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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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05/28/17
96) Classical Turkish-Klasik Türk, 97) Classical Urdu-کلاسیکل اردو 98) Classical Uzbek-Klassik o’zbek,-Classical Vietnamese-Tiếng Việt cổ điển,100) Classical Welsh- Clasurol Cymru,101) Classical Xhosa- Classical isiXhosa,102) Classical Yiddish-קלאסישע ייִדיש) 103 Classical Yoruba103) Classical Yorùbá,104) Classical Zulu- Zulu Classical
Filed under: General, Sutta Pitaka, Tipiṭaka
Posted by: site admin @ 6:23 pm

96) Classical Turkish-Klasik Türk,

97) Classical Urdu-کلاسیکل اردو

98) Classical Uzbek-Klassik o’zbek,-

Classical Vietnamese-Tiếng Việt cổ điển,100) Classical Welsh- Clasurol Cymru,101) Classical Xhosa- Classical isiXhosa,102) Classical Yiddish-קלאסישע ייִדיש) 103 Classical Yoruba103) Classical Yorùbá,104) Classical Zulu- Zulu Classical

96) Classical Turkish

96) Klasik Türk

2238 Salı 25 Mayıs 2017 DERS
itibaren

rektör
JC

INSIGHT-NET-Hi-tech Radyosu Ücretsiz Canlandırma Klipart Online A1 (Uyanan Bir) Tipiṭaka Araştırma ve Uygulama Üniversitesi
Görsel Formatda (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima’nın Konağı

Vv 1.16
PTS: VV 136-148
Sirima: Sirima’nın Konağı
Pali’den tercüme edildi.
John D. Ireland
© 2005

[Vangisa:]

Bağlı ve ince caparisoned atları, güçlü ve hızlı, gökyüzü aşağıya doğru ilerliyor. Ve savaş arabacılar tarafından çağrılan atlar, sihirli bir şekilde yaratılan bu beş yüz savaş arabası izliyor.

Yanık bir yıldız gibi süslenmiş, ışıltılı ve parlayan bu mükemmel arabada duruyorsunuz. Size en güzel ince formdan ve enfes güzellikten, hangilerinin
tanrıların hangi şirketinden Rakipsiz Bir’i ziyarete geldiğinizi
soruyorum?

[Sirima:]

Heyecan verici zevklere ulaşanların eşsiz olduğu söylenir; Büyülü dönüşüm ve yaratımdan hoşnut olan tanrılar. İstenilen herhangi bir görüntüyü üstlenebilen bu şirketten gelen bir sedye, burada Eşsiz Bir’e ibadet etmek için geldi.

[Vangisa:]

Ne iyi davranış attın


[Sirima:]

Tepeler
arasında, iyi bir servet sahibi asil bir kralın görevlisi olan iyi inşa
edilmiş bir şehirde dans etme ve şarkı söyleme konusunda çok başarılı
davrandım.
Sirima olarak Rajagaha’da tanındım.

Fakat izleyenler arasından lider olan Uyanık olan rehber, bana başlangıçtan, acıdan ve acımasız olmaktan ötürü öğretti; Kayıtsız şartsız, acı çekmenin sonsuza dek sürdüğü; Ve bu yolun, eğri, düz, uğurlu değil.

Ölümsüz
devletten (nibbana) öğrendiğimde, koşulsuz olarak, Tathagata’nın, Eşsiz
Bir’in talimatıyla, ben, kurallarda çok iyi kısıtlanmıştım ve en
mükemmel insanlar tarafından öğretilen Tanrı’da kurulmuştum, Uyanıktım
Bir.

Tathagata
tarafından verilen Rakipsiz Bir’in öğrettiği kayıtsız yeri bildiğimde,
ben o zaman ve sakin konsantrasyon (asil yolun) yaşadım.
Serbest bırakma güvencesi benimimdi.

Şüphe duymadan, nüfuzlu içgörüye dayanan belirsiz, teminatlı, seçkin
kazandığımda birçok insanın saygılı davrandım ve çok fazla zevk ve zevk
aldım.

Böylece Ben, Tathagata’nın rakipsiz bir öğrencisi olan ölümsüzleri bilen bir tanrıçım; İlk meyve içerisinde kurulan Dhamma’nın bir bilgisini, bir dere girişi. Bundan sonra benim için kötü bir günah yoktur.

Rakipsiz Bir’e ve yetenekli olanı memnun eden erdemli rahiplere karşı gelmeye başladım; Kafirlerin ve saygın Fortunate One, Dhamma-kralın kutlu birleşimini ibadet etmek için.

Ben
bilge görmeyi sevindim, Tathagata, eğitimli insanların olağanüstü
eğitmeni, özlemleri kesen, yetenekli olanı sevenler, rehber.
Ben, cömert merhametli Şefkatli Kişi’ne tapıyorum.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Gökyüzündeki Mansion

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Theravada Budizm (Sutta) tarafından Tripitaka

Hint Tarihi’ndeki En Etkili kitaplar.
Sutta Pitaka (”Sepet Söylem”), “üç sepet” in en büyüğüdür (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Kutsal Budist Tipitaka’dan: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Sığınma evine gitmek (Sutta Pitaka, Khuddaka Nikaya, Khuddakapatha 1. SARANA-GAMANA)

Buda Tripitaka. - MUTLAKA GİTMEK - Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Buda’ya sığınırım (Öğretmen)
Dhamma’ya sığınırım (Öğretmenlik)
Sangha’ya (Öğretilenler) sığınırım

İkinci kez Buda’ya sığınırım
İkinci kez sığınmak için Dhamma’ya gidiyorum
İkinci kez Sangha’ya sığınırım

Üçüncü kez Buddha’ya sığınırım
Üç kez sığınmak için Dhamma’ya gidiyorum
Üçüncü kez Sangha’ya sığınırım

Aşağıdaki yorumlarda meditasyon hakkında soru sormak isteyebilirsiniz.
Ve kanalımı abone edin, lütfen yeni videolar fark ederek.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Buddha Tripitaka: On Eğitim Öğretisi (Sutta Pitaka, Khuddaka Nikaya, Khuddakapatha 2. DASA-SIKKHAPADA)

1. Öldürmeyi önleme yönergesine uymayı taahhüt ederim.

2. Çalmayı bırakmaktan vazgeçme emrini yerine getirmeyi taahhüt ederim.

3. Cinsel suistimalden kaçınma kuralını benimsemeyi taahhüt ederim.

4. Yalan söylemeyi önleme yönergesine uymayı taahhüt ederim.

5. Zehirlenme ve dikkatsizliğe neden olan likörü bırakma kuralına uymayı taahhüt ederim.

6. Zamansız yemekten kaçınma kuralına uymayı taahhüt ederim.

7. Dans, şarkı söyleme, müzikten kaçınma ve görmedik şovları ziyaret etme yönergesine uymayı taahhüt ederim.

8. Çelenklerin, parfümlerin, kozmetik ürünlerin ve bezemelerin kullanılmasından kaçınma kuralına uymayı taahhüt ederim.

9. Yüksek ve lüks yatakların kullanımından kaçınma kuralını benimsemeyi taahhüt ederim.

10. Altın ve gümüşü kabul etmemek için verilen talimatlara uymayı taahhüt ederim.


https://www.youtube.com/watch?v=Ekhq6_XLSik



Traditional Turkish Music instrumental for relaxing and background

https://www.youtube.com/watch?v=Ekhq6_XLSik
Traditional Turkish Music instrumental for relaxing and background
Published on Mar 9, 2017

Traditional Turkish Music instrumental for relaxing and background
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Music by by Musicien.Douzi is licensed under a Creative Commons License.
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96) Classical Ukrainian
96) Класична українська

2238 чт 25 травня 2017 УРОК
від

ректор
JC

INSIGHT-NET-Привіт Tech Radio Free Animation Clipart Інтернет A1 (Пробуджена) Tipitaka досліджень і університету практика
в візуальному форматі (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Особняк Sirima в: Sirima

Vv 1,16
PTS: Vv 136-148
Особняк Sirima в: Sirima
в перекладі з впали на
John D. Ірландія
© 2005

[Vangisa:]

Ваші ярмо і дрібно прикрашені коні, сильні і швидкі, йдуть вниз по небу. І ці п’яти сто колісниць, магічно створені Передплатники, коні підганяв колісниць.

Ви стоїте в цій прекрасній колісниці, прикрашеній, сяючою і сяючим, як виблискує зірка. Я прошу вас про прекрасній формі тонкої і вишукану красу, від якої компанії богів ви прийшли відвідати Неперевершений One?

[Sirima:]

З тих, хто досяг висот чуттєвих задоволень, кажуть, неперевершеними; боги, які захоплюють в чарівної трансформації і створення. Німфа від цієї компанії, здатної взяти на себе будь-який бажаний
зовнішній вигляд прийшов сюди, щоб вклонитися Неперевершений One.

[Vangisa:]

Що хорошу поведінку ти формовий

[Sirima:]

У
тонкому стрункому місті, розташованого між пагорбами, служитель
благородного короля, наділеною удачею, я був дуже досвідченим в танцях і
співах.
Як Sirima я був відомий в Раджагахе.

Але пробуджений, лідер серед бачать, керівництво, навчив мене Творення, страждань і мінливості; безумовні, про припинення страждань, вічно; і цей шлях, а не криво, прямий, сприятливі.

Коли
я дізнався про стан безсмертного (Ніббана), безумовному, за дорученням
Татхагат, неперевершений One, я був високо і добре витриманий в
заповідях і заснований в Дхарми вчила самий прекрасними чоловіків,
Пробуджені
один.

Коли
я знав непоганеної місце, безумовне, навчені Татхагат, неперевершений
One, я тоді і там відчував спокійну концентрацію (благородного шляху).
Це вища визначеність випуску була моя.

Коли я отримав відмінну невмирущий, запевнили, видатний в проникаючому
прозріння, не сумніваючись, я був почитаю багатьма людьми, і випробував
величезне задоволення і насолоду.

Таким чином, я богиня, знаючи невмирущий, учень Татхагат, неперевершений One; знає Дхамма встановлені в першому фруктів, потік-вхідних. Відтепер немає поганого Борна для мене.

Я прийшов, щоб вшанувати Неперевершені Один і добродійні монах, які захоплюють в тому, що фахівці; поклонятися сприятливим збори аскетів і respectworthy удачливого, Дхамма-короля.

Я
радісний і радували побачивши мудреця, Татхагата, видатний тренер
чоловіків можуть бути підготовлені, хто відрізаний жадати, який захоплює
в тому, що досвідчений, керівництво.
Я поклоняюся надзвичайно милостивий жалісливий.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Mansion In The Sky

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Трипитака від Тхеравади (Сутта)

Більшість впливових книг в історії Індії.
Сутта Питак ( «Кошик дискурсу») є найбільшим з «трьох кошиків» (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Зі Святого буддійського Tipitaka: Сутта-пітака: Кхуддак Никай

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Будда Трипитаку: Перехід на притулок (.. Sutta Питак Кхуддака Nikaya кхуддакапатх 1. Сарана-Гаман)

Будда Трипитака. - ВІДВІДУЮЧИ REFUGE- Сутта-пітака. Кхуддака Nikaya. Кхуддакапатх. 1. Саран-Гаман

Я приймаю притулок в Будді (Учитель)
Я приймаю притулок в Дхарми (Вчення)
Я приймаю притулок в сангхи (той, якого навчають)

Вдруге я йду за притулком до Будди
Вдруге я йду за притулком до Дхарми
Вдруге я йду за притулком до сангхи

Втретє я йду за притулком до Будди
Втретє я йду за притулком до Дхарми
Втретє я йду за притулком до сангхи

Ви можете запитати quetions про медитації в коментарях нижче.
І підписатися на мій канал, будь ласка, на яку помітив про нові відео.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Будда Трипитаку: Десять Заповідей Training (Сутта Питак Кхуддак Nikaya кхуддакапатх 2. DASA-SIKKHAPADA.).

1. Я зобов’язуюсь дотримуватися приписів утримуватися від вбивства.

2. Я зобов’язуюсь дотримуватися приписів утримуватися від злодійства.

3. Я зобов’язуюсь дотримуватися приписів утримуватися від неправильного сексуальної поведінки.

4. Я зобов’язуюсь дотримуватися приписів утримуватися від брехні.

5. Я зобов’язуюсь дотримуватися приписів утримуватися від спиртних напоїв, що викликає інтоксикацію і безпечність.

6. Я зобов’язуюсь дотримуватися приписів утримуватися від несвоєчасного прийому їжі.

7. Я зобов’язуюсь дотримуватися приписів утримуватися від танців, співу, музики і відвідування непорядних шоу.

8. Я зобов’язуюсь дотримуватися приписів утримуватися від використання гірлянд, парфумерії, косметики та прикрас.

9. Я зобов’язуюсь дотримуватися приписів утримуватися від використання високих і розкішних ліжок.

10. Я зобов’язуюсь дотримуватися правила утримуватися від прийняття золота і срібла.


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



Buddha Festival in Kharkov, Ukraine April 13th, 2012


https://www.youtube.com/watch?v=seTtsofAtoI
Buddha Festival in Kharkov, Ukraine April 13th, 2012


97) کلاسیکل اردو

2238 جمعرات 25 مئی 2017 LESSON
سے

ریکٹر
JC

INSIGHT-NET-ہیلو ٹیک ریڈیو فری انیمیشن ویڈیوکلپ آن A1 (ایک بیدار) Tipiṭaka ریسرچ اینڈ پریکٹس یونیورسٹی
بصری شکل میں (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
سے Sirima: سے Sirima کی حویلی

VV 1.16
PTS: VV 136-148
سے Sirima: سے Sirima کی حویلی
کی طرف سے پالی زبان سے ترجمہ
جان ڈی آئر لینڈ
© 2005

[Vangisa:]

آپ کا جوڑا اور باریک caparisoned گھوڑوں، مضبوط اور تیز رو، آسمان کے ذریعے نیچے کی طرف بڑھ رہے ہیں. اور یہ پانچ سو رتھ جادوئی پیدا، پیروی کر رہے ہیں، گھوڑے سارتی طرف پر زور دیا.

آپ کو اس شاندار رتھ، آراستہ دیپتمان اور، چمک ایک چل چلاتی ستارہ کی طرح میں کھڑے ہیں. میں خوبصورت پتلی فارم اور شاندار خوبصورتی کی تم سے پوچھنا، دیوتاؤں کی جس کمپنی سے آپ کو بے مثال ایک کا دورہ کرنے آئے ہیں؟

[سے Sirima:]

جنسی لطف کی بلندیوں تک پہنچ چکے ہیں جو ان لوگوں سے، بلا سبقت جائے کہا؛ دیوتاؤں جادو تبدیلی اور تخلیق میں خوش تھے. کسی بھی مطلوبہ ظہور فرض کرنے کے قابل ہے کہ کمپنی کی جانب سے ایک اپسرا بے مثال ون کی عبادت کے لئے یہاں آیا ہے.

[Vangisa:]

[سے Sirima:]

پہاڑیوں
کے درمیان واقع ایک ہلکی بلٹ شہر میں، خوش قسمتی کے ساتھ endowed ایک عظیم
بادشاہ کا ایک تبچر، میں رقص اور گانے میں انتہائی قابل تھا.
سے Sirima طور پر میں Rajagaha میں جانا جاتا تھا.

لیکن پھر سے Awakened ایک، seers کے درمیان رہنما گائیڈ، مجھے آغاز کا، مصائب اور ناپائداری کا سکھایا؛ ، unconditioned ابدی ہے کہ مصائب کے خاتمے کے؛ اور اس راستے کے، ٹیڑھی نہیں براہ راست، شبھ.

میں
undying ریاست (nibbana)، unconditioned، تتاگت، بے مثال ون، میں انتہائی
اور اچھی اپدیشوں میں پابندی اور مردوں کے سب سے زیادہ شاندار کی طرف سے
سکھایا سے Dhamma میں قائم کیا گیا تھا کی ہدایات کے ذریعے کی سیکھا تھا
جب، بیدار
ایک.

میں
نے بے داغ جگہ، unconditioned، تتاگت، بے مثال ایک کی طرف سے سکھایا جانتے
تھے تو میں نے پھر وہاں پرسکون ارتکاز (نوبل راستے کے) کا تجربہ.
رہائی کے یہی زبردست یقین میرا تھا.

میں مخصوص undying، یقین دہانی کرائی، penetrative بصیرت، پر شک نہیں میں
نامور حاصل کی تو میں نے بہت سے لوگوں کی طرف سے احترام اور بہت خوشی اور
لطف اندوزی کا تجربہ کیا گیا تھا.

اس طرح میں ایک دیوی، undying، تتاگت کے ایک شاگرد، بے مثال ایک جاننے؛ سے Dhamma کا جاننے والا پہلا پھل، ایک ندی-enterer میں قائم. آج کے بعد میرے لئے کوئی برا bourn نہیں ہے.

میں نے بے مثال ایک اور ہنر مند کیا ہے میں خوشی جو نیک راہبوں احترام کے پاس آیا؛ سننیاسیوں اور respectworthy خوش قسمت ایک، سے Dhamma بادشاہ کے شبھ اسمبلی کی عبادت کے لئے.

میں
آنندپورن اور بابا کو دیکھ کر gladdened ہوں تتاگت، مردوں کے بقایا ٹرینر
تربیت دی جا رہی ہے کے قابل ہے، جو ترس کاٹ چکا ہے، ہنر مند ہے کیا میں
نعمتیں جو گائیڈ.
میں نے نہایت مہربان رحم کرنے والا ایک ہی عبادت کیا کرو

https://www.youtube.com/watch؟v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
آسمان میں مینشن

https://www.youtube.com/watch؟v=YpVebI8ydsk
8. تھرواد بدھ مت کی طرف Tripitaka (سے Sutta)

بھارتی تاریخ میں سب سے زیادہ بااثر کتابیں.
سے Sutta Pitaka ( “گفتگو کی ٹوکری”) “تین ٹوکری” (Tipitaka) کا سب سے بڑا ہے.

https://www.youtube.com/watch؟v=AVFx5U843A4
سے Sutta Pitaka: Khuddaka Nikaya مقدس بدھ مت Tipitaka سے

https://www.youtube.com/watch؟v=TxhD-BJ5MlY
بدھا Tripitaka: پناہ کے لئے جا رہا ہے (.. سے Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. SARANA-GAMANA)

بدھا Tripitaka. - پناہ سے Sutta Pitaka کے لیے جا. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

میں بدھ (ٹیچر) کو پناہ لئے جانے
میں سے Dhamma (قرآن) کو پناہ لئے جانے
میں نے سنگھا (سکھایا) کو پناہ لئے جانے

دوسری بار میں نے بدھا کو پناہ لئے جانے
دوسری بار کے لئے میں سے Dhamma کو پناہ لئے جانے
دوسری بار میں نے سنگھا کو پناہ لئے جانے

تیسری بار میں نے بدھا کو پناہ لئے جانے
تیسری بار کے لئے میں سے Dhamma کو پناہ لئے جانے
تیسری بار میں نے سنگھا کو پناہ لئے جانے

آپ ذیل میں تبصرے میں مراقبہ کے بارے میں کے quetions پوچھ سکتے ہیں.
اور نئے ویڈیوز کے بارے میں محسوس کر کرنے کے لئے براہ مہربانی میرے چینل کو سبسکرائب.

https://www.youtube.com/watch؟v=0wCGR3xLVGE

بدھا Tripitaka: دس ٹریننگ اپدیشوں (سے Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. میں Dasa-SIKKHAPADA..)

1. میں قتل سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

2. میں نے چوری سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

3. میں جنسی دراچار سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

4. میں جھوٹ سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

5. میں شراب کے نشہ اور غفلت کا سبب بنتا ہے کہ سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

6. میں اسامییک کھانے سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

7. میں ناچنا، گانا، موسیقی، اور گندا شو کا دورہ کرنے سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

8. میں پھولوں کے ہار، عطورات، کاسمیٹکس، اور embellishments کے استعمال سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

9. میں اعلی اور آسائش بستر کے استعمال سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.

10.میں سونے اور چاندی کو قبول کرنے سے پرہیز کرنے کا حکم پر عمل کرنے کا وعدہ کیا.کیا اچھا برتاؤ کیا آپ فرما تھا


https://www.youtube.com/watch?v=7Jvv8IA6YHE



Buddham Saranam Gacchami Chant Full Song by Usha Mangeshkar | Buddha Mantra For Positive Energy

https://www.youtube.com/watch?v=7Jvv8IA6YHE
Buddham Saranam Gacchami Chant Full Song by Usha Mangeshkar | Buddha Mantra For Positive Energy
Presenting Buddham Saranam Gacchami Full Song by Usha Mangeshkar. Listen to the Popular chanting of Buddha for peace of Mind.

Song Credits:
Song Name: Buddham Saranam Gacchami
Album: Buddha Mantra
Singer: Usha Mangeshkar

Lyrics in Hindi
बुद्धं शरणं गच्छामि।
धर्मं शरणं गच्छामि।
संघं शरणं गच्छामि।

Lyrics in English
Buddhaṃ śaraṇaṃ gacchāmi.
Dharmaṃ śaraṇaṃ gacchāmi.
Saṃghaṃ śaraṇaṃ gacchāmi.

Meaing in English
I take refuge in the Buddha.
I take refuge in the Dharma.
I take refuge in the Sangha.

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Presenting Buddham Saranam Gacchami Full Song by Usha Mangeshkar. Listen to the Popular chanting of…
youtube.com


98) Classical Uzbek
98) Klassik o’zbek

2238 Pay 25 May 2017 Kurs
dan

Rektor
JC

Anglamoq-NET-Hi Tech Radio Free Animatsiya Klipart Online A1 (bir uyg’otdi) Tipiṭaka tadqiqot va amaliyot universiteti
Visual formatida (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima ning Mansion

VV 1,16
PTS: VV 136-148
Sirima: Sirima ning Mansion
tomonidan Päli tarjima
John D. Irlandiya
© 2005

[Vangisa:]

kuchli va tez Sizning qo’shganini va nozik caparisoned otlar, osmonga, pastga boryapmiz. Va bu besh yuzta jang aravasi, sehrli yaratgan, otlar aravalari tomonidan chaqirdi, quyidagi etiladi.

Siz bu ajoyib aravaga, bezatilgan yorqin va yonib turgan yulduz kabi porlab turish. Men xudolar qaysi kompaniya tomonidan siz Unrivalled biriga borib keldim, go’zal nozik shakl va ajoyib go’zallik so’raydi?

[Sirima:]

shahvoniy aysh yuksaklikka yetdi borlardan, ustun bo’lishi kerak dedi; sehrli o’zgartirish va yaratish zavq xudolar. har qanday kerakli ko’rinishga taxmin qilish ega kompaniyaning bir parisi Unrivalled ibodat qilish uchun shu yerni keldi.

[Vangisa:]

Nima yaxshi Boshlovchi siz shakl qildim


3956/5000

[Sirima:]

tepaliklar
orasida joy nozik, baquvvat shahrida, yaxshi boylik ato ezgu shoh bir
xizmatkor, men raqs va ashula juda mahoratli edi.
Sirima sifatida men Rajagaha ma’lum qilindi.

Ammo keyin uyg’ondi biri, ko’rganlar orasida yetakchi, hidoyat, azob-uqubat va impermanence bo’yicha, vujudga meni o’rgatdi; abadiy azob-uqubatlar tugatilgan, cheksiz qilish; va bu yo’l, xayrli, to’g'ri, egri emas.

Men
boqiy davlat (nibbana), Tathagata, Unrivalled Zotga, men juda yaxshi va
o’gitlarni og’ir va erkaklarning eng yaxshi ta’lim Dhamma yilda tashkil
etilgan topshirig’iga orqali cheksiz o’rgandim bo’lgach, uyg’otdi
biri.

Men
Tathagata, Unrivalled Zot tomonidan o’rgatilgan nuqsonsiz bo’lib,
cheksiz, bilgan, men keyin va (ezgu yo’lning) tinch konsentratsiyasini
bor tajribali.
ozod Bu oliy ishonch Meniki edi.

Men shubha yo’q penetratif farosati, ichida mashhur ishonch maxsus
boqiy, qozongan bo’lsa, men juda ko’p odamlar tomonidan hurmat va ko’p
zavq va huzur-halovat tajribali edi.

Shunday qilib, men bir sevimli, o’lmas, Tathagata bir shogird Unrivalled One bilish; Dhamma bir biluvchi birinchi meva, bir oqim-enterer yilda tashkil etilgan. Endi men uchun hech qanday yomon soy bor.

Men Unrivalled Yolg’iz va malakali nima lazzatlanadigan saxovatli rohiblarini sharaflar keldilar; zohiddirlar va respectworthy Fortunate Zotga, Dhamma-shohi muborak yig’ish ibodat qilish.

Men
adaçayı ko’rib quvnoq va taassurot emasman, malakali nima xursand
muxtoj kesib berdi Tathagata, ta’lim oluvchilar qodir insonlar mashhur
murabbiy, hidoyat.
Men favqulodda rahmli Rohman ibodat.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Sky In Mansion

https://www.youtube.com/watch?v=YpVebI8ydsk
Theravada buddizm tomonidan 8. Tripitaka (Sutta)

Hindiston tarixi eng nufuzli kitoblar.
Sutta Pitaka ( “Söyleminin savat”), “uch savat» (Tipitaka) eng yirik hisoblanadi.

https://www.youtube.com/watch?v=AVFx5U843A4
Sutta Pitaka: Khuddaka Nikaya Muqaddas budda Tipitaka boshlab

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Budda Tripitaka: panoh ketadi (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. Sarana-GAMANA)

Budda Tripitaka. - REFUGE- Sutta Pitaka borar uchun. Khuddaka Nikaya. Khuddakapatha. 1. Sarana-GAMANA

Men Budda (o’qituvchi) uchun panoh uchun borish
Men Dhamma (Teaching) uchun panoh uchun borish
Men Sangha (o’rgatdi) uchun panoh uchun borish

ikkinchi marta, men Budda uchun panoh uchun borish
ikkinchi marta, men Dhamma uchun panoh uchun borish
ikkinchi marta, men Sangha uchun panoh uchun borish

uchinchi marta men Budda uchun panoh uchun borish
uchinchi marta men Dhamma uchun panoh uchun borish
uchinchi marta men Sangha uchun panoh uchun borish

Siz quyidagi izohlarda fikr yuritish haqida quetions so’rashi mumkin.
Va iltimos, yangi videolar haqida sezdim bilan mening kanalimga obuna.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Budda Tripitaka: O’n Training nizomlari (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. Dasa-SIKKHAPADA..)

1. Men o’ldirish saqlanishdir amriga rioya qilish majburiyatini oladilar.

2. Men o’g'irlik saqlanishdir amriga rioya qilish majburiyatini oladilar.

3. Men jinsiy axloqsizlik saqlanishdir amriga rioya qilish majburiyatini oladilar.

4. Men yolg’on saqlanishdir amriga rioya qilish majburiyatini oladilar.

5. Men intoksikatsiyasi va g’aflatda sabab ichimliklardan saqlanish amriga rioya qilish majburiyatini oladilar.

6. Men bevaqt eb saqlanishdir amriga rioya qilish majburiyatini oladilar.

7. Men raqs, qo’shiqchilik, musiqa, va noma’qul namoyishlari tashrif saqlanishdir amriga rioya qilish majburiyatini oladilar.

8. Men bo’yniga, parfyum, kosmetika, va bezak foydalanish saqlanish uchun amriga rioya qilish majburiyatini oladilar.

9. Men yuqori va hashamatli ko’rpa foydalanish saqlanish uchun amriga rioya qilish majburiyatini oladilar.

10. Men oltin va kumush qabul saqlanish uchun amriga rioya qilish majburiyatini oladilar.

https://www.britannica.com/art/Uzbek-literature


Uzbek literature

https://www.britannica.com/art/Uzbek-literature

Uzbek literature
Written By:
Khairoulla H. Ismatoullaev
See Article History
Related Topics

African literature
French literature
German literature
Arabic literature
Uzbek language
English literature
Central Asian literatures
Italian literature
American literature
literature


Uzbek literature, the body of written works produced by the Uzbek
people of Central Asia, most of whom live in Uzbekistan, with smaller
populations in Afghanistan, Tajikistan, and Kyrgyzstan.

Although
its roots stretch as far back as the 9th century, modern Uzbek
literature traces its origins in large part to Chagatai literature, a
body of works written in the Turkic literary language of Chagatai. The
earliest works of Chagatai literature date from the 14th century but
remain easily accessible to readers of the modern Uzbek language. Modern
Uzbek has today assumed the role once held by Chagatai, which all but
vanished by the early 20th century, of being the reference language for
Turkic historical and literary works in Central Asia.
The classical period


Uzbek literature’s classical period lasted from the 9th to the second
half of the 19th century. During that period numerous literary works
were produced, often under the patronage of Turkic emperors, kings,
sultans, and emirs. The best-known patrons of the Turkic literature of
the historical region known as Turkistan—which includes what is today
Uzbekistan as well as a number of surrounding countries—include the
Qarakhanids (10th–13th centuries); such Timurids (14th–16th centuries)
as Timur (Tamerlane), Shahrukh, Ulūgh Beg, Ḥusayn Bayqarah, and Bābur,
the founder of the Mughal dynasty in India; and ʿUmar Khan, a
19th-century ruler of the khanate of Kokand.
Read More on This Topic
Uzbekistan: Cultural life


From the 10th to the 12th century, Uzbek written literature migrated
from a Turkic script to an Arabic one. This transition opened Uzbek
writers to the influence of Arabic literature; the result was that Uzbek
literature underwent extensive changes as it adopted many of the forms
and some of the language of Arabic poetry and prose. Works from this
period include Yusuf Khass Hajib’s Kutudgu bilig (“Knowledge Which Leads
to Happiness”; Eng. trans. The Wisdom of Royal Glory), written in
1069–70; Mahmud Kashgari’s Diwan lughat al-Turk (Compendium of the
Turkic Dialects), compiled in 1072–74; and Ahmad Yugnaki’s 12th-century
Hibat al-haqaʾiq (“Gift to Truths”), a didactic poem.
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Chagatai literature
author
persona
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lipogram
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Among the other Central Asian poets who had a lasting influence on
Uzbek literature is Ahmed Yesevi, a 12th-century religious poet who was a
follower of the great Sufi leader Yūsuf Hamadhānī. Ahmed Yesevi’s
poems—collected as Divan-i hikmet (“Book of Wisdom”)—constituted a new
genre of Central Asian Turkic literature: a religious folk poetry. He
used a popular vernacular that borrowed little Arabic and Persian and
that featured a Turkic syllabic metre.

The 13th and 14th
centuries saw the emergence of works written in Chagatai, a tradition
that had a strong influence on the literature later classified as Uzbek.
Among the poets of this period, those whose works have been preserved
to modern times and remain popular today are Khwārizmī, best known for
his Muhabbatnamah (“Love Letters”); Quṭb Khorazmī, who in 1340
translated Neẓāmī’s romantic epic Khosrow o-Shīrīn (“Khosrow and
Shīrīn”); and Durbek, best known for his Yusuf o-Zulaykha (“Yusuf and
Zulaykha”). In the second half of the 14th century and in the first half
of the 15th, the regions of Transoxania and Khorāsān—especially the
cities Samarkand and Herāt—became centres of a cultural renaissance in
Central Asia. Under the Timurids, literature, written in Chagatai,
underwent intensive development. Many poetic genres flourished,
including the lyric, the elegy, and the romantic destān (an oral epic
poem). Many works in prose, especially historical works, were also
produced. Of the many outstanding poets of this period, Luṭfī was the
great master of the ghazal (lyric love poem) and tuyugh (a Turkic
quatrain, similar to the robāʾī), and he exerted a wide influence on
poets of his time. In his sole narrative poem, Gul wa Nawruz (written in
1411; “Gul and Nawruz”), he extolled ideal love. Sakkākī, also among
the period’s prominent poets, is best known for his divan (collection of
poems), which contains munajaat (hymns), ghazals, and qasidas (odes)
devoted to Ulūgh Beg. But it was Gadāʾī who was the most remarkable
Uzbek poet of the 14th and 15th centuries. Although his divan has been
preserved, very little of his life is known. Even the poet’s original
name is unknown; Gadāʾī is derived from his use of Gadā (“Beggar”) as a
tahallus (pen name) in his ghazals. His divan consists of 229 ghazals, 5
tuyughs, 2 qasidas, and 1 mustazād (a poem in which every second
hemistich, or half-line, is followed by a short metrical line that has
some bearing on the sense of the first hemistich without altering its
meaning).
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Chagatai—which would eventually evolve into modern Uzbek—assumed its
classical shape in the works of ʿAlī Shīr Navāʾī, an outstanding thinker
and great poet as well as a famous literary patron of his time. He was
also a statesman and a prominent member of the court of the sultan
Ḥusayn Bayqarah. Navāʾī’s influence on the Turkic writers of Central
Asia—and especially on Uzbek writers—cannot be overestimated. Among his
four divans, which contain tens of thousands of lines of lyrical verse
written in Chagatai, are examples of almost every literary genre
practiced during the 14th and 15th centuries. He also wrote ghazals in
Persian under the name Fāni. Navāʾī’s important works include Lisān
ul-tayr (“The Language of the Birds”), a mystical masnawi (poem in
couplets) completed in 1498; Majālis-i nefaʾīs (1491; “The Exquisite
Assemblies”), a prose work in which Navāʾī gave brief descriptions of
the major poets of the 14th and 15th centuries; and Mizan al-awzan
(1498; “The Balance of Metres”), a treatise on the Turkic prosodic
system. He was also the author of a number of historical and scientific
treatises, the most important of which is Muhakamat al-lughatayn (1499;
“Judgment on Two Languages”), which compares the relative merits of the
Persian and Chagatai languages.
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Bābur, a prince of the Timurid dynasty who was crowned as king of the
principality of Fergana (now in Uzbekistan) at age 12 and was the
founder of the Mughal dynasty in India, was also an outstanding Chagatai
poet and writer. One of the most attractive works not only in Chagatai
literature but in Central Asian literature and historiography as a whole
is his memoir, the Bābur-nāmeh, written during the 16th century in
clear and refined Chagatai prose.

Bābur inspecting a garden, portrait miniature from the Bābur-nāmeh, 16th century; in the British Library.
Bābur inspecting a garden, portrait miniature from the …
By permission of the British Library

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From the 17th through the 19th century Uzbek literature developed
separately in the three independent Uzbek khanates, two of which had
been founded in the 15th century (Bukhara and Khiva [Khwārezm]) and the
third in the mid-18th century (Kokand). In Bukhara the most famous poets
were Mujrim Obid, one of the best lyric poets of the late 18th and
early 19th century; Turdī, a follower of Navāʾī who wrote Sufi poems,
although the character and motif of his poems later changed when he
began writing poems that were socially engaged; and Sayido Nasafi. Abū
al-Ghāzī Bahādur, a 17th-century khan of Khiva, wrote on the history of
the Uzbeks, Turkmen, Kazakhs, and Karakalpaks. He played an important
role in preserving many of these peoples’ folk legends, tales, proverbs,
and sayings. His most notable works are Shajare-i Tarākime (1659;
“Genealogical Tree of the Turkmen”) and Shajare-i Turk (completed
posthumously by his son in 1665; “Genealogical Tree of the Turks”).
Nishātī, an important poet of the 18th century, composed the last major
masnawi in Chagatai. Prominent 19th-century Khivan writers include
Shermuhammad Munis and Muhammad Āgahī, both poets as well as historians.
Munis began writing a history of Khiva, Firdaus-ul iqbāl (“The Paradise
of Felicity”), but he could finish only the introduction and first
chapters; it was eventually completed by Āgahī, his nephew. The Kokand
khanate produced such outstanding poets as Mashrab during the 17th
century, Mahmur during the 18th century, and Muhammad Sharaf Gulkhānī,
Uwaysī, and Nodira during the 19th century.
The tsarist colonial period


The tsarist colonial period in the Uzbek khanates marked a dark, tragic
era for indigenous literature. From the beginning of the military
invasion and occupation of these khanates—Bukhara was invaded in 1868
and Khiva in 1873, with Kokand annexed in 1876; all three became part of
the Russian province of Turkistan—the Russians tried to make use of
literature to further their interests. Uzbek writers such as Muqīmī,
Furqat, Zavqi, Dilshad, Anbar Atin, and Nazimakhanum were forced to
praise Russian culture and society in their works. Furqat, who was from
Kokand, was typical of these writers: in his poems, he praised tsarist
Russia, and for each such poem he was—as archival research later
revealed—rewarded by the governor-general of Turkistan. When Furqat
began to write poems criticizing the oppressive nature of Russian rule
in the Fergana Valley, however, he was sent into exile in Chinese
Turkistan.
Connect with Britannica

In the first decades of
the 20th century the Jadid reform movement, consisting of followers of
the Turkish journalist Ismail Gasprinski, gained influence in Uzbekistan
and throughout Central Asia. The Jadids’ primary concern was a new
approach to education through so-called New Method (usul-i jadid)
schools. (See Sidebar: Activities of the Jadid Reformers.) Among Uzbeks a
new generation of Turkic-speaking writers—the Ziyolilar
(“Enlighteners”), who counted themselves as Jadid reformers—made major
contributions to modern Uzbek literature. These writers include Mahmud
Khoja Behbudi, Abdalrauf Fitrat, Abdullah Qadiri, Cholpán (Abdulhamid
Sulayman Yunús), Munawwar Qari, and Mannan Ramiz. They were among those
writers who at the turn of the 20th century helped to introduce plays,
novels, and short stories to the Uzbek people. The arrival of these
Western genres also marked the highest stage of the development of
classical poetry in Chagatai, which thereafter declined rapidly.
The Soviet period


When Tsar Nicholas II was forced to abdicate as a result of the Russian
Revolution of 1917, there were hopes among the intellectuals of
Turkistan for greater freedoms. In October 1917 an independent
government called the Kokand Autonomy was declared, although it was
quashed by Russian authorities the following year. During the first
years of the Soviet regime, however, the Enlighteners found it easy to
spread a transnational Turkic culture and literature. Concerned with
other problems, the Soviets initially did little to hinder the
activities of Uzbek intellectuals in Turkistan, but they later used
their control over the press to create obstacles. After the Soviets
crushed the revolts of the Uzbek people and took full control of
Turkistan, they increasingly suppressed native literature, culture, and
education.
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In spite of these difficulties, Uzbek literature was able to maintain
its spirit. Fitrat, Cholpán, Qadiri, Elbek (Mashriq Yunus Oghli), and
many other poets and writers published their best works during the 1920s
and early 1930s, risking their lives to express the voice of the Uzbek
nation as they turned their attention to critiquing the ideas and social
practices of the Soviet regime.

Fitrat was an outstanding
scholar of the Jadid era, a theorist and an inspirer of the Jadid
movement, a literary historian, and one of the early Uzbek dramatists.
He came into contact with the reformist ideas of the Young Turks during
his time at Istanbul University (1909–13), and, upon his return to
Bukhara, he became active in the Young Bukharans, a group that likewise
advocated political reform. Many of Fitrat’s plays—for example, Abu
Muslim (1918), Ulūgh Beg (1919), Temurning saghanasi (1919; “Timur’s
Mausoleum”), Oguz Khan (1919), Chinggis Khan (1920), and ʿAbul Fayz Khan
(1924)—took the form of historical dramas that depicted actual figures
from Central Asia’s early and medieval Islamic periods. Fitrat’s plays
helped to raise national consciousness and feelings of patriotism among
the Uzbek people. Fitrat, like many Central Asian writers of this
period, also tried to unify the various Turkic languages of Central Asia
in a literary language for all Central Asian peoples. He considered the
broader historical region known as Turkistan to be a single,
indivisible state with a common historical and cultural identity, and he
opposed the imposition of the proletarian revolution exported from
Russia.

Cholpán was Central Asia’s most popular poet during the
first half of the 20th century. He was also a dramatist and novelist and
was the first to translate William Shakespeare’s plays into Uzbek.
Three collections of his poems were published during his lifetime:
Uyghonish (1922; “Awakening”), Buloqlar (1924; “Springs”), and Tong
sirlari (1926; “Secrets of Dawn”). In addition, a number of Cholpán’s
poems appeared in the collection Özbek yosh shoirlari (1922; “Young
Uzbek Poets”). Cholpán also published a novel, Kecha wa kunduz (1935;
“Night and Day”), as well as a number of plays and many short stories.


Cholpán’s poetry became a source of lasting inspiration for later Uzbek
writers, not least because of his innovative use of new forms of
expression. He broke from the past by rejecting the mysticism that
dominates Uzbek poems of the classical period, and his poems exhibit a
simplified, straightforward language that is free of foreign borrowings.
Cholpán also appealed strongly to Uzbek national identity. The poem
“”Bas endi!”” (“That’s Enough!”) in Uyghonish, for instance, expresses
the first awakenings of revolt against the Russian occupation:

That’s enough! There’s finally a limit
To all these insults, this humiliation!
The edge that’s arrived at bit by bit
Is only self-doubt and deprivation!

This last stone I hold in my hand
I long to fling at my nemesis.
This last tear that my eye contains,
I long to shed for my lifelong aims.


Qadiri was responsible for introducing realism to Central Asia. He did
so through his historical novels, in which he adopted a style and method
that, in echoing Sir Walter Scott’s, distinguished his work from that
of Jurjī Zaydān, a Beirut-born novelist writing in Arabic who was then
greatly in vogue. The central importance of Qadiri’s historical novels
Otgän kunlär (1922; “Days Gone By”) and Mehrobdan chayon (1929;
“Scorpion from the Altar”) lies in their sympathetic rendering of the
lives and times of the Uzbek people prior to Russian annexation. Many
other Central Asian novelists—including Mukhtar Auez-ulï (Auezov),
perhaps the most prominent figure in 20th-century Kazakh
literature—followed Qadiri’s example.

Soviet rulers feared
Fitrat, Cholpán, and Qadiri because of the appeal their views enjoyed
among the Turkic-speaking population of the Soviet Union. The Soviet
regime attempted to exploit their popularity by encouraging them to
write in support of the Soviet system, but these efforts failed, and,
during the purge trials (Great Purge) directed by Joseph Stalin during
the late 1930s, many prominent Uzbek writers—including Fitrat, Cholpán,
and Qadiri—were executed. Thousands of other writers, teachers, and
scholars were also imprisoned, many of them associated with the Jadid
movement, which the Soviets regarded as a dangerous expression of
Pan-Turkism.

The execution of many Uzbek writers had a chilling
effect on literary circles. The decades after World War II saw the rise
of authors who were dutiful but unimaginative servants of the Soviet
regime, among them Kamil Yashin, Sharaf R. Rashidov, Nazir Safarov,
Jumaniyaz Sharipov, Hamid Gulyam, Mirmuhsin, Ramz Babajan, Said Ahmad,
Aybek, and Ibrahim Rahim. Making use of the techniques of Socialist
Realism, Uzbek prose writers primarily produced novels about
contemporary rural life. Many authors who wrote about rural life often
falsified the reality of suffering experienced by farmers; otherwise
their poems, short stories, plays, and novels would have never been
published.
Independence and beyond

The Soviet Union’s
collapse in 1991 and Uzbekistan’s subsequent independence transformed
the Uzbek literary landscape. The literature written but banned by the
Soviets (e.g., Fitrat’s plays, Cholpán’s novels) became widely
available, but the independent press that had existed for a short time
in the late 1980s vanished: newspapers were banned and their
editors-in-chief put into prison or exiled. Soviet-style censorship
became widely applied, and a number of prominent writers were arrested
and tortured (e.g., Mamadali Mahmudov, Emin Usmon, Yusuf Jumaev,
Muhammad Salih, and Safar Bekjon). Some, such as Usmon, died in prison.


Uzbek authors and critics were forced to engage in a serious debate as
to what Uzbek literature should be. Demoralized by the repressive
measures being used in independent Uzbekistan, they argued about
possible ways out of the post-Soviet chaos. Links to past literary
styles and themes remained very strong throughout the 1990s, and the
habits of Socialist Realism proved hard to shake, especially in the
novel. One group of writers (Abdulla Aripov, Erkin Vahidov, Adil
Yakubov, Said Ahmad, and Utkir Hashimov) in order to survive began to
praise the country’s president, Islam Karimov, in their poems and
articles, and very soon three of these writers (Aripov, Vahidov, and
Ahmad) were named Heroes of Uzbekistan, the country’s highest award.


Most of the best work published in the postindependence period was in
prose. Toghay Murad’s lyrical novel Otamdam qolgan dalalar (1994;
“Fields Which Remained from My Father”) describes the 19th-century
Russian invasion of Central Asia. Tohir Malik’s novel Shaytanat
(1992–96; “Devilry”) was read by Uzbeks with great interest, because
many saw their local political leaders (so-called “new Uzbeks”), whom
they thought to be behaving like criminals, as the “heroes” of this
novel.
Khairoulla H. Ismatoullaev


The
body of written works produced by the Uzbek people of Central Asia,
most of whom live in Uzbekistan, with smaller populations in
Afghanistan, Tajikistan, and Kyrgyzstan. Although…
britannica.com


99) Classical Vietnamese

99) Tiếng Việt cổ điển

2238 Thứ năm, 25 tháng 5 năm 2017 Bài học
từ

Hiệu trưởng
JC

INSIGHT-NET-Hi Tech Radio Miễn phí Hoạt hình Clipart trực tuyến A1 (Awakened One) Đại học Nghiên cứu và Thực hành Tipiṭaka
Trong Định dạng Hình ảnh (FOA1TRPUVF)

Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: biệt thự của Sirima

Vv 1.16
PTS: Vv 136-148
Sirima: biệt thự của Sirima
Dịch từ tiếng Pali sang
John D. Ireland
© 2005

[Vangisa:]

Những con ngựa đẻ của bạn, mạnh mẽ và nhanh nhẹn, đang hướng xuống dưới bầu trời. Và những chiếc xe ngựa năm trăm này, được tạo ra một cách huyền diệu,
đang theo sau, những con ngựa bị những người cai ngựa kêu lên.

Bạn đứng trong chiếc xe tuyệt vời này, trang trí, rạng rỡ và sáng, giống như một ngôi sao rực rỡ. Tôi hỏi bạn về hình dạng thanh mảnh và vẻ đẹp tinh tế, từ đó công ty của các vị thần đã đến thăm những người không có đối thủ?

[Sirima:]

Từ những người đã đạt đến đỉnh cao của niềm vui cảm giác, được cho là vượt trội; Các vị thần thích thú trong việc biến đổi và sáng tạo huyền diệu. Một con ếch từ công ty đó có thể giả định bất kỳ sự xuất hiện mong muốn đã đến đây để thờ phượng Vô cùng.

[Vangisa:]

Bạn đã làm tốt công việc gì

[Sirima:]

Trong
một thành phố được xây dựng tốt nằm giữa những ngọn đồi, một người hầu
của một vị vua cao quý có tài sản tốt, tôi đã đạt được rất nhiều trong
khiêu vũ và hát.
Khi Sirima tôi được biết đến ở Rajagaha.

Nhưng
rồi Đấng Giác ngộ, người lãnh đạo trong số những người nhìn thấy, hướng
dẫn, đã dạy tôi về nguồn gốc, của khổ đau và vô thường;
Của vô điều kiện, của sự chấm dứt của đau khổ đó là vĩnh cửu; Và của con đường này, không phải là quanh co, thẳng, tốt lành.

Khi
tôi đã biết được trạng thái bất diệt (nibbana), những người vô điều
kiện, thông qua sự hướng dẫn của Như Lai, Đấng vô địch, tôi đã bị trừng
phạt rất cao trong giới luật và được thành lập trong Pháp được dạy bởi
những người xuất sắc nhất,
Một.

Khi
tôi biết nơi chốn không được che chở, những người không điều kiện, được
giảng dạy bởi Như Lai, Đấng Vô địch, tôi đã trải nghiệm tập trung bình
tĩnh (của con đường cao quý).
Sự chắc chắn tối cao đó là của tôi.

Khi tôi đạt được sự bất tử đặc biệt, được đảm bảo, nổi bật trong sự
hiểu biết thâm nhập, không nghi ngờ, tôi đã được nhiều người tôn kính và
có nhiều trải nghiệm thú vị và thú vị.

Vì vậy tôi là một nữ thần, biết được bất tận, một đệ tử của Như Lai, Đấng vô địch; Một người biết về Pháp được thành lập trong hoa quả đầu tiên, một người nhập dòng. Kể từ đó tôi không có ác cảm với tôi.

Tôi đến để tôn kính Đấng vô địch và những nhà sư đạo đức thích thú những gì có tay nghề; Thờ cúng những nhà tu hành hạnh phúc và Đấng Phước Bành đáng kính, vua Pháp.

Tôi
hân hoan vui mừng nhìn thấy người hiền triết, Như Lai, huấn luyện xuất
sắc của những người đàn ông có khả năng được huấn luyện, người đã cắt
đứt sự ham muốn, người thích thú về những gì có tay nghề, hướng dẫn.
Tôi thờ phượng một Đấng Thương Xót thương xót vô cùng.

Https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Biệt thự trên trời

Https://www.youtube.com/watch?v=YpVebI8ydsk
8. Tam tạng của Phật giáo Nguyên thủy (Sutta)

Hầu hết sách có ảnh hưởng trong Lịch sử Ấn Độ.
Sutta Pitaka (”Basket of Discourse”) là lớn nhất trong “ba giỏ” (Tipitaka).

Https://www.youtube.com/watch?v=AVFx5U843A4
Từ kinh điển Phật giáo Tipitaka: Sutta Pitaka: Khuddaka Nikaya

Https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Đến nơi trú ẩn (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. SARANA-GAMANA)

Phật Tam tạng. - CHĂM SÓC - Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Tôi đi nương tựa vào Phật (Sư phụ)
Tôi đi nương tựa vào Pháp (Giảng Dạy)
Tôi đi đến nơi ẩn náu với Tăng thân (giáo huấn)

Lần thứ hai tôi đến trú ẩn Phật
Lần thứ hai tôi đi nương tựa vào Pháp
Lần thứ hai tôi đến nơi ẩn náu với Tăng thân

Lần thứ ba tôi đến trú ẩn Phật
Lần thứ ba tôi đi nương tựa vào Pháp
Lần thứ ba tôi đến nơi ẩn náu với Tăng già

Bạn có thể hỏi quetions về thiền trong ý kiến ​​dưới đây.
Và đăng ký kênh của tôi bằng cách nhận thấy về các video mới.

Https://www.youtube.com/watch?v=0wCGR3xLVGE

Buddha Tripitaka: Mười Giới Huấn Luyện (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. DASA-SIKKHAPADA)

1. Tôi cam kết tuân thủ giới cấm tránh giết người.

2. Tôi cam kết giữ giới không trộm cắp.

3. Tôi cam kết tuân theo giới luật ngăn chận hành vi sai trái tình dục.

4. Tôi cam kết tuân theo giới cấm kiêng.

5. Tôi cam kết tuân theo giới luật ngăn chặn rượu gây ra chứng ngộ độc và bệnh hoạn.

6. Tôi cam kết tuân theo giới cấm kiêng ăn.

7. Tôi cam kết tuân theo giới cấm kiễu múa, ca hát, âm nhạc và tham quan các chương trình không phù hợp.

8. Tôi cam kết tuân theo giới cấm tránh sử dụng hoa cẩm chướng, nước hoa, mỹ phẩm và trang trí.

9. Tôi cam kết tuân theo giới cấm tránh sử dụng giường cao và sang trọng.

10. Tôi cam kết tuân theo giới cấm tránh chấp nhận vàng và bạc.

https://www.youtube.com/watch?v=9t9xwI5QVXY



Buddha’s birthday-Vietnamese Song

https://www.youtube.com/watch?v=9t9xwI5QVXY
Buddha’s birthday-Vietnamese Song


Navaneetham Chandrasekharan
https://w


Description
youtube.com

100) Classical Welsh
100) Clasurol Cymru

2238 Iau 25 Mai, 2017 GWERS
o

rheithor
JC

INSIGHT-NET-Hi Tech Radio Free Animeiddio Clipart lein A1 (deffro Un) Tipiṭaka Ymchwil a Phrifysgol Ymarfer
mewn Fformat Gweledol (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Mansion Sirima yn: Sirima

adnodau 1.16
PTS: VV 136-148
Mansion Sirima yn: Sirima
cyfieithu o’r Pali gan
John D. Ireland
© 2005

[Vangisa:]

Mae eich ceffylau Yoked ac caparisoned fân, yn gryf ac yn gyflym, yn mynd ar i lawr drwy’r awyr. Ac y pum cant o gerbydau, a grëwyd hudol, yn dilyn, y ceffylau hannog gan charioteers.

Rydych yn sefyll mewn cerbyd rhagorol hwn, haddurno, radiant ac yn disgleirio, fel seren boeth. Yr wyf yn gofyn i chi am ffurflen main hyfryd a harddwch gogoneddus, o
ba gwmni o dduwiau ydych chi wedi dod i ymweld â’r Un heb ei ail?

[Sirima:]

O’r rhai sydd wedi cyrraedd yr uchelfannau o bleserau synhwyrus, dywedir ei fod yn heb ei ail; y duwiau sy’n ymhyfrydu yn trawsnewid hudol a chreu. Mae nymff gan y cwmni hwnnw yn gallu cymryd yn ganiataol unrhyw ymddangosiad a ddymunir wedi dod yma i addoli y One heb ei ail.

[Vangisa:]

Pa ymddygiad da wnaethoch chi forme


[Sirima:]

Mewn
dinas hardd a adeiladwyd yn dda-leoli rhwng bryniau, cynorthwyydd
brenin bonheddig cynysgaeddir â lwc dda, roeddwn yn hynod fedrus mewn
dawnsio a chanu.
Fel Sirima oeddwn yn hysbys yn Rajagaha.

Ond yna dysgu’r deffro Un, mae’r arweinydd ymhlith gweledyddion, y canllaw, i mi o tarddiad, dioddefaint a impermanence; o anghyflyredig, o roi’r gorau i dioddefaint sy’n tragwyddol; ac o’r llwybr hwn, nid yn gam, yn syth, addawol.

Pan
oeddwn wedi ei ddysgu o gyflwr undying (nibbana), y anghyflyredig, trwy
gyfarwyddyd y Tathagata, mae’r heb ei ail Un, roeddwn yn gynnil iawn ac
yn dda yn y praeseptau a sefydlwyd yn y dhamma dysgu gan y mwyaf
ardderchog o ddynion, y awakened
un.

Pan
roeddwn yn gwybod y lle dihalog, yr anghyflyredig, dysgu gan y
Tathagata, mae’r heb ei ail Un, rwy’n fan a’r lle gwelwyd y crynodiad
dawel (y llwybr bonheddig).
Bod sicrwydd goruchaf rhyddhau oedd pwll.

Pan fyddaf yn ennill y undying unigryw, yn sicr, amlwg yn mewnwelediad
treiddiol, nid amau, oeddwn yn barchedig gan lawer o bobl a phrofiadol
llawer o bleser a mwynhad.

Felly yr wyf yn dduwies, gan wybod y undying, yn ddisgybl y Tathagata, mae’r heb ei ail Un; yn knower o dhamma a sefydlwyd yn y ffrwythau cyntaf, nant-enterer. O hyn allan nid oes Bourn ddrwg i mi.

Fe ddes i ofni y heb eu hail Un a’r mynachod rhinweddol sy’n ymhyfrydu yn yr hyn sy’n fedrus; i addoli y cynulliad addawol o ascetics a’r respectworthy Ffodus Un, mae’r dhamma-brenin.

Rwyf
yn llawen ac yn gladdened ar weld y saets, mae’r Tathagata, yr
hyfforddwr rhagorol o ddynion sy’n gallu cael eu hyfforddi, sydd wedi
torri i ffwrdd chwant, sy’n ymfalchïo yn yr hyn sy’n fedrus, mae’r
canllaw.
Rwy’n addoli’r Un Tosturiol hynod drugarog.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Plasty Yn Y Sky

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Tripitaka gan Theravada Bwdhaeth (Sutta)

Mae’r rhan fwyaf o lyfrau dylanwadol mewn Hanes India.
Mae’r Sutta Pitaka ( “Basged o Discourse”) yw’r mwyaf o’r “tri basgedi” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
O’r Bwdhaidd Sanctaidd Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Mynd am noddfa (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. SARANA-GAMANA)

Buddha Tripitaka. - ANELU AM noddfa Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Rwy’n mynd am noddfa at y Bwdha (Athrawon)
Rwy’n mynd am noddfa i’r dhamma (Addysgu)
Rwy’n mynd am noddfa at y Sangha (y Addysgir)

Am yr ail dro i mi yn mynd am noddfa at y Bwdha
Am yr ail dro i mi fynd am noddfa i’r dhamma
Am yr ail dro i mi yn mynd am noddfa at y Sangha

Am y trydydd tro i mi fynd am noddfa i’r Bwdha
Am y trydydd tro i mi fynd am noddfa i’r dhamma
Am y trydydd tro i mi fynd am noddfa i’r Sangha

Efallai y byddwch yn gofyn am quetions myfyrdod mewn sylwadau isod.
Ac yn tanysgrifio i fy sianel os gwelwch yn dda i gan sylwi am fideos newydd.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Bwdha Tripitaka: Y Hyfforddiant Praeseptau Deg (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. DASA-SIKKHAPADA..)

1. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag lladd.

2. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag dwyn.

3. Yr wyf yn addo i gadw at y praesept i ymatal rhag camymddwyn rhywiol.

4. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag dweud celwydd.

5. Rwyf yn ymgymryd i gadw at y praesept i ymatal rhag wirodydd sy’n achosi meddwdod a heedlessness.

6. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag bwyta annhymig.

7. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag dawnsio, canu, cerddoriaeth, ac yn ymweld â sioeau unseemly.

8. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag y defnydd o garlantau, persawr, colur, ac addurniadau.

9. Rwy’n ymgymryd i gadw at y praesept i ymatal rhag defnyddio gwelyau uchel a moethus.

10. Rwyf yn ymgymryd i gadw at y praesept i ymatal rhag derbyn aur ac arian.
https://www.youtube.com/watch?v=sKOe_DDZsfg


Albert Einstein on Buddhism

One of the greatest minds on earth accepted that only Buddhism has charasteristics of a cosmic religion.

https://www.youtube.com/watch?v=sKOe_DDZsfg
Albert Einstein on Buddhism
One of the greatest minds on earth accepted that only Buddhism has charasteristics of a cosmic religion.


One of the greatest minds on earth accepted that only Buddhism has charasteristics of a cosmic religion.
youtube.com

101) Classical Xhosa
101) Classical isiXhosa

2238 Thu 25 Meyi 2017 ISIFUNDO
ukusuka

onguMphathi
JC

UKUQONDA-NET-Hi Tech Radio Free Ama Clipart Online A1 (ayivukanga One) Tipiṭaka Uphando & University Practice
e Format Visual (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima kaThixo zemizi

vse 1.16
Amanqaku: Vv 136-148
Sirima: Sirima kaThixo zemizi
liguqulelwe evela Pali ngu
John D. Ireland
© 2005

[Vangisa:]

edyokhweni kunye olungiswe caparisoned amahashe akho, Yomelela okhawulezayo, sisingise wehlela esibhakabhakeni. Kwaye ezi iinqwelo zokulwa ezingamakhulu amahlanu, wadala ngomlingo, balandela, amahashe ekhuthazwa beenqwelo.

Wena ume kule nqwelo kakhulu, ehonjiswe, yinzwana likhanya, ngathi yinkwenkwezi elidangazela umlilo. Ndicela ukuba lefom ngomzimba elithandekayo nobuhle obumangalisayo, ukuba uze kutyelela Lowo nanto apho inkampani oothixo?

[Sirima:]

Ukusuka abo baye bafikelela kweziganga beziyolo inkanuko, wathi ukwedlula zonke; oothixo ezithanda inguqu lwemilingo kunye nendalo. A Uphunguphungu evela kuloo nkampani ukuze aqale nayiphi na imbonakalo endiyilangazelelayo, eze apha kunqula Lowo nanto.

[Vangisa:]

Ntoni ukuziphatha kakuhle wena forme

[Sirima:]

Kwisixeko
eyakhiwe kakuhle ocoliweyo, emi phakathi kweenduli, umlindi ukumkani
entle eyaziyo, lithamsanqa, mna kufezwe kakhulu esina, becula.
Njengoko Sirima I owayesaziwa Rajagaha.

Kodwa ke ayivukanga One, inkokeli phakathi kwiimboni, esi sikhokelo, wafundisa kwam origination, wokubandezeleka impermanence; le unconditioned, zokuyeka ukubandezeleka leyo ngonaphakade; yaye le ndlela, hayi goso, ngqo, kangaka.

Xa
ndaza ndafunda le nabanga karhulumente (nibbana), i unconditioned,
ngokusebenzisa umyalelo we-Tathagata, i nanto One, mna kakhulu kwaye
kakuhle ukuzidambisa kwi ngokwemithetho esekwe kwi Dhamma anokufundiswa
wamhle babantu, ukuba iye yavusa
Nye.

Xa
wayeyazi loo ndawo masingadyojwa, i unconditioned, ngabafundi
Tathagata, i nanto One, mna ke apho wazibonela xi ezolileyo (emkhondweni
amanene).
Loo ngokuqiniseka ephakeme sokukhululwa ngabam.

Xa kwabangela nabanga ezikhethekileyo, qiniseka, abemi kulo ingqiqo
ukulalwa, ungathandabuzi, mna wayesoyikwa ngabantu abaninzi bebulawa
waza wanyamezela ukuzonwabisa kunye nolonwabo enkulu.

Ngaloo ndlela ke mna isithixokazi, ukwazi nabanga, umfundi i Tathagata, i amakhulu One; a Mazi Dhamma esekwe isiqhamo yokuqala, umlambo-enterer. Ndiphetha ngelithi akukho bourn okubi kum.

Ndafika asimoyikanga i nanto One kunye iimonki onesidima ngubani ndiziyolisa izinto onobuchule; ukunqula kwindibano kangaka abantu abaphila kunye respectworthy Fortunate Enye, i Dhamma-ukumkani.

Mna
uvuyo kwaye ndibavuyise, akubona esi silumko, i Tathagata, umqeqeshi
ebalaseleyo yamadoda ekwaziyo kokuba baqeqeshwe, ngubani ubanqamle
ukuqaleka, Oyinoneleleyo yintoni onobuchule, esi sikhokelo.
Ndiya kuqubuda Lowo Nemfesane sinenceba.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Zemizi In The Sky

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Tripitaka ngu Theravada Buddhism (Sutta)

Uninzi iincwadi Izazi e-Indian History.
I-Sutta Pitaka ( “Basket of Intetho”) yeyona inkulu “iingobozi ezintathu” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
KwiNgcwele dha Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Ukuya ngenxa yokusabela (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. Sarana-GAMANA)

Buddha Tripitaka. - UKUHAMBA FOR REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. Sarana-GAMANA

Ndiya kuba elilikhaya kum Buddha (Mfundisi)
Ndiye yeyokusabela kwi Dhamma (Teaching)
Ndiye yeyokusabela kwi Sangha (lwabafundi)

Kuba ixesha lesibini ukuya yeyokusabela kwi Buddha
Kuba ixesha lesibini ukuya yeyokusabela kwi Dhamma
Kuba ixesha lesibini ukuya yeyokusabela kwi Sangha

Kuba kokwesithathu ndiye yeyokusabela kwi Buddha
Kuba kokwesithathu ndiye yeyokusabela kwi Dhamma
Kuba kokwesithathu ndiye yeyokusabela kwi Sangha

Ungabuza quetions malunga ukucamngca abekiwe ngezantsi.
Ngokubhalisa isiteshi sami nceda ku yi alibona iividiyo ezintsha.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Buddha Tripitaka: I Ten Training imimiselo (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. kwinethiwekhi-SIKKHAPADA..)

1. Ndiyathembisa ukuba bathobele umthetho, ukuba nikhumke kulo lokubulala.

2. Ndithembisa ukuba bathobele umthetho, ukuba nikhumke kulo ubusela.

3. Ndiyathembisa ukuba bathobele umthetho, ukuba nikhumke kulo kakubi ngokwesini.

4. Ndiyathembisa ukuba bathobele umthetho, ukuba nikhumke kulo elele.

5. Ndithembisa ukuba bathobele umthetho, ukuba nikhumke kulo utywala ebangela ukunxila kunye heedlessness.

6. Ndiyathembisa ukuba bathobele umthetho, ukuba nikhumke kulo ukudla ngaphambi.

7. Ndithembisa ukuba bathobele umthetho, ukuba nikhumke ukudanisa, ukucula, umculo, kunye nokuhambela kubonisa engafanelekanga.

8. Ndiyathembisa ukuba bathobele umthetho ukuba bazikhwebule ukusetyenziswa nezidanga, amakha, zokuthambisa, kunye zikukunongwa.

9. Ndithembisa ukuba bathobele umthetho ukuba bazikhwebule ukusetyenziswa leebhedi eziphakamileyo ntofontofo.

10. Ndithembisa ukuba bathobele umthetho, ukuba nikhumke ukwamkela igolide nesilivere.https://www.youtube.com/watch?v=Nrkgdj0bVAo

102) Classical Yiddish
102) קלאסישע ייִדיש

2238 Thu 25 מייַ 2017 לעקציע
פון

רעקטאָר
דזשק

ינסייט-נעץ-הי טעק ראַדיאָ Free אַנימאַטיאָן קליפּאַרט אָנליין אַ 1
(אַוואַקענעד איין) טיפּיṭאַקאַ פֿאָרש & פּראַקטיס אוניווערסיטעט
אין וויסואַל פֿאָרמאַטירונג (פאָאַ1טרפּוווף)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
סירימאַ: סירימאַ ס מאַנסיאָן

vv 1.16
PTS: VV 136-148
סירימאַ: סירימאַ ס מאַנסיאָן
איבערגעזעצט פֿון די פּאַלי דורך
יוחנן ד אירלאנד
© 2005

[וואַנגיסאַ:]

דיין יאָקעד און פינעלי קאַפּאַריסאָנעד פֿערד, שטאַרק און ביסטרע, זענען כעדינג דאַונווערד דורך דעם הימל. און די פֿינף הונדערט טשעריאַץ, מאַדזשיקאַלי געשאַפֿן געוואָרן, זענען ווייַטערדיק, די פֿערד ערדזשד אויף דורך טשאַריאָטעערס.

איר שטיין אין דעם ויסגעצייכנט רייַטוואָגן, באדעקט, שטראַלנדיק און שיינינג, ווי אַ בלייזינג שטערן. איך פרעגן איר פון שיינע שלאַנק פאָרעם און מעהודערדיק שיינקייט, פון
וואָס פירמע פון ​​געטער האָבן איר קומען צו באַזוכן די ונריוואַלעד
איינער?

[סירימאַ:]

פון יענע וואס האָבן ריטשט די כייץ פון כושיק פּלעזשערז, האט געזאגט צו זייַן אַנסערפּאַסט; די געטער וואס דערפרייען אין מאַדזשיקאַל טראַנספאָרמאַציע און שאַפונג. א נימפע פון ​​אַז פירמע קענען צו יבערנעמען קיין געוואלט אויסזען האט קומען דאָ צו דינען דעם ונריוואַלעד איין.

[וואַנגיסאַ:]

[סירימאַ:]

אין
אַ פייַן געזונט-געבויט שטאָט סיטשוייטיד צווישן היללס, אַ באַגלייטער פון
אַ איידעלע מלך ענדאַוד מיט גוט מאַזל, איך איז געווען העכסט ממלא אין
דאַנסינג און געזאַנג.
ווי סירימאַ איך איז געווען באקאנט אין ראַדזשאַגאַהאַ.

אבער
דעמאָלט די אַוואַקענעד איינער, דער פירער צווישן סירז, די פירן, געלערנט
מיר פון ערידזשאַניישאַן, פון צאָרעס און ימפּערמאַנענסע;
פון די ונקאָנדיטיאָנעד, פון די ופהער פון צאָרעס אַז איז ייביק; און פון דעם דרך, נישט קרום, גלייַך, גינסטיק.

ווען
איך האט געלערנט פון די ונדיינג שטאַט (ניבבאַנאַ), די ונקאָנדיטיאָנעד,
דורך די לימעד פון די טאַטהאַגאַטאַ, די ונריוואַלעד איינער, איך איז
געווען העכסט און געזונט ריסטריינד אין די געזעצן און געגרינדעט אין די
דהאַממאַ געלערנט דורך די מערסט ויסגעצייכנט פון מענטשן, די אַוואַקענעד
איינער.

ווען
איך געוואוסט די ונדעפילעד אָרט, די ונקאָנדיטיאָנעד, געלערנט דורך די
טאַטהאַגאַטאַ, די ונריוואַלעד איינער, איך דעמאָלט און דאָרט איבערגעלעבט
די רויק קאַנסאַנטריישאַן (פון די איידעלע דרך).
אַז העכסט זיכערקייט פון מעלדונג איז געווען מייַן.

ווען איך גאַינעד די אָפּשיידנדיק ונדיינג, אַשורד, באַוווסט אין
פּענעטראַטיווע ינסייט, ניט דאַוטינג, איך איז געווען ריווירד דורך פילע
מענטשן און יקספּיריאַנסט פיל פאַרגעניגן און ענדזשוימענט.

אזוי איך בין אַ געטין, ווייסט די ונדיינג, אַ תלמיד פון די טאַטהאַגאַטאַ, די ונריוואַלעד איינער; אַ קנאָווער פון דהאַממאַ געגרינדעט אין דער ערשטער פרוכט, אַ טייַך-ענטערער. פונ יצט אָן עס איז קיין שלעכט באָורן פֿאַר מיר.

איך געקומען צו רעווערע די ונריוואַלעד איין און די ערלעך מאָנקס וואס דערפרייען אין וואָס איז באָקע; צו דינען דעם גינסטיק פֿאַרזאַמלונג פון אַססעטיקס און די רעספּעקטוואָרטהי מאַזלדיק איינער, דער דהאַממאַ-מלך.

איך
בין פריידיק און גלאַדדענעד אויף געזען די סאַגע, די טאַטהאַגאַטאַ, די
בוילעט טריינער פון מענטשן טויגעוודיק פון ווייל טריינד, וואס האט שנייַדן
אַוועק קרייווינג, וואס דילייץ אין וואָס איז באָקע, די פירן.
איך דינען דעם סופּרעמעלי ראַכמאָנעסדיק קאָמפּאַססיאָנאַטע איין.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
מאַנסיאָן אין דעם הימל

https://www.youtube.com/watch?v=YpVebI8ydsk
8. טריפּיטאַקאַ דורך טהעראַוואַדאַ בודדהיסם (סוטטאַ)

רובֿ ינפלוענטיאַל ביכער אין ינדיאַן געשיכטע.
די סוטטאַ פּיטאַקאַ ( “קאָרב פון דיסקאָורסע”) איז דער גרעסטער פון די “דרייַ קערב” (טיפּיטאַקאַ).

https://www.youtube.com/watch?v=AVFx5U843A4
פון דער רוס בודדהיסט טיפּיטאַקאַ: סוטטאַ פּיטאַקאַ: כודדאַקאַ ניקייַאַ

https://www.youtube.com/watch?v=TxhD-BJ5MlY
בודאַ טריפּיטאַקאַ: געגאנגען פֿאַר אָפּדאַך (סוטטאַ פּיטאַקאַ. כודדאַקאַ ניקייַאַ. כודדאַקאַפּאַטהאַ 1. סאַראַנאַ-גאַמאַנאַ)

בודאַ טריפּיטאַקאַ. - געגאנגען פֿאַר רעפוגע- סוטטאַ פּיטאַקאַ. כודדאַקאַ ניקייַאַ. כודדאַקאַפּאַטהאַ. 1. סאַראַנאַ-גאַמאַנאַ

איך גיין פֿאַר אָפּדאַך צו דער בודאַ (רבי)
איך גיין פֿאַר אָפּדאַך צו די דהאַממאַ (די הוראה)
איך גיין פֿאַר אָפּדאַך צו די Sangha (די געלערנט)

פֿאַר די צווייט מאָל איך גיין פֿאַר אָפּדאַך צו דער בודאַ
פֿאַר די צווייט מאָל איך גיין פֿאַר אָפּדאַך צו די דהאַממאַ
פֿאַר די צווייט מאָל איך גיין פֿאַר אָפּדאַך צו די Sangha

פֿאַר די דריט מאָל איך גיין פֿאַר אָפּדאַך צו דער בודאַ
פֿאַר די דריט מאָל איך גיין פֿאַר אָפּדאַך צו די דהאַממאַ
פֿאַר די דריט מאָל איך גיין פֿאַר אָפּדאַך צו די Sangha

איר קען פרעגן קוועטיאָנס וועגן קלערן אין באַמערקונגען אונטן.
און אַבאָנירן צו מיין וועג ביטע צו דורך באמערקט וועגן נייַ ווידיאס.

https://www.youtube.com/watch?v=0wCGR3xLVGE

בודאַ טריפּיטאַקאַ: די צען טראַינינג פּרעסעפּץ (סוטטאַ פּיטאַקאַ. כודדאַקאַ ניקייַאַ. כודדאַקאַפּאַטהאַ 2. דאַסאַ-סיקכאַפּאַדאַ)

1. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון מאָרד.

2. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון סטילינג.

3. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון געשלעכט מיסקאַנדאַקט.

4. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון ליגנעריש.

5. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון מאַשקע אַז ז ינטאַקסאַקיישאַן און העעדלעססנעסס.

6. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון אַנטיימלי עסן.

7. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון דאַנסינג, געזאַנג, מוזיק, און באזוכן אַנסימלי ווייזט.

8. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון
די נוצן פון גאַרלאַנדס, פּערפומעס, קאָסמעטיקס, און עמבעללישמענץ.

9. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון די נוצן פון הויך און לאַגזשעריאַס בעדז.

10. איך ונטערנעמענ זיך צו בלייַבן דורך די קלאַל צו ייַנהאַלטנ זיך פון אַקסעפּטינג גאָלד און זילבער.וואָס גוט אָנפירן האט

103) Classical Yoruba
103) Classical Yorùbá

2238 Thu 25 May 2017 K
lati

Rector
JC

Ìjìnlẹ òye-NET-Hi Tech Radio Free Animation Akojọpọ Online A1 (jí One) Tipiṭaka Research & Dára University
ni wiwo kika (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima ká ile nla

Vv 1.16
PTS: Vv 136-148
Sirima: Sirima ká ile nla
nipo lati awọn Pali nipa
John D. Ireland
© 2005

[Vangisa:]

Rẹ isopọ ati ki o finely caparisoned ẹṣin, lagbara ati ki o yara, ti wa ni nlọ sisale nipasẹ awọn ọrun. Ati awọn wọnyi ẹdẹgbẹta kẹkẹ ogun, magically da, ti wa ni wọnyi, awọn ẹṣin ro lori nipa ẹlẹṣin.

Ti o duro ni yi o tayọ kẹkẹ, adorned, radiant ati didan, bi fitila ti Star. Mo beere ti o ti ẹlẹwà slender fọọmu ati olorinrin ẹwa, lati eyi ti ile ti oriṣa ti o wá lati be ni unrivaled Ọkan?

[Sirima:]

Lati awon ti o ti dé giga ti ifẹkufẹ pleasures, si wi fun wa ni unsurpassed; awọn oriṣa ti o didùn ni idan transformation ati ẹda. A nymph lati pe ile ni anfani lati ro eyikeyi fẹ irisi ti wá nibi lati sin unrivaled Ọkan.

[Vangisa:]

Ohun ti o dara iwa ti ṣe ti iwọ forme[Sirima:]

Ni
a itanran daradara-itumọ ti ilu je laarin òke, ohun baalu ti a ọlọla
ọba eôbun ti o dara Fortune, mo ti wà gíga àseparí ni njó, o si orin.
Bi Sirima Mo ti a mọ ni Rajagaha.

Sugbon ki o si awọn jí Ọkan, awọn olori laarin ariran, awọn guide, kọ mi ti origination, ti ijiya ati impermanence; ti awọn unconditioned, ti awọn cessation ti ijiya ti o jẹ aiyeraiye; ati ti yi ona, ko o wọ, gbooro, auspicious.

Nigbati
mo ti kọ ti awọn tóun ipinle (nibbana), awọn unconditioned, nipasẹ awọn
ẹkọ ti awọn Tathagata, awọn unrivaled Ọkan, Mo ti a ti gíga ati
daradara lẹkun ninu awọn aṣẹ ati ti iṣeto ni Dhamma kọ nipa awọn julọ
tayọ ti awọn ọkunrin, awọn jí
ọkan.

Nigbati
mo mọ ni ailabawọn ibi, awọn unconditioned, kọ nipa awọn Tathagata,
awọn unrivaled Ọkan, mo ki o si ki o si nibẹ kari awọn tunu fojusi (ti
awọn ọlọla ona).
Ti o adajọ dajudaju ti Tu wà mi.

Nigbati mo ibe ni pato tóun, fidani, ìtàge ni penetrative ìjìnlẹ òye,
ko alaigbagbọ mọ, Mo ti a ti revered nipa ọpọlọpọ awọn eniyan ati ki o
kari Elo idunnu ati igbadun.

Bayi Emi li a oriṣa, mọ awọn tóun, a ẹyìn ti awọn Tathagata, awọn unrivaled Ọkan; a Olumọ ti Dhamma ti iṣeto ni akọkọ eso, a san-enterer. Isisiyi nibẹ ni ko si buburu bourn fun mi.

Mo si wá si bẹru awọn unrivaled Ọkan ati awọn oniwa monks ti o didùn ninu ohun ti o jẹ ti oye; lati sin auspicious ijọ Ascetics ati awọn respectworthy orire Ọkan, awọn Dhamma-ọba.

Emi
ni ayọ ati gladdened on ri Seji, awọn Tathagata, awọn dayato si olukọni
ti awọn ọkunrin ti o lagbara ti a oṣiṣẹ, ti o ti ke craving, ti o dùn
ni ohun ti o jẹ ti oye, awọn guide.
Mo sin supremely alãnu Aanu Ọkan.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Nla Ni The Ọrun

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Tripitaka nipa Theravada Buddism (Sutta)

Julọ gbajugbaja iwe ohun ni Indian Itan.
The Sutta Pitaka ( “Agbọn of ibanisọrọ”) jẹ awọn ti ti awọn “mẹta agbọn” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Lati Mimọ Buda Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Ti lọ fun àbo (Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha 1. SARANA-GAMANA)

Buddha Tripitaka. - lilọ FOR REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Mo ti lọ fun àbo si Buddha (Olukọni,)
Mo ti lọ fun àbo si Dhamma (awọn Ikqni)
Mo ti lọ fun àbo si Sangha (awọn kọ)

Fun awọn keji akoko Mo ti lọ fun àbo si Buddha
Fun awọn keji akoko Mo ti lọ fun àbo si Dhamma
Fun awọn keji akoko Mo ti lọ fun àbo si Sangha

Fun awọn kẹta akoko ti mo ti lọ fun àbo si Buddha
Fun awọn kẹta akoko ti mo ti lọ fun àbo si Dhamma
Fun awọn kẹta akoko ti mo ti lọ fun àbo si Sangha

O le beere quetions nipa iṣaro ninu comments ni isalẹ.
Ki o si alabapin si awọn ikanni mi jọwọ to nipa woye nipa titun awọn fidio.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Buddha Tripitaka: The Ten Training ilana (Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha 2. DASA-SIKKHAPADA)

1. Mo ti undertake lati joko nipa awọn aṣẹ lati abstain lati pipa.

2. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati jiji.

3. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati ibalopo tọ.

4. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati eke.

5. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati oti ti o fa oti mimu ati heedlessness.

6. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati untimely njẹ.

7. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati ijó, orin, music, ati ki o àbẹwò unseemly fihan.

8. Mo undertake lati joko nipa awọn aṣẹ lati fà sẹhin kuro awọn lilo ti oníke, perfumes, Kosimetik, ati embellishments.

9. Mo undertake lati joko nipa awọn aṣẹ lati fà sẹhin kuro awọn lilo ti ga ati adun ibusun.

10. Mo undertake lati joko nipa awọn aṣẹ lati abstain lati gba wura ati fadaka.

104) Classical Zulu
104) Zulu Classical

2238 Thu 25 Meyi 2017 ISIFUNDO
kusukela

Umphathi
JC

UKUQONDA-NET-Hi-Tech Radio Mahhala Animation clipart Online A1 (Awakened Omunye) Tipiṭaka Ucwaningo uzilolonge University
e-Visual Ifomethi (FOA1TRPUVF)

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima sika Mansion

vse v tvoix 1.16
PTS: VV 136-148
Sirima: Sirima sika Mansion
lihunyushwe kwelesiHeberu elithi Pali ngu
John D. Ireland
© 2005

[Vangisa:]

amahhashi akho akubophele futhi fake caparisoned, eziqinile futhi asheshe, uphokophele phansi ngokusebenzisa esibhakabhakeni. Futhi lezi nezinqola ezingamakhulu amahlanu, ngomlingo wadala, Ulandela, amahhashi ekhuthazwa ngezinqola.

Wena unjani kulesi inqola enhle kakhulu, gqizisa elikhazimulayo nesikhanyayo, like inkanyezi ovuthayo. Ngiyanicela lovely usinamathelise ifomu nobuhle ezijabulisayo, kuyiphi
inkampani wonkulunkulu Usufana uvakashele Omunye esingenakuqhathaniswa?

[Sirima:]

Kusukela kulabo Usufike eziphakeme izinjabulo zenyama, wathi ukuba okungenakuqhathaniswa; onkulunkulu abathokoza ukuguqulwa umlingo indalo. A Nymph kusukela ukuthi inkampani ikwazi lokucabanga yimuphi ukubukeka
oyifunayo Ute lapha ejele kute khulekelani Lowo esingenakuqhathaniswa.

[Vangisa:]

Yikuphi ukuziphatha okuhle akwenza kuwe forme[Sirima:]

Emzini
esihle eyakhiwe kahle kahle phakathi amagquma, kwakuza isikhonzi inkosi
yizicukuthwane benawo inhlanhla, ngineminyaka engu kakhulu kufezeke e
ukudansa nokuhlabelela.
Njengoba Sirima mina lalaziwa Rajagaha.

Kodwa ke siphaphama Omunye, umholi phakathi ababoni, umhlahlandlela, angifundisa ka origination, ukuhlupheka impermanence; we unconditioned, we ukumisa ukuhlupheka ukuthi umi phakade; futhi lokhu endleleni, hhayi oyisigwegwe, iqonde, lalibe nesiqalo esihle.

Lapho
ngase ngifunde isimo ezingafi (nibbana), i-unconditioned, ngemfundo ye
Tathagata, le esingenakuqhathaniswa Omunye, ngase kakhulu futhi kahle
izibambe e izimiso njalo liqiniswe Dhamma ezifundiswa ohlonipheka
kakhulu babantu, Awakened
Omunye.

Lapho
ngangazi endaweni ongangcolile, le unconditioned, efundiswa Tathagata,
le esingenakuqhathaniswa Omunye, mina ngaleso sikhathi wazibonela
emakamu ezolile (endleleni yizicukuthwane).
Lokho ngokuqiniseka obuphakeme kukhululwa kwakuwubufakazi okwami.

Lapho ngathola ezingafi ehlukile, qiniseka ovelele e ukuqonda
penetrative, engangabazi, ngase lihlonishwa abantu abaningi futhi
wazibonela injabulo enkulu futhi bakujabulele.

Kanjalo ngiyakwazi unkulunkulukazi, njengokuba nazi ezingafi, umfundi Tathagata, le esingenakuqhathaniswa Omunye; a knower of Dhamma aqiniswa izithelo kuqala, ukusakaza-enterer. Kusukela akukho bourn okubi kimi.

Ngafika ukuba ngihloniphe esingenakuqhathaniswa Omunye futhi izindela enobuhle abathokoza yini abanamakghono asisekelo; ukukhuleka inhlangano lalibe nesiqalo esihle ka zizincishe injabulo kanye respectworthy Fortunate Fike Dhamma-yinkosi.

Ngingu
kwenjabulo kuyithokozisa lapho ebona sage, le Tathagata, umqeqeshi
esivelele amadoda abazokwazi oqeqeshiwe, oye anqunywe ukunxanela,
uyayithanda yini onekhono, umhlahlandlela.
Mina ukukhuleka libonisa isihe esikhulu kakhulu Omunye Nobubele.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Mansion In The Sky

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Tripitaka ngu Theravada Buddhism (Sutta)

Izincwadi eziningi onethonya e-Indian Umlando.
I Sutta Pitaka ( “Basket ka Inkulumo”) singesikhulu kunazo zonke kwezingu le “Obhasikidi abathathu” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Kusukela oNgcwele Buddhist Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Uyahamba ukuze athole isiphephelo (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. Sarana-GAMANA)

Buddha Tripitaka. - UYAHAMBA FOR isiphephelo Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. Sarana-GAMANA

Ngiya atawuba Buddha (Mfundisi)
Ngiya isiphephelo kuya Dhamma (Imfundiso)
Ngiya isiphephelo kuya Sangha (the Akufundisa)

Sekungokwesibili Ngiya atawuba Buddha
Sekungokwesibili Ngiya isiphephelo kuya Dhamma
Sekungokwesibili Ngiya isiphephelo kuya Sangha

Okwesithathu Ngiya atawuba Buddha
Okwesithathu Ngiya isiphephelo kuya Dhamma
Okwesithathu Ngiya isiphephelo kuya Sangha

Ungase ubuze quetions mayelana nokuzindla imibono ngezansi.
Futhi ubhalisele isiteshi sami sicela ukuba ngu waphawula mayelana namavidiyo amasha.

https://www.youtube.com/watch?v=0wCGR3xLVGE

Buddha Tripitaka: The Ten Training iziyalezo (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. DASA-SIKKHAPADA..)

1. Mina ukuth alalele umthetho wokudeda ukubulala.

2. Mina ukuth alalele umthetho wokudeda ukweba.

3. Mina ukuth alalele umthetho wokudeda ekuziphatheni okubi ngokobulili.

4. I ukuth alalele umthetho wokudeda amanga.

5. Mina ukuth alalele umthetho wokudeda oludakayo esibangela adakwe heedlessness.

6. I ukuth alalele umthetho wokudeda yokudla kungakabi yisikhathi.

7. Mina ukuth alalele umthetho wokudeda ukudansa, ukucula, umculo, bese evakashela imibukiso okungafaneleki.

8. I ukuth alalele umthetho wokudeda ukusetshenziswa nemiklamo, amakha, izimonyo, ukulandisa okuhlotshisiwe nokusontiwe.

9. Mina ukuth alalele umthetho wokudeda ukusetshenziswa imibhede okusezingeni eliphezulu futhi zikanokusho.

10. Mina ukuth alalele umthetho wokudeda ngokwamukela zegolide nezesiliva.איר פאָרמע

https://www.youtube.com/watch?v=Nrkgdj0bVAo
Dacw ‘Nghariad [Welsh folk song]


ww.youtube.com/watch?v=9t9xwI5QVXY

/watch?v=1QXuvFY4230/watch?v=1QXuvFY4230


Mừng Phật Đản-2555 (2011)
youtube.com

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