without surgery. But don’t cancel that cataract surgery
consultation just yet. While this research may show initial promise, it
has yet to be tested in humans or approved for patient use.
Chinese and American scientists and ophthalmologists have found that a
natural chemical may stop the development of cataracts, the leading
cause of blindness worldwide. Named lanosterol, the chemical was found
to be missing in children who had developed a rare form of childhood
cataracts. In contrast, the chemical was found in their parents who did
not have the condition. The researchers developed an eye drop solution
made of lanosterol and tested the solution on dogs, rabbits and
synthetic cataracts developed in labs using cells from human lenses.
They found that the drops shrank cataracts significantly in all three
groups.
“If this treatment is successfully tested in humans and approved for
patient use, it could be a promising alternative for people living in
low-resource areas, where it is difficult to access cataract surgery,”
said Ravi D. Goel, M.D., a clinical spokesperson for the American
Academy of Ophthalmology and cataract surgeon at Wills Eye Hospital.
“However, it’s still too early to tell if these eye drops are a viable
treatment.”
The researchers are not yet sure of the exact mechanism by which
lanosterol causes the cataracts to shrink, nor do they know whether or
not there are any risks in using lanosterol clinically in human eyes.
It’s likely that this research will continue to evolve, so stay tuned!
Cataracts, a leading cause of blindness in humans, may one day be treatable with eye drops
instead of surgery.
Surgery to treat cataracts is not available to everyone. Treatment with eye drops could be a game changer.
In the journal Nature, a study led by the University of
California-San Diego (UCSD) shows how a solution containing a natural
steroid that can be given via eye drops decreased
The lenses in our eyes are made mostly of crystallin proteins that have two jobs to do - they
allow us to change focus and they keep the lens clear. Nobody knows exactly how they do this.
Cataracts is a condition that develops when the delicate structure of the crystallin proteins is
disrupted and they start to form clumps and make the lens cloudy.
The lens is also rich in a molecule called lanosterol that is an essential building block of many
important steroids in the body. Lanosterol is synthesized by an enzyme called lanosterol
synthase.
The researchers began to look into lanosterol because they found children with an
inherited form of cataracts had the same gene mutation that blocked lanosterol
synthase.
They had a hunch that perhaps in normal eyes, where lenses are enriched with lanosterol, it stops
the cataract-forming proteins from clumping.
Lanosterol decreased clumping in cataract-forming proteins
The researchers ran three sets of experiments, starting with lab cells and progressing to animals.
First, in human lens cells, the team found
lanosterol decreased clumping in cataract-forming proteins. They then
showed treatment with lanosterol reduced cataracts and increased lens
transparency in
rabbits.
Fast facts about cataracts
Cataracts account for 51% of world blindness
Most cataracts develop later in life
Risk factors include too much sun, diabetes, tobacco and alcohol.
An eye drop tested on dogs suggests that cataracts,
the most common cause of blindness in humans, could one day be cured
without surgery, a study has said.
A naturally-occurring molecule
called lanosterol, administered with an eye dropper, shrank canine
cataracts, a team of scientists reported in Nature.
Currently the
only treatment available for the debilitating growths, which affect tens
of millions of people worldwide, is going under the knife.
While
surgery is generally simple and safe, the number of people who need it
is set to double in the next 20 years as populations age. And for many,
it remains prohibitively costly.
The chain of research leading to
the potential cure began with two children — patients of lead researcher
Kang Zhang of Sun Yat-sen University in Guangzhou, China — from
families beset with a congenital, or inherited, form of the condition.
Dr
Zhang and colleagues discovered that his patients shared a mutation in a
gene critical for producing lanosterol, which the researchers suspected
might impede cataract-forming proteins from clumping in normal eyes.
In a first set of lab experiments on cells, they confirmed their hunch that lanosterol helped ward off the proteins.
In subsequent tests, dogs with naturally-occurring cataracts received eye drops containing the molecule.
After six weeks of treatment, the size and characteristic cloudiness of the cataracts had decreased, the researchers reported.
“Our
study identifies lanosterol as a key molecule in the prevention of lens
protein aggregation and points to a novel strategy for cataract
prevention and treatment,” the authors concluded.
Cataracts account for half of blindness cases worldwide.
“These
are very preliminary findings,” said J Fielding Hejtmancik, a scientist
at the US National Eye Institute, who wrote a commentary also published
in Nature.
“Before there are any human trials, the scientists
will probably test other molecules to see if they might work even
better,” he said.
Drops Show Promise as Nonsurgical Cataract Treatment
Eye drops may offer new approach for research, expert says
By Dennis Thompson
HealthDay Reporter
WEDNESDAY, July 22, 2015 (HealthDay News) — Eyes clouded by cataracts may one day be treated with drops rather than surgery, a new animal study suggests.
Today, surgery is the only means of treating cataracts, the leading cause of blindness in the world. Doctors extract cloudy lenses and replace them with artificial lenses.
But researchers have discovered that an organic compound called lanosterol can improve vision by dissolving the clumped proteins that form cataracts,
said study lead author Dr. Kang Zhang, chief of ophthalmic genetics
with the Shiley Eye Institute at the University of California, San
Diego.
Eye drops containing lanosterol completely cleared the vision
of three dogs with naturally occurring cataracts after six weeks of
treatment. The drops improved vision for four other cataract-afflicted
dogs, according to findings published July 22 in the journal Nature.
“The results we have point to a new nonsurgical treatment of
cataracts that can be used for people who might have moderate cataracts
or do not have access to surgery,” Zhang said.
These findings “point to a new direction in cataract research,”
at a time when there’s huge pressure to come up with a better way of
treating cataracts, said Dr. J. Fielding Hejtmancik, a senior
investigator at the U.S. National Eye Institute (NEI).
The aging of the baby boom population is expected to fuel a
huge increase in cataracts, since most occur as part of the aging
process, Hejtmancik said.
It’s already occurring. Between 2000 and 2010, cases of
cataracts in the United States rose 20 percent, from 20.5 million to
24.4 million, according to the NEI. By 2050, that number is expected to
double to an estimated 50 million.
Cataract surgery is a safe and routine procedure, but demand
will rise dramatically. “You’re going to probably double your surgical
requirements within the next 10 years,” Hejtmancik said.
Lanosterol eye drops could provide a cheaper and easier
alternative for cataract treatment in many people, and perhaps prevent
cataracts in someone at risk for developing them, Zhang and Hejtmancik
said.
More than 20 million Americans have cataracts, a leading cause of vision loss and blindness, and right now surgery is the only available option to correct the problem. But new research raises the hope that someday, cataracts could be cured with simple eye drops.
Cataracts
occur when the normally transparent lens of the eye gradually clouds
over due to an accumulation of proteins that malform and clump together.
The condition often develops as people get older; the National Eye Institute estimates that by the age of 80, more than half of all Americans either have a cataract or have had surgery to remove one.
Now
researchers from the University of California, San Diego have
discovered a promising alternative to surgery: an eye drop that
effectively reversed cataracts in animal testing. Their findings are
published in the journal Nature.
Their work began with the cases of three children who had a
severe cataract condition that ran in their family. The scientists
sequenced the children’s genomes and identified a genetic mutation that
interfered with the production of lanosterol, a naturally occurring
steroid in the body. From that clue, they decided to test whether
lanosterol might have the ability to prevent or even eliminate
cataracts.
They tested it first in lab cultures, then in the
cataract lenses of rabbits, and finally on 7 dogs from 3 species (black
Labrador, Queensland Heeler and Miniature Pinscher ) who were suffering
from adult-onset cataracts, which can happen in canines as well as
humans.
For the dogs’ treatment, they sedated the animals and
injected lanosterol (100 mg)-loaded nanoparticles into the vitreous
cavity of the eye, the area behind the lens which is filled with a
gel-like substance called the vitreous humor. The treatment eyes then
received lanosterol in topical eye drops, one drop three times a day for
6 weeks.
“Treatment by lanosterol,” the researchers write,
“significantly decreased preformed protein aggregates both in vitro and
in cell-transfection experiments.”
Before and after photos showing dogs’ cataracts diminished after lanosterol treatment.
LING ZHAO ET. AL./NATURE
The
dogs who received the treatment showed notable improvement in their
cataracts, graded on a scale from zero (no cataract) to 3 (extensive
opacity of the entire lens).
“I was pleasantly surprised, even in
principle, this treatment should work,” one of the authors of the study,
Dr. Kang Zhang, professor of ophthalmology and chief of ophthalmic
genetics at UC San Diego, told CBS News.
Other scientists in the field were impressed by the results.
In
a commentary published in Nature to accompany the study, J. Fielding
Hejtmancik, of the Ophthalmic Genetics and Visual Function Branch of the
National Eye Institute, suggested the research could lead to
non-surgical prevention and treatment of cataracts.
“The potential
for this finding to be translated into the first practical
pharmacological prevention, or even treatment, of human cataracts could
not come at a more opportune time,” he writes.
“This is a really
comprehensive and compelling paper - the strongest I’ve seen of its kind
in a decade,” Jonathan King, a molecular biologist at Massachusetts
Institute of Technology who researches cataract proteins, told Science
magazine. “They discovered the phenomena and then followed with all of
the experiments that you should do - that’s as biologically relevant as
you can get.”
Before testing can begin in humans, Zhang said the
team will need to check the toxicity of lanosterol, even though it is “a
product of our own body. Then we will need to formulate the drug as
the most efficient eye drop for a human trial.”
In a Nature podcast, Zhang said he and his colleagues hope to begin human trials within a year.
A cataract is the clouding of the eye’s lens and accounts
for over half of all cases of blindness worldwide. Though cataracts can
be effectively treated with surgery, it’s costly and requires trained
surgeons. This is a problem for developing countries with poor health
systems. Drug treatments have the potential to be a game changer in
providing cheap and accessible treatment, but there are many hurdles. A
new study that used eye drops to shrink cataracts in dogs may have made
an important step in overcoming them.
The vast majority of cataracts are age related,
but some can develop the condition as a result of an injury or a
genetic defect. Researchers became more interested in researching how
this defect led to cataracts. Professor Kang Zhang, from the University of California San Diego, and his research team studied two families who had children born with cataracts, known as congenital cataracts.
They found that those with congenital cataracts had
a mutation in the gene that produces a small molecule known as
lanosterol. The healthy version of this molecule usually prevents
cataract-causing proteins from clumping together. In the abnormal
version of this molecule, however, cataract-causing proteins caused
cloudiness in the eye’s lens.
Zhang and his research team went on to develop eye drops
that contained lanosterol as a drug treatment for cataracts. To test
whether the eye drops could reduce cataracts, researchers isolated
lenses from rabbits that had cataracts and placed them in a lanosterol
solution for six days. They found that this reduced cataract severity
and increased lens clarity.
“We went on to test the effect of the eye drops in dogs with
cataracts. We gave them eye drops twice a day for six weeks and found
it had reduced the effect of cataract severity,” Zhang explains to
IFLScience.
Eye drops dissolved cataracts in dogs. Image credit: Kang Zhang
The study, published in Nature, only
lasted for a few months, so the cataracts are likely to have reoccurred
after the drops stopped, Zhang says. He does, however, believe that the
eye drops could play an important role in the prevention of cataracts
in those showing early signs. The ultimate “goal” is to develop a cheap,
effective drug that can be widely used in low-resource settings.
“You cannot compare the improvements shown in this study
with surgery. With cataract surgery, you become 20 years old again; with
this one the lens is cleared up, but your vision can still be murky,”
he explains.
The study is quite important, Datiles says, as researchers
have discovered that a gene in a certain clinical pathway related to
cholesterol production caused cataracts. This is, however, only one of
the many pathways that can be used to alleviate cataracts.
“There are other drops that do the same thing but use
different pathways. This is why we need multifunctional anti-cataract
agents that work together across multiple pathways to clear the lens,”
Datiles says.
“There’s now scope to investigate how we can combine this drug with other ones to better improve treatment,” he adds.
According to Datiles, eye drops will become key in treating
cataracts, as surgery will not be able to cope with the growing needs of
the world’s aging population. There’s already a backlog in many
developing countries as clinics cannot cope with the demand for
surgeries and, as a result, many become blind, Datiles says.
Scientists Have Developed an Eye Drop That Can Dissolve Cataracts
A whole lot better than surgery.
BEC CREW
23 JUL 2015
Researchers in the US have developed a new drug that can be delivered
directly into the eye via an eye dropper to shrink down and dissolve
cataracts - the leading cause of blindness in humans.
While the effects have yet to be tested on humans, the team from the
University of California, San Diego hopes to replicate the findings in
clinical trials and offer an alternative to the only treatment that’s
currently available to cataract patients - painful and often
prohibitively expensive surgery.
Affecting tens of millions of people worldwide, cataracts cause the
lens of the eye to become progressively cloudy, and when left untreated,
can lead to total blindness. This occurs when the structure of the
crystallin proteins that make up the lens in our eyes deteriorates,
causing the damaged or disorganised proteins to clump and form a milky
blue or brown layer. While cataracts cannot spread from one eye to the
other, they can occur independently in both eyes.
Scientists aren’t entirely sure what causes cataracts, but most cases are related to age, with the US National Eye Institute reporting that
by the age of 80, more than half of all Americans either have a
cataract, or have had cataract surgery. While unpleasant, the surgical
procedure to remove a cataract is very simple and safe, but many
communities in developing countries and regional areas do not have
access to the money or facilities to perform it, which means blindness
is inevitable for the vast majority of patients.
According to the Fred Hollows Foundation,
an estimated 32.4 million people around the world today are blind, and
90 percent of them live in developing countries. More than half of these
cases were caused by cataracts, which means having an eye drop as an
alternative to surgery would make an incredible difference.
The new drug is based on a naturally-occurring steroid called
lanosterol. The idea to test the effectiveness of lanosterol on
cataracts came to the researchers when they became aware of two children
in China who had inherited a congenital form of cataract, which had
never affected their parents. The researchers discovered that these
siblings shared a mutation that stopped the production of lanosterol,
which their parents lacked.
So if the parents were producing lanosterol and didn’t get cataracts, but their children weren’t producing lanosterol and did
get cataracts, the researchers proposed that the steroid might halt the
defective crystallin proteins from clumping together and forming
cataracts in the non-congenital form of the disease.
They tested their lanosterol-based eye drops in three types of
experiments. They worked with human lens in the lab and saw a decrease
in cataract size. They then tested the effects on rabbits, and according to Hanae Armitage at Science Mag,
after six days, all but two of their 13 patients had gone from having
severe cataracts to mild cataracts or no cataracts at all. Finally, they
tested the eye drops on dogs with naturally occurring cataracts. Just
like the human lens in the lab and the rabbits, the dogs responded
positively to the drug, with severe cataracts shrinking away to nothing,
or almost nothing.
“This is a really comprehensive and compelling paper - the strongest
I’ve seen of its kind in a decade,” molecular biologist Jonathan King
from the Massachusetts Institute of Technology (MIT) told Armitage.
While not affiliated with this study, King has been involved in
cataract research for the past 15 years. “They discovered the phenomena
and then followed with all of the experiments that you should do -
that’s as biologically relevant as you can get.”
The next step is for the researchers to figure out exactly how the
lanosterol-based eye drops are eliciting this response from the cataract
proteins, and to progress their research to human trials.
Could eye drops be an alternative treatment to cataract surgery?
Researchers have discovered a compound that reverses cataracts and is soluble enough to be used as eye drops, Science reports.
The research could be a stepping stone for research of future treatments.
If left untreated, cataracts can lead to blindness. The only
treatment is surgery to remove the lens, which is commonplace in the
United States but not available in many developing countries.
“Cataracts
in humans have been around as long as humans have been around, and this
is the first time in history that they’re using a nonsurgical approach
for their removal,” says Andrew Morgenstern, O.D., chair of AOA’s New
Technology Committee and a consultant with Booz Allen Hamilton whose
current assignment is with the Vision Center of Excellence at Walter
Reed National Military Medical Center in Bethesda, Maryland.
Crystallins
in our eyes work as chaperones to help prevent the clumping of
proteins, or aggregation of insoluble amyloids, that cause cataracts,
but crystallins can become overwhelmed as we age. Previous research had
shown that lanosterol, which belongs to a group of chemical compounds
called sterols, reversed cataracts. However, lanosterol was not
water-soluble enough to be included in an eye drop solution and had to
be injected into the eye.
In this new study, researchers tested 32 additional sterols,
focusing on Compound 29, which not only dissolved the amyloids in a lab
dish but also prevented the formation of new protein clumps.
Researchers then confirmed that Compound 29 reversed hereditary- and
age-related cataracts in mice and in human lens tissue removed during
cataract surgery.
Not an immediate option
One limitation of the study is that it was a mouse study, says Sue Lowe,
O.D., chair of the AOA Health Promotions Committee who practices in
Laramie, Wyoming. You can’t ask mice about their visual acuity.
“Every individual still interprets what they see differently,” she says.
Dr.
Lowe explains that a cataract might appear cloudy to the optometrist,
yet the patient says he or she can see well. On the other hand, another
patient may have a clearer-looking cataract, yet complain about poor
eyesight.
An animal model also means the research isn’t “going
anywhere fast,” Dr. Morgenstern says. But it could be a stepping stone
for research of future treatments.
The concept of eye drops as
cataract treatment isn’t new, Dr. Lowe says. A product was developed in
Russia using a compound called N-acetylcarnosine in eye drops to treat
cataracts. It’s available in the United States as a dietary supplement
but is not approved by the U.S. Food and Drug Administration. It was
patented by the research team in Russia, where most of the studies have
been conducted.
Drs. Morgenstern and Lowe agree that cataract
surgery will likely remain the primary treatment in the United States,
but an eye drop that improves cataracts could be a boon to the
developing world, even if it doesn’t eliminate the cataract altogether.
“Sometimes
the best treatment you can get for a patient is an improvement and not
necessarily a complete cure,” Dr. Morgenstern says. “If you can take an
individual with a 20/200 cataract and you can get them to 20/40
best-corrected vision with a simple eye drop, that’s pretty amazing
stuff.”
The AOA follows all research and new technology closely,
including potential new cataract treatment. Although these eye drops are
an interesting development, more research is needed regarding their
influence on visual health. For more information or help for better
vision, please visit the AOA website.
New Eyedrops Could Shrink Cataracts Without Surgery
By Charles Q. Choi, Live Science Contributor |
Eyedrops can shrink cataracts in dogs, which may prove a first step
toward a drug that can treat or even prevent cataracts in human eyes,
researchers say.
Cataracts
form when the eye’s lens grows cloudy, a condition that affects
millions of people and accounts for more than half of all cases of
blindness worldwide. Currently, the only treatment for cataracts is
surgical removal of the clouded lenses. Aging populations around the
world are predicted to require a doubling in the number of cataract surgeries in the next 20 years.
Cataracts often result from clumping of the proteins that make up the
lens. To learn more about how eyes normally prevent such clumping and
keep lenses transparent, scientists analyzed the genes of two related
families that both often suffered cataracts from birth. [7 Ways the Mind and Body Change With Age]
The researchers discovered that these families carried mutations in a gene
involved in manufacturing a small molecule known as lanosterol. Normal
versions of lanosterol in healthy eyes help prevent the kind of protein
clumping that leads to cataracts, while the abnormal version seen in
both families did not.
To examine what effects lanosterol might have on cataracts, scientists experimented on dogs with naturally occurring cataracts.
“There are many old dogs with cataracts,” said study co-author Kang
Zhang, an ophthalmologist at the University of California, San Diego in
La Jolla. “Our collaborators in China had them for another project in
cataract research, and we then treated these dogs with lanosterol.”
After six weeks of treatment with lanosterol eyedrops, lens cloudiness
and cataract size decreased in the dogs. Similar results were seen in
experiments with human lens cells and rabbit lenses on lab dishes.
“The most important implication is that we can treat cataracts with an eyedrop, not surgery,” Zhang told Live Science.
Still, “this is a preliminary study, and it needs further work and more
studies, as well as confirmation by other researchers,” Zhang
cautioned. “We will study the safety of this compound, and plan human
trials for treatment of cataracts.”
The scientists detailed their findings in the July 23 issue of the journal Nature.
dukkha (unsatisfactoriness), anicca (impermanence), and anatta (egolessness).
nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.
Anguttara Nikaya
Cakkavatti Sihananda Sutta
Kutadanta Sutta
Dasa Raja Dharma
Milinda Panha
Aṅguttara Nikāya — The discourses of one additional factor —
Finally, the wheels of justice are turning in the Babri Masjid demolition case,” the IE editorial, at sl. no. II below, rightly points out. But, after a huge delay.
BSP to fight Uttar Pradesh urban body polls on party symbol after 22 years
Correct translation of the word Dukkha, is ‘A wheel that turns and doesn’t sit on its hinge correctly’. Or a ’squeaky wheel’.
To think of the word ’suffering’ and how its used in our vernacular,
it conjures up images of hospital beds, extreme pain, wailing and
gnashing of teeth. Anyone who has had a little joy in life knows that
this is indeed not the case.
“Life is conditioned by” or “Life is permeated by” Dukkha. Namely, that
nothing is ultimately lasting or satisfactory - even if for a little
while it may be joyful, pleasant or joyless and unpleasant.
By practicing the eightfold path, and performing/cultivating skilful
acts will more often than not lead to a condition of ‘Sukkha’, or
relative joy and calm.
Meditating on this for a while, it’s rung truer. Life is
conditioned by things being a pain.
In knowing this underlying condition, that ultimately all things must
pass, and ultimately, nothing cognised through the six sense bases - or
the five aggregates of clinging - is truly lasting or satisfying, one
is able to be unhinged from the clinging (thirst, or Tanha) that causes
Dukkha.
— The discourses of one additional factor — [ aṅg: factor | uttara: additional ]
The Aṅguttara Nikāya contains thousands
of short discourses, which have the particularity to be structured as
enumerations. It is divided into eleven sections, the first dealing with
enumerations of one item, the second with those of two items etc. The
Buddha, having never made use of writing, asked his listeners to be
attentive and to memorize his instructions. In order to make his words
as clear as possible and to facilitate this memorization, he often
presented his teaching in the form of enumerations.
What is it, after all, that guarantees harmony, politeness,
honesty, brotherhood in a word peace within a given society? The Buddha
explains here which are the two guardians of the world.
In
this famous sutta, the Buddha reminds us to ultimately trust only our
own direct experience of the reality, not what is declared by others,
even if they happen to be our ‘revered teacher’.
The
three roots of the unwholesome are explained with their respectve
characteristic, the cause of their arising, and the way to bring about
their cessation.
In
this sutta, the Buddha compares the removal of mental impurities
through the practice to the work of a goldsmith. It is particularly
interesting, because it provides a gradual exposition of the impurities
one has to deal with during the practice, which gives an useful
reference.
Do
you find yourself nodding off or becoming overly agitated during your
meditation practice? This is a very useful discourse for the meditators
who wish to balance the two corresponding spiritual faculties of effort
and concentration, together with equanimity. Many of us would benefit
substantially from applying properly these instructions.
Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
Here
the Buddha explains what kind of rebirth one who thoroughly practices
the four Brahmavihāras can expect, and the great advantage of being his
disciple.
Here the Buddha defines in detail what he calls the five
Sekha-balas (strenghs of one in training). This sutta is easily
understandable without requiring a parallel translation, if you refer to
the Satta saddhammā Formulae as will be suggested in the text. The Pali-English Dictionary is also available, just in case.
The
Buddha reminds the monks that the practice of Dhamma should not be put
off for a later date, for there are no guarantees that the future will
provide any opportunities for practice.
The
Buddha reminds us of five things that deteriorate the practice, which
for anyone wishing to progress in the training are nearly as important
to know about, remember and integrate into our lifestyles as the
knowledge of the five standard nīvaraṇas.
In
this sutta, the Buddha gives greater precision about the way in which
the four usual sotāpattiyaṅgas have to be internalized in order to
constitute the proper conditions for sotāpatti.
This
sutta has been largely overlooked by the various buddhist traditions:
the Buddha explains why he does not allow the bhikkhus to perform any
melodic chanting.
This
sutta provides an interesting systematic analysis of Kāma, Vedanā,
Saññā, Āsavā, Kamma and Dukkha. Each of these terms is defined and then
described witht the pattern of the four ariya-saccas.
It
is worth having repeated the message given in this sutta: six habits
without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
Here the Buddha uses an enlightening simile to explain how seven
good qualities that should be mastered by the trainee in order to be
successful work together to prevent the troops of Māra (ie. akusala
dhammas) from entering the fortress of the mind.
The Buddha describes how Nanda, though being prey to fierce
sense desire, practices throroughly in accordance to his instructions.
This sutta contains a definition of satisampajañña.
Seven
wise thoughts which are truly worth understanding and remembering occur
to ven. Anuruddha. The Buddha comes to him to teach him the eighth,
endowed with which he will attain arahantship. The Buddha then explains
in detail the meaning of those thoughts.
The Buddha gives here to his former nurse eight criteria to
discriminate whether a given statement belongs to his teaching or not,
which may happen to be handy nowadays.
This sutta, colored with subtle humor, explains how a bhikkhu of
heightened mind is comparable to a solitary elephant, both of whom are
usually called Nāga.
In
order to help Girimānanda recovering from a grave illness, the Buddha
gives a great teaching reviewing ten types of very useful perceptions
that can be developped.
The buddha explains a deeper meaning of purity, in kāya, vācā and mana, not in rites or rituals and demonstrates that the former underlies the latter, whose inefficiency is made obvious.
“There
is a need to work with renewed vigour and missionary zeal through a new
strategy to deal with new challenges before the BSP movement,”
Mayawati said.
LUCKNOW: The BSP today decided to contest the upcoming urban body elections on the party symbol after a gap of more than two decades and stressed on dealing with fresh challenges through a new strategy. At a meeting of party leaders of Uttar Pradesh and Uttarakhand convened by party supremo Mayawati,
detailed discussions were held on the issue of upcoming urban body
elections in the state, and it was decided that they will be contested
on the party symbol, said a statement issued here. The
decision has been taken in view of the growth in people’s support in
urban areas as well, the release said. “The party will try to give good results with the help of sarv samaj (entire society),” it said quoting the party chief. The BSP has not fought the urban body polls
on party ticket after 1995 but today’s decision was taken following a
demand to this effect from its leaders who felt it was time to make the
party’s presence felt in the state. Reviewing the
present political situation, Mayawati directed the leaders to increase
the BSP’s support base among the sarv samaj while facing new challenges,
the release said. “There is a need to work with renewed
vigour and missionary zeal through a new strategy to deal with new
challenges before the BSP movement,” she said. “Although
the BSP movement is on a solid footing in the state but ever since the
Assembly poll results which have not been in keeping with our hopes and
preparations, casteist and communal forces are upbeat and are spreading
rumours to demoralise our party workers,” the BSP chief said.
“To divert attention from EVM tampering, they are trying to mislead
the people through false propaganda,” she said, adding the manner in
which the BJP is working with the support of the RSS poses a risk to
democracy. “If the Constitution and democracy are not kept
alive in true spirit, the doors to power will be closed for SC/STs and
backwards, and they will remain deprived forever,” she said.
Sukla Sen sukla.sen@gmail.com [indiathinkersnet] To foil-l BCC indiathinkersnet@yahoogroups.com Today at 14:53
[”Finally, the wheels of justice are turning in the Babri Masjid demolition case,” the IE editorial, at sl. no. II below, rightly points out. But, after a huge delay.
What, however, of significance here is the observation made by the Supreme Court in the instant case: “In the present case, crimes which shake the secular fabric of the Constitution of India have allegedly been committed almost 25 years ago. The accused persons have not been brought to book largely because of the conduct of the CBI in not pursuing the prosecution of the aforesaid alleged offenders in a joint trial, and because of technical defects which were easily curable, but which were not cured by the state government”. That’s perhaps the only silver lining of the dark clouds gathering over the nation.]
Babri demolition case: 25 yrs later, LK Advani, Murli Manohar Joshi, Uma Bharti face trial Criminal conspiracy charges restored, trial moved from Rae Bareli to Lucknow
Written by Utkarsh Anand | New Delhi | Published:April 20, 2017 5:12 am
Uma Bharti on Wednesday (Source: Express Photo by Prem Nath Pandey)
Describing the demolition of Babri Masjid in Ayodhya as “crimes which shake the secular fabric of the Constitution of India”, the Supreme Court Wednesday put senior BJP leaders L K Advani, Murli Manohar Joshi and Union Minister Uma Bharti on a joint trial with ‘kar sevaks’ in the 1992 case under various charges, including criminal conspiracy to pull down the disputed structure.
The bench of Justices P C Ghose and Rohinton F Nariman said the Supreme Court was convinced it must use its power under Article 142 to do complete justice in the matter and club the trial of Advani and others with scores of kar sevaks, who are being tried at a special court in Lucknow, so that a judgment is delivered within two years.
“In the present case, crimes which shake the secular fabric of the Constitution of India have allegedly been committed almost 25 years ago. The accused persons have not been brought to book largely because of the conduct of the CBI in not pursuing the prosecution of the aforesaid alleged offenders in a joint trial, and because of technical defects which were easily curable, but which were not cured by the state government,” the bench said. While reviving the criminal conspiracy charges against the senior leaders of the BJP and shifting their trial from Rae Bareli, the court also ordered restoration of charges against Rajasthan Governor Kalyan Singh and eight others in connection with the case but exempted Kalyan Singh from prosecution on account of the constitutional immunity he enjoys as Governor.
[Video: Ready To Face Any Punishment On Babri Masjid Says Uma Bharti]
“Kalyan Singh, being the Governor of Rajasthan, is entitled to immunity under Article 361 of the Constitution as long as he remains Governor of Rajasthan. The Court of Sessions will frame charges and move against him as soon as he ceases to be Governor,” the bench said as it allowed a CBI appeal against the dropping of conspiracy charges against the veteran BJP leaders.
Additional Sessions Judge (Ayodhya Matters) has been directed to frame additional charges of criminal conspiracy against Advani, Joshi, Bharti, Vinay Katiyar, Sadhvi Rithambara and Vishnu Hari Dalmia within four weeks. Accepting submissions by senior lawyer Kapil Sibal and advocate M R Shamshad, who represented Haji Mehboob, one of the original petitioners in the Ramjanmabhoomi-Babri title suit case, the court also directed the sessions judge to conduct their trial on a day-to-day basis from the current stage and finish it in two years while allowing accused to recall crucial witnesses wherever required. “There shall be no de novo (fresh) trial. There shall be no transfer of the judge conducting the trial until the entire trial concludes. The case shall not be adjourned on any ground except when the Sessions Court finds it impossible to carry on the trial for that particular date. In such an event, on grant of adjournment to the next day or a closely proximate date, reasons for the same shall be recorded in writing,” the bench held. Besides, the top court gave liberty to all the parties, including the prosecution, complainants and witnesses, to approach it directly if its “directions not being carried out, both in letter and in spirit”.
Addition of conspiracy charges do not enhance the maximum punishment of five years in jail, as prescribed under the alleged offences that mainly related to promotion of enmity between different groups on the ground of religion. But shifting of trial to a sessions judge take away one right of appeal from the accused since the leaders were being tried by a magisterial court in Rae Bareli and, therefore, they could move the sessions court against the magistrate’s order at first instance. Their appeal would now lie before the High Court. There are two main FIRs registered in connection with the demolition — one each in Lucknow and Rae Bareli. In Lucknow, the accused, chiefly the kar sevaks, face charges of demolition whereas those in Rae Bareli, including Advani and others, were being tried for allegedly instigating the crowd through speeches.
Seeking a joint trial, the CBI had in October 1993 filed a consolidated chargesheet against both set of accused at Lucknow but the cases could not be clubbed for want of sanction from the High Court before setting up a special court to try both FIRs as one case. In 2001, the Allahabad High Court affirmed the decision that the government’s notification was invalid due to lack of approval from the High Court.
Since no new notification was issued by the state government after this judgment, the Lucknow court dropped proceedings against 21 persons, which included Advani and Kalyan Singh. While Advani and seven others continued to face trial at Rae Bareli where there was a separate FIR against them for inciting the mob from a dais near the site of the incident on December 6, 1992, 13 others, including Kalyan Singh, were let off completely since no charges were pressed separately against them at Rae Bareli after their exoneration in Lucknow.
The CBI appealed against the HC order, and sought trial of all 21 accused under criminal conspiracy charges, apart from other offences. Allowing the plea for a joint trial, the bench said that the evidence for all these offences is almost the same and these offences, therefore, cannot be separated from each other.
It maintained that the CBI’s failure to challenge the 2001 HC order on invalidation of the notification on the joint trial “has completely derailed the joint trial envisaged and has resulted in a fractured prosecution going on in two places simultaneously based on a joint chargesheet filed by the CBI itself”. The court turned down arguments by senior advocate K K Venugopal, who appeared for Advani and Joshi, that the court could not exercise its authority under Article 142 to take away rights of a litigant when there are substantial provisions on the particular subject.
“Article 142(1) of the Constitution of India had no counterpart in the Government of India Act, 1935 and to the best of our knowledge, does not have any counterpart in any other Constitution the world over. The Latin maxim fiat justitia ruat cælum is what first comes to mind on a reading of Article 142 — Let justice be done though the heavens fall,” the bench said.
Supreme Court order in the Babri demolition case holds out hope of closure. Uma Bharti and Kalyan Singh must step down
By: Editorials | Updated: April 20, 2017 7:05 am
The apex court has ordered that the two separate trials related to the demolition be bunched together and heard in the same court in Lucknow.
Finally, the wheels of justice are turning in the Babri Masjid demolition case. The possibility of due process leading to justice and closure in one of the most seminal cases in India’s political history seems within reach now, 25 years after the 16th century mosque at Ayodhya was demolished by Sangh Parivar activists in the wake of the rath yatra of the-then BJP chief L.K. Advani, shaming a nation and setting powerful new political dynamics in motion. The Supreme Court’s order on Wednesday sets back on track the judicial process and lays down conditions to ensure that the trial is not delayed or compromised further.
READ | A case each in Rae Bareli and Lucknow, now a joint trial
The apex court has ordered that the two separate trials related to the demolition be bunched together and heard in the same court in Lucknow. Splitting the accused into two groups and holding the trial in different courts in different districts has been an important factor in slowing down the judicial process. Significantly, the apex court has restored the CBI’s charge of criminal conspiracy against the accused facing trial in a Rae Bareli court on the relatively mild charge of addressing an unlawful assembly.
This group, which includes Advani, senior BJP leader Murli Manohar Joshi and Union Minister for Water Resources Uma Bharti, will now be tried for conspiring to demolish the mosque. Kalyan Singh, Uttar Pradesh chief minister at the time of the demolition, and now the governor of Rajasthan, has been exempted on the ground of constitutional immunity. Both Bharti and Singh, however, must immediately step down in order to uphold the principle of propriety and the dignity of the office they hold.
READ | Consensus in BJP core: Best if they stand trial, get acquitted
The two-judge bench has ordered daily hearings, sought a verdict in two years, indicated that the trial judge should not be transferred and ruled against the demand for a retrial. These directives should have come earlier, but even if belatedly, they have revived hopes that the perpetrators, and conspirators, of the heinous assault on the rule of law and the edifice of secular India, will finally be punished. Over 2,000 persons were reportedly killed in the nation-wide riots that followed the demolition.
READ | ‘Let law take its course’: Congress guarded in its response to SC order The events of December 6, 1992 in Ayodhya were the culmination of the abdications of several institutions. The Supreme Court has initiated a welcome process that carries within it a belated opportunity to rectify this shameful record. When it begins, the trial will be monitored closely, especially since the BJP is in government in Lucknow and at the Centre. The quality of prosecution and the cooperation of state agencies will be key to the smooth conduct of the trial. At stake is not merely the fate of an important case, but the ability, and willingness, of the constitutional republic to stay true to its foundational principles.
We consider here the Yoga Sutras of Patanjali, a classical text and revered in Hinduism, dated at approx.200 BC and compared its semantics and vocabulary to Buddhist canonical texts.In
summary, this comparison is quite obvious that the author of Yoga Sutra
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.
Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutra a Hindu practitioner with no
other previous reference parameter practical and philosophical.We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The
proximity of the Yoga Sutra-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice.But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists.Something
similar to what happens today with the adoption of the ideas of
“nirvana” and “karma” in Western culture, in Christian countries.
In
particular, if the Yoga Sutra is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For a first analysis, an overview.Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.
But
instead of following the Buddhist literary definition of the Noble
Eightfold Path, the interpretation of the eightfold path of yoga follows
(to our surprise?) Another description of the Buddhist path: the one
given by the Buddha as he described how he taught his disciples to
practice in your system meditative, which consists of a number of steps
outlined in various suttas of the volume of speeches with Mean Length
(as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
“yogic” (pragmatic?), as devised by Patanjali at Yoga Sutra.
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutra of Patanjali:
1.Yama, on the field conduct, morality or virtue
2.Niyama, self-purification and study
3.Asana, proper posture
4.Pranayama, breath control
5.Pratyahara, the removal of the five senses
6.Dharana, concentration or apprehension of the object meditative
7.Samadhi, meditative absorption
And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings.This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:
1.Sila, moral conduct or virtue, and Santosa, contentment
2.Samvara, containment orremovalof the senses
3.Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
4.Anapanasati, mindfulness of breathing
5.Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
6.Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
7.Jhana, levels of meditative absorption
8.Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of course we’re not the first to notice similarities such as the list above.A handful of other authors have noted some more and others less obvious parallels.In fact, even Wikipedia has an entry for Yoga Sutra in which we read:
“Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism.As
far as terminology goes aa long in the Yoga Sutra that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidharma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga)
Yoga is reminiscent of the Noble Eightfold Path of Buddha, and the
inclusion of brahmavihara (Yoga Sutra 1:33) also shows the influence of
Buddhism in parts of the Sutras. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Does
all the above tells us that the Yoga Sutra is a comment Hindu / Brahmin
or at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
If this is the case, definitely warrants a closer look at.Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of
the first centuries of Buddhist practice.
Thus,
if the Yoga Sutra is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation?Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices.This
would show us how and in what particular point, was considered to be
the “essence” of meditation (in addition to being philosophical
discussion of its purpose) in order to be considered universally true,
then that can be “merged” into other forms of practice religious.
Under this view, the Yoga Sutra is actually quite revealing.Consider a few passages that copies may shed light on this idea.Passages like the following really seems a direct copy and paste the Buddha-Dhamma.Some of them even make much sense in a context of religious doctrinetheological-in-search-of-the-soul-creationist, but it fits absolutely in the philosophy of liberation through concentration and wisdom.However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress.Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!).That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application.In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment.The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta).This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And sometimes something awakening about the “sati” Buddhist can also be found.We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali.
This is one area in which our contemporary knowledge of Buddhism can benefit from insights.The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / school
considered.
In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it.This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal
meaning of the Buddhist term “sati” (which means reminder / recall) and
what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.
And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it.Remember here that means you have to hold, keep in mind, your object of concentration.This
is exactly what makes the faculty of memory, usually being pushed away
by the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.
If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.
As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).
This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutra, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”
In
this case the Yoga Sutra throws much light on the original meaning as
understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right
mindfulness, originally meant or pointed.(In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check thislink).
On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.”The Pali term issampajaññā-
which literally means “next-consideration”, eg, be well aware of when
performing an action, then a “clear understanding” of what it does - but
this activity is a result of sati, as having the mind fixed on an
object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the
few sensory impressions that may enter.According to this concept, mindfulness would be a result of sati and not the practice ofsatiin itself!
But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits.You can not
keep an object from the standpoint of mind without which would create or
develop mindfulness in mind - but (unfortunately!) you may be aware of
all your actions that you work without the right concentration - as when
eat an ice cream, in seeking the sensual pleasure, an example of
improper care.This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.
There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.
Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).
You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity.Thus, one will find the termvipassanābut the idea ofsatiin
the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access -
for exampleaniccanupassana.
Finish here the parenthesis.Suffice
to say that any particular reference to the Buddhist philosophy citing
anicca antta or point to the goal of Nibbana, a philosophical
proposition to which the system of Yoga certainly does not refer.
In essence the school of Yoga can be placed below the postures eternalists.So,
while it definitely does need to produce sati-samadhi, definitely does
not need to understand is samadhi anicca, dukkha and anatta - that does
not sound very compatible with the worldview of a eternalistic.Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a
“God”, a “Lord.”Something
that sounds quite natural in the end to a theist - such as an
Evangelical Christian would never interpret the reduction of its focus
on mental object unique sensual ecstasy and consequently a mere effect
of a psychological technique, but he would label it “the divine sign of
God touching him. “It is for
this reason that, according to the Buddha Dhamma, in fact in most
situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.
Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.
The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east.So
one can imagine that the situation in India was similar to that when
the Yoga Sutra was written addressing the Buddhist philosophy of that
era.
The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant.This
had largely been done or even conscious, as most New Age authors
present not even reflect the content of their texts but about the
message you want to spend.
Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli.Similar to what has been done this Sutra (Theravadin available on the blog, in English on thislink),
the exercise helps us see how the same text would sound the Pāli
language, opening then find parallels in ancient Buddhist texts, the
suttas.
However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration.As you
read this you can not discern the notion, especially since the position
of a meditator concentration of whoever has written or inspired by this
text, at some point personally experienced jhana and samadhi and wanted
to convey his experience making use a rich language Buddhist meditation
on the same interpretation being directed to an audience Brahman /
proto-Hindu India 200 BC.
Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:
Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused.In
this context broadly means “meditation is (…) a stop to the busy
mind,” which is very active and its activity suggests a walk in circles.Probably the most direct (and correct) translation.
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
except, of course, the fact that “he who sees” further points in this
case the seeing process.Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi.The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
♦♦ Challenges
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants:
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 | |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence!It can not be more Buddhist canon than this!Interestingly, however, is the current use and non-metaphysical terms of this stretch.They are applied in a simple process of meditation, in particular the process of concentration meditation.This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
♦The Training♦
tatra-tiṭṭha yatano abhyasi | | 13 | |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh.And this short sentence has much to offer!At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses.However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma.Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this seat
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts (see this example).Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra.Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati.If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana.Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana.Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers.He also mentions how crucial factors when striving for enlightenment under the Bodhi tree.Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the “master”.Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.”But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as “om” in Hindu literature.It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn.If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31] Here dukkha and Domanassam mentioned.They also appear in the definition of the Buddha’s four jhana, but in a different direction.The problem described here meditative seems out of place and looks as if someone had to fit these words here.Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana.It is strange that all this is on the list, but is presented in a very different interpretation.
♦♦ The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
Welcome to our yoga postures section. Here you will find
yoga moves that are broken down to the bare basics with colour photos
to match. We also have state of the art flashyoga animation technologythat you can use to view these moves in full screen size, full colour and with full instruction.
Yogic exercises cater to the needs of each individual
according to his or her specific needs and physical condition. They
involve vertical, horizontal, and cyclical movements, which provide
energy to the system by directing the blood supply to the areas of the
body which need it most.
In yoga, each cell is observed, attended to, and
provided with a fresh supply of blood, allowing it to function smoothly.
The mind is naturally active and dynamic, while the innerself is
luminous. In this section we will give you plenty of yoga images and
instruction.
Breathing Pose
Arm Stretch
Kneeing Twist
Breathing Pose
The simple act of learning to control the breath
has a number of beneficial effects on your wellbeing, ranging from
increasing your energy, to improved relaxation into sleep. It purifies
the body by flushing away the gaseous by products of metabolism and will
also help you to remain calm in the face of the challenges that we
encounter in our everyday lives.
Control of the breath is an essential element in
the art of yoga. When bringing the air in to the abdomen, do not to puff
the stomach out, but pull the air into it while extending the inside
wall. By harnessing the power of the breath the mind can be stilled and
can be prepared for your Yoga practise.
Instruction Table Breathing Basics
1
Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale
slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest.
Exhaling
softly feeling the breath leave the abdomen first, then the ribs and
lastly the upper chest. Observe the space at the end of the exhale
2
Now move hands so your forearms come to a comfortable position
resting on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga breathing is also callPranayama. Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download abeginners breathingroutine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
BSP chief Mayawati too had asserted that she would join hands with other parties to take on the BJP.
Idea of ‘mahagathbandhan’ in Uttar Pradesh is good: Ghulam Nabi Aza
LUCKNOW: Senior Congress leader Ghulam Nabi Azad today supported the
idea of forming a ‘mahagathbandhan’ (grand alliance) along with the SP
and the BSP in Uttar Pradesh to counter the surge of the BJP.
The
party’s Rajya Sabha MP Pramod Tiwari, when asked about the idea of
formation of a grand alliance with the SP and the BSP, said, “My best
wishes are with them.
From
the first week of May, experts, scientists, technocrats or anyone else
can go to the Election Commission for a week or 10 days and try to hack
the EVMs.
Page 1 REPORTABLE IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NO.9093 OF 2013 (Arising out of SLP (Civil) No. 13735 of 2012) Dr. Subramanian Swamy …. Appellant(s) Versus Election Commission of India …. Respondent(s) WITH WRIT PETITION (C) NO. 406 OF 2012 J U D G M E N T
Contentions:
….EVMs, like all electronic equipments, are open to hacking. ……At present, a voter presses a button only but cannot ascertain the actual voting. He is not sure whether his vote is recorded or not, if recorded, whether it is recorded in favour of the person to whom it was intended or not. Whether it is valid or invalid and whether it is counted or not. It is submitted by the petitioner that unless and until answers to these questions are personally seen by the voter, it cannot be said that voting is made by him because “pressing a button of choice and getting flashed the red-light” is not actual voting in real sense unless the voter knows well that what has happened in consequence of pressing a button of his choice from the EVMs.
Stand of the Election Commission of India: ….. It was also informed to this Court that the ECI has been exploring the possibility of incorporating a viable Voter Verifiable Paper Audit Trail (VVPAT) system as a part of the presently used EVMs to make the election system more transparent.Further, it was brought to our notice that the ECI conducted field trials for VVPAT system earlier also but the same had not been successful and were discontinued.
Referring to Section 61A of the Representation of the People Act, 1951, it is submitted that the Statute itself provides for recording of votes by EVMs and the ECI has been given the discretion to prescribe recording of votes by such EVMs as it may deem fit. This discretion has to be exercised in a manner to preserve the sanctity of the election process and ensure that the election is conducted in a free and fair manner.
The ECI … also in the process of exploring to incorporate VVPAT system which is compatible with the present EVMs used by it.
From the materials placed by the ECI, it is noted that the purchase order has been placed with M/s BEL and M/s ECIL for supplying 150 and 300 VVPAT units respectively at Rs. 16,200/- per unit excluding excise duty, sales tax and transportation etc. costing Rs. 72,90,000/- (approx.). The ECI has also highlighted that if the VVPAT systems are ultimately to be used with all the 13 lakh EVMs available, the total cost in the purchase of VVPAT units may come to about Rs. 1,690 crores, taking into account the possible reduction in the cost per unit due to bulk production the cost may come to Rs. 13,000/- per unit approximately.
…..vote is nothing but an act of expression which has immense importance in democratic system.
In the light of the above discussion and taking notice of the pragmatic and reasonable approach of the ECI and considering the fact that in general elections all over India, the ECI has to handle one million (ten lakhs) polling booths, we permit the ECI to introduce the same in gradual stages or geographical-wise in the ensuing general elections. The area, State or actual booth(s) are to be decided by the ECI and the ECI is free to implement the same in a phased manner.
For implementation of such a system (VVPAT) in a phased manner, the Government of India is directed to provide required financial assistance for procurement of units of VVPAT.
The
ex CJI P Sathasivam committed a grave error of judgement by ordering
that ECI was free to implement is a phased manner. In 2014 Lok Sabha
elections only 8 out of 543 seats were replaced. Subsequently in all the
Assembly Elections just a small fraction of EVMs were replaced. In UP
Assembly only in 20 constituencies they were replaced.
In the
first place why should Rs 3100 crores crores be wasted to procure VVPAT
that too in a phased manner ? The ex CJI never ordered for using Ballot
papers instead which is being followed in almost all the democracies of
the world.
But the Election Commission dares anyone to tamper voting device successfully From
the first week of May, experts, scientists, technocrats or anyone else
can go to the Election Commission for a week or 10 days and try to hack
the EVMs.
At the same time
IN A letter to Prime Minister Narendra Modi four months ago, the
Election Commission sought urgent release of funds to procure enough
Voter Verified Paper Audit Trail (VVPAT) machines to cover all polling
stations ahead of the next Lok Sabha elections in 2019.
VVPAT machines produce a printout of the vote cast using an EVM, which can be shown to the voter to dispel any doubts.
IN A letter to Prime Minister Narendra Modi four months ago, the
Election Commission sought urgent release of funds to procure enough
Voter Verified Paper Audit Trail (VVPAT) machines to cover all polling
stations ahead of the next Lok Sabha elections in 2019. The EC has sent
over 10 reminders to the government on the matter, since June 2014, and
the letter to Modi by Chief Election Commissioner Nasim Zaidi, on
October 25, 2016, was an SOS of sorts.The CEC very rarely writes
directly to the PM, with its communication to the government on
electoral matters normally limited to Law and Home ministries.
Several
parties, including the BSP, Samajwadi Party and Aam Aadmi Party, have
raised doubts about tampering of EVMs following the Uttar Pradesh and
Uttarakhand results.
Before the 2014 general elections, the BJP had talked of EVM tampering on many occasions.
RSS favours paper ballots, EVMs subjected to public scrutiny
Joining the controversy regarding the reliablity of Electronic
Voting Machines (EVMs) which have been questioned by political
parties, the RSS today asked the Election Commission (EC) to revert
back to tried and tested paper ballots and subject EVMs to public
scrutiny whether these gadgets are tamper proof. In an editorial
titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece,
noted it was a fact that till date an absolutely tamper-proof machine
had not been invented and credibility of any system depends on
‘transparency, verifiability and trustworthiness’ than on blind and
atavistic faith in its infallibility. The issue is not a ‘private
affair’ and it involves the future of India. Even if the EVMs were
genuine, there was no reason for the EC to be touchy about it, the
paper commented. The Government and the EC can’t impose EVMs as a fait
accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting,
tampering and ballot paper snatching in the ballot paper system of
polling leading the country to switch over to the EVMs and all these
problems were relevant in EVMs too. Rigging was possible even at the
counting stage. What made the ballot papers voter-friendly was that
all aberrations were taking place before the public eye and hence open
for corrections whereas the manipulations in the EVMs is entirely in
the hands of powers that be and the political appointees manning the
sytem, the paper commented. The EVM has only one advantage —
’speed’ but that advantage has been undermined by the staggered polls
at times spread over three to four months. ‘’This has already killed
the fun of the election process,'’ the paper noted. Of the dozen
General Elections held in the country, only two were through the EVMs
and instead of rationally addressing the doubts aired by reputed
institutions and experts the Government has resorted to silence its
critics by ‘intimidation and arrests on false charges’, the paper
observed, recalling the arrest of Hyederabad-based technocrat Hari
Prasad by the Mumbai Police. Prasad’s research has proved that the
EVMs were ‘vulnerable to fraud’. The authorities want to send a
message that anybody who challenges the EC runs the risk of
persecution and harassment, the RSS observed. Most countries
around the world looked at the EVMs with suspicion and countries like
the Netherlands, Italy, Germany and Ireland had all reverted back to
paper ballots shunning EVMs because they were ‘easy to falsify, risked
eavesdropping and lacked transparency’. Democracy is too precious
to be handed over to whims or an opaque establishment and network of
unsafe gizmos. ‘’For the health of Indian democracy it is better to
return to tried and tested methods or else elections in future can
turn out to be a farce,'’ the editorial said.
America enlisted RSS in one of the biggest terroristorganisation in the world. May 7, … management and consulting company has put the Rashtriya Swayamsevak Sangh …
Ban RSS, India’s no 1 terror organisation: Former Maharashtra cop
SM Mushrif speaking at the launch of his book.(PTI Photo)
Maharashtra’s former inspector general of police SM Mushrif on
Tuesday accused the Intelligence Bureau (IB) of being hand-in-glove with
right-wing extremists, and called for a ban on the RSS describing it as
India’s No.1 terror organisation.
At the launch of the Bengali version of his book “RSS - Country’s
Greatest Terror Organisation”, Mushrif also termed the ongoing JNU
controversy as a manifestation of the Rashtriya Swayamsevak Sangh’s
(RSS) attempt to turn India into a Hindu nation.
“The IB has been and continues to be the most powerful organisation
in the country and irrespective of which political party is in power at
the centre, it continues to operate the way it wants.
“Whatever the IB says or does is considered the truth and its claims
or acts are never questioned or verified,” said Mushrif, indicting the
agency for colluding with the RSS and its subsidiaries for the killing
of anti-terror squad chief Hemant Karkare, who was probing the
involvement of Hindu radicals in terror acts.
Karkare was killed during the 2008 Mumbai terror attack.
“No other terror organisation has used RDX like the RSS has. At least
18 chargesheets have been filed against the RSS and its subsidiaries
like Abhinav Bharat and Bajrang Dal in terror cases.
“The RSS should be immediately banned for being the country’s No.1 terror organisation,” said Mushrif.
Condemning the Jawaharlal Nehru University row, Mushrif expressed alarm over rising right-wing extremism.
“This is only a manifestation of the RSS’s bid to establish the
Aryavart Hindu Rashtra based on the tenets of Smritis and Vedas. Its
time the entire country stood up against this rise of extremism,” said
the author of “Who Killed Karkare? : The Real Face of Terrorism in
India”.
Referring to BJP and
RSS, Ms mayawati said they are only interested in “communal issues like
‘ghar wapsi’ and ‘love jehad’ but atrocities on SC/STs and backwards
never perturb them.” Bhagwat had remarked that as reservation has been
used as a political tool, there was a need to review the reservation
policy. Bhagwat’s remarks came amid the continuing Patel quota stir in
Gujarat. He said though “interest groups” do get formed in democracy,
aspirations
of one section should not be met at the cost of others. In an interview
to Sangh organs ‘Organiser’ and ‘Panchjanya’, the RSS chief had pitched
for constitution of a committee with representatives from the civil
society to go into the issue.
Mohan Bagawat is a
dropout and not a Constitutional expert. He wants all the top
administrative posts in service sector under brahmins to continue.
Reservation in promotions dilutes this system where SC/ST/OBCs also
occupy these posts.Infact there must be a collegate system in the top
administrative posts such as CJI, CEC etc., representing
SC/STs/OBCs/Minorities and poor upper castes for protecting justice for
sarvajan Samaj. Not only in service
sector even in trade, business and all other sectors there must be
reservation for equal distribution of wealth as enshrined in our modern
constitution for Sarvajan Hitay Sarvajan Sukhaya i.e., for the welfare,
happiness and peace of all socities.
The Modi government came under bitter criticism following the 2002
Gujarat riots that betrayed the prevailing communal harmony within the
state. Investigations were ordered into alleged abatement of crime.
Modi’s image suffered a quake as a common consensus was established that
pointed fingers at the chief minister for allowing communal violence in
the state. Some demanded his prosecution for promoting enmity among
different communities during the riots. His way of functioning has also
been the topic of much debate in the political arena with commentators
and subject-matter experts lambasting him for carrying the DNA of
fascist leadership. His critics call him a self-centered autocrat who
doesn’t care a hoot about the BJP. The Gujarat chief minister finds
himself in the bad books of analysts as he is also accused of twisting
facts to suit political motives on more than one occasion.
Modi
belonged to the caste of Gandhi. But he claims that he is a backward
caste and availed reservation benefits. He never mentioned that he was
married while he contested in Gujarat. The EC did not take any action on
this.
SHIELDING
RSS chief Mohan Bhagwat for his remarks on questioning reservation
quota, the BJP on Monday said their calculation on the complex caste
arithmetic went wrong as the consolidation of backward votes
was the main reason behind its humiliating defeat and not remarks of any
individual. Finance Minister Arun Jaitley said the vote transferability
in mahagathbandhan was much better than that in the NDA and asserted
that the quota remark of RSS chief Mohan Bhagwat was not a reason for
the defeat of the NDA in the Assembly polls. “There is a thinking that
when an alliance is formed, it is not possible for all constituents to
transfer their entire vote share to each other. We felt that they
(RJD-JDU-Congress) will also not be able to do it. Our assessment was
wrong. Their vote transferability was very good. That was one of the
biggest reason (for their victory).The size of their social arithmetic
became more than ours,” Jaitley said after the BJP went into
introspection mode to take lessons from its crushing defeat in Bihar.
Post-mortem of the Bihar poll result began on Monday as the party went
into a huddle to analyse the reasons behind the crucial loss. The day
started with party chief Amit Shah meeting RSS sarsanghchalak Mohan
Bhagwat. This was followed by meeting of senior ministers with Shah.
Party insiders said Shah assured Bhagwat that it was not his
controversial remark on reservation just before the crucial election
that led to the polarisation of backward caste votes against the party.
Poll analyses have revealed a significant contribution of backward votes
for Grand Alliance’s spectacular win on Sunday. Mohan Bhagwat had
delivered what has been seen by many as a turning point of the
election when he had suggested a review of the countrys reservation
policy. BJP MP Hukumdev Narayan
Yadav said, “Mohan Bhagwat’s comment at this time, had filled the
backward castes and SC/STs with mistrust for the BJP. The comment really
shook people to the core.” According to sources, Shah also told Bhagwat
that the Grand Alliance successfully turned the election into an
“upper caste versus lower caste battle,”. Besides, the BJP was also unable to present a
credible backward caste leader in the state. Thereafter, Shah met senior
ministers and leaders like Ananth Kumar, Ravi Shankar Prasad and
Dharmendra Pradhan, JP Nadda and others, who camped in to oversee the election campaign. BJP organisational secretary
Ram Lal and general secretary Ram Madhav too attended the meeting.
BJP leader Yogi Adityanath, is a fiery hindutva mascot and has developed a reputation of being controversy’s
favourite child over a period of time.
Forty four-year-old Adityanath, a priest-turned-politician, is known
for his provocative speeches and mass following across the state and
never shies away from making controversial remarks, be it about Islam or
Pakistan.
Clad in his trademark saffron-coloured robe, Aditayanth, has been seeking greater power and is expected to give a push to
BJP’s Hindutva-wrapped agenda of development with the emergence of a
separate powerbase for the party in eastern UP.
Born Ajay Singh, the diminutive shaven headed politician who heads
the Gorakhnath Mutt, is known for most of
his speeches hinge on divisive lines and has been in the forefront in
keeping the communal politics alive in the country.
Adityanath, who is a strong votary of construction of a Ram temple
at the disputed site in Ayodhya, drove BJP’s Hindutva campaign in
eastern UP in the just concluded Assembly polls in the politically
crucial state where it won three- fourths majority.
Adityanath has rebelled against his party on several occasions, but
because of the sway he holds over the ‘hindutva’ voters, the BJP apparently
could not ignore his ‘leadership qualities’.
He had floated Hindu Yuva Vahini, a right-wing outfit, in 2002. Ever
since, the HYV has been largely instrumental in his meteoric rise -
from a student leader to five-time MP.
Fiery communal statements
Right from
comparing Bollywood actor Shah Rukh Khan to Pakistani terrorist Hafiz
Saeed during the intolerance debate in 2015 to asking people to leave
India if they don’t practise Surya Namaskar in 2015, the Yogi has been
unbashed about his provocative views.
Playing the religious card during the pre-poll campaign, the
firebrand leader had said that issues like ‘love jihad’ and ‘Kairana
Hindu’ exodus have always been on his party s agenda.
He had also said that the hurdles on the path of construction of a
grand Ram temple will be gradually removed and its work will soon start
in Ayodhya.
Reconversion of Christians
In 2005,
Adityanath allegedly led a “purification drive” which involved the
conversion of Christians to Hinduism. In one such instance, 1,800
Christians were reportedly converted to Hinduism in the town of Etah in
UP.
In January 2007, an altercation involving a Hindu group and Muslims
broke out during a Muharram procession in Gorakhpur which led to the
hospitalisation of a young Hindu, Raj Kumar Agrahari. The District
Magistrate had made it clear that Adityanath should not visit the site
as it may inflame tensions. He initially agreed but after Agrahari died,
he disobeyed the magistrate and travelled to the site with a group of
his followers.
Adityanath then started a non-violent dharna on the site.
However, inflammatory speeches were made and some of his followers even set fire to a nearby mazar (Muslim mausoleum).
Curfew was imposed by the local police, but Adityanath broke it and was subsequently jailed.
He was arrested and remanded for a fortnight on charges of
disturbing peace. His arrest led to further unrest and several coaches
of the Mumbai bound Mumbai-Gorakhpur Godan Express were burnt, allegedly
by protesting Hindu Yuva Vahini activists. The tensions escalated to
riots across Gorakhpur leading to the burning of mosques, homes, buses
and trains.
Comparing Shah Rukh Khan with terror mastermind Hafiz Saeed
During
the intolerance debate in the media, Adityanath compared Bollywood
superstar Shah Rukh Khan to Pakistani terrorist Hafiz Saeed. He had
said, “Shah Rukh Khan should remember that majority population of the
country made him the star, and if they boycott his films, he will also
have to wander on streets. It is unfortunate SRK is speaking the same
language that of Hafiz Saeed.”
That he is not someone who minces words while expressing himself was
manifested when he came out full throttle for yoga in the midst of
controversy over the issue saying that those who oppose Surya Namaskar
can leave India.
He also made a request that those who see communalism in even Sun
God should drown themselves in the sea or live in a dark room for the
rest of their lives.
Comparing Pakistan with Satan
On January
3, 2016, one day after the terror attack on an IAF base in Pathankot,
Adityanath blamed the assault on Pakistan, claiming, “The Pathankot
attack has once again proved that Satan could change for the better but
Pakistan cannot.”
Conflicts with BJP
Adityanath has had a
chequered relation with the BJP leadership for more than a decade. With
the emergence of a separate power-base in eastern UP, he has been
seeking greater power, causing further conflicts.
In December 2006, Adityanath had organised a three-day Virat Hindu
Mahasammelan at Gorakhpur, during the same period when the BJP was
holding its National Executive Meet in Lucknow.
The 2007 elections saw a conflict between Adityanath and the BJP
leadership - he wanted more than hundred seats in this region to go to
candidates selected by him, but the party leadership would not agree.
Subsequently, a compromise agreement was reached, possibly with
inputs from the Rashtriya Swayamsevak Sangh, and eight of his candidates
were fielded. In March 2010, Adityanath was one of several BJP MPs who
started defying the party whip on Women’s Reservation Bill.
About Adityanath
Adityanath is the Mahant
(head priest) of the Gorakhnath Mutt, a hindutva temple in Gorakhpur,
following the death of his spiritual
“father,” Mahant Avaidyanath in September 2014.
In
2013, the Supreme Court had ordered the EC to implement the VVPAT
system in a phased manner, and the commission had committed to have it
in place by the time of the 2019 general elections.
The EC has been writing to the Law Ministry (its parent ministry) for
funds to purchase approximately 16 lakh VVPATs, for which it needs Rs
3,100 crore.
In his letter to Modi, Zaidi wrote, “I’m writing to draw your kind
attention to the crisis that may occur during the next General Election
to Lok Sabha in 2019, if required numbers of replacement Electronic
Voting Machines (EVMs) and new Voter Verified Paper Audit Trail (VVPAT)
are not produced in time by Bharat Electronics Limited (BEL) and
Electronics Corporation of India Limited (ECIL), the two defence PSUs.”
He further wrote, “I would like to bring to your notice that Commission
submitted its first proposal to the government of India in Ministry of
Law & Justice on 16th June, 2014 for the required budget and
sanction for EVMs and VVPATs and has pursued the matter continuously
since then.
“There are already two contempt petitions against me and the Commission
being heard by Hon’ble Supreme Court for not deploying VVPATs in
adequate number. The production of VVPAT is held up for want of sanction
of funds. Hence I would request your good self to kindly look into the
matter and advise concerned ministries for release of necessary funds
& sanctions for VVPAT most urgently.”
The Sunday Express has learnt that on July 20, 2016, the Union Cabinet
had at a meeting considered the procurement of VVPATs, but it was
decided that the EC should be asked to explore the feasibility of roping
in private manufacturers as BEL and ECIL have limited capacity.
The EC later turned down the suggestion citing “sensitivity of the job”.
In December 2016, the poll panel recommended two other PSUs, namely
Indian Telecom Industry in Bangalore and Central Electronics limited in
Ghaziabad, to enhance production capacity.
On January 10, 2017, Zaidi wrote to Law Minister Ravi Shankar Prasad,
warning that if orders for VVPATs were not placed by February,
manufacturers would not be able to supply the machines by September
2018.
During a recent hearing on the contempt petition against the CEC on the
matter, the EC told the Supreme Court that it needed 30 months to
procure close to 16 lakh paper trail machines. This means that unless it
ropes in more manufacturers, the poll panel would miss the 2019
deadline to equip all polling stations with VVPATs.
Following the results in Uttar Pradesh, BSP chief Mayawati, who was
decimated in the elections, sought a repoll with paper ballots. AAP
leader Arvind Kejriwal later blamed his party’s loss in Punjab on EVM
tampering and asked the EC to tally his party’s EVM votes with the
VVPATs installed across 30 seats. The Congress’s losing Uttarakhand CM,
Harish Rawat, too has attributed the BJP’s victory to “EVM chamatkar
(EVM magic)”.
Zaidi acknowledged that VVPATs would be a “game changer”, which would
“double and treble the voter’s confidence in EVMs”.
The poll panel needs 16,15,066 VVPATs by 2019, when the Lok Sabha
elections would be held simultaneously with state elections in Andhra
Pradesh, Telangana, Sikkim, Odisha, Arunachal Pradesh, Maharashtra and
Haryana. One machine costs Rs 19,650. The poll panel already has about
20,000 units and has placed order for another 67,000 VVPATs, of which
half have been delivered.
Why
will the Murderers of democratic institutions (Modi0 revert back to
paper ballots ? They are happy with the fraud EVMs. Modi spends Rs 3000
crores for Anti-Universal Adult Franchise and Anti-Reservation leader
but not for replacing EVMs at the same cost also reverting back to paper
ballots which is very cheap but at the cost of BJP’s success.
An attempt was made but failed
FOR E-FILING REGISTRATION
as the website did not respond
Once again the following attempt is being made hoping success for E-Filing Registration.
Retd.Sr.Manager Aircraft Research and Design Centre
HAL, Bangalore
Scheduled caste
668 5A Main Road, 8th Cross, HAL 3rd Stage, Bangalore-560075 Karnataka State India Mob:9449835875 Email:ballotpapers2replaceevm@gmail.com ( Disabled-The google goes on disabling gmails as most of the operators are controlled by brahmins) At the Moment
Attended Pabajja, Vipassana and ZEN Mediatation courses
A pure Vegan and International Swimmer.
To , Honourable Chief Justice of India Supreme Court of India Tilak Marg, New Delhi-110 001 (India) PABX NOS.23388922-24,23388942-44, FAX NOS.23381508,23381584,23384336/23384533/23384447 supremecourt@nic.in
Sub: Severe action to be taken on Ex
CJI P Sathasivam for committing a grave error of judgement by ordering
that the EVMs to be replaced in a phased manner as suggested by ex CEC
Sampath without ordering for paper ballots till all the EVMs were
replaced, RSS chief Mohan Bagawath, Narendra Modi, Sanyasi Adyanath and
others who practice hatred,
anger, jealousy, delusion which are defilement of the mind against
SC/STs including Ms Mayawati, 4 time Chief Minister and Supremo of
Bahujan Samaj Party including myself causing suffering to the next
generation by way of negation Reservation guaranteed by our Modern
Constitution under Prevention of atrocities against SC/STs.
2.
Tampering, distorting and rigging the Fraud EVMs to murder democracy
and negating the Universal Adult Franchise as enshrined in our Modern
Constitution fathered by Dr BR Ambedkar.
3. To dissolve Central and State governments selected by these fraud EVMs and go for fresh polls with Ballot papers.
4.
Heavy fine such as the whole budget of our country to be handed over to
Ms Mayawati by Mohan Bagawath, Modi, Adyanath and all their supporters
to be distributed equally among all societies as enshrined in our Modern
Constitution till the entire EVMs are replaced by Ballot papers.
5.
As the office of CJI, is equally powerful like the Parliament,
Executive and the Media they must all have collegiate system including
SC/STs/OBCs/Relegious Minorities with equal number juries to decide on
this vital issue to save democracy.
LOK SABHA AND UTTAR PRADESH ELECTIONS FIXING
Outcome of the May 2014 General Elections in India.
&
Uttar Pradesh Assembly elections 2017
Hackers made hay in May 2014 and Mar 2017!
Following the results in Uttar Pradesh, BSP chief Mayawati, was
decimated in the elections just because she belongs to Scheduled Caste
and gave the best governance of Uttar pradesh as Chief Minister and
became eligible for the next Prime Minister which was in-tolerated by
the RSS/BJP who are serving for just 1% chitpawan brahmins, which is
nothing but atrocity on SC/STs sought a re-poll with paper ballots.
There
should be reelection in UP. These fakes cannot be allowed to hijack a
nation to its doom.
BJP
in UP was decimated to near zero how it suddenly rose to absolute
majority in one year for BSP to come to power it took 10-15 years - BJP
was literally reduced to ashes - it is impossible to come to power
without EVM rigging - If they are not allowing re elections means they are thugs.
Lost
the elections to EVMs. BJP has rigged the EVMs in a more
credible way.Mayawati stood no chance to the resourceful
and cunning chitpawan brahmanical intrigues.
EVMs
are tamperable and SC must take the right step
in this direction. Hope justice prevails !
The following Indian Express readers are traitors:
Anjali
Kaur,Chandu Shah,Mahound,Suresh MS,damodar biswal,AnjuGopi,AVS,Manohar
Sharma,kjingar,vaidehibapat,ramesh,M D Pai,vish, Shashi Shekhar
who must also be booked under Atrocities Act.
Now, Justice Karnan asks CJI, 6 judges to appear before him.
Kolkata, April 13
A defiant Calcutta High Court Judge Justice C S Karnan on Thursday asked
the Chief Justice of India and six judges of the Supreme Court, who
have issued contempt notice to him, to appear before him at his
“residential court” on April 28.
Justice Karnan claimed that the seven judges of the bench have insulted
him “wantonly and deliberately and with malafide intention” like what was done to Ms Mayawati by the RSS/BJP leaders.
He
said the judges have been asked to defend themselves against the
charge of violating the SC/ST Prevention of Atrocities Act, levelled by
him. Justice Karnan has been insisting that he is being discriminated
against because he is a Scheduled Caste. Likewise Mohan Bagawath, Modi,
vydianath and the other supporters of anti-SC/STs must defend themselves
against the charge of violating the SC/ST Prevention of Atrocities Act
leveled by me as I insist that Mayawati is being discriminated against
because she is a Scheduled caste.
The three leaders Mohan Bagawath, Modi and Adyanath as mentioned above will
appear before me at my Resident as mentioned above and give their views
regarding quantum of punishment for the violation of the Scheduled
Castes and Scheduled Tribes Atrocities Act.” And accused under the Scheduled
Castes and Scheduled Tribes Atrocities Act, 1989.”
I
suggest that they may hand over the entire budget amount of our country
to Ms Mayawati to enable her to distribute the wealth equally among all
societies until orders are passed by the CJI Collegium to dissolve the
central and state governments selected by the fraud EVMs and go for
fresh polls with paper ballots.
The RSS/BJP leaders and the following readers have raised a question as to how Ms Mayawati’s mental health was.
People
must wonder that never heard of a case like this in the world. RSS/BJP
leaders acting like
a pack of wolves, the SC/ST against 1% intolerant, violent, militant,
shooting, lynching, number 1 terrorists of the world the chitpawan
brahmin RSS will be a pretty grim situation indeed.
This case having been spiced by Caste System which is practiced only in
India, one way or other, a precedent will be set.
The RSS/BJP/ and the above readers SohanPal
SinghPundir or the 7 Judges are not Doctors of mental health for asking
Justice Karnan or Ms Mayawati how their mental health was? So we think we know the
answer now as to who suffers from mental health. They are suffering from
hatred, anger, delusion and jealousy on SC/STs which is an inborn
defilement of the mind requiring mental treatment and with a heavy fine
of their entire earnings under atrocities act as a deterrent punishment
by issuing a non bailable warrant.
It has
been conclusively proved to the
satisfaction of the Hon’ble Supreme Court that Indian EVMs ARE
tamperable.The process of elections is the most sacrosanct duty in a
Republic which ECI should carry out with utmost diligence. Caesar’s wife
should be above suspicion. Free and fair polls should not only be
ensured but APPEAR to be ensured to the satisfaction of the voters.
India
first tested EVMs in a by-election in 1982, but the machines were first
deployed on a large scale of over 1 million in a general
election in 2004.
In 2010, security researcher Hari Prasad and his associates released a video that they said demonstrated vulnerabilities in the
EVMs, after hacking an EVM that had already been used in an election.
Prasad and his team replaced the display board of the machine with a
look-alike component that could be instructed through a Bluetooth
connection on a mobile phone to steal a percentage of the votes in favor of a chosen candidate.
The researchers also used a pocket-size device that could be attached
to the memory of the EVM to change the votes stored in the machine
during the period between the election and the public counting session.
The Supreme Court has in its ruling this week asked the government to provide the financial assistance required by the Election
Commission to roll out the EVMs. It has not set out a schedule for the full deployment of EVMs with the paper trail.
India’s voting machines - considered to be among the world’s most tamperproof - can be hacked, American scientists claim.
Researchers
at the University of Michigan connected a home-made device to a voting
machine and successfully changed results by sending
text messages from a mobile.
“We made an imitation display board that looks almost exactly like the real display in the machines. But underneath some of the
components of the board, we hide a microprocessor and a Bluetooth
radio,” the BBC quoted Prof J Alex Halderman, who led the project, as saying.
He added: “Our lookalike display board
intercepts the vote totals that the machine is trying to display and
replaces them with dishonest totals - basically whatever the bad guy
wants to show up at the end of the election.”
Moreover,
they added a small microprocessor, which they say can change the votes
stored in the machine between the election and the
vote-counting session.
No
one’s right mind would yet allow the use of absolutely antiquated,
completely out-dated, easily hack-able and highly tamper-able “high
school technology” based, obsolete EVMs (electronic voting machines) in
national elections, but it was used now — in 2014
More
than 80 democracies in the world have simply done away with them,
dumping them in the trash, or simply declared the usage of this
simplistic voting system susceptible to fraud, and hence declaring the
same as illegal — as the Supreme Courts of Germany and Holland indeed
have done. Even Japan, from where EVMs originated, has long abandoned
its rogue babies, and is using paper ballot system since then. All the
advanced democracies in the West, except the most dull-headed ones, have
reverted to a voter verifiable system or the ballot paper. In Canada,
even at the ,most basic school level, ballot paper voting is in use.
Last
year, the Supreme Court of India, having been convinced of an
undeniable, edible possibility of EVMs getting tampered with and that
easily hacked — even from afar — had ordered the imbecilic Election
Commission and the indolent Government of India to provide about 1600
crore (1600, 0000000) rupees — convert this into your respective
currency! — for manufacturing these VVPAT (Voter Verifiable Paper Audit
Trail) voting machines; which show a verifiable paper receipt to the voter.
This
is the Fundamental Right of a citizen of India, as per the laws laid
down by the Constitution. However, recent newspaper reports
tell us that only 20, 000 such voting machines have been provided for
the entire country in this, 2014 election! India has 29 states
now — with Telagana being the latest. In most of them, depending upon
their size etc., either about 400 VVPAT machines are being deployed, or
some such similar ridiculous number — more or less — hasbeen made
available in the length and breadth of the country. It’s an asinine,
bland, cruel, demeaning joke we 1.25 billion voters have been “blessed” with by the powers that be.
All “patriotic” hackers of our motherland made hay in May 2014 and Mar 2017!
As to
how EVMs can be hacked into, tampered with, and results favorably
manipulated via software interference and other means — from
near and from far, far away — this can easily be found by anybody by
just going to Google etc. and filling “EVM HACKING, TAMPERING” or
something to this effect in the Search. And lo, behold! a plethora of
information will just overwhelm your overly chilled-out, lesser employed, un-billed brains.
However,
the only solace for us naive fools is that quite a few unscrupulous
politicians such as Murderer of democratic institutions
(Modi) and every other most “honorable” political party worthy of its
“salt” such as Congress and the BJP, would surely be playing this
comic-tragic game of hacking into and hijacking the votes of a billion
people! Thus, one who outsmarts the other such fine folks, armed with their hacking forks in this merry-go-around, will win.
The
rest — this or that “tsunami” or wave in favor of one or the other, poll
forecasts and the “newbie”, the over enthused, seeming game
changers in the making — well, they may well fall flat on their dumb faces, if not on their smart asses.
That
the Supreme Court of India too, while passing the order of putting new
VVPAT voting machines in use in a “phased manner”, has
unwittingly shirked its duty. In fact, it committed a grave error of
judgment. Perhaps dealt a fatal blow to Indian democracy. It should have
ordered, as a caution, that till the time this newer set of about
1300ooo voting machines is manufactured in full and so deployed
throughout India, ballot paper system would be brought in. No such precautionary measure was decreed by the apex court.
Well, crib all you want. But don’t cry, my
dear countrymen. After all, the same model of EVMs is yet very much in
use in South Africa,
Bangla Desh, Bhutan, Nepal, Nigeria, Venezuela etc. These poor folks of
the said “non-techy”countries — millions of them — too cannot figure out
as to what the hell had, yet is happening, in their dear short-circuited “developed” democracies. Nor will you.
Don’t worry, be happy! You are not alone “out there”.
Oh, by the way, the somewhat notorious lawyer who had brought in this case — of the present lot of EVMs being tamper-able and
hack-able — and, who, had successfully fought it so, forcing the Supreme
Court to order the installation of a fail-safe voting mechanism (of
Voter Verifiable Paper Audit machines replacing the susceptible earlier
Electronic Voting Machines) to ensure a free and fair electoral process
in India — well, this oh-so-very honorable fellow too has fallen silent,
like a demure maiden. This most vociferous gentleman had openly
declared on social websites, especially Twitter, that in case VVPAT
machines do not get installed in time for 2014 elections, then, there
would be a “constitutional crisis” — putting it out there like an Indian
“pehalwan”, a la WWW wrestler, that he would challenge the same in the
apex court. He had most emphatically underlined he would ensure that
either the new fail-safe voting machines or the old time-tested paper
ballot system will be put in use during this general election in India.
However,
recently, when asked specifically on Twitter about this matter — as to
what this lovely man is doing or is going to do about
this impending doomsday electoral scenario — there was a deafening
silence from his side. May be owing to the fact that since the Supreme
Court judgement late last year, this self-righteous rightist has joined the ultra-rightist political bandwagon.
The latter has been projected by pollsters
to
overwhelmingly sweep these elections — as a direct result of the doings
of the monstrous public relations firm hired from the land of the
let-it-be, oops! free. This US firm is the same that was used fruitfully
by President Bush and Hillary Clinton for their respective political
campaigns. It has — let there be no doubt about it — successfully
projected its client as the potential winner and the next numero uno in
Indian politics.
What the majority of the Indians have missed
in fine print is that the outgoing Chief Minister of the state of
Rajasthan, in the last
year elections, had officially filed a complaint with the election
commission that the EVMs used in his state were pre-programmed and
tampered with — and that the same had come from the state of which this
presently hyped-up future Prime Minister of India, is the current Chief
Minister. Now, the lawyer who had gone to the dogs to awaken India and
the rest of the world about the mischief and malfeasance possible with
the old model of EVMs — and had in fact written a book on this subject — is in a wink-wink deep-throat “smadhi”.
A
silence that speaks truths we dumb billion idiots on this part of
slippery earth cannot fathom. Perhaps it’s a precursor of the things to
come.
Let
us hope the jolly good hackers of this-that party screw-up each other’s
devilish, outright evil plans. In a dog eat dog political
crap pit we hapless billion creatures have to walk through every
election, maybe this time the ape sitting by the side — the wide-eyed
hopeful citizen of India — at least gets a tiny part of the apple pie
this messy hacking cat fight will leave behind, on the side lanes.
Perhaps these little crumbs will be enough for us to stay afloat. though not gloat.
In a nutshell, simply put, whosoever “out-hacks” the other, will win.
Then again, we are an ancient civilization of more
than 33,0000000 gods and goddesses — some civilized, others not so
civil. Let’s
hope one of these fancied deities has a soft corner for us dumbos.Otherwise, we are going to get screwed. A billion times over.
Therefore,
I made doubly sure I did not vote. I sat on my ass on voting day — not
that I don’t do so everyday. This voting day, I
absolutely did. Not only figuratively and metaphorically, but literally.
I may have many buts in life, but at least today I have a little sore,
yet not so sorry a butt.
We are a fool’s paradise.
Long live the banana republic of India!
LOK SABHA ELECTIONS FIXING
‘FIXING’ Indian Lok Sabha elections
Computer
Business Review appeared more certain with the “How Google search
results influenced elections” headline for its version of
the story, the Guardian reported.”……Google changed its course, it undermined people’s trust in its results and company.”
A
press release put out on 13 May by the American
Institute for Behavioral Research and Technology, an independent
research organisation based in California created a furore around the
topic when it released a report headlined “Could Google have
fixed the Lok Sabha elections? A landmark new study in India shows it’s possible,” the report added. (ANI)
Because of
LOK SABHA AND UTTAR PRADESH ELECTIONS FIXING
Outcome of the May 2014 General Elections in India.
&
Uttar Pradesh Assembly elections 2017
Hackers made hay in May 2014 and Mar 2017!
has caused great grievance and pain to me a Scheduled Caste and
Mayawati Prabhu Das
commonly fondly known as
Mayawati is an Indian politician heading the Bahujan Samaj Party. Being
the member of the party since itsinception in 1984, she later became the
party president in 2001. She has served as the Chief Minister of Uttar
Pradesh four times (briefly in 1995, 1997, 2002-2003 and 2007-2012).
Mayawati has been the youngest woman Chief Minister and the first ever
female Scheduled Caste member to become Chief Minister of any state.
After losing in the 2012 legislative assembly elections to Samajwadi
Party, she resigned from her post as a party leader on March 2012, and
later that month she was elected to a seat in Rajya Sabha through
acclamation. As the leader of the party, she has also been lauded for
mobilizing funds for her party.Born on 15th January 1956 in Delhis
Shrimati Sucheta Kriplani hospital, Mayawati has 6 brothers. Her father
Prabhu Das was a postal employee at Badalpur in Gautam Buddha Nagar in
1975, her mothers name is Ram Rati. In her
family, the sons were sent to private schools whereas daughters went to
low-performing government schools. Mayawati completed her B.A. in 1975
from Kalindi Womens College under the Delhi University. After the
completion of B.A., she earned a B.Ed. from VMLG College, Ghaziabad in
1976. Thereafter in 1983, she did her LLB from Delhi University. After
completing her B.Ed. course in 1976, she started teaching students in
Inderpuri JJ Colony, Delhi and was also preparing for the IAS exams.
Sometime in 1977, a well kown Scheduled Caste politician Kanshi Ram
visited her family home and was highly impressed by Mayawati’s speaking
style and motivated her to join politics. According to biographer Ajay
Bose, Kanshi Ram told her that I can make you such a big leader one day
that not one but a whole row of IAS officers will line up for your
orders. In 1984, Kanshi Ram founded the Bahujan Samaj Party and the
party focused as a platform to bring social change and to improve the
welfare of the weakest of the Indian society consisting of the Bahujans
or SC/STs, Other Backward castes and religious minorities. Kanshi Ram
included Mayawati as the member of the party marking her first step in
Indian politics. She was first elected as a Member of Parliament in 1989
representing Bijnor, Uttar Pradesh in the 9th Lok Sabha elections. In
1994, she became a member of Rajya Sabha for the first time. Kanshi Ram
remained the president of BSP until 2001 however, due to his
deteriorating health in the 1990s, the party’s leadership shifted in the
hands of Mayawati, a former school teacher. In 1993, Mayawati made a
coalition with Samajwadi Party in the assembly elections and helped
Mulayam Singh Yadav in becoming the Chief Minister of Uttar Pradesh.
However on 2nd June 1995, Mayawati withdrew her support from the
government after accusing Mulayam Singh Yadav for sending goons at her
place, keeping her party legislators hostage at the Lucknow guest house
as well as trying to break her party. She also accused Mulayam Singh
Yadav that he shouted castes abuse at her. After withdrawing support
from Samajwadi Party Mayawati sought her support to Bharatiya Janata
Party and became the Chief Minister of Uttar Pradesh on 3rd June 1995.
She created history by becoming the first ever Scheduled Caste women in
India to serve as the Chief Minister in Uttar Pradesh. On October 1995,
the BJP withdrew support to her and fresh elections were called after
Presidents rule. She won to the Lok Sabha elections in 1996 from two
different constituencies and chose to serve Harora. After that from 1996
to 1998, she also served as MLA in the U.P state Assembly. On 21st
March 1997, she again became the Chief Minister of Uttar Pradesh marking
her second term as the Chief Minister and retained the post till 20th
September 1997. In the 12th Lok Sabha elections of 1998, she was elected
as member representing Akbarpur constituency. In 1999, she became a
member of the 13th Lok Sabha. Despite Mayawati leading the party, Kanshi Ram remained
the party’s president until 2001. Being a diabetic and a host of other
serious ailments, he wasn’t able to lead an active political life. On
December 15, 2001, Kanshi Ram in a rally in Lucknow declared Mayawati
the then Vice-President of the party as his political successor.
On February she was re elected for the Uttar Pradesh legislative assembly.
On March 2002, she resigned from the
Akbarpur Lok Sabha seat and on 3rd May 2003, she became the Chief
Minister of Uttar Pradesh for the third time and remained on this post
till 26th August 2002. Following the ill health of Kanshi Ram, she
became the National President of BSP on 18th September 2003. In May
2004, she was re elected from Akbarpur for the 14th Lok Sabha. In July
2004, she resigned from Lok Sabha and became the member of Rajya Sabha
for the second time. On 27th August, she was elected as the National
President of BSP for the second time. Kanshi Ram died on October 2006 due to a severe heart attack. Mayawati performed
the last rites of Kanshi Ram in Buddhist tradition which is
traditionally performed by the male heirs of the family in Hindu
tradition. In the 2007 Uttar Pradesh elections, BSP won the majority and
she became the Chief Minister of Uttar Pradesh for the fourth time and
retained the post of the Chief Minister till March 2012. In the 2007
elections, Mayawati had the slogan to convert Uttar Pradesh to Uttam
Pradesh. The governance of the Mayawati government in Uttar Pradesh was
very well praised and the government began a major crackdown on the
irregularities made by the police department during the Mulayam Singh
government. In this process, over 18,000 policemen lost their jobs for
irregularities in their hiring and 25 IPS officers were suspended for their involvement in corruption.
She
also introduced transparency into the recruiting process, including
posting the results of selection exams online. In 2008, Mayawati
launched Manyawar Shri Kanshiram Ji Shahri Garib Awas Yojna a scheme to
build low cost houses for urban poor and completed two rounds of
construction till 2012 when her tenure of Chief Minister ended. The BSP
government is also praised for maintenance of law and order in Uttar
Pradesh and for their significant contributions in the field of
infrastructure and medical facilities in the rural and urban areas
Mayawati is widely regarded as a self made woman and she began her political career with hardwork and her own struggle.
Mayawati
is unmarried and has dedicated her life to serve the weaker sections of
the society. Mayawati is criticized for wasting the tax payers money by
building several statues of icons of Buddhism, Hinduism and SC/STs
including herself during her tenure as the Chief Minister. The CBI in
2002 raided her house suspecting financial irregularities related to Taj
Heritage Corridor, however in June 2007, the then Governor T.V.
Rajeshwar declared that there is no evidence of her involvement. . On
9th August 2009, Mayawati declared that she has chosen her successor
from the Scheduled Caste community who is 18-20 years junior to her and
she has pinned down the name in a sealed packet in a safe custody. The
name of the successor will be declared after her death in particular and
the 99%
Sarvajan Samaj i.e., all societies belonging to SC/STs/OBCs/Minorities
and the poor Upper castes in general.
In 2007 Ms Mayawati as Chief ninister of Uttar
pradesh gave th best governance by way of distributing the wealth of
state among all societies as enshrined in our Constitution.
Basically,
seeking to approach the problems of society by reforming the individuals
constituting that society and by suggesting some general principles
through which the society can be guided towards greater humanism,
improved welfare of its members, and more equitable sharing of resources.
While the 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded, cannibal chitpawan brahmins of RSS headed by Mohan Bagawath
with an inherent problem of trying to intermingle religion with
politics. The basis of religion is morality, purity and faith, while
that for politics is power. In the course of history, religion has often
been used to give legitimacy to those in power and their exercise of
that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of
art and culture.
When
religion is used to pander to political whims by tampering the fraud
EVMs, it has to forego its high moral ideals and become debased by
worldly political demands.
There
is a limit
to the extent to which a political system can safeguard the happiness
and prosperity of its people. No political system, no matter how ideal
it may appear to be, can bring about peace and happiness as long as the
people in the system are dominated by greed, hatred and delusion. In
addition, no matter what political system is adopted, there are certain
universal factors which the members of that society will have to
experience: the effects of good and bad kamma, the lack of real
satisfaction or everlasting happiness in the world characterized by dukkha (unsatisfactoriness), anicca (impermanence), and anatta (egolessness). To the followers of the Awakenen One with Awareness, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.
Although
a good and just political system which guarantees basic human rights
and contains checks and balances to the use of power is an important
condition for a happy in society, people should not fritter away their
time by endlessly searching for the ultimate political system where men
can be completely free, because complete freedom cannot be found in any
system but only in minds which are free. To be free, people will have to
look within their own minds and work towards freeing themselves from
the chains of ignorance and craving. Freedom in the truest sense is only
possible when a person uses Dhamma to develop his character through
good speech and action and to train his mind so as to expand his mental
potential and achieve his ultimate aim of awakenment.
While
recognizing the usefulness of separating religion from politics and the
limitations of political systems in bringing about peace and happiness,
there are several aspects of the Awakened One with Awareness’s teaching which have close correspondence to the political arrangements of the present day. Firstly, the Awakened One with Awareness
spoke about the equality of all human beings long before Abraham
Lincoln, and that classes and castes are artificial barriers erected by
society. The only classification of human beings, according to the Awakened One with Awareness, is based on the quality of their moral conduct. Secondly, the Awakened One with Awareness
encouraged the spirit of social -co-operation and active participation
in society. This spirit is actively promoted in the political process of
modern societies.
Thirdly, since no one was appointed as the Awakened One with Awareness’s successor, the members of the Order
were to be guided by the Dhamma and Vinaya, or in short, the Rule of
Law. Until today very member of the Order is to abide by the Rule of Law
which governs and guides their conduct which was strictly followed by
Ms Mayawati as Chief Minister.
Fourthly, the Awakened One with Awareness encouraged the spirit of
consultation and the democratic process. This is shown within the
community of the Order in which all members have the right to decide on
matters of general concern. When a serious question arose demanding
attention, the issues were put before the Order and discussed in a
manner similar to the democratic parliamentary system used today. This
self-governing procedure may come as a surprise to many to learn that in
the assemblies of Awakened One with Awareness in
this country 2,500 years and more ago are to be found the rudiments of
the parliamentary practice of the present day. A special officer similar
to ‘Mr. Speaker’ was appointed to preserve the dignity of the
Parliamentary Chief Whip, was also appointed to see if the quorum was
secured. Matters were put forward in the form of a motion which was open
to discussion. In some cases it was done once, in others three times,
thus anticipating the practice of Parliament in requiring that a bill be
read a third time before it becomes law. If the discussion showed a
difference of opinion, it was to be settled by the vote of the majority
through balloting. The Murderer
of democratic institutions (Modi) has done away with such a system by
gobbling the Master Key by tampering the fraud EVMs to win elections.
The Awaken One with awareness approach to political power is the moralization and the responsible use of public power. The Awaken One with awareness
preached non-violence and peace as a universal message. He did not
approve of violence or the destruction of life, and declared that there
is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred,
the defeated lives in misery. He who renounces both victory and defeat
is happy and peaceful.’ Not only did the Awaken One with awareness
teach non-violence and peace, He was perhaps the first and only
religious teacher who went to the battlefield personally to prevent the
outbreak of a war. He diffused tension between the Sakyas and the
Koliyas who were about to wage war over the waters of Rohini. He also
dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.
The Awaken One with awareness discussed
the importance and the prerequisites of a good government that was
sincerely by Ms Mayawati. He showed how the country could become
corrupt, degenerate and unhappy when the head of the government becomes
corrupt and unjust. He spoke against corruption and how a government
should act based on humanitarian principles.
The Awaken One with awareness
once said, ‘When the ruler of a country is just and good, the ministers
become just and good; when the ministers are just and good, the higher
officials become just and good; when the higher officials are just and
good, the rank and file become just and good; when the rank and file
become just and good,
the people become just and good.’(Anguttara Nikaya)
In the Cakkavatti Sihananda Sutta, the Awaken One with awareness
said that immorality and crime, such as theft, falsehood, violence,
hatred, cruelty, could arise from poverty. Kings and governments may try
to suppress crime through punishment, but it is futile to eradicate
crimes through force as done by Murderer of democratic institutions
(Modi)
In the Kutadanta Sutta, the Awaken One with awareness
suggested economic development instead of force to reduce crime. The
government should use the country’s resources to improve the economic
conditions of the country. It could embark on agricultural and rural
development, provide financial support to entrepreneurs and business,
provide adequate wages for workers to maintain a decent life with human
dignity as followed by Ms Mayawati.
In the Jataka, the Awaken One with awareness had given to rules for Good Government, known as ‘Dasa Raja Dharma’.These
ten rules can be applied even today which was done by Ms mayawati
government which wishes to rule the country peacefully. The rules are as
follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind, exercise non-violence,
9) practise patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised as followed by Ms Mayawati:
- A good ruler should act impartially and should not be
biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred
against any of his subjects.
- A good ruler should show no fear whatsoever in the
enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the
law to be enforced. It should not be enforced just because the ruler has the authority to
enforce the law. It must be done in a reasonable manner and with common sense. — (Cakkavatti
Sihananda Sutta)
In the Milinda Panha,it is stated: ‘If a man like the Murderer of democratic institutions (Modi), who is
unfit, incompetent, immoral, improper, unable and unworthy of kingship,
has
enthroned himself a king or a ruler with great authority by
tampering, distorting and rigging the EVMs to win elections, he is
subject to be tortured‚ to be subject to a variety of punishment by the
people, because, being unfit and unworthy, he has placed himself
unrighteously in the seat
of sovereignty. Modi like others who violate and transgress moral codes
and basic rules of all social
laws of mankind, is equally subject to punishment; and moreover, to
be censured is the ruler who conducts himself as a robber of the
public.’ In a Jataka story, it is mentioned that a ruler who punishes
innocent people and does not punish the culprit is not suitable to rule a country.
Therefore the
Honourable Chief Justice of India along with a collageium of Chief
Justices belonging to SC/STs/OBCs/Minorities and juries such as Ms
Mayawati, Nazeerudin Shah, Satishchandra Mishra may be pleased to
dissolve the Central and State governments selected by these fraud EVMs
and go for fresh elections with paper ballots to save democracy.
Since Ms
Mayawati belonged to Scheduled Caste Community The RSS and BJP conspired
to defeat her with the tampering, distorting and rigging the EVMs.
Hence they must be punished for practicing untouchability with the
prevention of atrocities act. They must be asked to pay a fine of the
entire budget to Ms Mayawati to enable her to distribute the wealth of
the country among all societies.
Let us file as many e-filing as possible to press for Ballot papers instead of EVMs/VVPAT.
Let us appeal to the Computer Business Review and the American Institute for Behavioral Research and
Technology, an independent research organisation based in California to review and research on the following technology:
Napolean had once said that “I can face
two battalions but not two scribes”. Scribes are aware that the Supreme
Court had directed that all the EVMs must be replaced with TAMPER PROOF
machines. But the CEC had not bothered tto replace all the EVMs and went for Lok Sabha elections.
Napolean’s suggested scribes have to do some investigative journalism ,and expose the CEC to save this MURDER of DEMOCRACY
First time
users of Supreme Court E-filing have to register him/her through
the “Sign Up” option.
Through
“e-FILING” only Advocate-on Record and
petitioners-in-person can file cases in the Supreme Court of
India.
Advocate
option is to be chosen if you are an “Advocate-on-Record”,
otherwise choose “In-person” option in case you are
petitioner-in-person.
For
registering first time personal details such as Address, contact
details, E-mail Id etc., which are mandatory, need to be entered.
For
Advocate-on-record, his/her code (Advocate-on-record code) will
be “Login-ID”, while “In-person” will create
his/her Login-Id through “Sign Up” option.
Password needs to be entered thereafter. Login Id and password
will be created once the mandatory requirements are filled
properly.
After
successful login the “Disclaimer screen” appears on the
screen.
Clicking of “I
agree” button on Disclaimer allows the user to proceed
further, while “I decline” button sends the control
back to the Login screen.
After
successful login, the user can file the case electronically.
“New
Case” option allows the user to file a new case.
“Modify”
option allows a user to carryout changes to the already e-filed
case, provided the court fee payment option is not invoked.
Court fee can
be paid only through credit card.
Defects
associated with the e-filed case will be e-mailed to the
advocate/petitioner by the Supreme Court Registry.
Note:- Petitions filed through E-MAIL are not entertained. For Electronic filing of
case in Supreme Court. Use E-Filing facility only. Payment of Fee for E-Filed
case are accepted only through Credit Cards and Debit Cards of the following
banks mentioned below:
Andhra Bank
Axis Bank Limited
Barclays Bank Plc
Canara Bank
City Union Bank Ltd.
Corporation Bank
Deutsche Bank AG
GE Money Financial Services Ltd.
HDFC Bank Ltd.
ICICI Bank Ltd. Also for Mastercard debit cards (Only on
ICICI PG)
Indian Overseas Bank
Kotak Bank-Virtual card
Standard Chartered Bank
State Bank of India
Syndicate Bank
The Federal Bank Ltd.
The Karur Vysys Bank Ltd.
For further assistance, “Help” option is
available.
Note dated
25-06-07 of Ld. Registrar regarding providing of certified copy
of order through post and charges thereof.
Whenever any
person /party concerned sends application by post or through
e-mail for issuance of certified copy of order/document etc.
first of all charges are calculated as the details given below
1. Folio(per
page)
2.
Certification charges
3. Urgency
charges
4. Postal
charges(minimum)by Regd. Post
5. Third party
Rs.1/-
Rs.10/-
Rs.5/-
Rs.22/-
Rs.5/-
After the
calculation of amount according to the number of pages of
particular order plus other charges as mentioned above, the party
concerned is informed by post or e-mail(if e-mail id is mentioned
in his application)to send the charges by the way of “Money
Order” in favour of Assistant Registrar(Copying). On receipt
of amount, Court fee is purchased and affixed at the application
and certified copy of order, as requested, is dispatched by Regd.
Post only at the address mentioned in the application.
Hack an EVM challenge: Election Commission dares anyone to tamper voting device successfully
From
the first week of May, experts, scientists, technocrats or anyone else
can go to the Election Commission for a week or 10 days and try to hack
the EVMs.
IndiaToday.in | Posted by Nikhil Agarwal New Delhi, April 12, 2017 | UPDATED 20:02 IST
Page 1 REPORTABLE IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NO.9093 OF 2013 (Arising out of SLP (Civil) No. 13735 of 2012) Dr. Subramanian Swamy …. Appellant(s) Versus Election Commission of India …. Respondent(s) WITH WRIT PETITION (C) NO. 406 OF 2012 J U D G M E N T
Contentions:
….EVMs, like all electronic equipments, are open to hacking. ……At present, a voter presses a button only but cannot ascertain the actual voting. He is not sure whether his vote is recorded or not, if recorded, whether it is recorded in favour of the person to whom it was intended or not. Whether it is valid or invalid and whether it is counted or not. It is submitted by the petitioner that unless and until answers to these questions are personally seen by the voter, it cannot be said that voting is made by him because “pressing a button of choice and getting flashed the red-light” is not actual voting in real sense unless the voter knows well that what has happened in consequence of pressing a button of his choice from the EVMs.
Stand of the Election Commission of India: ….. It was also informed to this Court that the ECI has been exploring the possibility of incorporating a viable Voter Verifiable Paper Audit Trail (VVPAT) system as a part of the presently used EVMs to make the election system more transparent.Further, it was brought to our notice that the ECI conducted field trials for VVPAT system earlier also but the same had not been successful and were discontinued.
Referring to Section 61A of the Representation of the People Act, 1951, it is submitted that the Statute itself provides for recording of votes by EVMs and the ECI has been given the discretion to prescribe recording of votes by such EVMs as it may deem fit. This discretion has to be exercised in a manner to preserve the sanctity of the election process and ensure that the election is conducted in a free and fair manner.
The ECI … also in the process of exploring to incorporate VVPAT system which is compatible with the present EVMs used by it.
From the materials placed by the ECI, it is noted that the purchase order has been placed with M/s BEL and M/s ECIL for supplying 150 and 300 VVPAT units respectively at Rs. 16,200/- per unit excluding excise duty, sales tax and transportation etc. costing Rs. 72,90,000/- (approx.). The ECI has also highlighted that if the VVPAT systems are ultimately to be used with all the 13 lakh EVMs available, the total cost in the purchase of VVPAT units may come to about Rs. 1,690 crores, taking into account the possible reduction in the cost per unit due to bulk production the cost may come to Rs. 13,000/- per unit approximately.
…..vote is nothing but an act of expression which has immense importance in democratic system.
In the light of the above discussion and taking notice of the pragmatic and reasonable approach of the ECI and considering the fact that in general elections all over India, the ECI has to handle one million (ten lakhs) polling booths, we permit the ECI to introduce the same in gradual stages or geographical-wise in the ensuing general elections. The area, State or actual booth(s) are to be decided by the ECI and the ECI is free to implement the same in a phased manner.
For implementation of such a system (VVPAT) in a phased manner, the Government of India is directed to provide required financial assistance for procurement of units of VVPAT.
The
ex CJI P Sathasivam committed a grave error of judgement by ordering
that ECI was free to implement is a phased manner. In 2014 Lok Sabha
elections only 8 out of 543 seats were replaced. Subsequently in all the
Assembly Elections just a small fraction of EVMs were replaced. In UP
Assembly only in 20 constituencies they were replaced.
In the
first place why should Rs 3100 crores crores be wasted to procure VVPAT
that too in a phased manner ? The ex CJI never ordered for using Ballot
papers instead which is being followed in almost all the democracies of
the world.
But the Election Commission dares anyone to tamper voting device successfully From
the first week of May, experts, scientists, technocrats or anyone else
can go to the Election Commission for a week or 10 days and try to hack
the EVMs.
IN A letter to Prime Minister Narendra Modi four months ago, the
Election Commission sought urgent release of funds to procure enough
Voter Verified Paper Audit Trail (VVPAT) machines to cover all polling
stations ahead of the next Lok Sabha elections in 2019.
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