Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 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
Categories:

Archives:
Meta:
May 2017
M T W T F S S
« Apr   Jun »
1234567
891011121314
15161718192021
22232425262728
293031  
05/29/17
Kālāma to Vesāli
Filed under: General, Sutta Pitaka, Tipiṭaka
Posted by: site admin @ 6:07 pm




https://www.youtube.com/watch?v=Kppl0G9HY14
Best Videos Compilation September 2016 || JukinVideo


This
year is just flying by! This month’s best videos include a snake
getting a brand new toy, a cyclist speeding down the road like a super
hero and much mo…
youtube.com

Kālāma



The name, probably, of a gotta or family. Mention is
made of a nigama belonging to them in Kosala, which was called
Kesaputta. The sermon preached by the Buddha on his visit to Kesaputta
is justly famous (A.i.188ff). The Kālāmas were Khattiyas (AA.i.418).
Among members of this family specially mentioned by name are
Bharandu-Kālāma, who was once a co-disciple of the Bodhisatta, and
Alāra-Kālāma, the teacher of Gotama before his Enlightenment.




https://www.youtube.com/watch?v=AIDrLDjmfks
Abraham Hicks 2016 ~ The Truth About Buddhism and Other Religions (New)

Abraham Hicks Extracted from NEWEST Abraham Hicks Boston 2016-05-21 Workshop
All Abraham Hicks materials as well as their live workshops are
copyrighted by Jerry and Esther Hicks.
Thank you to the Source of this information, Abraham Hicks.
To learn more about Abraham Hicks, visit their website: http://www.abraham-hicks.com

(USE OF COPYRIGHTED MATERIAL GUIDELINES https://www.youtube.com/user/AbrahamH… )
For more Abraham Hicks YouTube videos visit https://www.youtube.com/user/dreamuni

I dreamunity333 would like to give a huge thank you to Abraham Hicks. For allowing all of us the chance to share their message.


This video like many of my others feature Abraham Hicks voice from some
of their live workshop appearances. With pictures that I may have
created using Photoshop: http://www.photoshop.com/ or found via google https://www.google.com. While trying to capture the Abraham Hicks message.

Find us on:
Facebook: https://www.facebook.com/Dreamunity33
Twitter: https://twitter.com/DREAMUNITY333
Flickr: https://www.flickr.com/photos/dreamun

Also try my free app: http://fanapp.mobi/dreamunity333

For all of Abraham Hicks and live workshop material please visit. http://www.abraham-hicks.com/

You can also visit Hay House for Abraham Hicks material as well: http://www.hayhouseradio.com/


In the past, you my viewers have ask where do I get my pictures from.
For those of you I have set up a Flickr account that you can follow.
Thanks: https://www.flickr.com/photos/dreamun

Watch our most popular videos:

Abraham Hicks~Mechanisms that activate instant manifestation https://www.youtube.com/watch?v=jWWwD

Abraham Hicks ~ If You Want Something Let It Go
https://www.youtube.com/watch?v=yfoWk

Abraham Hicks ~ Talk To Your Inner Being
https://www.youtube.com/watch?v=en9Si

Abraham Hicks ~ Stop Being Responsible
https://www.youtube.com/watch?v=pKIFs

Abraham Hicks ~ Your Power Is Beyond Measure
https://www.youtube.com/watch?v=pKIFs

Abraham Hicks ~ You and Jesus Are The Same
https://www.youtube.com/watch?v=twtxh



Abraham Hicks Extracted from NEWEST Abraham Hicks Boston 2016-05-21 Workshop All Abraham Hicks…
youtube.com

Kammāsadhamma



A township of the Kurūs. The Buddha, during the course
of his wanderings, stayed there several times; the exact place of his
residence is, however, mentioned only once, namely the fire-hut of a
brahmin of the Bhāradvāja-gotta, where a grass mat was spread for him by
the brahmin. It was on this occasion, according to the Māgandiya Sutta
(M.i.501), that, after a long discussion, Māgandiya was converted.


Several important discourses were preached at Kammāsadamma, among them being:

-
the Mahānidāna Sutta (D.ii.55; S.ii.92)

-
the Mahāsatipatthāna Sutta (D.ii.290; M.i.55)

-
the Ānañjasappāya Sutta (M.ii.26)


The Samyutta Nikāya (S.ii.107f) contains a discourse on handling
experiences by way of casual relations, and the Anguttara (A.v.29f ) a
discourse on the ten noble states (ariyavāsā), both preached at
Kammāsadhamma.


Buddhaghosa (SA.ii.89) says that the people there were full of wisdom
and their food was nutritious; it was therefore a compliment to their
intellectual calibre that the Buddha should have preached these suttas
to them.


Even in Buddhaghosa’s day the name of the township had two different
spellings, and two etymologies are suggested for the names (DA.ii.483).
The place was called Kammāsadamma because it was here that the
man-eating ogre, Kammāsapāda was tamed and civilized by the Bodhisatta.
(Kammāso ettha damito ti, Kammāsadamam-Kammāso ti Kammāsapādo porisādo
vuccati.)


The spelling Kammāsadhamma is explained on the ground that the people of
the Kuru country had a code of honour called the Kuruvattadhamma; it
was here that Kammāsa (already referred to) was converted and made to
accept this code, hence the name of the township. (Kururatthavāsīnam
kira kuruvattadhammo, tasmim Kanamāso jāto, tasmā tam thānam “Kammāso
ettha dhamme jāto” ti Kammāsadhammam ti vuccati.)


According to the Jātakas, there are two places of the same name, called
Cūlakammāsadamma and Mahākammāsadamma respectively, to distinguish one
from the other. Mahākammāsadamma, which was evidently the original
place, was founded on the spot where the porisāda of the Mahāsutasoma
Jātaka was tamed (J.v.411), while Cūlakammāsadamma was the name given to
the place where Jayaddisa showed his prowess by his spiritual victory
over the ogre in the Jayaddisa Jātaka (J.v.35f).


In the Divyāvadāna (pp.515f), the place is called Kammāsadamya. It was
the residence of the nuns Nanduttarā and Mittākālikā (ThigA.87, 89).




https://www.youtube.com/watch?v=P34GA4Jn0H0

Buddhist Teaching for Children: This Precious Life


Lama Karma teaches on the first of The Four Thoughts - the
contemplation of the precious human birth. The teaching, especially
geared towards families, took takes place during a Bodhi Kids Family Day
held at Karma Triyana Dharmachakra.

Make a Turtle Treasure Tray like the children in this video: http://www.bodhikids.org/activity-tur


The families engaged in activities throughout the day that supported
the exploration of this theme. Footage of these activities is interwoven
with the teaching during this video, hopefully making it appealing for
children to watch.

This video, directed and produced by Bodhi
Kids founder Maya van der Meer, was made possible by a grant from
Khyentse Foundation.

Special thanks to: The Lamas of KTD; the
staff and volunteers of KTD especially David & Linda David
Kaczynski, Jan Tarlin, Marie Giguere, Mary Ruth Coleman, Meghan Shearer;
Courtney Schroeder of Little Buddha’s Yoga; David Gonzalez; Thayer Case
of Zen Mountain Monestary; Katy Bray of Sky Lake Shambhala Center;
Trish Malone of Maverick Family Counseling; and to all the wonderful
families that came to share a precious day with us!

For more info and inspiration from Bodhi Kids see: http://www.bodhikids.org

Like us on Facebook: https://www.facebook.com/pages/Bodhi-


Click on the CC button to access the subtitles in 6 languages. Help us
caption & translate this video into your language. It’s easy and fun
to do at http://amara.org/v/Enlt/

Help us caption & translate this video!


Lama
Karma teaches on the first of The Four Thoughts - the contemplation of
the precious human birth. The teaching, especially geared towards
families, took …

Kesaputta



A township of the Kosalans and the residence of the
Kālāmas. The Buddha once stayed there, on which occasion he preached
the Kesaputtiya Sutta.




https://www.youtube.com/watch?v=qUOIJGNB0vI
BUDDHIST STORIES: KING PASENADI OF KOSALA - Oct 01, 2015
International Gathering with Supreme Master Ching Hai - Europe, Oct 01, 2015 Evening


International Gathering with Supreme Master Ching Hai - Europe, Oct 01, 2015 Evening
youtube.com

Kosala



A country inhabited by the Kosalā, to the north-west of
Magadha and next to Kāsī. It is mentioned second in the list of sixteen
Mahājanapadas (E.g., A.i.213; iv.252, etc.). In the Buddha’s time it
was a powerful kingdom ruled over by Pasenadi, who was succeeded by his
son Vidūdabha. By this time Kāsī was under the subjection of Kosala,
for we find that when Bimbisāra, king of Magadha, married Kosaladevī,
daughter of Mahākosala and sister of Pasenadi, a village in Kāsī was
given as part of the dowry (J.ii.237; iv.342f). Various Jātakas
indicate that the struggle between Kāsi and Kosala had been very
prolonged (See, e.g., J.ii.21f; iii.115f; 211f; v.316, 425).


Sometimes the Kāsi king would attack Kosala, capture the king and rule
over the country. At others the Kosala king would invade Kāsi and annex
it to his own territory. Several Kosala kings who succeeded in doing
this, are mentioned by name - e.g., Dabbasena (J.iii.13), Dīghāvu
(J.iii.211f), Vanka (J.iii.168) and Kamsa; the last being given the
special title of “Bāranāsiggāha,” (J.ii.403; v.112) probably in
recognition of the fact that he completed the conquest of Kāsi. Other
kings of Kosala who came in conflict with Benares in one way or another
are mentioned - e.g., Dīghiti (J.iii.211f; Vin.i.342f), Mallika
(J.ii.3), and Chatta (J.iii.116).


Sometimes the kings of the two countries entered into matrimonial
alliances (e.g., J.iii.407). With the capture of Kāsi the power of
Kosala increased rapidly, until a struggle between this country and
Magadha became inevitable. Bimbisāra’s marriage was probably a
political alliance, but it only served to postpone the evil day. Quite
soon after his death there were many fierce fights between Ajātasattu,
his successor, and Pasenadi, these fights bringing varying fortunes to
the combatants. Once Ajātasattu was captured alive, but Pasenadi spared
his life and gave him his daughter, Vajirā, in marriage and for a time
all went well.


Later, however, after his conquest of the Licchavis, Ajātasattu seems to
have succeeded in establishing his sway in Kosala. (See Vincent Smith,
op. cit., 32f). In the sixth century B.C. the Sākyan territory of
Kapilavatthu was subject to Kosala. The Sutta Nipāta (vs.405) speaks of
the Buddha’s birthplace as belonging to the Kosalans; see also A.i.276,
where Kapilavatthu is mentioned as being in Kosala. Elsewhere
(M.ii.124) Pasenadi is reported as saying, “Bhagavā pi Kosalako, aham pi
Kosalako.”


At the time of the Buddha Sāvatthi was the capital of Kosala. Next in
importance was Saketa, which, in ancient days, had sometimes been the
capital (J.iii.270; Mtu.i.348). There was also Ayojjhā, on the banks of
the Sarayu, which, judging from the Rāmāyana, must once have been the
chief city; but in the sixth century B.C. it was quite unimportant.


The river Sarayu divided Kosala into two parts, Uttara Kosala and Dakkhina Kosala (Law: Geog., p.6).


Other Kosala rivers mentioned in the books are the Aciravatī (D.i.235)
and the Sundarikā (S.i.167; SN. p.97; but see M.i.39, where the river
is called Bāhukā).


The Buddha spent the greater part of his time in Kosala, either in
Sāvatthi or in touring in the various parts of the country, and many of
the Vinaya rules were formulated in Kosala. (See Vinaya Index, s.v.
Kosala). It is said (SA.i.221) that alms were plentiful in Kosala,
though, evidently (J.i.329), famines, due to drought, were not unknown.
Yet, though woodland tracts were numerous (see, e.g., SA.i.225) where
monks could meditate in solitude, the number of monks actually found in
Kosala was not large (VT.i.226). Bāvarī himself was a native of Kosala
(SN.v.976), yet he preferred to have his hermitage in Dakkhināpatha.


After the Buddha’s death, his unnaloma was deposited in a thūpa in
Kosala (Bu.xxviii.9). It is said that the measures used in Kosala were
larger than those of Magadha - thus one Kosala pattha was equal to four
Magadha patthas (SNA.ii.476).


Kosala is often mentioned in combination with Kāsi in the compound
Kāsi-Kosala; Pasenadi was king of Kāsi-Kosala (e.g., A.v.59) (cf.
Ariga-Magadha). See also Pasenadi.





https://www.youtube.com/watch?v=B42bbRvYhRg
what is Buddhism?must watch only religion that goes with modern science.part 1
http://youtu.be/dku88rM73zE (part 2 link)only religion that goes with science must watch you will understand ,what is real truth,
s it god who all controls or it;s up to you…….you will understand
What is Buddhism?


Buddhism is a religion to about 300 million people around the world.
The word comes from ‘budhi’, ‘to awaken’. It has its origins about 2,500
years ago when Siddhartha Gotama, known as the Buddha, was himself
awakened (enlightened) at the age of 35.

• Is Buddhism a Religion?


To many, Buddhism goes beyond religion and is more of a philosophy or
‘way of life’. It is a philosophy because philosophy ‘means love of
wisdom’ and the Buddhist path can be summed up as:

(1) to lead a moral life,
(2) to be mindful and aware of thoughts and actions, and
(3) to develop wisdom and understanding.

• How Can Buddhism Help Me?


Buddhism explains a purpose to life, it explains apparent injustice and
inequality around the world, and it provides a code of practice or way
of life that leads to true happiness.

• Why is Buddhism Becoming Popular?


Buddhism is becoming popular in western countries for a number of
reasons, The first good reason is Buddhism has answers to many of the
problems in modern materialistic societies. It also includes (for those
who are interested) a deep understanding of the human mind (and natural
therapies) which prominent psychologists around the world are now
discovering to be both very advanced and effective.

• Who Was the Buddha?


Siddhartha Gotama was born into a royal family in Lumbini, now located
in Nepal, in 563 BC. At 29, he realised that wealth and luxury did not
guarantee happiness, so he explored the different teachings religions
and philosophies of the day, to find the key to human happiness. After
six years of study and meditation he finally found ‘the middle path’ and
was enlightened. After enlightenment, the Buddha spent the rest of his
life teaching the principles of Buddhism — called the Dhamma, or Truth —
until his death at the age of 80.

• Was the Buddha a God?

He was not, nor did he claim to be. He was a man who taught a path to enlightenment from his own experience.

• Do Buddhists Worship Idols?


Buddhists sometimes pay respect to images of the Buddha, not in
worship, nor to ask for favours. A statue of the Buddha with hands
rested gently in its lap and a compassionate smile reminds us to strive
to develop peace and love within ourselves. Bowing to the statue is an
expression of gratitude for the teaching.
• Is Buddhism Scientific?


Science is knowledge which can be made into a system, which depends
upon seeing and testing facts and stating general natural laws. The core
of Buddhism fit into this definition, because the Four Noble truths
(see below) can be tested and proven by anyone in fact the Buddha
himself asked his followers to test the teaching rather than accept his
word as true. depends more on understanding than faith
what is Buddhism part 2 [science discovered ]real truth,only religion that goes with science,http://youtu.be/dku88rM73zE


http://youtu.be/dku88rM73zE (part 2 link)only religion that goes with science must watch you will…
youtube.com

Kosambī



The capital of the Vatsas or Vamsas (J.iv.28; vi.236).
In the time of the Buddha its king was Parantapa, and after him reigned
his son Udena. (MA.ii.740f; DhA.i.164f). Kosambī was evidently a city
of great importance at the time of the Buddha for we find Ananda
mentioning it as one of the places suitable for the Buddha’s Parinibbāna
(D.ii.146,169). It was also the most important halt for traffic coming
to Kosala and Magadha from the south and the west. (See, e.g.,
Vin.i.277).


The city was thirty leagues by river from Benares. (Thus we are told
that the fish which swallowed Bakkula travelled thirty leagues through
the Yamunā, from Kosambī to Benares, AA.i.170; PsA.491). The usual
route from Rājagaha to Kosambī was up the river (this was the route
taken by Ananda when he went with five hundred others to inflict the
higher punishment on Channa, Vin.ii.290), though there seems to have
been a land route passing through Anupiya and Kosambī to Rājagaha. (See
Vin.ii.184f). In the Sutta Nipāta (vv.1010-13) the whole route is
given from Mahissati to Rājagaha, passing through Kosambī, the
halting-places mentioned being Ujjeni, Gonaddha, Vedisa, Vanasavhya,
Kosambī, Sāketa, Sāvatthi, Setavyā, Kapilavatthu, Kusinārā, Pāvā,
Bhoganagara and Vesāli.


Near Kosambī, by the river, was Udena’s park, the Udakavana, where
Ananda and Pindola-Bhāradvāja preached to the women of Udena’s palace on
two different occasions (Vin.ii.290f; SNA.ii.514; J.iv.375). The
Buddha is mentioned as having once stayed in the Simsapāvana in Kosambī
(S.v.437). Mahā Kaccāna lived in a woodland near Kosambī after the
holding of the First Council (PvA.141).


Already in the Buddha’s time there were four establishments of the Order
in Kosambī - the Kukkutārāma, the Ghositārāma, the Pāvārika-ambavana
(these being given by three of the most eminent citizens of Kosambī,
named respectively, Kukkuta, Ghosita and Pāvārika), and the
Badarikārāma. The Buddha visited Kosambī on several occasions, stopping
at one or other of these residences, and several discourses delivered
during these visits are recorded in the books. (Thomas, op. cit., 115,
n.2, doubts the authenticity of the stories connected with the Buddha’s
visits to Kosambī, holding that these stories are of later invention).


The Buddha spent his ninth rainy season at Kosambī, and it was on his
way there on this occasion that he made a detour to Kammāssadamma and
was offered in marriage Māgandiyā, daughter of the brahmin Māgandiya.
The circumstances are narrated in connection with the Māgandiya Sutta.
Māgandiyā took the Buddha’s refusal as an insult to herself, and, after
her marriage to King Udena, tried in various ways to take revenge on the
Buddha, and also on Udena’s wife Sāmavatī, who had been the Buddha’s
follower. (DhA.i.199ff; iii.193ff; iv.1ff; Ud.vii.10).


A great schism once arose among the monks in Kosambī. Some monks
charged one of their colleagues with having committed an offence, but he
refused to acknowledge the charge and, being himself learned in the
Vinaya, argued his case and pleaded that the charge be dismissed. The
rules were complicated; on the one hand, the monk had broken a rule and
was treated as an offender, but on the other, he should not have been so
treated if he could not see that he had done wrong. The monk was
eventually excommunicated, and this brought about a great dissension.
When the matter was reported to the Buddha, he admonished the partisans
of both sides and urged them to give up their differences, but they paid
no heed, and even blows were exchanged. The people of Kosambī,
becoming angry at the monks’ behaviour, the quarrel grew apace. The
Buddha once more counselled concord, relating to the monks the story of
King Dīghiti of Kosala, but his efforts at reconciliation were of no
avail, one of the monks actually asking him to leave them to settle
their differences without his interference. In disgust the Buddha left
Kosambī and, journeying through Bālakalonakāragāma and the
Pācīnavamsadaya, retired alone to keep retreat in the Pārileyyaka
forest. In the meantime the monks of both parties repented, partly
owing to the pressure exerted by their lay followers in Kosambī, and,
coming to the Buddha at Sāvatthi, they asked his pardon and settled
their dispute. (Vin.i.337-57; J.iii.486ff (cp.iii.211ff); DhA.i.44ff;
SA.ii.222f; the story of the Buddha going into the forest is given in
Ud.iv.5. and in S.iii.94, but the reason given in these texts is that he
found Kosambī uncomfortable owing to the vast number of monks, lay
people and heretics. But see UdA.248f, and SA.ii.222f).


The Commentaries give two reasons for the name Kosambī. The more
favoured is (E.g., UdA.248; SNA.300; MA.i.535. Epic tradition ascribes
the foundation of Kosambī to a Cedi prince, while the origin of the
Vatsa people is traced to a king of Kāsī, see PHAI.83, 84) that the city
was so called because it was founded in or near the site of the
hermitage once occupied by the sage Kusumba (v.l. Kusumbha). Another
explanation is (e.g., MA i.539; PsA.413) that large and stately
margossa-trees (Kosammarukkhā) grew in great numbers in and around the
city.


Bakkula was the son of a banker in Kosambī. (MA.ii.929; AA.i.170). In
the Buddha’s time there lived near the ferry at Kosambī a powerful
Nāga-king, the reincarnation of a former ship’s captain. The Nāga was
converted by Sāgata, who thereby won great fame. (AA.i.179; but see
J.i.360, where the incident is given as happening at Bhaddavatikā).
Rujā was born in a banker’s family in Kosambī (J.vi.237f).
Citta-pandita was also born there (J.iv.392). A king, by name Kosambaka
(q.v.), once ruled there.


During the time of the Vajjian heresy, when the Vajjian monks of Vesāli
wished to excommunicate Yasa Kākandakaputta, he went by air to Kosambī,
and from there sent messengers to the orthodox monks in the different
centres (Vin.ii.298; Mhv.iv.17).


It was at Kosambī that the Buddha promulgated a rule forbidding the use of intoxicants by monks (Vin.ii.307).


Kosambī is mentioned in the Samyutta Nikāya (S.iv.179; but see AA.i.170;
MA.ii.929; PsA.491, all of which indicate that the city was on the
Yamunā) as being “Gangāya nadiyā tīre.” This is either an error, or here
the name Gangā refers not to the Ganges but to the Yamunī. Kosambī is
identified with the two villages of Kosam on the Jumna, about ninety
miles west of Allahabad. (CAGI.448f; Vincent Smith places it further
south, J.R.A.S.1898, 503ff).





https://www.youtube.com/watch?v=-L3Jv5E8Dt4
Buddha Showreel Hindi with subtitles


Kuru



A country, one of the sixteen Mahājanapadas (D.ii.200;
A.i.213 etc.). Frequent references to it are found in the Pāli Canon.
It is said that Kuru was originally the name of the chieftains
(rājakumārā) of the country and that their territory was later named
after them. Buddhaghosa records a tradition (DA.ii.481f; MA.i.184 etc.)
which states that, when Mandhātā returned to Jambudīpa from his sojourn
in the four Mahādīpas and in the devalokas, there were in his retinue a
large number of the people of Uttarakuru. They settled down in
Jambudīpa, and their settlement was known as Kururattha. It had many
towns and villages.


The country seems to have had very little political influence in the
Buddha’s time, though, in the past, Pañcāla, Kuru and Kekaka were
evidently three of the most powerful kingdoms (See, e.g., J.ii.214).
According to the Jātakas (E.g., J.v.57, 484; vi.255. Also Mtu.i.34;
ii.419), the kingdom of Kuru was three hundred leagues in extent and its
capital, Indapatta, seven leagues in circumference. The ruling dynasty
at Indapatta belonged to the Yudhitthila-gotta (J.iii.400; iv.361).
Among the kings of the past, Dhanañjaya Koravya is mentioned several
times (J.ii.366; iii.400; iv.450; vi.260 etc.) and reference is also
made to a king called Koravya (J.iv.361; v.457) whose son was the
Bodhisatta Sutasoma. During the Buddha’s time, also, the chieftain of
Kuru was called Koravya, and his discussion with the Elder Ratthapāla,
who was himself the scion of a noble family of the Kurus, is recounted
in the Ratthapāla Sutta (M.ii.65ff). Perhaps at one time the Kuru
kingdom extended as far as Uttarapañcāla, for in the Somanassa Jātaka
(J.iv.444), Uttarapañcāla is mentioned as a town in the Kururattha, with
Renu as its king.


Koravya had a park called Migācīra where Ratthapāla took up his
residence when he visited his parents (MA.ii.725). The people of Kuru
had a reputation for deep wisdom and good health, and this reputation is
mentioned (MA.i.184f; AA.ii.820; they were also probably reputed to be
virtuous; see the Kurudhamma Jātaka) as the reason for the Buddha having
delivered some of his most profound discourses to the Kurus, for
example, the Mahānidāna, and the Mahāsatipatthāna Suttas. Among other
discourses delivered in the Kuru country are the Māgandiya Sutta, the
Anañjasappāya Sutta, the Sammosa Sutta and the Ariyavasā Sutta. All
these were preached at Kammāssadhamma, which is described as a nigama of
the Kurūs, where the Buddha resided from time to time. Another town of
the Kurūs, which we find mentioned, is Thullakotthika, the birthplace
of Ratthapāla, and here the Buddha stayed during a tour (M.ii.54;
ThagA.ii.30). Udena’s queen, Māgandiyā, came from Kuru (DhA.i.199), and
Aggidatta, chaplain to the Kosala king, lived on the boundary between
Kuru and Ariga and Magadha, honoured by the inhabitants of all three
kingdoms (DhA.iii.242).


The Kuru country is generally identified as the district around
Thānesar, with its capital Indapatta, near the modern Delhi (CAGI.379f).
See also Uttarakuru.



https://www.youtube.com/watch?v=zCljLOKNcBA
Queen Maya’s Advice for Gotami


LikeShow More Reactions
Comment
Comments
Navaneetham Chandrasekharan

Write a comment…

https://www.youtube.com/watch?v=tilBs32zN7I
EASTERN PHILOSOPHY - The Buddha
The Buddha’s philosophy teaches us that our desires are at the root of
our restlessness - and that calm can be achieved through willpower and
spiritual exercise. If you like our films, take a look at our full shop
too: https://goo.gl/aGTlez

FURTHER READING


“The story of the Buddha’s life, like all of Buddhism, is a story about
confronting suffering. He was born between the sixth and fourth century
B.C., the son of a wealthy king in the Himalayan foothills of Nepal. It
was prophesied that the young Buddha — then called Siddhartha Gautama —
would either become the emperor of India or a very holy man. Since
Siddhartha’s father desperately wanted him to be the former, he kept the
child isolated in a palace with every imaginable luxury: jewels,
servants, lotus ponds, even beautiful dancing women…”

You can read more on this and many other topics on our blog TheBookofLife.org: https://goo.gl/mwCD2u

MORE SCHOOL OF LIFE

Our website has classes, articles and products to help you think and grow: https://goo.gl/u6CT7k

More films on SELF in our playlist below:
http://bit.ly/TSOLself


Do you speak a different language to English? Did you know you can
submit Subtitles on all of our videos on YouTube? For instructions how
to do this click here: https://goo.gl/kW1RA6

SOCIAL MEDIA

Feel free to follow us at the links below:

Facebook: https://www.facebook.com/theschoolofl

Twitter: https://twitter.com/TheSchoolOfLife

Instagram: https://www.instagram.com/theschoolof

CREDITS

Produced in collaboration with:

Mad Adam
http://www.madadamfilms.co.uk

Caption authors (Portuguese)
Felipe Buzatti Nascimento Adilson Lamim
Caption author (Vietnamese)
Van Anh Nguyen
Caption author (Chinese (Taiwan))
蔡穎睿
Caption author (Greek)
Alexandros Louizidis
Caption authors (Italian)
Massimo Maniscalco Gianluca Finocchiaro
Caption author (Spanish (Latin America))
Ariel Adauta
Caption authors (Romanian)
voodoo 1999 Stefi Imbuzan Catalin Banica
Caption author (Arabic)
Bader Qutteineh
Caption author (Indonesian)
Arkan Tanriwa
Caption author (Persian (Iran))
Persian Ulysses
Category
Education
License
Standard YouTube License


The
Buddha’s philosophy teaches us that our desires are at the root of our
restlessness - and that calm can be achieved through willpower and
spiritual exerc…
youtube.com
Mahānāma



A Sākiyan rājā, son of Amitodana; he was elder brother of
Anuruddha and cousin of the Buddha. When the Sākiyan families of
Kapilavatthu sent their representatives to join the Order of their
distinguished kinsman, Mahānāma allowed Anuruddha to leave the
household, he knowing nothing of household affairs. Vin.ii.180f.;
DhA.i.133; iv.124, etc.; but according to Northern sources (Rockhill, p.
13) he was son of Dronodana; according to ThagA. (ii.123) Ananda was a
brother (or, at least, a step brother) of Mahānāma, for there Ananda’s
father is given as Amitodana. But see MA.i.289, where Mahānāma’s father
is called Sukkodana and Ananda’s Amitodana.


Mahānāma showed great generosity to the Sangha, and was proclaimed best
of those who gave choice alms to the monks (A.i.26). Once, with the
Buddha’s permission, he supplied the Order with medicaments for three
periods of four months each. The Chabbaggiyā, always intent on
mischief, tried in vain to discourage him. Vin.iv.101; AA. (i.213)
adds that this was during the period of want experienced by the Buddha
and his monks at Verañjā. At the end of the year, Mahānāma wished to
continue the supply of good food to the Buddha and his monks, but the
Buddha refused his permission.


Mahānāma was a devoted follower of the Buddha and wished to understand
the Doctrine. The books record several conversations between him and
the Buddha, and Ananda, Godha, and Lomasavangīsa (see Mahānāma Sutta and
Lomasavangisa). Once when the Buddha arrived at Kapilavatthu he asked
Mahānāma to find him lodging for the night. Mahānāma tried everywhere
without success, and finally suggested that the Buddha should spend the
night in the hermitage of Bharandu Kālāma (S.v.327f). This he did, and
was joined there the next morning by Mahānāma; as a result of the
discussion between the Buddha, Mahānāma and Bharandu, the last-named
left Kapilavatthu never to return. On another occasion, Mahānāma
visited the Buddha at Nigrodhārāma where the Buddha was convalescing
after a severe illness, and at once Mahānāma asked a question as to
whether concentration followed or preceded knowledge. Ananda, who was
present, not wishing the Buddha to be troubled, took Mahānāma aside and
explained to him the Buddha’s teachings on the subject. See Sakka Sutta
(S.i.219f.).


Mahānāma had a daughter Vāsābhakhattiyā, born to him by a slave-girl
named Nāgamundā, and when Pasenadi asked the Sākiyans to give him in
marriage a Sākiyan maiden they met in the Mote Hall, and, following the
advice of Mahānāma, sent Vāsabhakhattiyā to him. In order to allay any
suspicions, Mahānāma sat down to a meal with her, taking one mouthful
from the same dish; but before he could swallow it a messenger arrived,
as secretly arranged, and summoned him away. He left, asking
Vāsabhakhattiyā to continue her meal (DhA.i.345f.; J.i.133; iv. 145f).


See also the Cūla Dukkhakkhandha Sutta and Sekha Sutta, both preached to Mahānāma.


His resolve to attain to eminence as the best distributor of pleasant
food to the monks was made in the time of Padumuttara Buddha. He was
then a householder of Hamsavatī and heard the Buddha confer a similar
rank on a monk (AA.i.213).


Mahānāma is included in a list of exemplary lay devotees (A.iii.451).
The Samantapāsādikā (Sp.iv.857) adds that Mahānāma was one month older
than the Buddha and that he was a sakadāgāmī.




https://www.youtube.com/watch?v=zCljLOKNcBA
Queen Maya’s Advice for Gotami

Mahāpajāpatī Gotami



An eminent Therī. She was born at Devadaha in the family of Suppabuddha as the younger sister of Mahāmāyā.


Ap.ii.538 says her father was Añjana Sakka and her mother Sulakkhanā.
Mhv.ii.18 says her father was Añjana and her mother Yasodharā.
Dandapāni and Suppabuddha were her brothers; cp. Dpv.xviii.7f.


At the birth of each sister, interpreters of bodily marks prophesied
that their children would be cakkavattins. King Suddhodana married both
the sisters, and when Mahāmāyā died, seven days after the birth of the
Buddha, Pajāpati looked after the Buddha and nursed him. She was the
mother of Nanda, but it is said that she gave her own son to nurses and
herself nursed the Buddha. The Buddha was at Vesāli when Suddhodana
died, and Pajāpatī decided to renounce the world, and waited for an
opportunity to ask the permission of the Buddha.


Pajāpatī was already a sotāpanna. She attained this eminence when the
Buddha first visited his father’s palace and preached the Mahādhammapāla
Jātaka (DhA.i.97).


Her opportunity came when the Buddha visited Kapilavatthu to settle the
dispute between the Sākiyans and the Koliyans as to the right to take
water from the river Rohinī. When the dispute had been settled, the
Buddha preached the Kalahavivāda Sutta, and five hundred young Sākiyan
men joined the Order. Their wives, led by Pajāpatī, went to the Buddha
and asked leave to be ordained as nuns. This leave the Buddha refused,
and he went on to Vesāli. But Pajāpatī and her companions, nothing
daunted, had barbers to cut off their hair, and donning yellow robes,
followed the Buddha to Vesāli on foot. They arrived with wounded feet
at the Buddha’s monastery and repeated their request. The Buddha again
refused, but Ananda interceded on their behalf and their request was
granted, subject to eight strict conditions.


For details see Vin.ii.253ff.; also A.iv.274ff. There was some
question, which arose later as to the procedure of Pajāpatī’s
ordination, which was not formal. When the nuns discovered this some of
them refused to hold the uposatha with her. But the Buddha declared
that he himself had ordained her and that all was in order (DhA.iv.149).
Her upasampadā consisted in acquiescing in the eight conditions laid
down for nuns (Sp.i.242).


After her ordination, Pajāpatī came to the Buddha and worshipped him.
The Buddha preached to her and gave her a subject for meditation. With
this topic she developed insight and soon after won arahantship, while
her five hundred companions attained to the same after listening to the
Nandakovāda Sutta. Later, at an assembly of monks and nuns in Jetavana,
the Buddha declared Pajāpatī chief of those who had experience
(rattaññūnam) (A.i.25). Not long after, while at Vesāli, she realized
that her life had come to an end. She was one hundred and twenty years
old; she took leave of the Buddha, performed various miracles, and then
died, her five hundred companions dying with her. It is said that the
marvels which attended her cremation rites were second only to those of
the Buddha.


It was in the time of Padumuttara Buddha that Pajāpatī made her resolve
to gain eminence. She then belonged to a clansman’s family in
Hamsavatī, and, hearing the Buddha assign the foremost place in
experience to a certain nun, wished for similar recognition herself,
doing many good deeds to that end. After many births she was born once
more at Benares, forewoman among five hundred slave girls. When the
rains drew near, five Pacceka Buddhas came from Nandamūlaka to Isipatana
seeking lodgings. Pajāpatī saw them after the Treasurer had refused
them any assistance, and, after consultation with her fellow slaves,
they persuaded their several husbands to erect five huts for the Pacceka
Buddhas during the rainy season and they provided them with all
requisites. At the end of the rains they gave three robes to each
Pacceka Buddha. After that she was born in a weaver’s village near
Benares, and again ministered, this time to five hundred Pacceka
Buddhas, sons of Padumavatī (ThigA.140ff.; AA.i.185f.; Ap.ii.529 43).


It is said that once Pajāpatī made a robe for the Buddha of wonderful
material and marvellously elaborate. But when it came to be offered to
the Buddha he refused it, and suggested it should be given to the Order
as a whole. Pajāpatī was greatly disappointed, and Ananda intervened.
But the Buddha explained that his suggestion was for the greater good of
Pajāpatī, and also as an example to those who might wish to make
similar gifts in the future. This was the occasion for the preaching of
the Dakkhināvibhanga Sutta (M.iii.253ff.; MA.ii.1001ff.; this incident
is referred to in the Milinda p.240). The Buddha had a great love for
Pajāpatī, and when she lay ill, as there were no monks to visit her and
preach to her - that being against the rule - the Buddha amended the
rule and went himself to preach to her (Vin.iv.56).


Pajāpatī’s name appears several times in the Jātakas. She was the
mother monkey in the Cūla Nandiya Jātaka (J.ii.202), Candā in the Culla
Dhammapāla (J.iii.182), and Bhikkhudāyikā (or Bhikkhudāsikā) daughter of
Kiki, king of Benares (J.vi.481).


Mahāpajāpatī was so called because, at her birth, augerers prophesied
that she would have a large following; Gotamī was her gotta name
(MA.i.1001; cp. AA.ii.774).


There is a story related of a nurse employed by Pajāpatī and born in
Devadaha. She renounced the world with Pajāpatī, but for twenty five
years was harassed by thoughts of lust till, at last, she heard
Dhammadinnā preach. She then practiced meditation and became an arahant.
ThigA.75f.


https://www.youtube.com/channel/UCkn7wpgMPWBoEyeLEn0vigA



YouTube
account for the Ho Center for Buddhist Studies at Stanford (HCBSS).
Follow us to learn about upcoming events and programs. hcbss.stanford.edu
youtube.com

Migajāla



Son of Visākhā. Having heard the Dhamma during his
frequent visits to the vihāra, he entered the Order and in due time
became an Arahant. (Thag. 417-22; ThagA.i.452f).


The Samyutta Nikāya (S.iv.35f ) contains two discussions which he had
with the Buddha; the second was a teaching in brief which he learned
before going to the forest to live in solitude prior to his attainment
of arahantship.



https://www.youtube.com/watch?v=KuOOmGfebV8&t=475s




5 Funny Buddhist Suttas That Have a Great Message

https://www.youtube.com/watch?v=KuOOmGfebV8&t=475s
5 Funny Buddhist Suttas That Have a Great Message
You wouldn’t expect the Buddha’s teachings to include anything funny
would you? I mean, we’re talking about the serious business of purifying
our mind and becoming enlightened. But occasionally I’ve come across
some Buddhist suttas that have surprised me and made me chuckle. In this
video, I share with you five suttas from the Pali Canon that I’ve found
amusing and also have

See more

You
wouldn’t expect the Buddha’s teachings to include anything funny would
you? I mean, we’re talking about the serious business of purifying our
mind and be…
youtube.com

Nanda



Son of Suddhodana and Mahāpajāpatī, and therefore half
brother of the Buddha. He was only a few days younger than the Buddha,
and when the Buddha’s mother died, Pajapati gave her own child to nurses
and suckled the Buddha herself (AA.i.186).


On the third day of the Buddha’s visit to Kapilavatthu, after the
Enlightenment, the Buddha went to Nanda’s house, where festivities were
in progress in honour of Nanda’s coronation and marriage to
Janapadakalyānī Nandā. The Buddha wished Nanda good fortune and handed
him his bowl to be taken to the vihāra. Nanda, thereupon, accompanied
the Buddha out of the palace. Janapadakalyānī, seeing him go, asked him
to return quickly. Once inside the vihāra, however, the Buddha asked
Nanda to become a monk, and he, unable to refuse the request, agreed
with reluctance. But as the days passed he was tormented with thoughts
of his beloved, and became very downcast and despondent, and his health
suffered. The Buddha suggested that they should visit the Himālaya. On
the way there, he showed Nanda the charred remains of a female monkey
and asked him whether Janapadakalyānī were more beautiful than that.
The answer was in the affirmative. The Buddha then took him to
Tāvatimsa where Sakka, with his most beautiful nymphs, waited on them.
In answer to a question by the Buddha, Nanda admitted that these nymphs
were far more attractive than Janapadakalyānī, and the Buddha promised
him one as wife if he would live the monastic life. Nanda was all
eagerness and readily agreed. On their return to Jetavana the Buddha
related this story to the eighty chief disciples, and when they
questioned Nanda, he felt greatly ashamed of his lustfulness. Summoning
all his courage, he strove hard and, in no long time, attained
arahantship. He thereupon came to the Buddha and absolved him from his
promise. (Thag.157f.; J.i.91; ii.92ff.; Ud.iii.2; DhA.i.96 105;
UdA.168ff.; SNA.273f.)


When the Buddha was told of Nanda’s arahantship by a devata, he related
the Sangāmāvacara Jataka (q.v.) to show how, in the past, too, Nanda had
been quick to follow advice. He also related the story of Kappata
(q.v.) and his donkey to show that it was not the first time that Nanda
had been won to obedience by the lure of the female sex. The male
donkey in the story was Nanda and the female donkey Janapadakalyānī.
(DhA.i.103f.)


Nanda is identified with the sub king (uparājā) in the Kurudhamma Jataka (q.v.).


Later, on seeing how eminently Nanda was trained in self control, the
Buddha declared him chief among his disciples in that respect (indriyesu
guttadvārānam). Nanda had aspired to this eminence in the time of
Padumuttara Buddha. In the time of Atthadassi Buddha he was a tortoise
in the river Vinatā, and, seeing the Buddha on the bank waiting to
cross, he took him over to the other side on his back. (A.i.25;
AA.i.174f.; ThagA.i.276ff.)


He is said to have been called Nanda because his birth brought joy to
his kinsmen. The Apadāna (i.57) says he was of golden hue, as reward
for a gift of a costly robe given by him to Padumuttara. One hundred
thousand kappas ago he became king four times under the name of Cela.
Sixty thousand kappas ago he was again king in four births, under the
name of Upacela. Later, five thousand kappas ago, he was four times
cakkavatti, and his name then, too, was Cela.


Nanda was very beautiful, and was only four inches shorter than the
Buddha. He once wore a robe made according to the dimensions of the
Buddha’s robe. Discovering this, the Buddha chided him for his
presumption. (Vin.iv.173; perhaps this is another version of the story
found at S.ii.281. There, Nanda is said to have donned a robe which was
pressed on both sides, painted his face, and gone to see the Buddha,
carrying a bright bowl. The Buddha chided him, and Nanda thereupon
became a forest dweller and a rag-robe-man. Buddhaghosa (SA.ii.174)
says that Nanda dressed himself up in order to evoke some comment from
the Buddha - either approval, so that he might dress thus for the
remainder of his life, or censure, in which case he would put on rag
robes and dwell in the forest.)


The Anguttara Nikaya (A.iv.166f) contains a discourse in which the
Buddha discusses Nanda’s claim to have achieved self control in all
things.


He is probably to be identified with Taraniya Thera of the Apadāna. (ii.428; cp. ThagA.i.277.)


https://www.youtube.com/watch?v=E1xLj_7GahY


Buddha’s Wonderful words. Its Amazing really!!! {Quotes}

https://www.youtube.com/watch?v=E1xLj_7GahY
Buddha’s Wonderful words. Its Amazing really!!! {Quotes}
The words spoken by the Buddha is indeed a great blessing for the whole
world. Please share this video after you have watched it.
Please enjoy the full video and relax.

It is recommended that you share it likewise.
_/\_

Tags,
Buddha quotes on love. buddha quotes on peace, buddha quotes on
peaceful, peaceful buddha quotes, buddhism , peace , love , harmony,
nature, buddha on peace, peaceful quotes, inspirational quotes, quotes
about love, passion, best religion on earth, best quotes, greatest man
to ever walk, greatest teacher, quotes on love , buddha quotes on love,
buddha quotes on peace, buddha quotes on heart, buddha quotes on mind ,
buddha quotes on life, buddha quotes on suffering
Buddha Quotes - The Most Inspiring Buddha Quotes
Quotes from the Awakened one
Timeless quotes from the Buddha
Buddha quotes to live by
Buddha quotes and teaching from the Buddha
Wisdom of the Buddha
Buddhist quotes
Buddha top quotes


The
words spoken by the Buddha is indeed a great blessing for the whole
world. Please share this video after you have watched it. Please enjoy
the full video…
youtube.com

Rājagaha



A city, the capital of Magadha. There seem to have been
two distinct towns; the older one, a hill fortress, more properly called
Giribbaja, was very ancient and is said (VvA. p.82; but cp. D.ii.235,
where seven cities are attributed to his foundation) to have been laid
out by Mahāgovinda, a skilled architect. The later town, at the foot of
the hills, was evidently built by Bimbisāra.


Hiouen Thsang says (Beal, ii.145) that the old capital occupied by
Bimbisāra was called Kusāgra. It was afflicted by frequent fires, and
Bimbisāra, on the advice of his ministers, abandoned it and built the
new city on the site of the old cemetery. The building of this city was
hastened on by a threatened invasion by the king of Vesāli. The city
was called Rājagaha because Bimbisāra was the first person to occupy it.
Both Hiouen Thsang and Fa Hsien (Giles: 49) record another tradition
which ascribed the foundation of the new city to Ajātasattu.


Pargiter (Ancient Ind. Historical Tradition, p.149) suggests that the
old city was called Kusāgrapura, after Kusāgra, an early king of
Magadha. In the Rāmāyana (i. 7, 32) the city is called Vasumatī. The
Mahābhārata gives other names - Bārhadrathapura (ii.24, 44), Varāha,
Vrsabha, Rsigiri, Caityaka (see PHAI.,p.70).


It was also called Bimbisārapurī and Magadhapura (SNA.ii.584).


But both names were used indiscriminately (E.g., S.N. vs. 405), though
Giribbaja seems, as a name, to have been restricted to verse passages.
The place was called Giribbaja (mountain stronghold) because it was
surrounded by five hills - Pandava, Gijjhakūta, Vebhāra, Isigili and
Vepulla* - and Rājagaha, because it was the seat of many kings, such as
Mandhātā and Mahāgovinda (SNA.ii.413). It would appear, from the names
given of the kings, that the city was a very ancient royal capital. In
the Vidhurapandita Jātaka (J.vi.271), Rājagaha is called the capital of
Anga. This evidently refers to a time when Anga had subjugated Magadha.


* SNA.ii.382; it is said (M.iii.68) that these hills, with the
exception of Isigili, were once known by other names e.g., Vankaka for
Vepulla (S.ii.191). The Samyutta (i.206) mentions another peak near
Rājagaha - Indakūta. See also Kālasilā.


The Commentaries (E.g., SNA. loc. cit) explain that the city was
inhabited only in the time of Buddhas and Cakkavatti kings; at other
times it was the abode of Yakkhas who used it as a pleasure resort in
spring. The country to the north of the hills was known as Dakkhināgiri
(SA.i.188).


Rājagaha was closely associated with the Buddha’s work. He visited it
soon after the Renunciation, journeying there on foot from the River
Anomā, a distance of thirty leagues (J.i.66). Bimbisāra saw him begging
in the street, and, having discovered his identity and the purpose of
his quest, obtained from him a promise of a visit to Rājagaha as soon as
his aim should be achieved (See the Pabbajjā Sutta and its Commentary).
During the first year after the Enlightenment therefore, the Buddha
went to Rājagaha from Gayā, after the conversion of the Tebhātika
Jatilas. Bimbisāra and his subjects gave the Buddha a great welcome,
and the king entertained him and a large following of monks in the
palace. It is said that on the day of the Buddha’s entry into the royal
quarters, Sakka led the procession, in the guise of a young man,
singing songs of praise of the Buddha. It was during this visit that
Bimbisāra gifted Veluvana to the Order and that the Buddha received
Sāriputta and Moggallāna as his disciples. (Details of this visit are
given in Vin.i.35ff ). Large numbers of householders joined the Order,
and people blamed the Buddha for breaking up their families. But their
censure lasted for only seven days. Among those ordained were the
Sattarasavaggiyā with Upāli at their head.


The Buddha spent his first vassa in Rājagaha and remained there during
the winter and the following summer. The people grew tired of seeing
the monks everywhere, and, on coming to know of their displeasure, the
Buddha went first to Dakkhināgiri and then to Kapilavatthu (Vin.i.77ff).


According to the Buddhavamsa Commentary (p.13), the Buddha spent also in
Rājagaha the third, fourth, seventeenth and twentieth vassa. After the
twentieth year of his teaching, he made Sāvatthi his headquarters,
though he seems frequently to have visited and stayed at Rājagaha. It
thus became the scene of several important suttas - e.g., the Atānātiya,
Udumbarika and Kassapasīhanāda, Jīvaka, Mahāsakuladāyī, and Sakkapañha.


For other incidents in the Buddha’s life connected with Rājagaha, see
Gotama. The most notable of these was the taming of Nālāgiri.


Many of the Vinaya rules were enacted at Rājagaha. Just before his
death, the Buddha paid a last visit there. At that time, Ajātasattu was
contemplating an attack on the Vajjians, and sent his minister,
Vassakāra, to the Buddha at Gijjhakūta, to find out what his chances of
success were (D.ii.72).


After the Buddha’s death, Rājagaha was chosen by the monks, with Mahā
Kassapa at their head, as the meeting place of the First Convocation.
This took place at the Sattapanniguhā, and Ajātasattu extended to the
undertaking his whole hearted patronage (Vin.ii.285; Sp.i.7f.; DA.i.8f.,
etc.). The king also erected at Rājagaha a cairn over the relics of
the Buddha, which he had obtained as his share (D.ii.166). According to
the Mahā Vamsa, (Mhv.xxxi.21; MT. 564) some time later, acting on the
suggestion of Mahā Kassapa, the king gathered at Rājagaha seven donas of
the Buddha’s relics which had been deposited in various places -
excepting those deposited at Rāmagāma - and built over them a large
thūpa. It was from there that Asoka obtained relics for his vihāras.


Rājagaha was one of the six chief cities of the Buddha’s time, and as
such, various important trade routes passed through it. The others
cities were Campā, Sāvatthi, Sāketa, Kosambī and Benares (D.ii.147).


The road from Takkasilā to Rājagaha was one hundred and ninety two
leagues long and passed through Sāvatthi, which was forty five leagues
from Rājagaha. This road passed by the gates of Jetavana (MA.ii.987;
SA.i.243). The Parāyana Vagga (SN. vss.1011-3) mentions a long and
circuitous route, taken by Bāvarī’s disciples in going from Patitthāna
to Rājagaha, passing through Māhissati, Ujjeni, Gonaddha, Vedisā.
Vanasavhaya, Kosambī, Sāketa, Sāvatthi, Setavyā, Kapilavatthu, Kusinārā,
on to Rājagaha, by way of the usual places (see below).


From Kapilavatthu to Rājagaha was sixty leagues (AA.i.115; MA.i.360).
From Rājagaha to Kusinārā was a distance of twenty five leagues
(DA.ii.609), and the Mahā Parinibbāna Sutta (D.ii.72ff ) gives a list of
the places at which the Buddha stopped during his last journey along
that road - Ambalatthikā, Nālandā, Pātaligāma (where he crossed the
Ganges), Kotigāma, Nādikā (??), Vesāli, Bhandagāma, Hatthigāma,
Ambagāma, Jambugāma, Bhoganagara, Pāvā, and the Kakuttha River, beyond
which lay the Mango grove and the Sāla grove of the Mallas.


From Rājagaha to the Ganges was a distance of five leagues, and when the
Buddha visited Vesāli at the invitation of the Licchavis, the kings on
either side of the river vied with each other to show him honour.
DhA.iii.439f.; also Mtu.i.253ff.; according to Dvy. (p.55) the Ganges
had to be crossed between Rājagaha and Sāvatthi, as well, by boat, some
of the boats belonging to the king of Magadha and others to the
Licchavis of Vesāli.


The distance between Rājagaha and Nālandā is given as one league, and the Buddha often walked between the two (DA.i.35).


The books mention various places besides Veluvana, with its
Kalandaka-nivāpa vihāra in and around Rājagaha - e.g., Sītavana,
Jīvaka’s Ambavana, Pipphaliguhā, Udumbarikārāma, Moranivāpa with its
Paribbājakārāma, Tapodārāma, Indasālaguhā in Vediyagiri, Sattapanniguhā,
Latthivana, Maddakucchi, Supatitthacetiya, Pāsānakacetiya,
Sappasondikapabbhāra and the pond Sumāgadhā.


At the time of the Buddha’s death, there were eighteen large monasteries
in Rājagaha (Sp.i.9). Close to the city flowed the rivers Tapodā and
Sappinī. In the city was a Potter’s Hall where travelers from far
distances spent the night. E.g., Pukkusāti (MA.ii.987); it had also a
Town Hall (J.iv.72). The city gates were closed every evening, and
after that it was impossible to enter the city. Vin.iv.116f.; the city
had thirty-two main gates and sixty four smaller entrances (DA.i.150;
MA.ii.795). One of the gates of Rājagaha was called Tandulapāla
(M.ii.185). Round Rājagaha was a great peta world (MA.ii.960; SA.i.31).


In the Buddha’s time there was constant fear of invasion by the
Licchavis, and Vassakāra (q.v.) is mentioned as having strengthened its
fortifications. To the north east of the city were the brahmin villages
of Ambasandā (D.ii.263) and Sālindiyā (J.iii.293); other villages are
mentioned in the neighborhood, such as Kītāgiri, Upatissagāma,
Kolitagāma, Andhakavinda, Sakkhara and Codanāvatthu (q.v.). In the
Buddha’s time, Rājagaha had a population of eighteen crores, nine in the
city and nine outside, and the sanitary conditions were not of the
best. SA.i.241; DhA.ii.43; it was because of the city’s prosperity that
the Mettiya-Bhummajakas made it their headquarters (Sp.iii.614). The
city was not free from plague (DhA.i.232).


The Treasurer of Rājagaha and Anāthapindika had married each other’s
sisters, and it was while Anāthapindika (q.v.) was on a visit to
Rājagaha that he first met the Buddha.


The people of Rājagaha, like those of most ancient cities, held regular
festivals; one of the best known of these was the Giraggasamajjā (q.v.).
Mention is also made of troupes of players visiting the city and
giving their entertainments for a week on end. (See, e.g., the story of
Uggasena).


Soon after the death of the Buddha, Rājagaha declined both in importance
and prosperity. Sisunāga transferred the capital to Vesāli, and
Kālāsoka removed it again to Pātaliputta, which, even in the Buddha’s
time, was regarded as a place of strategically importance. When Hiouen
Thsang visited Rājagaha, he found it occupied by brahmins and in a very
dilapidated condition (Beal, op. cit., ii.167). For a long time,
however, it seems to have continued as a center of Buddhist activity,
and among those mentioned as having been present at the foundation of
the Mahā Thūpa were eighty thousand monks led by Indagutta.
Mhv.xxix.30.


https://www.youtube.com/watch?v=GYlQ0UZ1C2I




Top 10 MISCONCEPTIONS about BUDDHISM

https://www.youtube.com/watch?v=GYlQ0UZ1C2I
Top 10 MISCONCEPTIONS about BUDDHISM
Published on Feb 9, 2017


Buddhism is extremely fast growing and estimates put its adherents at
somewhere around one billion. Even though Buddhism is so popular, many
in the western world, where it is barely practiced, have a very poor
understanding of it. Not only have many people gained a completely
incorrect understanding of it, but some attempt to practice without
proper guidance and do it completely
wrong. Now while these people’s hearts are in the right place, it might
be wise to find a Buddhist teacher, they do exist in the western world,
and learn from them. You may also have noticed that nowhere in this
introduction have I actually referred to Buddhism as a religion or as a
philosophy, the reason for this is explained below.

→Subscribe for new videos every day! https://www.youtube.com/user/toptenzn
Find more lists at: http://www.toptenz.net

→Top 10 Objects That Were Clearly Invented Just to Annoy Physics: https://youtu.be/0MVGeRa-vLo

Entertaining and educational top 10 lists from TopTenzNet! Brand new videos 7 days a week!

Subscribe to our Facebook: https://www.facebook.com/TopTenz/
Follow us on Instagram: https://www.instagram.com/theoriginal

Learn more about the host:
→Simon’s VLOG: https://www.youtube.com/channel/UCvqt

Business inquiries to admin@toptenz.net

Other TopTenz Videos:

Top 10 MISCONCEPTIONS About the ANCIENT WORLD
https://youtu.be/qKzB-AduiPc?list=PLQ

Top 10 HUGE Historical MYTHS
https://youtu.be/rBYuV1aESlQ?list=PLQ

Text version: http://www.toptenz.net/top-10-misconc

Coming up:

10. Religion.
9. Pacifists.
8. Meditation.
7. Dalai Lama.
6. The Buddha.
5. Paganism.
4. Suffering.
3. Diet.
2. Reincarnation.
1. Siddhartha Gautama.

Source/Further reading:

http://www.buddhanet.net/nutshell03.htm
http://www.pbs.org/thebuddha/blog/201
http://www.guardian.co.uk/commentisfr
http://www.midamericadharma.org/cdl/D
http://www.huffingtonpost.com/lewis-r
http://www.examiner.com/article/most-
http://hardboiled.berkeley.edu/online
http://www.beliefnet.com/Faiths/Buddh
http://en.wikipedia.org/wiki/Budai
http://en.wikipedia.org/wiki/Paganism
http://www.washingtonpost.com/blogs/o
http://www.buddhanet.net/cbp1_f6.htm
http://www.urbandharma.org/udharma3/v
http://www.buddhanet.net/e-learning/d
http://www.guardian.co.uk/commentisfr
http://www.buddhanet.net/e-learning/r
http://en.wikipedia.org/wiki/God_in_B


Buddhism
is extremely fast growing and estimates put its adherents at somewhere
around one billion. Even though Buddhism is so popular, many in the
western w…
youtube.com

Sakka



Almost always spoken of as “devānam indo,” chief (or king) of the devas.

The Samyutta Nikāya (S.i.229; DhA.i.264) contains a list of his names:


he is called Maghavā, because as a human being, in a former birth,
he was a brahmin named Magha. (But see Magha; cf. Sanskrit Maghavant
as an epithet of Indra).


As such he bestowed gifts from time to time, hence his name
Purindada (Cf. Indra’s epithet Purandara, destroyer of cities)
(generous giver in former births or giver in towns).


Because he gives generously and thoroughly (sakkaccam) he is known
as Sakka. Sakra occurs many times in the Vedas as an adjective,
qualifying gods (chiefly Indra), and is explained as meaning “able,
capable.” It is, however, not found as a name in pre Buddhist times.


Because he gives away dwelling places (āvasatham) he is called Vāsava (But see Vāsava).


Because in one moment he can think of one thousand matters, he is called Sahassakkha (also Sahassanetta).


Because he married the Asura maiden Sujā, he is called Sujampati.
For the romantic story of Sakka’s marriage, see Sujā. Thus Sujā’s
father, Vepacitti, became Sakka’s father in law. Several quaint stories
are related about father and son in law. The two sometimes quarrelled
and at others lived together in peace (SA.i.265).


Because he governs the devas of Tāvatimsa he is called Devānam Indo (See Inda).


Elsewhere (E.g., D.ii.270; M.i.252) Sakka is addressed as Kosiya.


He is also spoken of as Yakkha. M.i.252; cf. S.i.206 (Sakkanāmako
Yakkho); at S.i.47 Māghadevaputta (Sakka) is called Vatrabhū, slayer of
Vrtra (SA.i.83);


Sakka is also, in the Jātakas, called Gandhabbarāja (J.vi.260) and Mahinda (J.v.397, 411).


Sakka rules over Tāvatimsa devaloka, the lowest heaven but one of the
lower plane. His palace is Vejayanta and his chariot bears the same
name. Though king of the Tāvatimsa devas, he is no absolute monarch.
He is imagined rather in the likeness of a chieftain of a Kosala clan.
The devas meet and deliberate in the Sudhammā sabhā and Sakka consults
with them rather than issues them commands. On such occasions, the Four
Regent Devas are present in the assembly with their followers of the
Cātummahārājika world (See, e.g., D.ii.207f., 220f). Among the
Tāvatimsa devas, Sakka is more or less primus inter pares, yet lie
surpasses his companions in ten things: length of life, beauty,
happiness, renown, power; and in the degree of his five sense
experiences: sight, hearing, smelling, taste and touch. A.iv.242; these
are also attributed to the rulers of the other deva worlds.


In the Samyutta Nikāya (S.i.228, 229, 231; cf. Mil. 90; for details of
these see Magha) the Buddha gives seven rules of conduct, which rules
Sakka carried out as a human being, thus attaining to his celestial
sovereignty. When the devas fight the Asuras they do so under the
banner and orders of Sakka. For details of Sakka’s conquest of the
Asuras see Asura. The Asuras called him Jara Sakka (J.i.202).
Pajāpati, Vamna and Isāna are also mentioned as having been associated
with him in supreme command (S.i.219).


In the Sakkapañha Sutta (q.v.), Sakka is said to have visited the Buddha
at Vediyagiri in Ambasandā and to have asked him a series of questions.
He sends Pañcasikha with his vinā to play and sing to the Buddha and
to obtain permission for him (Sakka) to visit him and question him. It
was Sakka who had given the Beluvapanduvīnā to Pañcasikha (SNA.ii.394).


The Buddha says to himself that Sakka, for a long time past, has led a
pure life, and gives him permission to question him on any subject. It
is stated in the course of the sutta (D.ii.270) that it was not the
first time that Sakka had approached the Buddha for the same purpose.
He had gone to him at the Salaghara in Sāvatthi, but found him in
meditation, with Bhuñjatī, wife of Vessavana, waiting on him. He
therefore left with a request to Bhuñjatī to greet the Buddha in his
name. He also declares (D.ii.286) that he has become a sotāpanna and
has earned for himself the right to be reborn eventually in the
Akanitthā world, whence he will pass entirely away.


The Commentary says that Sakka was constantly seeing the Buddha and was
the most zealous of the devas in the discharge of his duties to the
sāsana. DA.iii.697. In the sutta Sakka admits (D.ii.284) that he
visited other brahmins and recluses as well. They were pleased to see
him, and boasted that they had nothing to teach him; but he had to teach
them what he knew. But this visit to the Buddha at Vediyagiri had a
special object. Sakka saw sips that his life was drawing to an end and
was frightened by this knowledge. He therefore went to the Buddha to
seek his help. It adds (DA.iii.732; cp. DhA.iii.270) that, as Sakka
sat listening to the Buddha, he died in his old life and was reborn a
new and young Sakka; only Sakka himself and the Buddha was aware of what
had happened. The Commentary continues (DA.iii.740) that Sakka became
an “uddham sota,” treading the path of Anāgāmīs. As such he will live
in Avihā for one thousand kappas, in Atappa for two thousand, in
Sudassanā for four thousand, and will end in the Akanittha world, after
having enjoyed life in the Brahmaworlds for thirty one thousand kappas.


An account of another interview which Sakka had with the Buddha is given
in the Cūlatanhāsankhaya Sutta (q.v.). There the question arises
regarding the extirpation of cravings. Sakka accepts the Buddha’s
answer and leaves him. Anxious to discover whether Sakka has understood
the Buddha’s teaching, Moggallāna visits Sakka and questions him.
Sakka evades the questions and shows Moggallāna the glories of his
Vejayanta palace. Moggallāna then frightens him by a display of
iddhi-power, and Sakka repeats to him, word for word, the Buddha’s
answer. Moggallāna departs satisfied, and Sakka tells his handmaidens
that Moggallāna is a “fellow of his” in the higher life, meaning,
probably, that he himself is a sotāpanna and therefore a kinsman of the
arahant.


In a passage in the Samyutta (S.i.201) Sakka is represented as
descending from heaven to make an enquiry about Nibbāna, and in another
(S.iv.269f.), as listening, in heaven, to Moggallāna’s exposition of the
simplest duties of a good layman. On another occasion, at Vessavana’s
suggestion, Sakka visited Uttara Thera on the Sankheyyaka Mountain and
listened to a sermon by him (A.iv.163f.). See also Sakka Sutta (2) and
(3).


The later books contain a good deal of additional information regarding
Sakka. His city extends for one thousand leagues, and its golden
streets are sixty leagues long; his palace Vejayanta is one thousand
leagues high; the Sudhammā hall covers five hundred leagues, his throne
of yellow marble (Pandukambalasilāsana) is sixty leagues in extent, his
white umbrella with its golden wreath is five leagues in circumference,
and he himself is accompanied by a glorious array of twenty five million
nymphs (J.v.386). Other features of his heaven are the Pāricchattaka
tree, the Nandā pokkharanī and the Cittalatāvana (DA.iii.716; See also
Tāvatimsa). His body is three gavutas in height (DhA.iii.269); his
chief conveyance is the marvellous elephant Erāvana (q.v.), but he goes
to war in the Velayanta ratha (q.v.). Reference is often made to his
throne, the Pandukambalasilāsana (q.v.), composed of yellow stone. It
grows hot when Sakka’s life draws towards its end; or his merit is
exhausted; or when some mighty being prays; or, again, through the
efficacy of virtue in recluses or brahmins or other beings, full of
potency. J.iv.8; when the Buddha, however, sat on it, he was able to
conceal it in his robe (DhA.iii.218).


Sakka’s devotion to the Buddha and his religion is proverbial. When the
Bodhisatta cut off his hair and threw it into the sky, Sakka took it
and deposited it in the Cūlāmani cetiya (J.i.65). He was present near
the Bodhi tree, blowing his Vijayuttara sankha (q.v.), when Māra arrived
to prevent the Buddha from reaching Enlightenment (J.i.72). When the
Buddha accepted Bimbisāra’s invitation to dine in his palace, Sakka, in
the guise of a young man, preceded the Buddha and his monks along the
street to the palace, singing the Buddha’s praises (Vin.i.38). When the
Buddha performed his Yamaka pātihārīya at the foot of the Gandamba, it
was Sakka who built for him a pavilion, and gave orders to the gods of
the Wind and the Sun to uproot the pavilions of the heretics and cause
them great discomfort (DhA.iii.206, 208). When the Buddha returned to
Sankassa from Tāvatimsa, whither he went after performing the Twin
Miracle, Sakka created three ladders - of gold, of silver, and of jewels
respectively - for the Buddha and his retinue (DhA.iii.225).


Sakka was present at Vesāli when the Buddha visited that city in order
to rid it of its plagues. His presence drove away the evil spirits, and
the Buddha’s task was thus made easier (DhA.iii.441). When the Buddha
and his monks wished to journey one hundred leagues, to visit Culla
Subhaddā at Uggapura, Sakka, with the aid of Vissakamma, provided them
with pavilions (kūtāgāra) in which they might travel by air
(DhA.iii.470). Once, when the ponds in Jetavana were quite dry, the
Buddha wished to bathe and Sakka immediately caused rain to fall and the
ponds were filled (J.i.330). In Sakka’s aspect as Vajirapāni (q.v.) he
protected the Buddha from the insults of those who came to question
him. See also the story of Ciñcā mānavikā, when Sakka protected the
Buddha from her charges. Sakka also regarded it as his business to
protect the Buddha’s followers, as is shown by the manner in which he
came to the rescue of the four seven year old novices - Sankicca,
Pandita, Sopāka and Revata - when they were made to go hungry by a
brahmin and his wife (DhA.iv.176f.).


During the Buddha’s last illness, Sakka ministered to him, performing
the most menial tasks, such as carrying the vessel of excrement.
DhA.iv.269f. He did the same for other holy men - e.g., Sāriputta.
Sakka also waited on the Buddha when he was in Gayāsīsa for the
conversion of the Tebhātikajatilas (Vin.i.28f.); see also the story of
Jambuka (DhA.ii.59). The Udāna (iii.7) contains a story of Sakka
assuming the guise of a poor weaver and Sujā that of his wife, in order
to give alms to Mahā Kassapa who had just risen from a trance. They
succeeded in their ruse, to the great joy of Sakka (cp. DhA.i.424f).
On other occasions - e.g., in the case of Mahāduggata Sakka helped poor
men to gain merit by providing them with the means for giving alms to
the Buddha (DhA.ii.135ff.).


He was present at the Buddha’s death, and uttered, in verse, a simple
lament, very different from the studied verses ascribed to Brahmā.
(D.ii.157; on the importance of this verse, however, see Dial.ii.176,
n.1). At the distribution, by Dona, of the Buddha’s relics, Sakka saw
Dona hide the Buddha’s right tooth in his turban. Realizing that Dona
was incapable of rendering adequate honour to the relic, Sakka took the
relic and deposited it in the Cūlāmanicetiya (DA.ii.609). And when
Ajātasattu was making arrangements to deposit his share of the relics,
Sakka gave orders to Vissakamma to set up a vālasanghātayanta for their
protection (DA.ii.613).


Sakka did all in his power to help followers of the Buddha in their
strivings for the attainment of the goal, as in the case of
Panditasāmanera, when he sent the Four Regent Gods to drive away the
birds, made the Moon deity shroud the moon, and himself stood guard at
the door of Pandita’s cell, lest he should be disturbed. (DhA.ii.143;
cf. the story of Sukha DhA.iii.96f.). Often, when a monk achieved his
ambition, Sakka was there to express his joy and do him honour. See,
e.g., the story of Mahāphussa (SNA.i.55f.).


He was ready to help, not only monks and nuns, but also eminent laymen,
such as Jotika for whom he built a palace of wondrous splendour, and
provided it with every luxury (DhA.iv. 207f). Sakka was always ready
to come to the rescue of the good when in distress - e.g., in the case
of Cakkhupāla when he became blind; Sakka led him by the hand and took
him to Sāvatthi. DhA.i.14f. Many instances are found in the Jātaka
where Sakka rescued the good in distress - e.g., Dhammaddhaja, Guttila,
Kaccāni, the Kinnarī Candā, Sambulā, Kusa, Mahājanaka’s mother,
Candakumāra’s mother, Candā, and Mahosadha.


He loved to test the goodness of men, as in the case of the leper
Suppabuddha, to see if their faith was genuine. DhA.ii.34f.; see also
the story of the courtesan in the Kurudhamma Jātaka (J.ii.380).


The Jātaka contains several stories of his helping holy men by providing
them with hermitages, etc. - e.g., Kuddāla pandita, Hatthipāla,
Ayoghara, Jotipāla (Sarabhanga), Sutasoma, Dukūlaka, Pārikā and
Vessantara. Sometimes, when he found that ascetics were not diligently
practising their duties, he would frighten them - e.g., in the Vighāsa
and Somadatta Jātakas. The Anguttara Nikāya (iii.370f ) contains a
story of Sakka punishing a deva called Supatittha, who lived in a banyan
tree, because he failed to keep the rukkhadhamma.


Sakka appears as the guardian of moral law in the world. When
wickedness is rampant among men, or kings become unrighteous, he appears
among them to frighten them so that they may do good instead evil. He
is on the side of the good against the wicked, and often helps them to
realize their goal. Instances of this are seen in the Ambacora,
Ayakūta, Udaya, Kaccāni, Kāma, Kāmanīta, Kumbha, Kelisīla, Kharaputta,
Culladhanuggaha, Dhajavihetha, Bilārikosiya, Manīcora, Mahākanha, Vaka,
Sarabhanga, Sarabhamiga and Sudhābhojana Jātakas. Sakka patronised good
men; some of the more eminent he invited to his heaven, sending his
charioteer Matali to fetch them, and he showed them all honour - e.g.,
Guttila, Mandhātā, Sādhina, and Nimi; others he rewarded suitably - see,
e.g., the Uraga Jātaka.


The lesser gods consulted Sakka in their difficulties and problems e.g.,
in the case of the deity of Anāthapindika’s fourth gateway, who
incurred the displeasure of Anāthapindika by advising him to refrain
from too much generosity towards the Buddha and his monks (J.i.229).
Sakka has also to deal with disputes arising among the devas themselves
(DA.iii.705). On several occasions Sakka helped the Bodhisatta in the
practice of his Perfections e.g., as King Sivi, Temiya, Nimi and
Vessantara, also in his birth as a hare; in this last story, the Sasa
Jātaka (q.v.), Sakka paints the picture of a hare in the moon to
commemorate the Bodhisatta’s sacrifice.


Sakka sometimes answers the prayers of good and barren women and gives
them sons - e.g., Sumedhā, Sīlavatī, Candādevī. Mention is also made of
other boons granted by Sakka to various persons. Thus in the Mahāsuka
Jātaka he visited the parrot who clung to the dead stump of a tree
through gratitude, and granted him the boon that the tree should once
more become fruitful (J.iii.493). He granted four boons to Kanha, that
he might be calm, bear no malice or hatred against his neighbour, feel
no greed for others’ glory, and no lust towards his neighbour (J.iv.10).
To Akitti he granted several boons, the last of which was that he
should have no more visits from Sakka! (J.iv.240f). When Sivi became
blind, Sakka gave him two eyes; these were not natural eyes, but the
eyes of Truth, Absolute and Perfect (saccapāramitā cakkhunī). Sakka
confesses that he has not the power of restoring sight; it was the
virtue of Sivi himself which had that power (J.iv.410f). When Sīlavatī
wished for a boon, Sakka, took her to heaven, where he kept her for
seven days; then he granted that she should have two sons, one wise and
ugly and the other a fool and handsome. He also presented her with a
piece of kusa grass, a heavenly robe, a piece of sandalwood, the flower
of the Pāricchattaka tree and a Kokanda lute. All this passed into the
possession of Kusa, and, later, Sakka gave him the Verocana jewel
(J.v.280f., 310). He gave Phusatī, mother of Vessantara, ten boons
(J.vi.481f) and to Vessantara himself he gave eight (J.vi.572).


In the Sarabhanga Jātaka (J.v.392) mention is made of four daughters of
Sakka - Āsā, Saddhā, Hirī and Sirī. His wife, Sujā, accompanied him
everywhere on his travels (E.g., J.iii.491), even into the world of men,
because that was the boon she had asked for on her marriage to him
(DhA.i.279). Vessavana was Sakka’s special friend (MA.i.476f), and when
one Vessavana died, it was Sakka’s duty to appoint a successor
(J.i.328). Matāli (q.v.) is Sakka’s charioteer and constant companion.
Vissakamma (q.v.) is his “handy man.” Sakka has twenty five million
handmaids and five hundred dove-footed nymphs (kakutapādiniyo), famed
for their beauty. It was the sight of these which tempted the Buddha’s
step brother, Nanda, to give up thoughts of Janapadakalyānī Nandā
(J.ii.93). Sakka’s special weapon is the Vajirāvudha and his special
drum the Ālambara (q.v.).


His voice is sweet, like the tintinnabulation of golden bells (SA.i.273).


It is Sakka’s special duty to protect the religion of the Buddha in
Ceylon. As the Buddha lay dying, he enjoined on Sakka the task of
looking after Vijaya and his successors. This duty Sakka, in turn,
entrusted to the god Uppalavanna (Mhv.vii.1ff). Sakka informed Mahinda
of the right moment for his visit to Ceylon (Mhv.xiii.15). When
Devānampiyatissa wished for relics to place in the Thūpārāma Thūpa,
Sumana sāmanera visited Sakka and obtained from him the right collar
bone of the Buddha, which Sakka had placed in the Culāmani cetiya
(Mhv.xvii.9ff). Again, when Dutthagāmanī was in need of building
materials for the Mahā Thūpa, it was Sakka who supplied them
(Mhv.xxviii.6ff). On the occasion of the enshrining of the relics in
the Mahā Thūpa, Sakka gave orders to Vissakamma to decorate the whole of
Ceylon. He also provided the throne and casket of gold for the relics
brought from the Nāgā world by Sonuttara and was himself present at the
festival, blowing his conch shell. (Mhv.xxxi.34, 75, 78)


Other Cakkavālas have also their Sakka (aññehi Cakkavālehi Sakkā
āgacchanti; J.i.203.), and in one place (J.i.204) mention is made of
many thousands of Sakkas.


It is evident from the foregoing account that, as Rhys Davids suggests
(Dial.ii.297f), Sakka and Indra are independent conceptions. None of
the personal characteristics of Sakka resemble those of Indra. Some
epithets are identical but are evidently borrowed, though they are
differently explained. The conception of the popular god which appealed
to a more barbarous age and to the clans fighting their way into a new
country, seems to have been softened and refined in order to meet the
ideals of a more cultured and peaceful civilization. The old name no
longer fitted the new god, and, as time went on, Sakka came to be
regarded as an entirely separate god.


https://www.youtube.com/watch?v=BX-gE0hRbKc&list=PLE_6tlmEgPoYIWsX6w1u3e40haFsC8Jzq




shakya muni buddha parivar sammrat ashoka warriors history.mp4



https://www.youtube.com/watch…
shakya muni buddha parivar sammrat ashoka warriors history.mp4


Sakya



Family name of the Buddha.


https://www.youtube.com/watch?v=67jYg-TrCik


Morphing Monasteries: Commercial Buddhism in Thailand | The New York Times

https://www.youtube.com/watch?v=67jYg-TrCik

Morphing Monasteries: Commercial Buddhism in Thailand | The New York Times
Buddhism has been a way of life in Thailand for centuries, but inside
the most popular temples is a trend that critics call “fast-food
Buddhism.”

Related article: http://nyti.ms/XGYUFp


Subscribe to the Times Video newsletter for free and get a handpicked
selection of the best videos from The New York Times every week: http://bit.ly/timesvideonewsletter

Subscribe on YouTube: http://bit.ly/U8Ys7n

Watch more videos at: http://nytimes.com/video

—————————————————————

Want more from The New York Times?

Twitter: https://twitter.com/nytvideo

Instagram: http://instagram.com/nytvideo

Facebook: https://www.facebook.com/nytimes

Google+: https://plus.google.com/+nytimes


Whether it’s reporting on conflicts abroad and political divisions at
home, or covering the latest style trends and scientific developments,
New York Times video journalists provide a revealing and unforgettable
view of the world. It’s all the news that’s fit to watch. On YouTube.

Morphing Monasteries: Commercial Buddhism in Thailand
http://www.youtube.com/user/TheNewYor


Buddhism has been a way of life in Thailand for centuries, but inside the most popular temples is a…
youtube.com
Sāvatthī



The capital town of Kosala in India and one of the six
great Indian cities during the lifetime of the Buddha (D.ii.147). It
was six leagues from Sāketa (Vin.i.253; seven according to others,
DhA.i.387), forty five leagues north west of Rājagaha (SA.i.243), thirty
leagues from Sankassa (J.iv.265), one hundred and forty seven from
Takkasilā (MA.ii.987), one hundred and twenty from Suppāraka
(DhA.ii.213), and was on the banks of the Aciravatī (Vin.i.191, 293).
It was thirty leagues from Alavī (SNA.i.220), thirty from Macchīkāsanda
(DhA.ii.79), one hundred and twenty from Kukkutavatī (DhA.ii.118), and
the same distance from Uggapura (DhA.iii.469) and from Kuraraghara
(DhA.iv.106). The road from Rājagaha to Sāvatthi passed through Vesāli
(Vin.ii.159f), and the Parāyanavagga (SN.vss.1011 13) gives the resting
places between the two cities Setavyā, Kapilavatthu, Kusinārā, Pāvā and
Bhoganagara. Further on, there was a road running southwards from
Sāvatthi through Sāketa to Kosambī. One gāvuta from the city was the
Andhavana (q.v.). Between Sāketa and Sāvatthi was Toranavatthu
(S.iv.374).


The city was called Sāvatthi because the sage Savattha lived there.
Another tradition says there was a caravanserai there, and people
meeting there asked each other what they had “Kim bhandam atthi?”
“Sabbam atthi” and the name of the city was based on the reply
(SNA.i.300; PSA. 367).


The Buddha passed the greater part of his monastic life in Sāvatthi.
His first visit there was at the invitation of Anāthapindika. It is
said (DhA.i.4) that he spent twenty five rainy seasons in the city
nineteen of them in Jetavana and six in the Pubbārāma. Sāvatthi also
contained the monastery of Rājakārāma (q.v.), built by Pasenadi,
opposite Jetavana. Outside the city gate of Sāvatthi was a fisherman’s
village of five hundred families (DhA.iv.40).


Savatthi is the scene of each Buddha’s Yamaka pātihāriya (DhA.iii.205;
cf. Mtu.iii.115; J.i.88); Gotama Buddha performed this miracle under
the Gandamba (q.v.).


The chief patrons of the Buddha in Sāvatthi were Anāthapindika, Visākhā,
Suppavāsā and Pasenadi (DhA.i.330). When Bandhula (q.v.) left Vesāli
he came to live in Sāvatthi.


Buddhaghosa says (Sp.iii.614) that, in the Buddha’s day, there were
fifty seven thousand families in Sāvatthi, and that it was the chief
city in the country of Kāsi Kosala, which was three hundred leagues in
extent and had eighty thousand villages. The population of Sāvatthi was
eighteen crores (SNA.i.371).


Sāvatthi is identified with Sāhet Māhet on the banks of the Rapti (Cunningham, AGI. 469).


Hiouen Thsang found the old city in ruins, but records the sites of various buildings (Beal, op. cit., ii.1 13).


Woodward states (KS.v.xviii ) that, of the four Nikāyas, 871 suttas are
said to have been preached in Sāvatthi; 844 of which are in Jetavana, 23
in the Pubbārāma, and 4 in the suburbs. These suttas are made up of 6
in the Digha, 75 in the Majjhima, 736 in the Samyutta, and 54 in the
Anguttara. Mrs. Rhys Davids conjectures (M.iv., Introd., p.vi) from
this that either the Buddha “mainly resided there or else Sāvatthi was
the earliest emporium (library?) for the collection and preservation
(however this was done) of the talks.” The first alternative is the more
likely, as the Commentaries state that the Buddha spent twenty five
rainy seasons in Sāvatthi (see earlier), this leaving only twenty to be
spent elsewhere. The Buddhavamsa Commentary (BuA. p.3) gives a list of
these places showing that the second, third, fourth, seventeenth and
twentieth were spent in Rājagaha, the thirteenth, eighteenth and
nineteenth in Cāliyapabbata, and the rest in different places.


https://www.youtube.com/watch?v=kKBZ37ZIqlc




The all-time Best Buddhist Tip for making Relationships Last.

https://www.youtube.com/watch?v=kKBZ37ZIqlc
The all-time Best Buddhist Tip for making Relationships Last.

Suveḷuvana



It was there that the Buddha preached the Indriyabhāvanā
Sutta (M.iii.298). The Commentary explains (MA.ii.1028) that the grove
consisted of mukhelu trees. But most editions of the Sutta locate it in
the Bamboo grove where once the upāsakas of Kajangalā, having questioned
the Kajangalā-Bhikkhunī, went to the Buddha there and asked him to
verify her answers. A.v.54f



https://www.youtube.com/watch?v=lF2nnPkz9M4




Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)


Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)

https://www.youtube.com/watch?v=lF2nnPkz9M4
Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)
/!\ I’m not the author of this video, I only share, all the credits go to the author and his guild /!\

Lewt carries Buddhist in 2v2 (Balance Druid + Rogue)

-Lewt is 48/0/13 (Full balance) for all clips of the video.
-Buddhist is 20/0/41 (ShS) for most clips, but a few 41/20/0 (Mutilate) clips are included.
Probably the best pvp video in Burning crusade
The soundtrack is just amazing..
Congrats to him.


/!\
I’m not the author of this video, I only share, all the credits go to
the author and his guild /!\ Lewt carries Buddhist in 2v2 (Balance Druid
+ Rogue) -…
youtube.com

https://www.youtube.com/watch?v=lF2nnPkz9M4
Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)
/!\ I’m not the author of this video, I only share, all the credits go to the author and his guild /!\

Lewt carries Buddhist in 2v2 (Balance Druid + Rogue)

-Lewt is 48/0/13 (Full balance) for all clips of the video.
-Buddhist is 20/0/41 (ShS) for most clips, but a few 41/20/0 (Mutilate) clips are included.
Probably the best pvp video in Burning crusade
The soundtrack is just amazing..
Congrats to him.


/!\
I’m not the author of this video, I only share, all the credits go to
the author and his guild /!\ Lewt carries Buddhist in 2v2 (Balance Druid
+ Rogue) -…
youtube.com
Upāli



One of the most eminent of the Buddha’s immediate
disciples. He belonged to a barber’s family in Kapilavatthu and entered
the service of the Sākiyan princes. When Anuruddha and his cousins
left the world and sought ordination from the Buddha at Anupiyā Grove,
Upāli accompanied them. They gave him all their valuable ornaments,
but, on further consideration, he refused to accept them and wished to
become a monk with them. The reason given for his refusal is that he
knew the Sākyans were hot-headed, and feared that the kinsmen of the
princes might suspect him of having murdered the young men for the sake
of their belongings.


At the request of the Sākiyan youths, the Buddha ordained Upāli before
them all, so that their pride might be humbled. (Vin.ii.182;
DhA.i.116f; see also Bu.i.61; but see BuA.44; the Tibetan sources give a
slightly different version, see Rockhill, op. cit., pp. 55-6;
according to the Mahāvastu iii.179, Upāli was the Buddha’s barber, too).


Upāli’s upajjhāya was Kappitaka (Vin.iv.308). When Upāli went to the
Buddha for an exercise for meditation, he asked that he might be allowed
to dwell in the forest. But the Buddha would not agree, for if Upāli
went into the forest he would learn only meditation, while, if he
remained amongst men, he would have knowledge both of meditation and of
the word of the Dhamma. Upāli accepted the Buddha’s advice and,
practising insight, in due course won arahantship. The Buddha himself
taught Upāli the whole of the Vinaya Pitaka (ThagA.i.360f, 370;
AA.i.172).


In the assembly of the Sangha, the Buddha declared him to be the most
proficient of those who were learned in the Vinaya (vinayadharānam)
(A.i.24; see also Vin.iv.142, where the Buddha is mentioned as speaking
Upāli’s praises). He is often spoken of as having reached the pinnacle
of the Vinaya, or as being its chief repository (Vinaye agganikkhitto),
(E.g., Dpv.iv.3, 5; v.7, 9) and three particular cases - those of Ajjuka
(Vin.iii.66f), the Bhārukacchaka monk (Vin.iii.39) and Kumāra-Kassapa
(AA.i.158; MA.i.336; J.i.148; DhA.iii.145) - are frequently mentioned in
this connection as instances where Upāli’s decisions on Vinaya rules
earned the special commendation of the Buddha. In the Rājagaha Council,
Upāli took a leading part, deciding all the questions relative to the
Vinaya, in the same way as Ananda decided questions regarding the Dhamma
(Vin.ii.286f; DA.i.11f; Mhv.iii.30).


In accordance with this tradition, ascribing to Upāli especial authority
regarding the rules of the Order, various instances are given of Upāli
questioning the Buddha about the Vinaya regulations. Thus we find him
consulting the Buddha as to the legality or otherwise of a complete
congregation performing, in the absence of an accused monk, an act at
which his presence is required (Vin.i.325f). Again, he wishes to know
if, in a matter which has caused altercations and schisms among members
of the Order, the Sangha declares re-establishment of concord without
thorough investigation, could such a declaration be lawful?
(Vin.i.358f). When a monk intends to take upon himself the conduct of
any matter that has to be decided, under what conditions should he do
so? What qualities should a monk possess in himself before he takes upon
himself to warn others? (Vin.ii.248f). In what case can there be an
interruption of the probationary period of a monk who has been placed on
probation? (Vin.ii.33f).


A whole list of questions asked by Upāli and answers given by the Buddha
on matters pertaining to the Vinaya rules is found in the chapter
called Upāli-Pañcaka in the Parivāra (Vin.v.180-206; see also the
Upālivagga of the Anguttara Nikāya v.70ff).


It is not possible to determine which of these and other questions were
actually asked by Upāli, and which were ascribed to him on account of
his traditional reputation.


It is said (E.g., Vin.iv.142; Sp.iv.876) that even in the Buddha’s
lifetime monks considered it a great privilege to learn the Vinaya under
Upāli. The monks seem to have regarded Upāli as their particular
friend, to whom they could go in their difficulties. Thus, when certain
monks had been deprived by thieves of their clothes, it is Upāli’s
protection that they seek (Vin.iii.212; see also the story of
Ramanīyavihārī, ThagA.i.116).


The canon contains but few records of any discourses connected with
Upāli, apart from his questions on the Vinaya. In the Anguttara Nikāya
(A.iv.143f) he is mentioned as asking the Buddha for a brief sermon, the
Buddha telling him that if there were anything that did not conduce to
revulsion and detachment, Upāli could be sure that such things did not
form part of the Buddha’s teaching. There is a record of another sermon
(A.v.201ff) which the Buddha is stated to have preached when Upāli
expressed the desire to retire into the solitude of the forest. The
Buddha tells him that forest-life is not for the man who has not
mastered his mind or attained to tranquillity.


For other sermons see Upāli Sutta and Ubbāhika Sutta.


Three verses are ascribed to Upāli in the Theragāthā (vv. 249-51; but
see Gotama the Man, p.215; another verse ascribed to Upāli, but so far
not traced elsewhere, is found in the Milinda p.108) where he admonishes
the brethren to seek noble friends of unfaltering character, to learn
the monks’ code of discipline and to dwell in solitude.


In the time of Padumuttara, Upāli was a very rich brahmin named Sujāta.
When the Buddha came to his father’s city in order to preach to him the
Dhamma, Sujāta saw him, and in the assembly be noticed an ascetic named
Sunanda, holding over the Buddha for seven days a canopy of flowers.
The Buddha declared that Sunanda would, in the time of Gotama Buddha,
become famous as the Elder Punna Mantānī-putta. Sujāta, too, wished to
seethe future Buddha Gotama, and having heard Padumuttara praise the
monk Pātika as chief of the Vinayadharas, he wished to hear, regarding
himself, a similar declaration from Gotama. With this end in view he
did many deeds of merit, chief of which was the erection of a monastery
named Sobhana, for the Buddha and his monks, at an expense of one
hundred thousand.


As a result he was born in heaven for thirty thousand kappas and was one
thousand times king of the devas. One thousand times, too, he was
cakkavatti.


Two kappas ago there was a Khattiya named Añjasa, and Upāli was born as
his son Sunanda. One day he went to the park riding an elephant named
Sirika, and met, on the way, the Pacceka Buddha Devala, whom he insulted
in various ways. Sunanda was, thereupon, seized with a sensation of
great heat in his body, and it was not till he went with a large
following to the Pacceka Buddha and asked his pardon that the sensation
left him. It is said that if the Buddha had not forgiven him, the whole
country would have been destroyed. This insult paid to the Pacceka
Buddha was the cause of Upāli having been born as a barber in his last
birth (Ap.i.37ff).


Buddhaghosa says (Sp.i.272, 283) that while the Buddha was yet alive
Upāli drew up certain instructions according to which future
Vinayadharas should interpret Vinaya rules, and that, in conjunction
with others, he compiled explanatory notes on matters connected with the
Vinaya.


In direct pupillary succession to Upāli as head of the Vinayadharas was
Dāsaka, whom Upāli had first met at the Valikārāma, where Upāli was
staying (Mhv.v.10). Upāli taught him the whole of the Vinaya.


Upāli’s death was in the sixth year of Udāyibhadda’s reign. Dpv.v.7ff.


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




Understanding Buddhism:10 Reasons Why Its Not A Religion

https://www.youtube.com/watch?v=vqYYnHRHUxk
Understanding Buddhism:10 Reasons Why Its Not A Religion

Buddhasim as a philosophy for personal growth and enlightenment.
Source:
Sivana Nation
Source: Matt Caron:
Understanding Buddhism:
10 Reasons Why It’s NOT A Religion.:
12/10/2014
Music provided by Incompetch.com


Buddhasim
as a philosophy for personal growth and enlightenment. Source: Sivana
Nation Source: Matt Caron: Understanding Buddhism: 10 Reasons Why It’s
NOT A …
youtube.com

Vesāli



A city, capital of the Licchavis. The Buddha first
visited it in the fifth year after the Enlightenment, and spent the
vassa there (BuA., p. 3). The Commentaries give detailed descriptions
of the circumstances of this visit. KhpA.160ff.= SNA.i.278;
DhA.iii.436ff.; cp. Mtu.i.253ff


Vesāli was inhabited by seven thousand and seven rājās, each of whom had
large retinues, many palaces and pleasure parks. There came a shortage
in the food supply owing to drought, and people died in large numbers.
The smell of decaying bodies attracted evil spirits, and many
inhabitants were attacked by intestinal disease. The people complained
to the ruling prince, and he convoked a general assembly, where it was
decided, after much discussion, to invite the Buddha to their city. As
the Buddha was then at Veluvana in Rājagaha, the Licchavi Mahāli, friend
of Bimbisāra and son of the chaplain of Vesāli, was sent to Bimbisāra
with a request that he should persuade the Buddha to go to Vesāli.
Bimbisāra referred him to the Buddha himself, who, after listening to
Mahāli’s story, agreed to go. The Buddha started on the journey with
five hundred monks. Bimbisāra decorated the route from Rājagaha to the
Ganges, a distance of five leagues, and provided all comforts on the
way. He accompanied the Buddha, and the Ganges was reached in five
days. Boats, decked with great splendour, were ready for the Buddha and
his monks, and we are told that Bimbisāra followed the Buddha into the
water up to his neck. The Buddha was received on the opposite bank by
the Licchavis, with even greater honour than Bimbisāra had shown him.
As soon as the Buddha set foot in the Vajjian territory, there was a
thunderstorm and rain fell in torrents. The distance from the Ganges to
Vesāli was three leagues; as the Buddha approached Vesāli, Sakka came
to greet him, and, at the sight of the devas, all the evil spirits fled
in fear. In the evening the Buddha taught Ananda the Ratana Sutta, and
ordered that it should be recited within the three walls of the city,
the round of the city being made with the Licchavi princes. This Ananda
did during the three watches of the night, and all the pestilences of
the citizens disappeared. The Buddha himself recited the Ratana Sutta
to the assembled people, and eighty four thousand beings were converted.
After repeating this for seven consecutive days, the Buddha left
Vesāli. (According to the DhA. account the Buddha stayed only seven
days in Vesāli; KhA. says two weeks). The Licchavis accompanied him to
the Ganges with redoubled honours, and, in the river itself, Devas and
Nāgas vied with each other in paying him honour. On the farther bank,
Bimbisāra awaited his arrival and conducted him back to Rājagaha. On
his return there, the Buddha recited the Sankha Jātaka. (See 2.)


It was probably during this visit of the Buddha to Vesāli that Suddhodana died. (See ThigA., p. 141; AA.i.186).


It was during this visit of the Buddha to Kapilavatthu (tadā) that Mahā
Pajāpatī Gotamī first asked his permission to join the Order, but her
request was refused (AA.i.186).


According to one account, the Buddha went through the air to visit his
dying father and to preach to him, thereby enabling him to attain
arahantship before his death. It is not possible to know how many
visits were paid by the Buddha to Vesāli, but the books would lead us to
infer that they were several. Various Vinaya rules are mentioned as
having been laid down at Vesāli. See, e.g., Vin.i.238, 287f; ii.118,
119 27. The visit mentioned in the last context seems to have been a
long one; it was on this occasion that the Buddha ordered the monks to
turn their bowls upon the Licchavi Vaddha (q.v.). For other Vinaya
rules laid down at Vesāli, see also Vin.ii.159f.; iii. and iv. passim.


It was during a stay in Vesāli, whither he had gone from Kapilavatthu,
that Mahā Pajāpatī Gotamī followed the Buddha with five hundred other
Sākyan women, and, with the help of Ananda’s intervention, obtained
permission for women to enter the Order under certain conditions.
Vin.ii.253ff.; see Mahā Pajāpatī Gotamī.


The books describe (E.g., D.ii.95ff) at some length the Buddha’s last
visit to Vesāli on his way to Kusinārā. On the last day of this visit,
after his meal, he went with Ananda to Cāpāla cetiya for his siesta,
and, in the course of their conversation, he spoke to Ananda of the
beauties of Vesāli: of the Udena cetiya, the Gotamaka cetiya, the
Sattambaka cetiya, the Bahuputta cetiya, and the Sārandada cetiya. Cf.
Mtu.i.300, where a Kapinayha-cetiya is also mentioned. All these were
once shrines dedicated to various local deities, but after the Buddha’s
visit to Vesāli, they were converted into places of Buddhist worship.
Other monasteries are also mentioned, in or near Vesāli e.g.,
Pātikārāma, Vālikārāma.


The Buddha generally stayed at the Kūtāgārasālā (q.v.) during his visits
to Vesāli, but it appears that he sometimes lived at these different
shrines (See D.ii.118). During his last visit to the Cāpāla cetiya he
decided to die within three months, and informed Māra and, later,
Ananda, of his decision. The next day he left Vesāli for Bhandagāma,
after taking one last look at the city, “turning his whole body round,
like an elephant” (nāgāpalokitam apaloketvā) (D.ii.122). The rainy
season which preceded this, the Buddha spent at Beluvagāma, a suburb of
Vesāli, while the monks stayed in and around Vesāli. On the day before
he entered into the vassa, Ambapāli invited the Buddha and the monks to a
meal, at the conclusion of which she gave her Ambavana for the use of
the Order (D.ii.98; but see Dial.ii.102, n.1).


Vesāli was a stronghold of the Niganthas, and it is said that of the
forty two rainy seasons of the latter part of Mahāvīra’s ascetic life,
he passed twelve at Vesāli. Jacobi: Jaina Sutras (S.B.E.) Kalpa Sūtra,
sect. 122; Vesāli was also the residence of Kandaramasuka and
Pātikaputta (q.v.). Among eminent followers of the Buddha who lived in
Vesāli, special mention is made of Ugga (chief of those who gave
pleasant gifts), Pingiyāni, Kāranapāli, Sīha, Vāsettha (A.iv.258), and
the various Licchavis (see Licchavi.)


The Buddha’s presence in Vesāli was a source of discomfort to the
Niganthas, and we find mention (See, e.g., Sīha) of various devices
resorted to by them to prevent their followers from coming under the
influence of the Buddha.


At the time of the Buddha, Vesāli was a very large city, rich and
prosperous, crowded with people and with abundant food. There were
seven thousand seven hundred and seven pleasure grounds and an equal
number of lotus ponds. Its courtesan, Ambapālī, was famous for her
beauty, and helped in large measure in making the city prosperous
(Vin.i.268). The city had three walls, each one gāvuta away from the
other, and at three places in the walls were gates with watch towers.


J.i.604; cf.i.389. Perhaps these three walls separated the three
districts of Vaisālī mentioned in the Tibetan Dulva (Rockhill, p.62);
Hoernle (Uvāsagadasāo Translation ii., p.4, n.8) identifies these three
districts with the city proper, Kundapura and Vāniyagāma, respectively
mentioned in the Jaina books. Buddhaghosa says (e.g., Sp.ii.393) that
Vesāli was so called because it was extensive (visālībhūtatā Vesāli ti
uccati); cf. UdA.184 (tikkhattum visālabhūtattā); and MA.i.259.


Outside the town, leading uninterruptedly up to the Himālaya, was the
Mahāvana (DA.i.309) (q.v.), a large, natural forest. Near by were other
forests, such as Gosingalasāla. (A.v.134)


Among important suttas preached at Vesāli are the Mahāli, Mahāsīhanāda,
Cūla Saccaka, Mahā Saccaka, Tevijja, Vacchagotta, Sunakkhatta and
Ratana.


See also A.i.220, 276; ii.190, 200; iii.38, 49ff., 75, 142, 167, 236,
239; iv. 16, 79, 100, 179, 208, 274ff., 279ff., 308ff.; v. 86, 133,
342; S.i.29, 112, 230; ii.267, 280; iii.68, 116; iv. 109, 210ff., 380;
v. 141f, 152f, 258, 301, 320, 389, 453; D.ii.94ff.; the subjects of
these discourses are mentioned passim, in their proper places; see also
DhA.i.263; iii.267, 279, 460, 480.


The Telovāda Jātaka (No. 246) and the Sigāla Jātaka (No. 152) were
preached at Vesāli. After the Buddha’s death a portion of his relics
was enshrined in the City. (D.ii.167; Bu.xxviii.2)


One hundred years later Vesāli was again the scene of interest for
Buddhists, on account of the “Ten Points” raised by the Vajjiputtakā,
(q.v.), and the second Council held in connection with this dispute at
the Vālikārāma.


The city was also called Visālā. (E.g., AA.i.47; Cv.xcix.98). There
were Nāgas living in Vesāli; these were called Vesālā (D.ii.258).


Vesāli is identified with the present village of Basrah in the
Muzafferpur district in Tirhut. See Vincent Smith, J.R.A.S. 1907, p.
267f., and Marshall, Arch. Survey of India, 1903 4, p. 74.


Bodhi leaf





comments (0)
2242 Mon 29 May 2017 LESSON from Rector KCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html Sirima: Sirima’s Mansion in 1) Classical English,80) Classic Sesotho,81) Classical Shona,82) Classical Sindhi- Classical سنڌي 83) Classical Sinhala-සම්භාව්ය සිංහල,84) Classical Slovak- Klasický slovenský,85) Classical Slovenian- Klasični slovenski,86) Classical Somali-Qadiimiga ah Soomaali,87) Classical Spanish-Clásico Español,88) Classical Sundanese- Sunda Klasik,90) Classical Swahili-Classical Kiswahili,91) Classical Swedish- Klassisk svensk,92) Classical Tajik- Tajik классикӣ,93) Classical Tamil- செம்மொழி தமிழ்,94) Classical Telugu- క్లాసికల్ తెలుగు95) Classical Thai-ภาษาไทยคลาสสิก,
Filed under: General, Sutta Pitaka, Tipiṭaka
Posted by: site admin @ 12:41 am


2242 Mon 29 May 2017 LESSON
from


Rector
KCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart





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

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

Sirima: Sirima’s Mansion


in 1) Classical English,80) Classic Sesotho,81) Classical Shona,82) Classical Sindhi- Classical سنڌي
83) Classical Sinhala-සම්භාව්ය සිංහල,84) Classical Slovak- Klasický slovenský,85) Classical Slovenian- Klasični slovenski,86) Classical Somali-Qadiimiga ah Soomaali,87) Classical Spanish-Clásico Español,88) Classical Sundanese- Sunda Klasik,90) Classical Swahili-Classical Kiswahili,91) Classical Swedish- Klassisk svensk,92) Classical Tajik- Tajik классикӣ,93) Classical Tamil- செம்மொழி தமிழ்,94) Classical Telugu- క్లాసికల్ తెలుగు95) Classical Thai-ภาษาไทยคลาสสิก,96) Classical Turkish-Klasik Türk,




Vv 1.16
PTS: Vv 136-148



Sirima: Sirima’s Mansion


translated from the Pali by
John D. Ireland



[Vangisa:]

Your yoked and finely caparisoned horses, strong and swift, are
heading downward through the sky. And these five hundred chariots,
magically created, are following, the horses urged on by charioteers.

You stand in this excellent chariot, adorned, radiant and shining,
like a blazing star. I ask you of lovely slender form and exquisite
beauty, from which company of gods have you come to visit the Unrivalled
One?

[Sirima:]

From those who have reached the heights of sensual pleasures, said to
be unsurpassed; the gods who delight in magical transformation and
creation. A nymph from that company able to assume any desired
appearance has come here to worship the Unrivalled One.

[Vangisa:]

What good conduct did you formerly practice here? How is it that you
live in immeasurable glory and have gained such pleasures? Due to what
have you acquired the unrivalled power to travel through the sky? Why
does your beauty radiate in the ten directions?

You are surrounded and honored by the gods. From where did you
decease before you came to a heavenly bourn, goddess? Or of what
teaching were you able to follow the word of instruction? Tell me if you
were a disciple of the Awakened One.

[Sirima:]

In a fine well-built city situated between hills, an attendant of a
noble king endowed with good fortune, I was highly accomplished in
dancing and singing. As Sirima I was known in Rajagaha.

But then the Awakened One, the leader among seers, the guide, taught
me of origination, of suffering and impermanence; of the unconditioned,
of the cessation of suffering that is everlasting; and of this path, not
crooked, straight, auspicious.

When I had learnt of the undying state (nibbana), the unconditioned,
through the instruction of the Tathagata, the Unrivalled One, I was
highly and well restrained in the precepts and established in the Dhamma
taught by the most excellent of men, the Awakened One.

When I knew the undefiled place, the unconditioned, taught by the
Tathagata, the Unrivalled One, I then and there experienced the calm
concentration (of the noble path). That supreme certainty of release was
mine.

When I gained the distinctive undying, assured, eminent in
penetrative insight, not doubting, I was revered by many people and
experienced much pleasure and enjoyment.

Thus I am a goddess, knowing the undying, a disciple of the
Tathagata, the Unrivalled One; a knower of Dhamma established in the
first fruit, a stream-enterer. Henceforth there is no bad bourn for me.

I came to revere the Unrivalled One and the virtuous monks who
delight in what is skilled; to worship the auspicious assembly of
ascetics and the respectworthy Fortunate One, the Dhamma-king.

I am joyful and gladdened on seeing the sage, the Tathagata, the
outstanding trainer of men capable of being trained, who has cut off
craving, who delights in what is skilled, the guide. I worship the
supremely merciful Compassionate One.


You stand in this excellent chariot, adorned, radiant and shining,
like a blazing star. I ask you of lovely slender form and exquisite
beauty, from which company of gods have you come to visit the Unrivalled
One?



[Sirima:]


From those who have reached the heights of sensual pleasures, said to
be unsurpassed; the gods who delight in magical transformation and
creation. A nymph from that company able to assume any desired
appearance has come here to worship the Unrivalled One.



[Vangisa:]


What good conduct did you formerly practice here? How is it that you
live in immeasurable glory and have gained such pleasures? Due to what
have you acquired the unrivalled power to travel through the sky? Why
does your beauty radiate in the ten directions?


You are surrounded and honored by the gods. From where did you
decease before you came to a heavenly bourn, goddess? Or of what
teaching were you able to follow the word of instruction? Tell me if you
were a disciple of the Awakened One.



[Sirima:]


In a fine well-built city situated between hills, an attendant of a
noble king endowed with good fortune, I was highly accomplished in
dancing and singing. As Sirima I was known in Rajagaha.


But then the Awakened One, the leader among seers, the guide, taught
me of origination, of suffering and impermanence; of the unconditioned,
of the cessation of suffering that is everlasting; and of this path, not
crooked, straight, auspicious.


When I had learnt of the undying state (nibbana), the unconditioned,
through the instruction of the Tathagata, the Unrivalled One, I was
highly and well restrained in the precepts and established in the Dhamma
taught by the most excellent of men, the Awakened One.


When I knew the undefiled place, the unconditioned, taught by the
Tathagata, the Unrivalled One, I then and there experienced the calm
concentration (of the noble path). That supreme certainty of release was
mine.


When I gained the distinctive undying, assured, eminent in
penetrative insight, not doubting, I was revered by many people and
experienced much pleasure and enjoyment.


Thus I am a goddess, knowing the undying, a disciple of the
Tathagata, the Unrivalled One; a knower of Dhamma established in the
first fruit, a stream-enterer. Henceforth there is no bad bourn for me.


I came to revere the Unrivalled One and the virtuous monks who
delight in what is skilled; to worship the auspicious assembly of
ascetics and the respectworthy Fortunate One, the Dhamma-king.


I am joyful and gladdened on seeing the sage, the Tathagata, the
outstanding trainer of men capable of being trained, who has cut off
craving, who delights in what is skilled, the guide. I worship the
supremely merciful Compassionate One.


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


Mansion In The Sky

https://www.youtube.com/watch?v=YpVebI8ydsk


8. Tripitaka by Theravada Buddhism (Sutta)

Most Influential books in Indian History.
The Sutta Pitaka (”Basket of Discourse”) is the largest of the “three baskets” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4


From the Holy Buddhist Tipitaka: Sutta Pitaka:Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY


Buddha Tripitaka: Going for refuge (Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha 1. SARANA-GAMANA)

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

I go for refuge to the Buddha (Teacher)
I go for refuge to the Dhamma (the Teaching)
I go for refuge to the Sangha (the Taught)

For the second time I go for refuge to the Buddha
For the second time I go for refuge to the Dhamma
For the second time I go for refuge to the Sangha

For the third time I go for refuge to the Buddha
For the third time I go for refuge to the Dhamma
For the third time I go for refuge to the Sangha

You may ask quetions about meditation in comments below.
And subscribe to my channel please to by noticed about new videos.

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

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

1. I undertake to abide by the precept to abstain from killing.

2. I undertake to abide by the precept to abstain from stealing.

3. I undertake to abide by the precept to abstain from sexual misconduct.

4. I undertake to abide by the precept to abstain from lying.

5. I undertake to abide by the precept to abstain from liquor that causes intoxication and heedlessness.

6. I undertake to abide by the precept to abstain from untimely eating.

7. I undertake to abide by the precept to abstain from dancing, singing, music, and visiting unseemly shows.

8. I undertake to abide by the precept to abstain from the use of garlands, perfumes, cosmetics, and embellishments.

9. I undertake to abide by the precept to abstain from the use of high and luxurious beds.

10. I undertake to abide by the precept to abstain from accepting gold and silver.



80) Classic Sesotho

2238 Thu 25 May 2017 | Thuto
ho tswa

moreketoro wa
JC

TEMOHISISO-NET-Hi Tech Radio Free animatsioon megaplan Online A1 (tsosoa ‘ngoe) Tipiṭaka Research & Itloaetseng University
ka Visual Format (FOA1TRPUVF)

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

VV 1,16
PTS: VV 136-148
Sirima: Sirima o Mansion
le fetoletsoeng e le ho tswa Pali ke
John D. Ireland
© 2005

[Vangisa:]

a se kopantseng le khabeloa caparisoned lipere tsa hao, le matla le ho potlakela ho, ba lebile hokae tlaase ka sepakapakeng. ‘Me bana ba likoloi tse makholo a mahlano, ka mohlolo ba bōptjoa, ba e
latelang, lipere o ile a phehella ho ke bakhanni ba likoloi.

O ema ka koloing ea ena e babatsehang, ea khabileng, tlale thabo le khanyang, joaloka naleli le bataolang. Ke kopa o ea ratehang mosesaane foromo le botle phethehileng, e leng khamphani oa melimo na u tla ho etela e ‘ngoe Unrivaled?

[Sirima:]

Ho batho ba finyeletse libaka tse phahameng tsa menyaka ea nama, o ile a re ho keng ea lekanngoa; melimo ba thabela phetoho ea boselamose le pōpo. A nymph tloha ba khampani eo khona ho nahana se bonahalang a lakatsa o tlile mona ho le rapele Ea Unrivaled.

[Vangisa:]

boitšoaro life tse molemo na u ne u forme








[Sirima:]

Ka
e ntle toropo e hahiloeng hantle e lutse pakeng tsa maralla, mohlanka
oa morena le likelello filoe mahlohonolo, ke ne ke e finyelletsoe
neng-haholo ka ho tantša le ho bina.
Ka Sirima Ke ne ke tsejoa ka ho Rajagaha.

Empa
joale e ntan’o ba tsosoa ‘ngoe, e leng moeta-pele har’a seers, le
motataisi, o ile a ruta’ na tsa origination, mahlomola le impermanence;
tsa unconditioned, ba cessation ea mahlomola a ka ho sa feleng; le ba tseleng ena, eseng khopameng, ka kotloloho, auspicious.

Ha
ke ne ke ithutile la puso le sa feleng (nibbana), le unconditioned, ka
thuto ea Tathagata, ho Unrivaled ‘ngoe, ke ne ke haholo le hantle
thibile ka melao le thehoa Dhamma rutoa ke babatsehang ho fetisisa sa
batho, ho tsosoa
ngoe.

Ha
ke ne ke tseba sebaka sa silafalang, ea unconditioned, rutoa ke
Tathagata, ho Unrivaled le leng, ke ka nako eo ‘me ho na le nang le
phihlelo ea mahloriso khobile matšoafo (ya tsela e babatsehang).
Hore Kannete phahameng sa tokollo e ne e le ba ka.

Ha ke ile ka ba le le sa feleng ikhethang, o ile a tiisetsa, phahameng
ka temohisiso penetrative, a sa belaele, ke ne ke masantu masengeli
komemiama ke batho ba bangata ba nang le phihlelo monyaka ngata ‘me le
thabele.

Ka tsela eo ke molimotsana, ka ho tseba le sa feleng, e le morutuoa oa Tathagata, ho Unrivaled ‘ngoe; e knower tsa Dhamma thehilwe litholoana pele, nōka e-enterer. Joale ho ea pele ha ho na bourn mpe bakeng sa ka.

Ke ile ka hlompha ba Unrivaled mong le baitlami ba banna ba khabane ba thabela ho se ea nang le tsebo; ho rapela le phutheho auspicious tsa ascetics le respectworthy lehlohonolo ‘ngoe, ho Dhamma-ba morena.

Ke
thabile ‘me gladdened ka bona Sage, ea Tathagata, mokoetlisi e
ikhethang ea banna ba nang le bokhoni ba ho ba koetlisitsoeng, ea khaola
takatso, ea ileng a thabela ho se ea nang le tsebo, ka tataiso.
Ke rapela ka ho fetisisa ea mohau Bontšang Kutloelo-bohloko e ‘ngoe.

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

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

libuka ho fetisisa ba nang le tšusumetso ka ho Indian History.
The Sutta Pitaka ( “Basket ea puo”) ke kholo ka ho fetisisa ea “libaskete tse tharo” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Ho tloha Sehalalelong Buddhist Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Tl’o bakeng sa setšabelo sa (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. SARANA-GAMANA)

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

Ke ea bakeng sa setšabelo sa ho Buddha (Mosuoe)
Ke ea bakeng sa setšabelo sa ho Dhamma (ea Thuto)
Ke ea bakeng sa setšabelo sa ho Chopra (ho Rutoa)

Ka lekhetlo la bobeli ke ea bakeng sa setšabelo sa ho Buddha
Ka lekhetlo la bobeli ke ea bakeng sa setšabelo sa ho Dhamma
Ka lekhetlo la bobeli ke ea bakeng sa setšabelo sa ho Chopra

Ka lekhetlo la boraro ke ea bakeng sa setšabelo sa ho Buddha
Ka lekhetlo la boraro ke ea bakeng sa setšabelo sa ho Dhamma
Ka lekhetlo la boraro ke ea bakeng sa setšabelo sa ho Chopra

O ka kopa quetions ka ho thuisa ka maikutlo mona ka tlase.
Le Subscribe to le kanaleng ka kopo ho ke hlokometse ka livideo tse ncha.

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

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

1. ke ikemisetsa ho ikamahanya le molao le ho ila ho bolaea.

2. ke ikemisetsa ho ikamahanya le molao le ho ila utsoa.

3. ke ikemisetsa ho ikamahanya le molao le ho ila boitšoaro bo bobe ba ho kopanela liphate.

4. ke ikemisetsa ho ikamahanya le molao le ho ila leshano.

5. ke ikemisetsa ho ikamahanya le molao le ho ila joala e bakang botahoa le heedlessness.

6. ke ikemisetsa ho ikamahanya le molao le ho ila ja tšohanyetso.

7. ke ikemisetsa ho ikamahanya le molao le ho ila tantša, ho bina, ‘mino le ho etela e bontša unseemly.

8. ke ikemisetsa ho ikamahanya le molao le ho ila tshebediso ya
setaele se kang moqhaka, litlolo tse nkhang hamonate, litlolo, le
embellishments.

9. ke ikemisetsa ho ikamahanya le molao le ho ila tšebeliso ea libethe phahameng le majabajaba.

10. ke ikemisetsa ho ikamahanya le molao le ho ila amohela khauta le silevera.

https://www.youtube.com/watch?v=X6S7DGgTrnQ



Sambuddha l Music Album l All Songs lJukebox l Pawa l Global Peace Initiative

https://www.youtube.com/watch?v=X6S7DGgTrnQ
Sambuddha l Music Album l All Songs lJukebox l Pawa l Global Peace Initiative


Sambuddha Evoking Buddha’s Spirit through Music Music Album by Pawa Production- Smiling Soul-…
youtube.com

81) Classical Shona

2238 Thu 25 May 2017 CHIDZIDZO
kubva

Rector
JC

NJERE-NET-Hi Tech Radio Free Animation Clipart Online A1 (anomutswa Mumwe) Tipiṭaka Research & Practice University
mu Visual Format (FOA1TRPUVF)

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

ndima 1.16
Pts: Ndima 136-148
Sirima: Sirima raMwari Mansion
rinoshandurwa kubva Pali kubudikidza
John D. Ireland
© 2005

[Vangisa:]

Your
pajoko uye nenguvo dzakarukwa zvakanaka caparisoned mabhiza, simba uye
achikurumidza, vari kuenda pasi kuburikidza kudenga.
Uye izvi ngoro mazana mashanu, magic kusikwa, vari kutevera, mabhiza vachikurudzirwa vengoro.

Iwe mira ngoro iyi yakanaka, vakashongedzwa inobwinya nokuvhenekera, sezvinoita unopfuta nyeredzi. Ndinokukumbira iwe pamusoro akanaka tetepa chimiro uye nemasango
runako, imwi wasvika kushanyira Unrivaled Mumwe iyo boka vanamwari?

[Sirima:]

Kubva vaya zvasvika dzakakwirira mafaro enyama, akati kuti risingaenzaniswi; vamwari vanofarira mashiripiti kushanduka uye zvisikwa. A nymph kubva kambani kukwanisa kufunga chero achida chitarisiko yasvika pano kunamata Unrivaled One.

[Vangisa:]

maitiro api akanaka iwe forme

[Sirima:]

Mune
rimwe guta yakanaka kwazvo-akavaka rakamiswa pakati pezvikomo, mushandi
wamambo anokudzwa akapiwa rombo rakanaka, ndakanga zvikuru kuitwa
kutamba nokuimba.
Sezvo Sirima I aizivikanwa Rajagaha.

Asi
zvino ndakamuka One, mutungamiriri pakati kuvaoni, mutungamiriri,
vakandidzidzisa kuti origination, kutambura uye impermanence;
of unconditional, ari kumira kutambura kusingaperi; uye nzira iyi, kwete kururama, kururamiswa, auspicious.

Pandakadzokera
akadzidza rusingaperi wehurumende (nibbana), kuti unconditional,
kubudikidza nokurayira Tathagata, ivo Unrivaled One, ndakanga kwazvo uye
tsime ikadziviswa mune mitemo uye hwakasimbiswa Dhamma
anodzidziswa-naka kupfuura varume kupepuka
Poshi.

Kana
ndaiziva kusvibiswa nzvimbo, iyo unconditional, kudzidziswa Tathagata,
ivo Unrivaled One, I ipapo vakasangana wakagadzikana wevasungwa
(yomuchinda nzira).
Kuti chokwadi mukuru kusunungurwa kwangu.

Kana ndakawana nevamwe rusingaperi, nechokwadi, inozvikudza mune
penetrative nzwisiso, usingambozenguriri, I airemekedzwa nevanhu
vakawanda uye ruzivo mufaro zvikuru uye mufaro.

Saka ndiri mwarikadzi, muchiziva rusingaperi, mudzidzi ari Tathagata, ari Unrivaled One; mumwe knower pamusoro Dhamma hwakagadzwa chibereko chokutanga, karwizi-enterer. Kubva ikozvino hapana bourn zvakaipa kwandiri.

Ndakasvika kutya Jehovha Unrivaled One uye akanaka mamongi vanofarira zvinhu unyanzvi; kunamata auspicious ungano vanozvinyima uye respectworthy Fortunate One, kuti Dhamma-mambo.

Ndiri
kufara uye wakafadza achiona somuzivi, ivo Tathagata, kunoshamisa
anodzidzisa varume vanokwanisa kudzidziswa, iye akagura nhomba, uyo
anofarira zvinhu unyanzvi, mutungamiriri.
I namatai zvikuru ngoni Nyoro One.

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

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

mabhuku Most Simba iri Indian History.
The Sutta Pitaka ( “Basket yehurukuro”) ndiyo huru kupfuura “tswanda nhatu” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Kubva Holy muBhudha Tipitaka: Sutta Pitaka: Khuddaka Nikaya

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

Buddha Tripitaka. - kuenda kwokupotera Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Ndinoenda utiziro kuna Buddha (Mudzidzisi)
Ndinoenda utiziro kuna Dhamma (Dzidziso)
Ndinoenda utiziro kuna Sangha (the Kudzidziswa)

Kechipiri Ndinoenda utiziro kuna Buddha
Kechipiri Ndinoenda utiziro kuna Dhamma
Kechipiri Ndinoenda utiziro kuna Sangha

Kechitatu Ndinoenda utiziro kuna Buddha
Kechitatu Ndinoenda utiziro kuna Dhamma
Kechitatu Ndinoenda utiziro kuna Sangha

Unogona kubvunza quetions pamusoro nokufungisisa zviri pasi apa.
Nokunyora magwaro kuti gwara rangu ndapota kuti kubudikidza akacherechedza pamusoro mavhidhiyo itsva.

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

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

1. Ini ita kuti kuteerera murayiro wokurega kuuraya.

2. I ita kuti kuteerera murayiro wokurega nokuba.

3. I ita kuti kuteerera murayiro wokurega unzenza.

4. I ita kuti kuteerera murayiro wokurega nhema.

5. I ita kuti kuteerera murayiro wokurega doro chinokonzera kudhaka uye heedlessness.

6. Ini ita kuti kuteerera murayiro wokurega rwaikurumidza kuuya kudya.

7. I ita kuti kuteerera murayiro wokurega nokutamba, kuimba, mumhanzi, uye kushanyira zvisakafanira zvinoratidzwa.

8. I ita kuti kuteerera murayiro wokurega pakushandisa nezvishongo, zvinonhuhwira, zvizoro, uye kunatsiridzwa.

9. I ita kuti kuteerera murayiro wokurega pakushandisa yakakwirira uye dzinoyevedza mibhedha.

10. I ita kuti kuteerera murayiro wokurega kugamuchira goridhe nesirivha.

https://www.youtube.com/watch?v=mdUCOj5tOPc




Tibetan Flute Music for Buddhist Meditation, Deep Sleep and Quiet Mind

https://www.youtube.com/watch?v=mdUCOj5tOPc
Tibetan Flute Music for Buddhist Meditation, Deep Sleep and Quiet Mind


Buy this music on the album “Buddhist Meditation Music”: https://itunes.apple.com/us/album/buddhist-…
youtube.com

82) Classical Sindhi
82) Classical سنڌي

2238 خميس 25 مئي 2017 سبق
کان

Rector
جک

بصيرت-جال-اسلام عليڪم هتي ڪلڪ ريڊيو ڪانهي انيميشن Clipart آن لائين A1 (ھڪ وڃين) Tipiṭaka ريسرچ ۽ علاج يونيورسٽي
ڏسڻ فارميٽ (FOA1TRPUVF) ۾

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima جي حويلي

جھيڙي 1،16
PTS: جھيڙي 136-148
Sirima: Sirima جي حويلي
پالي ٻوليء جي مان ترجمو
جان المتوفي آئرلينڊ
© 2005

[Vangisa:]

توهان yoked ۽ عمدو caparisoned گھوڙا، مضبوط ۽ وٺندڙ، آسمان جي ذريعي ڊسڪائونٽ تي گامزن هوندا آهيون. ۽ اهي پنج سؤ chariots، جادوئي پيدا ڪيو، ڏنل آهن، گھوڙا charioteers جي تي زور ڏنو.

توهان هڪ ٻرندڙ تارو وانگر هن شاندار گاڏيء ۾ اٿي، سينگاريو، radiant ۽ چمڪندڙ،. آء اوھان کي پيارو slender فارم ۽ exquisite حسن جي پڇن ٿا، جي بتن جو صحبت مان توهان جي Unrivaled هڪ جو دورو ڪرڻ لاء ايندا آهن؟

[Sirima:]

جن sensual بڻيا جي ھميشه پهچي ويا کان، unsurpassed چيو وڃي ٿو ته؛ جي معبودن جن کي لطيف سائينء transformation ۽ خلق ۾ خوشي. ته ڪمپني ڪنهن به گهربل ظاهر فرض ڪرڻ جي قابل کان هڪ اپسرا هتي اچي چڪو آهي ته Unrivaled هڪ عبادت ڪرڻ.

[Vangisa:]

اوھان کي ڇا نيڪ سيرت، forme

[Sirima:]

هڪ
نفيس چڱي-تعمير ٽڪرن جي وچ ۾ اڏيل شهر ۾، سٺي نصيب ھوسون تنھن سڳورو
بادشاهه جي هڪ اٽينڊنٽ، مون کي انتهائي ناچ ۽ گانا ۾ انجام ڪيو ويو.
Sirima جيئن مون کي Rajagaha ۾ سڃاتو ويندو هو.

پر وري وڃين هڪ، seers مان جي اڳواڻ، سنڌ جي ھدايت، مون کي origination جي، آزار ۽ impermanence جي سيکاريو. جي unconditioned جي، سهڻ جي cessation ته ھميشگيء وارو آهي جو؛ ۽ هن واٽ جي، ھيٺاھين نه، سڌو، پاون.

جڏهن
مون کي undying رياست (nibbana) جو عالم هو، جو unconditioned، جي
Tathagata جي عبرت، جي Unrivaled هڪ وسيلي، مون کي انتهائي ۽ چڱي طرح جي
precepts ھونديون هو ۽ Dhamma ماڻھن جي سڀ کان وڌيڪ چڱو جي سيکاريو، جو
وڃين ۾ قائم
هڪ.

جڏهن
مون کي نه سينواريو جي جاء ڄاتي، جي unconditioned، جي Tathagata جي
سيکاريو، جو Unrivaled هڪ، مون کي وري ۽ نه (جي سڳوري واٽ جي) جي دامن کي
ڪنسنٽريشن محسوس ڪئي.
ڇڏڻ جي آهي ته سپريم يقين منهنجو هو.

جڏهن مون کي هن جي امتيازي undying، يقين ڏياريو، penetrative بصيرت ۾
نامور، آيا نه توجهه، مون کي ڪيترن ئي ماڻهن جي مڃتا ۽ گهڻو ايندو آهي ۽
فائدو محسوس ڪيو ويو.

اهڙيء طرح مون کي هڪ ديوي جي Tathagata، جي Unrivaled هڪ جي هڪ شاگرد آهيان، جو undying ڄاڻڻ،؛ Dhamma جو ڄاڻندڙ پهرين ڦر ۾ قائم هڪ وهڪرو-enterer. لڳايو ته اتي مون کي ڪو خراب bourn آهي.

مون کي Unrivaled هڪ ۽ نيڪ فقير جو جيڪي ماهر آهي ۾ خوشي revere آيو؛ سوق جي پاون اسيمبلي ۽ respectworthy خوش نصيبي هڪ، جي Dhamma-بادشاهه جي عبادت ڪرڻ.

مون
کي بھشتي اڄ آهيان ۽ بابا، جي Tathagata، تربيت پئي جي قابل ماڻھو، جيڪو
ترس، جو جيڪي ماهر آهي ۾ اڻ، جي ھدايت پٽي ڪري ڇڏيو آهي جو شاندار کي سڌائڻ
وارا سڄو تي gladdened.
مون کي supremely مھربان مھربان هڪ عبادت ڪريو.

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

https://www.youtube.com/watch؟v=YpVebI8ydsk
8. Tripitaka Theravada ٻڌ مت جي (Sutta)

هندستان جي تاريخ ۾ سڀ کان بااثر ڪتابن.
هن Sutta Pitaka ( “وڪيپيڊيا جي ٽوڪري”) جي “ٽي کاريون” (Tipitaka) جو وڏي ۾ وڏو آهي.

https://www.youtube.com/watch؟v=AVFx5U843A4
Sutta Pitaka:: Khuddaka Nikaya پاڪ ٻڌ Tipitaka کان

https://www.youtube.com/watch؟v=TxhD-BJ5MlY
مهاتما ٻڌ Tripitaka: پناھ لاء (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. ڳول-GAMANA..)

مهاتما ٻڌ Tripitaka. - REFUGE- Sutta Pitaka لاء. Khuddaka Nikaya. Khuddakapatha. 1. ڳول-GAMANA

مون کي ته مهاتما ٻڌ (استاد) کي پناھ لاء وڃو
مون کي Dhamma (تدريسي) کي پناھ لاء وڃو
مون کي Sangha کي پناھ لاء وڃو (ته سيکاريائين)

ٻيو ڀيرو مون کي مهاتما ٻڌ کي پناھ لاء وڃو
ٻيو ڀيرو آء جي Dhamma کي پناھ لاء وڃو
ٻيو ڀيرو آء جي Sangha کي پناھ لاء وڃو

ٽئين وقت لاء مون کي مهاتما ٻڌ کي پناھ لاء وڃو
ٽئين وقت لاء مون کي Dhamma کي پناھ لاء وڃو
ٽئين وقت لاء مون کي Sangha کي پناھ لاء وڃو

توهان هيٺ ڏنل راين ۾ مراقبي جي باري ۾ quetions پڇا ڳاڇا ڪري سگهون ٿا.
۽ نئين وڊيوز جي باري ۾ محسوس ڪندي ڪرڻ لاء مهرباني ڪري منهنجو چينل کي رڪنيت حاصل.

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

مهاتما ٻڌ Tripitaka: ڏهه سکيا Precepts (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. DASA-SIKKHAPADA..)

1. مون کي precept جي سدائين قتل کان مثلا جي صلاحيت رکن ٿا.

2. مون کي precept جي سدائين چوريء کان مثلا جي صلاحيت رکن ٿا.

3. مون کي precept جي رھڻ لاء جنسي misconduct کان مثلا جي صلاحيت رکن ٿا.

4. مون کي precept جي رھڻ لاء ڪوڙي کان مثلا جي صلاحيت رکن ٿا.

5. مون کي precept جي رھڻ لاء عرق ته نشي ۽ بي خبريء جو ازالو کان مثلا جي صلاحيت رکن ٿا.

6. مون کي precept جي سدائين untimely پرهيز کان مثلا جي صلاحيت رکن ٿا.

7. مون کي precept جي رھڻ لاء ناچ، گانا، موسيقي، ۽ unseemly ڏيکاري جو دورو ڪرڻ کان مثلا جي صلاحيت رکن ٿا.

8. مون کي precept جي سدائين garlands، عطر، سينگار، ۽ چمڪ جي استعمال کان مثلا جي صلاحيت رکن ٿا.

9. مون کي precept جي رھڻ لاء اعلي ۽ آسائش سمھڻ جي استعمال کان مثلا جي صلاحيت رکن ٿا.

10. مون کي precept
جي رھڻ لاء سون ۽ رپي جو قبول کان مثلا جي صلاحيت رکن ٿا.ڪيو

https://www.youtube.com/watch?v=ExvKibHRxc0


Top 10 Animated Music Videos

https://www.youtube.com/watch?v=ExvKibHRxc0
Top 10 Animated Music Videos
They’re some of the best examples of music and animation in existence. Join WatchMojo.com
as we count down our picks for the top 10 animated music videos.
Special thanks to our users “Georgina Bransfield”, “8305kate” and
“Samuel Venegas” for submitting the idea for this video on our WatchMojo.com/suggest page!

Check out the voting pages here,
http://watchmojo.com/suggest/Top%2010

If you want to suggest an idea for a WatchMojo video, check out our new interactive Suggestion Tool at http://www.WatchMojo.com/suggest :)

Check us out at Twitter.com/WatchMojo and Facebook.com/WatchMojo

We have T-Shirts! Be sure to check out http://www.WatchMojo.com/store for more info.

Help us caption & translate this video!


They’re some of the best examples of music and animation in existence. Join WatchMojo.com as we count down our picks for the top 10 animated music videos. Sp…
youtube.com

https://www.youtube.com/watch?v=8bIj9FA6SFs


Qamar Soomro |Tuhunjay Hijer firaq main | Best Sindhi song classic


https://www.youtube.com/watch?v=8bIj9FA6SFs
Qamar Soomro |Tuhunjay Hijer firaq main | Best Sindhi song classic



83) Classical Sinhala
83) සම්භාව්ය සිංහල

2238 බ්රහස් 25 මැයි 2017 පාඩම
සිට

දේවගැති
ජේ.සී.

Insight-NET-හායි Tech ගුවන් විදුලි නිදහස් සජීවනය Clipart ඔන්ලයින් A1 (අවදි එක්) Tipiṭaka පර්යේෂණ සහ පුහුණුව විශ්ව
දෘශ්ය ආකෘතිය (FOA1TRPUVF) හි

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
සිරිමා: සිරිමා ගේ මන්දිරය

විවි 1.16
හැටි: විවි 136-148
සිරිමා: සිරිමා ගේ මන්දිරය
පාලි පොත් සමාගම මගින් පරිවර්තනය
ජෝන් ඩී අයර්ලන්තය
© 2005

[Vangisa:]

ඔබේ බැඳීම් හා සිහින් ව caparisoned අශ්වයන්, ශක්තිමත් සහ ඉක්මන්, අහස හරහා පහලට ගමන් කර ඇත. මෙම පන්සියයක් රථ, භූගෝලීය පිහිටීම නිර්මාණය, පහත සඳහන්, අශ්වයන් අශ්ව රථ පදවන්නන් විසින් ඉල්ලා සිටියේය.

ඔබ මෙම විශිෂ්ට අශ්ව, අලංකාර විකිරණශීලතා බැබළෙන, අදමිටුන් තරු මෙන් සිටීමට. මම සුන්දර හඬිනි ආකෘතිය සහ උත්කෘෂ්ට අලංකාර ඔබ අහන්න, ඔබ අසමසම එක් සංචාරය කිරීමට පැමිණ ඇති දෙවිවරුන් වන සමාගමක්?

[සිරිමා:]

ලිංගික තෘප්තියේ වන ඉහළ මානයන් කරා එළඹ ඇත අයගෙන් අනභිභවනීය ලෙස ය; ඉන්ද්රජාලික පරිවර්තනය හා නිර්මාණය සතුටු වෙන දෙවිවරු. ඕනෑම අයෙකුට පෙනුම කිරීමට හැකි බව සමාගම සිට නම් දෙවඟනගේ මෙහි අසමසම එක් නමස්කාර කිරීමට පැමිණ ඇත.

[Vangisa:]

ඔබ forme කළේ හොඳ දේවල් මොනවාද


[සිරිමා:]

කඳු අතර පිහිටි දඩ හොඳින් ඉදි නගරයේ, වාසනාව ගැනීමේ නිදහස උතුම් රජ ක සේවකයා, මා අතිශයින් නැටුම් හා ගායනය ඉටු කරන ලදී. සිරිමා ලෙස මම රජගහ ප්රසිද්ධ කරන ලදී.

නමුත් පසුව අවදි එක, seers අතර නායක මගපෙන්වීම්, උප්පු ක, දුක් වේදනා හා පේනව මට ඉගැන්වූ, මෙම unconditioned ක, සදාකාලික දුක් ඇති වූ සුභවාදී ෙකොපමණද; මෙම මාර්ගය පිළිබඳ, වංක, සෘජු, සුබ නැත.

මම
නොමියෙන රාජ්ය (නිබ්බාන) ක දැනගත් විට, unconditioned එම Tathagata
උපදෙස්, එම අසමසම එක් හරහා, මම ඔබේ දරුදැරියන් ද දැඩි ලෙස හා හොඳින්
හික්මීමක් වූ අතර මිනිසුන් වඩාත් විශිෂ්ට විසින් උගන්වනු දහම්, එම අවදි
පිහිටුවා
එක.

මම
පිරිසිදු ස්ථානය දැන සිටියේ විට, unconditioned එම Tathagata විසින්
උගන්වනු මෙම අසමසම එකක්, මම එදා සහ එහි (උතුම් මාර්ගය පිළිබඳ) සන්සුන්
සාන්ද්රණය මුහුණ.
නිදහස් කරන බව උත්තරීතර නිශ්චිත පතල.

මම සුවිශේෂී චරිත නොමියෙන, සහතික, ආකාරසේ දැක්මක් කීර්තිමත් එන නොවේ ලබා
විට, මම බොහෝ දෙනා විසින් සම්මානිත සහ බොහෝ සතුටක් හා සැප විඳීමට ලැබිණි.

මේ අනුව මම දේවතාවිය වූ Tathagata මෙම අසමසම එක් ගෝලයෙක් මම නොමියෙන දැන,; දහම් ක නගති පළමු පළතුරු පිහිටුවා, ඇළ-enterer. මෙතැන් පටන් මා වෙනුවෙන් නරක නැහැ bourn නැත.

මම අසමසම වන් හා දක්ෂ දේ ප්රිය කරන ගුණවත් භික්ෂූන් වහන්සේලා නමස්කාර කිරීමට ය; සෘෂිවරු ඇති සුබ එකලස් හා respectworthy වාසනාවන්ත එක, දහම්-රජු නමස්කාර කිරීමට.

මම
ප්රීති වෙමි කවියේ, එම Tathagata, දක්ෂ දේ ප්රිය කරන තණ්හාවට,, මගපෙන්වීම්
කපා ඇති පුහුණු කරනු හැකි මිනිසුන්, මෙම විශිෂ්ට පුහුණුකරු දැක සතුටු කර.
මම සුපිරි දයාන්විත ශ්රේෂ්ඨතම එක් නමස්කාර කරන්න.

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

https://www.youtube.com/watch?v=YpVebI8ydsk
8. ථෙරවාද බුදු දහම විසින් ත්රිපිටකය (සූත්රය)

ඉන්දීය ඉතිහාසය තුළ වඩාත් බලගතු පොත්.
මෙම සූත්රය පිටකයේ ( “කතිකාවක් පැසිපන්දු”) මෙම “කූඩ තුනක්” (Tipitaka) විශාලතම වේ.

https://www.youtube.com/watch?v=AVFx5U843A4
සූත්රය පිටකයේ: Khuddaka නිකායේ ශුද්ධ බෞද්ධ Tipitaka සිට

https://www.youtube.com/watch?v=TxhD-BJ5MlY
බුද්ධ ත්රිපිටක: සරණ යනවා (සූත්රය පිටකයේ Khuddaka නිකායේ Khuddakapatha 1. සරණ-ගමන..)

බුද්ධ ත්රිපිටක. - REFUGE- සූත්රය පිටකයේ යනවා. Khuddaka නිකායේ. Khuddakapatha. 1. සරණ-ගමන

මම බුද්ධ (ගුරු) වෙත සරණ යන්න
මම දහම් (ශික්ෂණ) වෙත සරණ යන්න
මම සංඝරත්නය සරණ යන්න (මෙම ඉගැන්නුවා)

දෙවන වරටත් මම බුදුරජාණන් වහන්සේ වෙත සරණ යන්න
දෙවන වරටත් මම ධර්මය සරණ යන්න
දෙවන වරටත් මම සංඝරත්නය සරණ යන්න

තෙවැනි වරට මම බුදුරජාණන් වහන්සේ වෙත සරණ යන්න
තෙවැනි වරට මම ධර්මය සරණ යන්න
තෙවැනි වරට මම සංඝරත්නය සරණ යන්න

ඔබ පහත අදහස් භාවනා ගැන quetions ඇසිය හැක.
සහ නව වීඩියෝ ගැන නොතිසි නිකුත් විසින් කරුණාකර මගේ නාලිකාවට සම්බන්ධ වන්න.

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

බුද්ධ ත්රිපිටක: දස පුහුණු ශික්ෂාපද (සූත්රය පිටකයේ Khuddaka නිකායේ Khuddakapatha 2. දස-SIKKHAPADA..)

1. මම ඝාතනය වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

2. මම සොරකම් වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

3. මම ලිංගික අපචාර වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

4. මම බොරු වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

5. මම විෂ වීම හා නැංවෙන්නේ හේතු මත්පැන් වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

6. මම අකල් කන වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

7. මම නර්තන, ගායන, සංගීත, මුරණ්ඩු සහ සංදර්ශන සංචාරය වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

8. මම මල් වඩම්, සුවඳ විලවුන්, රූපලාවන දව, සහ embellishments භාවිතයෙන් වැළකී කිරීමට ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

9. මම ඉහල හා සුඛෝපභෝගී ඇඳන් භාවිතයෙන් වැළකී කිරීමට ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

10. මම රන් හා රිදී පිළිගැනීම වැළකී සිටින මෙම ශික්ෂා පදය විසින් වගකීමෙන් භාර ගන්නවා.

https://www.youtube.com/watch?v=gWPI-ChGTM8&list=PL016BFAEEBE725A4C



Chandre Mandale_-_-_-_Sunil Edirisinghe

https://www.youtube.com/watch…
Classic Sinhala Song
Sunil Edirisinghe


Classic Sinhala Song Sunil Edirisinghe
youtube.com

http://media.photobucket.com/user/webkanishka/media/31122009131.jpg.html?filters[term]=buddhism%20in%20sri%20lanka&filters[primary]=gif&filters[secondary]=images&sort=1&o=3
Inline image 1


84) Classical Slovak
84) Klasický slovenský

2238 Utorok 25. mája 2017 LEKCIA
z

rektor
JC

INSIGHT-NET-Hi Tech Rádio Voľný animovaný klipart Online A1 (prebudený) Tipiṭaka Research & Practice University
Vo formáte Visual (FOA1TRPUVF)

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

Vv 1.16
PTS: Vv 136-148
Sirima: Sirima’s Mansion
Preložené z Pali do
John D. Ireland
© 2005

[Vangisa:]

Vaši jogovaní a jemne zakorenení kone, silní a rýchli, idú smerom dole cez oblohu. Týchto päťsto vozov, ktoré boli magicky vytvorené, nasledujú, koní vyzývaní charioteermi.

Stojíte v tomto vynikajúcom vozíku, ozdobený, žiarivý a žiariaci ako hviezda žiariaca. Pýtam sa vás krásnej štíhlej podobe a nádhernej krásy, z ktorej vás prišla návšteva bezkonkurenčného človeka?

[Sirima:]

Od tých, ktorí dosiahli výšku zmyselných potešení, povedal, že je neprekonateľný; Bohov, ktorí potešili magickú transformáciu a stvorenie. Nymfa z tejto spoločnosti, ktorá dokázala predpokladať ľubovoľný vzhľad, sem prišla, aby uctievala Bezkonkurenčnú.

[Vangisa:]

Aké dobré správanie ste vytvorili

[Sirima:]

V
peknom dobre vybudovanom meste, ktoré sa nachádza medzi kopcami,
sprievodcom ušľachtilého kráľa obdareného šťastím, bol som veľmi úspešný
v tanci a speve.
Ako Sirima som bol známy v Rajagaha.

Ale potom Prebudený, vedúci medzi videním, sprievodcom, ma naučil o vzniku, o utrpení a nestálosti; Bezpodmienečného, ​​zastavenia utrpenia, ktoré je večné; A tejto cesty, nie krivé, rovno, sľubné.

Keď
som sa dozvedel o nehybnom stave (nibbana), bezpodmienečne,
prostredníctvom pokynov Tathágáty, Bezkonkurenčného, ​​som bol veľmi
dobre zdržaný v príkazoch a založený v Dhamme, ktorú učil najlepší
ľudia, prebudený
One.

Keď
som vedel neohrozené miesto, bezpodmienečné, ktoré učil Tathágata,
Bezkonkurenčný, som tam a tam zažil pokojnú koncentráciu (ušľachtilú
cestu).
Táto najvyššia istota prepustenia bola moje.

Keď som získal charakteristické nehynúce, uistené, vynikajúce v
prieniku, bez pochybností, bol som uctievaný mnohými ľuďmi a zažil
radosť a potešenie.

Takže som bohyňa, pretože som poznala nehynúceho, žiaka Tathagata, Bezkonkurenčného; Znalec Dhammy, založený v prvom ovocí, prúdnik. Odteraz nie je pre mňa žiadna zlá bolesť.

Prišiel som k ctihodnosti Bezkonkurenčného a ctených mníchov, ktorí sa tešia na to, čo je zručné; Aby uctievali slávnostné zhromaždenie asketikov a úctyhodného Šťastného človeka, kráľa Dhamma.

Som
radosťou a radi, keď som videl mudrca, Tathagata, vynikajúceho trénera
schopného vycvičiť, ktorý odtrhol túžbu, ktorý sa teší na to, čo je
zručný, sprievodca.
Uctievujem nadmieru milosrdnú súcitnú.

https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
Zámok na oblohe

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

Najdôležitejšie knihy v indickej histórii.
Sutta Pitaka (”košík diskurzu”) je najväčší z “troch košov” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Od svätého budhistického Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buddha Tripitaka: Chystáte sa za útočisko (Sutta Pitaka, Khuddaka Nikaya, Khuddakapatha 1. SARANA-GAMANA)

Budha Tripitaka. - PREČÍTAJTE SA NA PRÁVO - Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Idem na útočisko Budhu (Učiteľovi)
Chystám sa útočiť na Dhammu (učenie)
Chystám sa útočiť na Sanghu (Učený)

Podruhé idem na útočisko Buddhu
Podruhé idem na útočisko Dhamme
Podruhé idem na útočisko do Sanghy

Po tretíkrát idem na útočisko Budhu
Po tretíkrát idem na útočisko Dhamme
Po tretíkrát idem na útočisko do Sanghy

Môžete sa opýtať na otázky týkajúce sa meditácie v nižšie uvedených komentároch.
A prihláste sa na môj kanál, aby ste si všimli nové videá.

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

Buddha Tripitaka: Desať tréningových pravidiel (Sutta Pitaka, Khuddaka Nikaya, Khuddakapatha 2. DASA-SIKKHAPADA)

1. Zaväzujem sa dodržiavať predpis, aby sa zdržal zabitia.

2. Zaväzujem sa dodržiavať príkaz zdržať sa krádeže.

3. Zaväzujem sa dodržiavať predpis, aby som sa zdržal sexuálneho zneužitia.

4. Zaväzujem sa dodržiavať predpis, aby som sa zdržal.

5. Zaväzujem sa dodržiavať predpis, aby sa zdržal alkoholu, ktorý spôsobuje intoxikáciu a heedlessness.

6. Zaväzujem sa dodržiavať predpis, aby sa zdržal predčasného stravovania.

7. Zaväzujem sa dodržiavať predpis, aby som sa zdržal tanca, spevu, hudby a návštevníkov, ktorí sa nezúčastnili.

8. Zaväzujem sa dodržiavať príkaz zdržať sa používania girlandov, parfumov, kozmetiky a zdobenia.

9. Zaväzujem sa dodržiavať predpis, aby som sa zdržal používania vysokých a luxusných postelí.

10. Zaväzujem sa dodržiavať príkaz zdržať sa akceptovania zlata a striebra.

https://www.youtube.com/watch?v=kReFGDDGn5Y



Lord Buddha - Animation Film - The Power of Life

https://www.youtube.com/watch?v=kReFGDDGn5Y

Lord Buddha - Animation Film - The Power of Life


Lord Buddha - The Power of Life: Buddha reveals the power of love by
reforming Angulimala, a terrible killer. The calm and compassionate face
of the Buddha is known all over the world. Buddha was a spiritual
teacher of ancient India whose great ideas on freeing mankind from
sorrow and suffering form the basis of Buddhism. Buddha was born in the
sixth century B.C into a royal family. Known
as Siddhartha, he realized that human life was short and full of
sadness. He found out a path to Enlightenment and spiritual fulfillment.
He was then known as the distances teaching people about ?the MIDDLE
PATH?, the way to end to suffering. He taught the four Noble Truths of
suffering, cause of suffering, end of suffering, and the Path to do that
Buddhism offers hope and access to spiritual understanding and
satisfaction to everybody. Throughout the world today, people still
follow the teaching of the Buddha.

Click below to Subscribe to our channel for regular videos! https://www.youtube.com/user/Geethanj

We would love to hear from you so please do leave your comments and share our videos with your loved ones!

For more preschool & phonics songs, rhymes and kids stories click below: https://www.youtube.com/user/Geethanj

Visit our official website! http://www.musicandchants.com/

Connect with us:
google+: https://plus.google.com/u/0/b/1111428
facebook: https://www.facebook.com/superaudioma
twitter: https://twitter.com/musicandchants
iTunes: https://itunes.apple.com/us/artist/su
Googleplay : https://play.google.com/store/apps/de


youtube.com

https://www.youtube.com/watch?v=wot3y5dgpZo&list=PL016BFAEEBE725A4C&index=4


Amaradeva- Gilem obeguna moodhe…ගිලෙම් ඔබේ ගුණ මූදේ…



https://www.youtube.com/watch…
Uploaded on Feb 14, 2010

Maestro Amaradeva- Buddhist Song- Gilem Obe Guna moode ගිලෙම් ඔබේ ගුණ මූදේ…
Lyrics by Mr. Arisen Ahubudhu

ගිලෙම් ඔබේ ගුණ මූදේ
විඳිම් ඔබේ දම් සාදේ
වඳිම් වඳිම් ඔබ පාදේ
තිලොඅග බුදු සමිඳේ
තිලොඅග බුදු සමිඳේ

සිඳ බිඳ මොහඳුර පාප
දැල් වූ දහම් පදීප
හෙළි කළ අප හෙළ දීප
තිලොඅග බුදු සමිඳේ
තිලොඅග බුදු සමිඳේ

සිල් ගත් දිනිඳුන් සේම
සිල් තෙද ගුණ ඇති සෝම
සත හට පෑ මවු පේම
තිලොඅග බුදු සමිඳේ
තිලොඅග බුදු සමිඳේ

ගිලෙම් ඔබේ ගුණ මූදේ
විඳිම් ඔබේ දම් සාදේ
වඳිම් වඳිම් ඔබ පාදේ
තිලොඅග බුදු සමිඳේ
තිලොඅග බුදු සමිඳේ

තිලොඅග බුදු සමිඳේ ////

ගැයුම- පණ්ඩිත් අමරදේව සූරින්
ගේය පද- අරිසෙන් අහුබුදු සූරින්


Maestro
Amaradeva- Buddhist Song- Gilem Obe Guna moode ගිලෙම් ඔබේ ගුණ මූදේ…
Lyrics by Mr. Arisen Ahubudhu ගිලෙම් ඔබේ ගුණ මූදේ විඳිම් ඔබේ දම් සාදේ
වඳිම් වඳි…
youtube.com
https://www.youtube.com/user/ZenMoonRelaxingMusic






https://www.youtube.com/user/ZenMoonRelaxingMusic

Zen Moon - Relaxing Meditation Music Videos


youtube.com

Zen
Moon - Relaxing Meditation Music
Videoshttps://www.youtube.com/user/ZenMoonRelaxingMusicZen Moon -
Relaxing Meditation Music VideosNavaneetham ChandrasekharanJust now
·https://www.youtube.com/user/ZenMoonRelaxingMusicZen Moon - Relaxing
Meditation Music VideosZen Moon - Relaxing Meditation Music
Videosyoutube.com

https://www.youtube.com/watch?v=z0YlBA8iNKQ


♫ Buddha Music for Kids: To Love Is To Care And Be Kind - Imee Ooi - Best Buddhist Song for Children


https://www.youtube.com/watch?v=z0YlBA8iNKQ
♫ Buddha Music for Kids: To Love Is To Care And Be Kind - Imee Ooi - Best Buddhist Song for Children


♫ Buddha Music for Kids: To Love Is To Care And Be Kind - Imee Ooi - Best Buddhist Song for Children…
youtube.com

85) Classical Slovenian
85) Klasični slovenski

2238 čet 25 maj 2017 lekcija
iz

rektor
JC

INSIGHT-NET-Hi Tech Radio Free animacije Karikatura Online A1 (Prebujeni One) Tipiṭaka Raziskave in Univerza Practice
V Visual Format (FOA1TRPUVF)

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

vv 1.16
PTS: Vv 136-148
Sirima: Sirima dvorec
prevedeni iz pali ga
John D. Slovenija
© 2005

[Vangisa:]

Vaši vprežena in fino caparisoned konji, močne in hitre, tar navzdol po nebu. In teh pet sto voz, čudežno ustvarili, so naslednji, konji pozval jih charioteers.

Stojiš v tem odličnem vozu, okrašena, sevalno in sije, kot utrl zvezda. Prosim vas, za lepo obliko vitko in izjemne lepote, od katerih družba bogov ste prišli na obisk bogatih One?

[Sirima:]

Od tistih, ki so dosegli višine čutnih užitkov, dejal, da je neprekosljivo; bogovi, ki so navdušili v čarobnem preoblikovanja in ustvarjanja. Nimfa iz te družbe, ki lahko prevzame kakršno koli želeni videz je prišel, da bi častili tekmeca One.

[Vangisa:]

Kaj dobrega ravnanja ali si FORME

[Sirima:]

V
lepem dobro zgrajen mesto, ki se nahaja med griči, spremljevalec
plemenitega kralja obdarjen s srečo, sem bil zelo dodelan v plesu in
petju.
Kot Sirima sem znan v Rajagaha.

Ampak potem prebudil Eden je vodilna med vidcev, vodnik, me je naučil od nastanka, trpljenja in nestalnosti; nepogojenega, prenehanja trpljenja, ki je večna; in te poti, ne postrani, naravnost, Ugoden.

Ko
sem izvedela države nesmrtna (Nibbani), nepogojenega, z navodili za
Tathagata, tekmeca One, sem močno in dobro zadrži v zapovedi in imajo
sedež v Dhamme z najbolj odlično moških učil, Prebujenega
Ena.

Ko
sem vedel, neomadeževane mesto, nepogojenega, ki ga je Tathagata,
tekmeca One učil, sem takrat in tam doživeli mirno koncentracijo
(plemiške poti).
Da vrhovni gotovost za javnost je bila moja.

Ko sem dobil razlikovalni nesmrtna, zagotovljeno, ugledno v prodorni
vpogled, ni dvom, sem resnico, ki ga veliko ljudi in doživeli veliko
veselje in užitek.

Tako sem boginja, vedoč neumrljive, učenec na Tathagata, tekmeca One; poznavalec Dhamme s sedežem v prvi sadja, potok-vstopajočega. Odslej ni slaba Bourn zame.

Prišel sem, da Ceniti tekmeca One in tvornega menihi, ki navdušujejo v tisto, kar je usposobljena; častiti Ugoden montažo asketov in respectworthy srečo One, Dhamme kralja.

Sem
vesela in razveselila na videnje žajbelj je Tathagata je izjemen trener
moških, ki se lahko usposabljajo, ki je odrezan hrepenenje, ki
navdušuje v tisto, kar je usposobljena, vodnik.
I častili suvereno milostno Sočutno One.

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

https://www.youtube.com/watch?v=YpVebI8ydsk
8. Tripitaka z theravadskega budizma (Sutta)

Večina vplivnih knjig v indijski zgodovini.
Sutta Pitaka ( “Košarica diskurza”), je največji od “treh košare” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
Iz Svetega budistični Tipitaka: Sutta Pitaka: Khuddaka Nikaya

https://www.youtube.com/watch?v=TxhD-BJ5MlY
Buda Tripitaka: Going za zatočišče (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. Sarana-GAMANA)

Buda Tripitaka. - gre za REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. Sarana-GAMANA

Grem za zatočišče v Buda (Učitelj)
Grem za zatočišče v Dhammo (poučevanju)
Grem za zatočišče za Sanghe (v Učiteljica)

Že drugič sem šel za zatočišče v Bude
Že drugič sem šel za zatočišče v Dhammo
Že drugič sem šel za zatočišče za Sanghe

Že tretjič sem šel za zatočišče v Bude
Že tretjič sem šel za zatočišče v Dhammo
Že tretjič sem šel za zatočišče za Sanghe

Lahko se vprašamo quetions o meditaciji v komentarjih spodaj.
In se naročite na moj kanal, vas prosimo, da ga opazili o novih video posnetkov.

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

Buda Tripitaka: The Ten usposabljanje zapovedi (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. DASA-SIKKHAPADA.).

1. sem se zavezujejo, da bodo spoštovale zapoved, naj se vzdržijo ubijanja.

2. zavezujem, da bom spoštoval zapoved, naj se vzdržijo krajo.

3. zavezujem, da bom spoštoval zapoved, da se vzdrži neprimernega spolnega vedenja.

4. zavezujem, da bom spoštoval zapoved, naj se vzdržijo leži.

5. zavezujem, da bom spoštoval zapoved, naj se vzdržijo alkoholnih pijač, ki povzroča zastrupitev in heedlessness.

6. zavezujem, da bom spoštoval zapoved, naj se vzdržijo nepravočasnega prehranjevanja.

7. zavezujem, da bom spoštoval zapoved, naj se vzdržijo plesom, petjem, glasbo in obisku nespodobno oddaje.

8. zavezujem, da bom spoštoval zapoved, naj se vzdržijo uporabe vence, parfume, kozmetiko in okraskov.

9. zavezujem, da bom spoštoval zapoved, naj se vzdržijo uporabe velikih in razkošnih postelj.

10. zavezujem, da bom spoštoval zapoved, naj se vzdržijo sprejemanja zlato in srebro.


https://www.youtube.com/watch?v=h4RRkuqalpM



Buddha Hi Buddha Hai - Sonu Nigam - YouTube

https://www.youtube.com/watch?v=h4RRkuqalpM
Buddha Hi Buddha Hai - Sonu Nigam - YouTube


The Album Buddha Hi Buddha Hai
youtube.com

86) Classical Somali
86) Qadiimiga ah Soomaali

2238 Thu 25 May 2017 CASHARKA
ka

Raktarka
JC

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

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
Sirima: Sirima ee guri nagaadi

aayadaha 1.16
Dhco: aayadaha 136-148
Sirima: Sirima ee guri nagaadi
turjumay ka Pali ah by
John D. Ireland
© 2005

[Vangisa:]

Your weheliyaan iyo jar caparisoned fardo, xoog iyo dheereeya, waxaa cinwaan, midhona kor iyada oo samada. Oo kuwanuna shan boqol oo gaadhifaras, si layaab abuuray, waxaa soo socda, oo fardahana ugu baaqay on by fardooley.

Waxaad u istaagaan in gaadhigan aad u fiican, una qurxinay, iftiimeen oo dhalaalaya, sida xiddiga Saciira. Wax baan idin weyddiinayaa foomka caato ah jecel yahay, oo quruxduna
fiican, kaas oo shirkadda ilaahyada ayaa waxaad u timid inaad Mid ka mid
ah mushkilado booqo?

[Sirima:]

Laga soo bilaabo kuwa ka gaadhay meelaha farxaddaada erya, ayaa sheegay in la unsurpassed; ilaahyo, kuwaas oo in Isbadal sixir ah iyo abuurista farxaa. qandhicil A shirkadda in ay awoodaan in ay u qaadan muuqaalka kasta oo
la doonayo ayaa halkan u timid inaad Mid ka mid ah mushkilado
caabudaan.

[Vangisa:]

Maxaa dhaqanka wanaagsan sameeyey aad forme
[Sirima:]

In
magaalada oo ganaax ah iyo sidoo kale-dhisay sugnaa buuraha dhexdooda,
midiidinka u ah cilmiga la siiyey maal fiican oo sharaf leh boqor,
waxaan ahaa heer sare kaamil ah in cayaar iyo gabay.
Sida Sirima aan lagu yaqaanay in Rajagaha.

Laakiin
markaas toosay Mid ka mid ah, oo amiir dhexdooda wuxuuna awday, hagaha,
i bartay OrigiNation, dhibaato iyo impermanence;
oo ka mid ah Shuruudi, ee joojinta in dhibaatadu waa weligeed ah, iyo jidka this, ma Qallooc, si toos ah, in culays.

Markii
aan bartay ee gobolka undying (nibbana), ka Shuruudi, iyada oo edbinta
ah Tathagata, Mid ka mid ah mushkilado ah, waxaan ahaa heer sare ah oo
si fiican u joojiyey in amarradaada iyo aasaasay Dhamma wax baray by ugu
fiican ee ragga, ka toosay
Mid ka mid ah.

Markii
aan meeshii aan nijaas lahayn, Shuruudi ah, baray by Tathagata, Mid ka
mid ah mushkilado ogaa, waxaan markaas oo halkaas soo maray fiirsashada
dajiyaan (ee Jidka sharaf leh).
Taasi xaqiiq sarreeya sii daayo lahaa.

Markii aan helay undying kala ah, u xaqiijiyay, qudbad aragti wax lays
geliyey, oo aan shaki lahayn, waxaan la qadarin by dad badan oo soo
maray Raalli ahaanshaha badan iyo raaxo.

Oo sidaas daraaddeed ayaan ahay ilaahadda ah, isagoo garanaya undying ah, xer u ah Tathagata ah, oo ah Kan mushkilado; og a of Dhamma aasaasay midhaha ugu horreeya, a il-enterer. Hadda dabadeed ma jiraan wax bourn xun ii.

Waxaan u imid inaan ka cabsadaan One mushkilado ah qaysas iyo Raahibiin Ismana dhawrsoonaanta kii waxa xirfad ku farxaan; inay Ilaah caabudaan, shirkii culays of ascetics iyo Fortunate One respectworthy, ku-Dhamma boqorka.

Anigu
waxaan ahay farxad iyo farxi on arkaya ee xikmadda ah, ee Tathagata,
tababaraha u fiican oo rag karti leh ee la tababaray, kaas oo ka jaray
degto, kuwaas oo ku faraxsan in waxa xirfad leh, hagaha.
Waxaan u soo tukan Mid ka mid ah maammula naxariis Raxmaan.

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

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

Inta badan buugaagta saameynta ku History Indian.
Sutta Pitaka The ( “Dambiisha ee hadal”) waa ugu weyn ka mid ah “saddex dambiil” (Tipitaka).

https://www.youtube.com/watch?v=AVFx5U843A4
From Buddhist Quduuska ah Tipitaka: Sutta Pitaka: Khuddaka Nikaya

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

Buddha Tripitaka. - AADIDA EE REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

Haddaba waan tegi doonaa magangal u Buddha (Macallin) ee
Haddaba waan tegi doonaa magangal u Dhamma ah (Teaching ah)
Haddaba waan tegi doonaa magangal u Sangha ah (ku baray)

Waayo, mar labaad waan tegi magangal u Buddha ah
Waayo, mar labaad waan tegi magangal u Dhamma ah
Waayo, mar labaad waan tegi magangal u Sangha ah

Waayo, markii saddexaad oo aan tago magangal u Buddha ah
Waayo, markii saddexaad oo aan tago magangal u Dhamma ah
Waayo, markii saddexaad oo aan tago magangal u Sangha ah

Waxaad waydiisan kartaa quetions ku saabsan fikirka in comments hoos ku.
Oo subscribe to my channel fadlan by ogaaday saabsan cusub videos.

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

Buddha Tripitaka: Tababarka amarradaada Tobanka (Sutta Pitaka Khuddaka Khuddakapatha Nikaya 2. DASA-SIKKHAPADA..)

1. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan dilka.

2. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan xaday.

3. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan dhaqan xumo galmo.

4. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan jiifa.

5. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan khamriga keena sarkhaan iyo Halmaansho.

6. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan wax cunaya dhicis.

7. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan cayaar, hees, music, iyo booqashada shows falayo.

8. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan
isticmaalka ubaxyo isku taxan, cadar, isku qurxiyo, iyo embellishments.

9. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan isticmaalka sariiraha sare iyo raaxo leh.

10. Waxaan qaaday inay u hogaansamaan amarka inaad ka fogaataan aqbalayaan dahab iyo lacag.


http://www.animated-gifs.eu/religion-buddhism/001.htm



Animated Gifs, Animations : Buddhism
animated-gifs.eu

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


Buddha Lounge & Bar Music Best of Best #London Summer Edition 2016 #Set 4 #Awesome Video Edit




Chill Out & Lounge Music




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

    Buddha Lounge & Bar Music Best of Best #London Summer Edition 2016 #Set 4 #Awesome Video Edit
    Chill Out & Lounge Music


    youtube.com

    87) Classical Spanish
    87) Clásico Español

    2238 Jue 25 Mayo 2017 LECCIÓN
    de

    Rector
    JC

    INSIGHT-NET-Hi Tech Radio Animación Gratis Clipart en línea A1 (Awakened One) Tipiṭaka Research & Practice University
    En formato visual (FOA1TRPUVF)

    Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
    Sirima: Mansión de Sirima

    Vv 1,16
    PTS: Vv 136-148
    Sirima: Mansión de Sirima
    Traducido del Pali por
    John D. Ireland
    © 2005

    [Vangisa:]

    Sus caballos yugos y finamente caparazados, fuertes y rápidos, se dirigen hacia abajo a través del cielo. Y estos quinientos carros, mágicamente creados, están siguiendo, los caballos impulsados ​​por los aurigas.

    Estás en este excelente carro, adornado, radiante y brillante, como una estrella ardiente. Te pregunto de hermosa forma esbelta y belleza exquisita, ¿de qué compañía de dioses has venido a visitar al Inigualable?

    Sirima

    De aquellos que han alcanzado las alturas de los placeres sensuales, se dice que son insuperables; Los dioses que se deleitan en la transformación mágica y la creación. Una ninfa de esa compañía capaz de asumir cualquier aspecto deseado ha venido aquí a adorar al Incomparable.

    [Vangisa:]

    ¿Qué buena conducta hiciste para mí?

    Sirima

    En
    una hermosa ciudad bien construida situada entre colinas, asistente de
    un noble rey dotado de buena fortuna, yo era muy experimentado bailando y
    cantando.
    Como Sirima I era conocido en Rajagaha.

    Pero entonces el Despertado, el líder de los videntes, el guía, me enseñó el origen, el sufrimiento y la impermanencia; De lo incondicionado, de la cesación del sufrimiento eterno; Y de este camino, no torcido, recto, auspicioso.

    Cuando
    me enteré del estado inmortal (nibbana), el incondicionado, a través de
    la instrucción del Tathagata, el Inigualable, fui altamente y bien
    contenido en los preceptos y establecido en el Dhamma enseñado por el
    más excelente de los hombres, el Despertado
    Uno.

    Cuando
    conocí el lugar incontaminado, el incondicionado, enseñado por el
    Tathagata, el Inigualable, yo entonces y allí experimenté la
    concentración tranquila (del camino noble).
    Esa suprema certeza de liberación era mía.

    Cuando gané el distintivo imperecedero, seguro, eminente en
    penetración, sin dudas, fui reverenciado por muchas personas y
    experimenté mucho placer y disfrute.

    Así soy una diosa, conociendo al eterno, un discípulo del Tathagata, el Inigualable; Un conocedor del Dhamma establecido en el primer fruto, una corriente-enterer. De ahora en adelante no hay malos recuerdos para mí.

    Llegué a reverenciar al Incomparable y los virtuosos monjes que se deleitan en lo que es hábil; Para adorar la auspiciosa asamblea de ascetas y el respetable Afortunado, el Dhamma-rey.

    Estoy
    alegre y alegre al ver al sabio, el Tathagata, el entrenador
    excepcional de hombres capaces de ser entrenados, que ha cortado el
    anhelo, que se deleita en lo que es experto, el guía.
    Adoro al Sumamente Misericordioso Compasivo.

    Https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
    Mansión en el cielo

    Https://www.youtube.com/watch?v=YpVebI8ydsk
    8. Tripitaka por el Budismo Theravada (Sutta)

    Libros más influyentes en la historia india.
    El Sutta Pitaka (”cesta del discurso”) es el más grande de los “tres cestas” (Tipitaka).

    Https://www.youtube.com/watch?v=AVFx5U843A4
    De la sagrada budista Tipitaka: Sutta Pitaka: Khuddaka Nikaya

    Https://www.youtube.com/watch?v=TxhD-BJ5MlY
    Buda Tripitaka: En busca de refugio (Sutta Pitaka, Khuddaka Nikaya, Khuddakapatha 1. SARANA-GAMANA)

    Buda Tripitaka. - HACIENDO REFUGIO- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. SARANA-GAMANA

    Voy para refugio al Buda (Maestro)
    Me refugio en el Dhamma (la Enseñanza)
    Voy por refugio a la Sangha (la enseñada)

    Por segunda vez voy por refugio al Buda
    Por segunda vez me refugio en el Dhamma
    Por segunda vez voy por refugio a la Sangha

    Por tercera vez me refugio en el Buda
    Por tercera vez me refugio en el Dhamma
    Por tercera vez voy por refugio a la Sangha

    Usted puede hacer queciones acerca de la meditación en los comentarios a continuación.
    Y suscríbete a mi canal por favor a por notado sobre nuevos videos.

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

    Buddha Tripitaka: Los Diez Preceptos de Entrenamiento (Sutta Pitaka, Khuddaka Nikaya, Khuddakapatha 2. DASA-SIKKHAPADA)

    1. Me comprometo a cumplir el precepto de abstenerse de matar.

    2. Me comprometo a cumplir el precepto de abstenerse de robar.

    3. Me comprometo a cumplir con el precepto de abstenerse de conducta sexual inapropiada.

    4. Me comprometo a acatar el precepto para abstenerse de mentir.

    5. Me comprometo a cumplir con el precepto de abstenerme del licor que causa intoxicación e inconsciencia.

    6. Me comprometo a cumplir con el precepto de abstenerse de comer fuera de plazo.

    7. Me comprometo a cumplir con el precepto de abstenerse de bailar, cantar, música, y visitar espectáculos indecorosos.

    8. Me comprometo a respetar el precepto de abstenerse del uso de guirnaldas, perfumes, cosméticos y adornos.

    9. Me comprometo a cumplir el precepto de abstenerse del uso de camas altas y lujosas.

    10. Me comprometo a cumplir el precepto de abstenerse de aceptar oro y plata.


    https://www.youtube.com/watch?v=-FSihyFP2I0



    3 HOURS Best Relaxing Music | Spanish Classical Guitar | Background, Relax, Sleep, Study, Meditation

    https://www.youtube.com/watch?v=-FSihyFP2I0
    3 HOURS Best Relaxing Music | Spanish Classical Guitar | Background, Relax, Sleep, Study, Meditation

    Published on Aug 8, 2015


    Enjoy 3 hours of relaxing spanish music. You can use it for relax,
    sleeping, studying, etc. Listen it to relax your mind and yourself. “One
    good thing about music, when it hits you, you feel no pain.” Keep calm
    and relax. Please like this video, share and subscribe to this channel
    for more relaxing music ;)

    Used track:
    https://soundcloud.com/fhgitarre/astu
    “”Asturias” by Isaac Albéniz [studio version/old archive]” by
    FHgitarre-classicalGUITAR is licensed under a Creative Commons
    Attribution licence (reuse allowed) (Attribution 3.0 Unported (CC BY)).
    https://creativecommons.org/licenses/

    Used image:
    https://www.flickr.com/photos/danroch
    “Lyme Regis” by Lies Thru a Lens is licensed under a Creative Commons linense (Attribution 2.0 Generic (CC BY 2.0)). ↓ ↓ ↓

    - Check out these playlists:

    ♫ Classical Music Compilation - https://www.youtube.com/watch?v=H3Dkf
    ♫ Piano Relaxing Music - https://www.youtube.com/watch?v=FNXsH
    ♫ Guitar Relaxing Music - https://www.youtube.com/watch?v=VRiKi
    ♫ Happy / Positive Relaxing Music - https://www.youtube.com/watch?v=_s7mQ
    ♫ Music with Relaxing Sounds - https://www.youtube.com/watch?v=J_11W
    ♫ Sad / Dramatic Music - https://www.youtube.com/watch?v=seou5
    ♫ Electronic / Beats / Chillout Music - https://www.youtube.com/watch?v=h3VCx
    ♫ Lullaby Music / For Babies - https://www.youtube.com/watch?v=gMoW7
    ♫ Relax / Meditation / Calm - https://www.youtube.com/watch?v=B74C5
    ♫ Sounds / Noises - https://www.youtube.com/watch?v=K_wZ6
    ♫ 9 HOURS | Long Relaxing Music - https://www.youtube.com/watch?v=mU4Ci
    ♫ Clarinet / Flute / Duduk / Saxophone - https://www.youtube.com/watch?v=-ztoG
    ♫ Violin / Cello Music - https://www.youtube.com/watch?v=CGF1G
    ♫ Healing Deep Sleep Music - https://www.youtube.com/watch?v=ub_d6… A lot of the best long relaxing background music for relax, work, study, sleep or meditation here:
    TheRelaxingWorld channel https://www.youtube.com/channel/UCo5R
    Facebook https://www.facebook.com/Relaxing-Bac
    Twitter https://twitter.com/CalmingMusic
    Google+ https://plus.google.com/u/0/b/1153721… Check out this channel too: https://www.youtube.com/channel/UC6XN


    Enjoy 3 hours of relaxing spanish music. You can use…

    89) Classical Sundanese

    89) Sunda Klasik

    2238 Thu 25 Méi 2017 palajaran
    ti

    Réktor
    JC

    Wawasan-net-Hai Tech Radio Free animasi Clipart Online A1 (Awakened Salah) Tipiṭaka Panalungtikan & Universitas Praktek
    di Visual Format (FOA1TRPUVF)

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

    Vv 1,16
    PTS: Vv 136-148
    Sirima: Sirima urang Mansion
    ditarjamahkeun tina Pali ku
    John D. Irlandia
    © 2005

    [Vangisa:]

    Anjeun yoked na finely caparisoned kuda, kuat tur Swift, aya pos handap ngaliwatan langit. Sarta ieu lima ratus chariots, magically dijieun, aya di handap, anu kuda ngadesek on ku charioteers.

    Anjeun nangtung di chariot unggulan ieu, adorned, radian sarta bersinar, kawas béntang blazing. Kuring nanya di formulir ramping denok tur kageulisan exquisite, ti
    mana parusahaan ti dewa tos datangna nganjang ka Hiji Unrivaled?

    [Sirima:]

    Ti jalma anu geus nepi ka jangkung pleasures sensual, ceuk bisa unsurpassed; dewa anu delight dina transformasi gaib tur kreasi. A nymph ti parusahaan nu bisa nganggap sagala penampilan dipikahoyong geus datangna di dieu pikeun ibadah ka hiji Unrivaled.

    [Vangisa:]

    Naon ngalaksanakeun alus naha anjeun forme

    [Sirima:]

    Dina
    kotana well-diwangun rupa situated antara bukit, hiji rencang sahiji
    raja anu mulia endowed kalawan pakaya alus, ieu mah kacida dilakonan
    dina menari jeung nyanyi.
    Salaku Sirima I ieu dipikawanoh di Rajagaha.

    Tapi
    mangka Awakened Hiji, pamingpin diantara seers, pituduh nu, diajar
    bahasa sunda tina origination, tina sangsara tur impermanence;
    tina unconditioned, tina gencatan patempuran tina sangsara anu geus langgeng; na tina jalur ieu, moal bengkung, lempeng, auspicious.

    Lamun
    kuring kungsi diajar tina kaayaan undying (nibbana), nu unconditioned,
    ngaliwatan instruksi tina Tathagata, anu Unrivaled Hiji, abdi ieu kacida
    sarta ogé kaampeuh dina prinsip sarta ngadeg di Dhamma diajarkeun ku
    paling alus teuing tina lalaki, anu Awakened
    hiji.

    Nalika
    kuring terang tempat undefiled, anu unconditioned, diajarkeun ku
    Tathagata, anu Unrivaled Hiji, abdi lajeng na aya ngalaman konsentrasi
    tenang (tina jalur mulya).
    Yén kapastian pang luhur tina release éta milik.

    Nalika kuring massana ka undying has, assured, eminent dina wawasan
    penetrative, moal doubting, abdi ieu dianggap ku loba jalma sarta
    ngalaman loba pelesir jeung enjoyment.

    Kituna Kami dewi a, nyaho undying, hiji murid ti Tathagata, anu Unrivaled Hiji; a knower of Dhamma ngadeg di buah heula, aliran-enterer. Henceforth euweuh bourn goréng pikeun kuring.

    Kuring sumping ka revere nu Unrivaled Hiji jeung Monks éléh anu delight dina naon terampil; nyembah nu assembly auspicious of ascetics jeung respectworthy untung Hiji, anu Dhamma-raja.

    Kami
    galumbira na gladdened on ningali sage, nu Tathagata, anu palatih
    beredar di lalaki sanggup keur dilatih, anu geus neukteuk off craving,
    anu nikmat dina naon terampil, pituduh nu.
    Kuring nyembah ka supremely welas asih Hiji ruku ‘.

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

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

    Paling buku boga pangaruh di India Sajarah.
    The Sutta Pitaka ( “Basket sahiji Wacana”) mangrupakeun panggedena tina “tilu baskets” (Tipitaka).

    https://www.youtube.com/watch?v=AVFx5U843A4
    Ti Suci Budha Tipitaka: Sutta Pitaka: Khuddaka Nikaya

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

    Buddha Tripitaka. - akang Pikeun REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. Sarana-GAMANA

    Kuring balik pikeun ngungsi ka Buddha (Guru)
    Kuring balik pikeun ngungsi ka Dhamma (Ngajar kana)
    Kuring balik pikeun ngungsi ka Sangha (nu Diajar)

    Pikeun kadua kalina kuring balik pikeun ngungsi ka Buddha
    Pikeun kadua kalina kuring balik pikeun ngungsi ka Dhamma
    Pikeun kadua kalina kuring balik pikeun ngungsi ka Sangha

    Pikeun katilu kalina kuring balik pikeun ngungsi ka Buddha
    Pikeun katilu kalina kuring balik pikeun ngungsi ka Dhamma
    Pikeun katilu kalina kuring balik pikeun ngungsi ka Sangha

    Anjeun bisa menta quetions ngeunaan tapa di komentar di handap.
    Sarta ngalanggan channel abdi mangga ku noticed ngeunaan video anyar.

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

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

    1. Abdi migawe kana abide ku precept ka abstain ti pembunuhan.

    2. I migawe kana abide ku precept ka abstain ti maok.

    3. I migawe kana abide ku precept ka abstain tina kalakuan nu jahat seksual.

    4. I migawe kana abide ku precept ka abstain ti bohong.

    5. I migawe kana abide ku precept ka abstain ti Likur nu nyababkeun kaayaan mabok jeung heedlessness.

    6. I migawe kana abide ku precept ka abstain tina dahar untimely.

    7. I migawe kana abide ku precept ka abstain ti menari, nyanyi, musik, jeung ngadatangan nempokeun unseemly.

    8. Kuring migawe kana abide ku precept ka abstain tina pamakéan garlands, parfum, kosmétik, jeung embellishments.

    9. I migawe kana abide ku precept ka abstain tina pamakéan ranjang tinggi na mewah.

    10. I migawe kana abide ku precept ka abstain tina narima emas jeung pérak.

    https://www.youtube.com/watch?v=FZeIQV9V2vU&list=RDFZeIQV9V2vU#t=14




    Buddhist Peaceful Song

    https://www.youtube.com/watch…
    Namo Tassa Bhagavato Arahato Samma Sambuddhassa


    Namo Tassa Bhagavato Arahato Samma Sambuddhassa

    90) Classical Swahili
    90) Classical Kiswahili

    2238 Thu Mei 25, 2017 SOMO
    kutoka

    rector
    JC

    INSIGHT-NET-Hi Tech Radio Free michoro Clipart Online A1 (Awakened One) Tipiṭaka Utafiti na Mazoezi University
    katika Visual Format (FOA1TRPUVF)

    http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
    Sirima: Sirima ya nyumba

    vv 1.16
    PTS: Vv 136-148
    Sirima: Sirima ya nyumba
    kutafsiriwa kutoka Pali na
    John D. Ireland
    © 2005

    [Vangisa:]

    nira na laini caparisoned farasi wako, nguvu na wepesi, ni viongozi kushuka kwa njia ya angani. Na hawa magari mia tano, magically kuundwa, wanafuata, farasi wito kwa kwa waendesha-magari.

    Kusimama katika gari hii bora, kupambwa, radiant na kung’aa, kama nyota mkali. Ninawaomba ya lovely mwembamba fomu na uzuri exquisite, ambapo kampuni ya miungu na kuja kutembelea moja Unrivaled?

    [Sirima:]

    Kutoka kwa wale ambao ya urefu wa raha za nasa, alisema kuwa hauna kifani, miungu wanaofurahi katika mabadiliko ya kichawi na viumbe. nymph kutoka kampuni hiyo na uwezo wa kudhani muonekano wowote taka amekuja hapa kuabudu One Unrivaled.

    [Vangisa:]

    mwenendo gani nzuri gani forme

    [Sirima:]

    Faini
    mji vizuri kujengwa hali kati vilima, mtumishi wa mfalme mtukufu kijana
    mwenye bahati nzuri, nilikuwa shupavu sana katika kucheza na kuimba.
    Kama Sirima mimi alikuwa anajulikana katika Rajagaha.

    Lakini basi Awakened One, kiongozi kati ya waonaji, mwongozo, Alinifundisha ya origination, mateso na impermanence, ya unconditioned, bila kukoma kwa mateso yaani milele; na njia hii, si kuipotosha, moja kwa moja, auspicious.

    Wakati
    mimi walikuwa wamejifunza ya hali Undying (nibbana), unconditioned, kwa
    njia ya mafundisho ya Tathagata, Unrivaled moja, nilikuwa sana na pia
    kuwazuia katika maagizo na imara katika Dhamma kufundishwa na bora zaidi
    ya watu, Awakened
    One.

    Wakati
    mimi alijua mahali dosari unconditioned, kufundishwa na Tathagata,
    Unrivaled One, I hapo uzoefu mkusanyiko shwari (wa njia yenye heshima).
    Hiyo uhakika mkuu wa kutolewa mara yangu.

    Wakati mimi kupata Undying tofauti, uhakika, maarufu katika ufahamu
    penetrative, si mashaka, mimi alikuwa kuheshimiwa na watu wengi na
    uzoefu radhi sana na starehe.

    Hivyo mimi ni mungu, kujua Undying, mwanafunzi wa Tathagata, Unrivaled One; Mjuzi wa Dhamma imara katika matunda ya kwanza, mkondo-enterer. Tangu sasa hakuna Bourn mbaya kwa ajili yangu.

    Nimekuja stahi Unrivaled moja na watawa wema ambao kufurahia katika yaliyo wenye ujuzi; kuabudu mkutano bora ya watawa na respectworthy Bahati One, Dhamma-mfalme.

    Mimi
    ni furaha na gladdened juu ya kuona sage, Tathagata, mkufunzi bora wa
    watu wenye uwezo wa kuwa mafunzo, ambaye kukatwa tamaa, ambaye hufurahia
    yaliyo wenye ujuzi, mwongozo.
    Mimi ibada supremely huruma Rehema One.

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

    https://www.youtube.com/watch?v=YpVebI8ydsk
    8. Sanzo na Theravada (Sutta)

    vitabu Mashuhuri Zaidi katika India Historia.
    Sutta Pltaka ( “kikapu ya Discourse”) ni kubwa zaidi ya “vikapu tatu” (Tipitaka).

    https://www.youtube.com/watch?v=AVFx5U843A4
    Kutoka Mtakatifu Wabuddha Tipitaka: Sutta Pltaka: Khuddaka Nikaya

    https://www.youtube.com/watch?v=TxhD-BJ5MlY
    Buddha Sanzo: Kwenda kwa hifadhi (.. Sutta Pltaka Khuddaka Nikaya Khuddakapatha 1. Sarana-GAMANA)

    Buddha Tripitaka. - KWENDA KWA REFUGE- Sutta Pltaka. Khuddaka Nikaya. Khuddakapatha. 1. Sarana-GAMANA

    Naenda kwa kukimbilia ya Buddha (Mwalimu)
    Naenda kwa kukimbilia ya Dhamma (Teaching)
    Naenda kwa kukimbilia ya Sangha (Kamfundisha)

    Kwa mara ya pili mimi kwenda kwa kukimbilia ya Buddha
    Kwa mara ya pili mimi kwenda kwa kukimbilia ya Dhamma
    Kwa mara ya pili mimi kwenda kwa kukimbilia ya Sangha

    Kwa mara ya tatu mimi kwenda kwa kukimbilia ya Buddha
    Kwa mara ya tatu mimi kwenda kwa kukimbilia ya Dhamma
    Kwa mara ya tatu mimi kwenda kwa kukimbilia ya Sangha

    Unaweza kuuliza quetions kuhusu kutafakari katika maoni ya chini.
    Na kujiunga na kituo changu tafadhali kwa mkono niliona kuhusu video mpya.

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

    Buddha Sanzo: Ten Mafunzo Amri (Sutta Pltaka Khuddaka Nikaya Khuddakapatha 2. Dasa-SIKKHAPADA..)

    1. Mimi kufanya kwa kuzingatia amri kuacha mauaji.

    2. Mimi kufanya kwa kuzingatia amri kuacha kuiba.

    3. Mimi kufanya kwa kuzingatia amri kuacha makosa kadhaa ya ngono.

    4. Mimi kufanya kwa kuzingatia amri kuacha kusema uongo.

    5. Mimi kufanya kwa kuzingatia amri kuacha pombe vinavyosababisha ulevi na kutotaka.

    6. I kufanya kwa kuzingatia amri kuacha kula mapema.

    7. I kufanya kwa kuzingatia amri kuacha kucheza, kuimba, muziki, na kutembelea maonyesho adabu.

    8. Mimi kufanya kwa kuzingatia amri kuacha matumizi ya taji za maua, manukato, vipodozi, na embellishments.

    9. Mimi kufanya kwa kuzingatia amri kuacha matumizi ya vitanda juu na ya kifahari.

    10. Mimi kufanya kwa kuzingatia amri kuacha kukubali dhahabu na fedha.


    https://www.youtube.com/watch?v=CR3dM-GlZK8&list=RDCR3dM-GlZK8#t=0



    Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi


    www.yusuf-yusuf85.blogspot.com ALBUM Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi - Da New AGe - Chill Out - Lounge Music http://www.yusuf-yus...
    youtube.com


    91) Classical Swedish
    91) Klassisk svensk

    2238 Thu 25 Maj 2017 LESSON
    från

    Rektor
    JC

    INSIGHT-NET-Hi Tech Radio Gratis Animation ClipArt Online A1 (Awakened One) Tipiṭaka Research & Practice University
    I visuellt format (FOA1TRPUVF)

    http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
    Sirima: Sirimas herrgård

    Vv 1,16
    PTS: Vv 136-148
    Sirima: Sirimas herrgård
    Översatt från Pali by
    John D. Ireland
    © 2005

    [Vangisa:]https://mail.google.com/mail/u/0/#inbox?compose=15c526c98d4e341f

    Dina yoked och fina kaparisonerade hästar, starka och snabba, går nedåt genom himlen. Och dessa fem hundra vagnar, magiskt skapade, följer, hästarna uppmanas av vagnar.

    Du står i den här utmärkta vagnen, utsmyckad, strålande och lysande, som en flammande stjärna. Jag frågar dig om en vacker, slank form och utsökt skönhet, från
    vilket gudsföretag har du kommit för att besöka den oöverträffade?

    [Sirima:]

    Från dem som har nått höjderna av sensuella nöjen, sägs vara oöverträffade; Gudarna som glädjer sig i magisk omvandling och skapelse. En nymf från det företaget som kan anta något önskat utseende har kommit hit för att dyrka den oöverträffade.

    [Vangisa:]

    Vilket bra beteende formade du?

    [Sirima:]

    I
    en fin välbyggd stad belägen mellan kullar, en skötare av en ädla kung
    som var lyckosam, blev jag mycket framgångsrik i dans och sång.
    Som Sirima var jag känd i Rajagaha.

    Men då vaknade den, ledaren bland seare, guiden, mig om ursprunget, lidandet och impermanensen. Av det obestämda, av upphörande av lidandet som är evigt; Och av den här vägen, inte krökt, rak, lovande.

    När
    jag hade lärt mig om det odödliga staten (nibbana), var den
    ovillkorliga, genom Tathagatas, Unrivaledes instruktion, hög och
    välhållen i förordningarna och etablerade i Dhamma som lärdes av de mest
    utmärkta männen, den uppvaknade
    Ett.

    När
    jag kände till det odefinierade stället, upplevde den okonditionerade,
    undervisade av Tathagata, den Oöverträffade, jag då och där, den lugna
    koncentrationen (av den ädla vägen).
    Den största säkerheten om frigivning var min.

    När jag fick den utmärkande odöda, försäkrade, framstående i
    genomträngande insikt, tvivlar jag inte på att jag var beundrad av många
    människor och upplevt mycket nöje och njutning.

    Således är jag en gudinna som känner till den odöda, en discipel av Tathagata, den Oöverträffade En; En knarkare av Dhamma etablerad i den första frukten, en ström-enterer. Hädanefter finns det ingen dålig bourn för mig.

    Jag kom för att vörda den oöverträffade och de dygdiga munkarna som glädjer sig i det som är skickligt; Att dyrka den lovande sammansättningen av asketiker och den respektfulla Fortunate, Dhamma-kungen.

    Jag
    är glad och glad att se vismannen, Tathagata, den enastående utbildaren
    av män som kan utbildas, som har avskräckt begär, som glädjer sig i vad
    som är skickligt, guiden.
    Jag dyrkar den högst barmhärtiga Medkänsla.

    https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
    Herrgård i himlen

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

    De mest inflytelserika böckerna i indisk historia.
    Sutta Pitaka (”Basket of Discourse”) är den största av de “tre korgarna” (Tipitaka).

    https://www.youtube.com/watch?v=AVFx5U843A4
    Från den heliga buddhistiska Tipitaka: Sutta Pitaka: Khuddaka Nikaya

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

    Buddha Tripitaka. - GÅR FÖR FÖRFALLS- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

    Jag åker till Buddha (Lärare)
    Jag går till tillflykt till Dhamma (undervisningen)
    Jag går till tillflykt till Sangha (den undervisade)

    För andra gången åker jag till tillflykt till Buddha
    För andra gången åker jag till tillflykt till Dhamma
    För andra gången åker jag till tillflykt till Sangha

    För tredje gången åker jag till tillflykt till Buddha
    För tredje gången åker jag till tillflykt till Dhamma
    För tredje gången går jag till tillflykt till Sangha

    Du kan fråga frågor om meditation i kommentarerna nedan.
    Och prenumerera på min kanal tack till att du noterade om nya videoklipp.

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

    Buddha Tripitaka: De tio träningsföreskrifterna (Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha 2. DASA-SIKKHAPADA)

    1. Jag åtar mig att följa uppbudet att avstå från att döda.

    2. Jag åtar sig att följa uppbudet att avstå från att stjäla.

    3. Jag åtar mig att följa uppbudet att avstå från sexuella missförhållanden.

    4. Jag förbinder mig att följa uppbudet att avstå från att ljuga.

    5. Jag åtar mig att följa förbehållet att avhålla sig från sprit som orsakar berusning och sorglöshet.

    6. Jag förbinder mig att följa förbehållet att avstå från oändlig äta.

    7. Jag förbinder mig att följa förbehållet att avstå från att dansa, sjunga, musik och besöka unseemly shows.

    8. Jag förbinder mig att följa föreskriften för att avstå från användningen av kransar, parfymer, kosmetika och utsmyckningar.

    9. Jag förbinder mig att följa föreskriften att avstå från användningen av höga och lyxiga sängar.

    10. Jag förbinder mig att följa föreskriften att avstå från att acceptera guld och silver.

    https://www.youtube.com/watch?v=3w66LgNZJ6U


    Songkrang at Buddharam Temple in Sweden 2013

    https://www.youtube.com/watch?v=3w66LgNZJ6U
    Songkrang at Buddharam Temple in Sweden 2013

    Celebrating songkrang at Buddharam Temple in Värmdö, Sweden with Miss Songkrang Anna!


    Celebrating songkrang at Buddharam Temple in Värmdö, Sweden with Miss Songkrang Anna!
    youtube.com

    https://www.youtube.com/watch?v=AeSzI-QfR54


    Buddisterna invigde istempel - Västerbottensnytt | SVT Play

    Buddisterna invigde istempel
    Idag
    invigde buddisterna ett istempel på tempelberget i Fredrika. För första
    gången fanns också från aska från en Budda på svensk mark. Askan
    placerades på en iskopia av buddisternas huvudtempel i Thailand.

    Publicerades: 28 mar 2010
    Visit my website : เยี่ยมชมเว็บฟ้าแล่บ
    http://www.fahlaeb.com/
    Thank you / ขอบคุณ
    fahlaeb ฟ้าแล่บ

    https://www.youtube.com/watch?v=AeSzI-QfR54
    Buddisterna invigde istempel - Västerbottensnytt | SVT Play


    Buddisterna
    invigde istempel Idag invigde buddisterna ett istempel på tempelberget i
    Fredrika. För första gången fanns också från aska från en Budda på
    svens…
    youtube.com

    92) Classical Tajik
    92) Tajik классикӣ

    2238 Пш 25 майи соли 2017 ДАРС
    аз

    ректори
    JC

    Англ-NET-Hi Tech Радиои Озод Аниматсия Clipart Online A1 (бедор Яке) буддоӣ ба Research & Донишгоҳи Таҷрибаи
    дар Visual Формат (FOA1TRPUVF)

    http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
    Ҳавлиҳои Sirima кард: Sirima

    В.В. 1.16
    PTS: В.В. 136-148
    Ҳавлиҳои Sirima кард: Sirima
    аз Pali аз тарафи тарҷума
    Юҳанно Д. Ирландия
    © 2005

    [Vangisa:]

    аспҳо пайвастааст ва биносту caparisoned шумо, қавӣ ва бошитоб, ҳастанд, ҷое сарозер ба воситаи осмон. Ва ин панҷсад нафар аробаҳо, magically офаридааст, пайравӣ мекунанд, аз аспҳо дар бораи аз ҷониби charioteers ташвиқ.

    Шумо дар ин аробаи аъло, зинат шудаанд, равшан ва медурахшид, мисли ситораи афрӯхта истодаанд. Ман аз ту мепурсанд шакли мавзун зебо ва зебоии осудагии, ки аз он ширкат аз худоёни шумо омада барои боздид аз яке аз беҳамто?

    [Sirima:]

    Аз касоне, ки ба қуллаҳои баланд лаззати нафсонӣ расида, гуфт, ки ба беҳамтоии карда шавад; худоёнро, ки дар табдили ҷодугарӣ ва эҷоди лаззат. A nymph аз ширкат қодир ба фикр ҳама гуна намуди дилхоҳро ин ҷо омадааст ибодат яке беҳамто мебошад.

    [Vangisa:]

    Рафтори хуби чӣ шуморо forme

    [Sirima:]

    Дар
    шаҳри хуб сохта ҷарима воқеъ дар байни теппаҳо, як мулозими як подшоҳи
    бузургвор улулазм хайре, ки ман дар рақс ва суруд хеле моҳир буд.
    Тавре Sirima Ман дар Rajagaha шинохта шуд.

    Вале баъд аз бедор Яке, раҳбари байни seers, ки дастури маро аз origination таълим медод, аз уқубат ва impermanence; аз unconditioned, аз қатъ намудани ранҷу азоб аст, ки ҷовидона; Ва ин роҳи, бозмедоред нест, рост, бо сарпарастӣ.

    Вақте
    ки ман аз давлати инсонҳои (nibbana), ки unconditioned, тавассути
    супориши Tathagata, ки беҳамто Як, Ман хеле ва инчунин дар precepts
    осеби шуд ва дар Dhamma таълим аз ҷониби некӯ бештари мардум таъсис
    фаҳмида гирифта буд, ки бедор
    Яке.

    Вақте
    ки ман ба ҷои беайб, аз unconditioned, таълим аз ҷониби Tathagata, ки
    беҳамто яке медонист, ки ман баъд аз сар ва тамаркузи ором (дар роҳи
    некӯ) аст.
    Ин яқин олии озод минаҳо буд.

    Вақте ки ман ба инсонҳои фарќкунандаи, боварӣ, ки некӯравиштарини
    хирадманд penetrative, шубҳа нест, ба даст овард, ки ман бо бисёр одамон
    азизу шуд ва хушнудии ва ҳаловати зиёд сар.

    Ҳамин тавр ман нестам, як олиҳаи, зеро медонем, ки инсонҳои шогирди дар Tathagata, ки беҳамто Яке; як донои Dhamma дар аввал мева, як ҷӯи-enterer муқаррар карда мешавад. Минбаъд аст, bourn бад барои ман нест.

    Ман омадаам, то диниамон ба беҳамто Як обидон некӣ, ки дар он чӣ бомаҳорат аст, лаззат; ибодат калисои сарпарастӣ аз ascetics ва respectworthy хушбахт Яке, ки Dhamma-подшоҳ.

    Ман
    хурсанд бошем ва gladdened оид ба дида Sage ҳастам, ки Tathagata,
    тренер барҷастаи мардони ҳалолкорро аз гирифтан таълим гирифта
    истодаанд, ки бурида, ҷӯяд, ки аз корҳое, бомаҳорат аст, хурсандӣ, ки
    роҳнамое барояш нест.
    Ман яке аз Худои раҳмон ва гоҳе меҳрубон бипарастед.

    https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
    Ҳавлиҳои дар осмон

    https://www.youtube.com/watch?v=YpVebI8ydsk
    8. Tripitaka аз тарафи Theravada буддизм (Sutta)

    Аксари китобҳои бонуфузи дар таърихи Ҳиндустон.
    Дар Sutta Pitaka ( «сабади суханро») калонтарин аз «се сабад» (буддоӣ) мебошад.

    https://www.youtube.com/watch?v=AVFx5U843A4
    Аз Рӯҳулқудс буддоӣ буддоӣ: Sutta Pitaka: Khuddaka Nikaya

    https://www.youtube.com/watch?v=TxhD-BJ5MlY
    Будда Tripitaka: меравад паноҳ (.. Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. SARANA-GAMANA)

    Будда Tripitaka. - рафта, барои REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

    Ман барои паноҳ рафта, ба Буддо (Устоди)
    Ман барои паноҳ рафта, ба Dhamma (ба таълим)
    Ман барои паноҳ рафта, ба Sangha (ба биёмухт)

    Барои бори дуюм ман барои паноҳ ба Буддо рафт
    Барои бори дуюм ман барои паноҳ ба Dhamma рафт
    Барои бори дуюм ман барои паноҳ ба Sangha рафт

    Барои бори сеюм Ман барои паноҳ ба Буддо рафт
    Барои бори сеюм Ман барои паноҳ ба Dhamma рафт
    Барои бори сеюм Ман барои паноҳ ба Sangha рафт

    Шумо метавонед дар бораи quetions мулоҳиза дар шарҳҳои дар поён мепурсанд.
    Ва ахбор Обуна ба канали маро лутфан аз тарафи бораи видео нав пай.

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

    Будда Tripitaka: Даҳ омӯзишӣ Precepts (Sutta Pitaka Khuddaka Nikaya Khuddakapatha 2. DASA-SIKKHAPADA.).

    1. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз куштори.

    2. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз дуздии.

    3. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз бадахлоқии ҷинсӣ.

    4. Ман ӯҳдадор риоя намудани моли ҳалол парҳез аз дурӯғ мегӯянд.

    5. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз алкогол, ки боиси мастии ва ғафлат.

    6. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз мехӯрад бармаҳали.

    7. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз рақс, сурудхонӣ, мусиқӣ ва боздид вомедорад ёфт.

    8. Ман ӯҳдадор риоя намудани моли ҳалол ба худдорӣ аз истифодаи қилода буҳур, косметика ва зинат.

    9. Ман ӯҳдадор риоя намудани моли ҳалол ба худдорӣ аз истифодаи кат баланд ва зебои.

    10. Ман ӯҳдадор риоя намудани моли ҳалол парҳез кардан аз қабул тилло ва нуқра.

    http://www.cais-soas.com/News/2001/June2001/04-06.htm

    Inline image 3


    http://www.cais-soas.com/News/2001/June2001/04-06.htm

    Tajikistan Discovers New Giant Buddha

    News Category: Sasanian Dynasty
    04 June 2001


    A 1600 year old statue of a sleeping Buddha - uncovered by
    archeologists from the former Soviet Union 35 years ago and never before
    seen by the outside world - will soon be on display in Dushanbe, the
    capital of the Central Asian Republic of Tajikistan. After Afghanistan’s
    Taliban destroyed the largest Buddhas in Central Asia, the newly
    unveiled Tajikistan Buddha, which dates back to the 5th century AD, will
    be the largest ancient Buddha statue in Central Asia.

    The 14
    meter long Tajik Buddha was first excavated by archeologists from the
    former Soviet Union in 1966, from a vast Buddhist monastery complex in
    Ajina Tepa in southern Tajikistan. Ajina Tepa was on the ancient Silk
    Route connecting both China with Europe and Central Asia with the Indian
    seaports. Instead of publicizing their enormous find, the Soviets
    excavated the Buddha only to hide it.

    Bringing the Buddha to
    light has been the lifetime task of Dr. Babamulloev Saidmurad, the newly
    appointed Director of Tajikistan’s Museum of National Antiquities which
    will officially open in August. ‘’The Soviets tried to tell the Tajiks
    that they had no history before the 1917 Russian Revolution even though
    the Tajiks are the most ancient race in Central Asia,’’ says Saidmurad.
    He says smaller Buddhist statues and murals were shipped to the
    Hermitage Museum in St. Petersburg and hidden away in its vaults, but
    the Tajikistan Buddha was too big to move and was buried in the basement
    of a Dushanbe museum.

    ‘’The Soviets never allowed Tajikistan to
    show its pre-Islamic and Islamic archeological collections,‘’ says
    Frederick Roussel of Acted, a leading French non-governmental
    organization in Central Asia, which funded the restoration of the
    Bhudda. Nine months ago Acted paid for a Russian archeological expert to
    come from the Hermitage Museum to spend three months putting together
    the puzzle of the Buddha.

    ‘’The Buddha was in 100 pieces stored
    in boxes in the basement of the museum and it had to be put together
    like a huge jigsaw,’’ says Saidmurad. ‘’We worked like demons around the
    clock for six months.’’ The Buddha lies on his side, his face showing
    absolute serenity reflecting the nearness of nirvana in the last moments
    before his death. Around the base of the sleeping Bhudda and on the
    walls of the monastery were more than one thousand paintings in bright
    colors depicting the life of Buddha, many of which were sent to the
    Hermitage.

    Some 300 kilometers north of Bamiyan, Ajina Tepe was
    part of the widespread Buddhist renaissance and culture in Central Asia
    and Xinjiang under the Kushan kings. The Kushans were descended from a
    branch of the Chinese Yueh-chih tribes that first invaded Central Asia
    around 140 BC. The Kushans created their empire in the first century AD
    uniting a vast land area stretching from southern Pakistan and western
    Iran to Afghanistan, Central Asia, and Xinjiang. In the second century
    AD, the great Kushan king Kanishka, who extended the empire to India,
    was a major patron of the Mahayana school of Buddhism, the first to
    humanize the figure of Buddha. Previously Buddha had only been depicted
    by symbols such as the prayer wheel. Although the Kushans later broke up
    into smaller kingdoms, they continued their dominance of the region
    until the 6th century AD.

    In March the Taliban dynamited two
    soaring statues of Buddha cut into limestone cliffs of the Hindu Kush
    mountains in Bamiyan, in the Hazarajat region of central Afghanistan.
    The larger Buddha, which stood at 57 meters, was the largest standing
    Buddha in the world and was carved between 300-400 AD. The Taliban
    rejected numerous international appeals including strong protests by the
    Buddhist countries of south east Asia.

    ‘’I did not sleep the
    whole night when I heard that the Taliban had destroyed the Bamiyan
    Buddhas, but it only moved us to work harder to restore our Buddha which
    is now the largest in Central Asia,’’ says Saidmurad. ‘’The Taliban
    have destroyed not just Afghanistan’s history but also the pre-Islamic
    cultural heritage of all Central Asia, because the Bamiyan Buddhist
    civilization was the center for the spread of Bhuddism in Central Asia
    and China,’’ says Parveen Abdullova, an assistant to Saidmurad and a
    prominent Tajik restorer and artist. ‘’The Buddhist Ghandara
    civilization in Pakistan, Bamiyan in Afghanistan and Kurgan Tepe in
    Tajikistan were all interlinked,’’ she added.

    The first Tajiks
    heard of their rediscovered Buddha was in mid-March when a local
    newspaper ran a story headlined ‘’Tajikistan’s Buddha is sleeping safely
    despite Taliban actions.’’ When Tajik President Imamali Rakhmanov opens
    the new Museum in August, remarkable artifacts of Zoroastrianism and
    Hinduism will also be on display. The Kushans allowed all three
    religions to flourish side by side in their empire. A 5th century statue
    shows the Hindu god Shiva and his wife Parvetti sitting on a cow. The
    statue is the largest artifact to date showing the spread of Hinduism so
    far north into Central Asia, where it was able to co-exist with
    Zoroastrianism and Buddhism.

    The Zoroastrian finds are remarkable
    in their own right: the Museum will have the best collection of the
    3,400-year-old Zoroastrian civilization outside Iran. The Zoroastrians,
    or Parsees, who still survive in small numbers in Iran and South and
    Central Asia, developed a major center in Pendzhkent in the western
    corner of southern Tajikistan close to the border with Uzbekistan. Here,
    the ancient city of Zoras included a vast temple complex and a
    developed urban infrastructure, which the Soviets had excavated in the
    1960s, but also refused to display. A few Zorastrians still live in
    Turkmenistan, Azerbaijan and Bukhara in Uzbekistan. Bukhara became the
    capital of Islamic Central Asia, demonstrating the tolerance shown by
    all Muslim rulers to other faiths in Central Asia.

    A remarkable
    5th century carved wooden gate which was displayed at the entrance to a
    Zoroastrian temple near Khodjent in northern Tajikistan, excavated in
    1957, gives incredible detail of Zoroastrian history and mythology.
    According to Saidmurad, the Persian poet Firdausi used the detail on
    this gate to write his epic poem of Persian history the Shahnama. The
    panel, which is charred with fire, shows the legendary giant, Shah or
    King Zorak - a figure which abounds in ancient carvings and paintings in
    Central Asia, Iran and Afghanistan and is also the name of an abandoned
    mountain and town close to Bamiyan. The town was destroyed by the
    Mongols in 1220. There also paintings of Zohrak depicted as a
    frightening demon. Another figure shows a bird-angel with two heads.


    Greek and Roman civilization will also be represented when the Museum
    opens. Early Kushan culture was heavily influenced by the Greeks who
    invaded Central Asia under Alexander the Great in 329 BC. Central Asia
    was then ruled by the Sogdians, whom the Tajiks consider as their
    ancestors. After defeating the Sogdians, Alexander married a Sogdian
    princess Roxana from the city of Oratoba, which is close to modern day
    Khodjent.

    The discovery and restoration of Tajikistan’s giant
    Buddha gives hope to those who were distraught by the destruction of the
    Bamiyan Buddhas. ‘’This Buddha is a most remarkable discovery for the
    Buddhist world and the cultural heritage of mankind, ‘’ says Hiroshi
    Takahashi, a former Japanese and now UN diplomat in Dushanbe, who saw
    the Buddha recently. ‘’There will be many people in Japan and other
    countries who will be enormously interested in coming to see this
    Buddha,’’ he added. Beset by years of civil war, draught and economic
    misery, landlocked Tajikistan badly needs a boost to attract foreign
    investment and tourism. The opening of the new Museum in August will
    clearly put Tajikistan on the map for devotees of three major religions
    as well as lovers of ancient art and history.

    Circle of Ancient Iranian Studies at the School of Oriental and African Studies, University of London,…
    cais-soas.com

    https://www.youtube.com/watch?v=iQa5_QpB1LM



    Nepal Country - Buddhist Monks Chanting Heart Sutra



    https://www.youtube.com/watch?v=iQa5_QpB1LM
    Nepal Country - Buddhist Monks Chanting Heart Sutra


    Nepal is an independent kingdom that lies 500 miles along the
    Himalayas. It is surrounded by Tibet and India. Nepal country is divided
    into three sections: the northern snow mountains, the middle hilly
    region, and the southern terai.


    Nepal has almost 20 million people and a variety of ethnic groups. Most
    people speak Nepali and some speak English. Indo-Aryan immigrants
    originally settled Nepal in the 7th century B.C. Many tribes succeeded
    one another, until the Malla period, when three kingdoms were created:
    Kathmandu, Patan, and Bhaktapar. Recently a system of parliamentary
    democracy was established.

    Buddhism in Nepal dates from the birth
    of Siddharta Gautama himself. Legend has it that many bodhisattvas and
    previous Buddhas also visited the land.
    Monuments to these Buddhas
    can still be seen. Early Buddhist history is difficult to document, but
    we know that Nepal became a great meeting point for Indian and Tibetan
    Buddhist teachers. Nagarjuna, the great Madhyamika master, and many
    other great practitioners visited, lived, and taught in Nepal.


    Stone inscriptions and colophons provide clear evidence that a strong
    lineage of Mahasanghika Bhiksunis existed in the seventh century. The
    country became a repository of Buddhist Sanskrit literature and famous
    for its production of fine Buddhist art.

    Buddhist Monks Chanting Heart Sutra with Nepal country movie.
    ——————————————————————————————
    Subscribe, thanks: https://goo.gl/1MsjVg
    Channel sharing videos of Buddhist Music for Meditation, Healing and Relaxing Music for Sleep, Stress Relief.

    - Buddhist Meditation Music: https://goo.gl/jxi9cA
    - Relaxing Music for Sleep: https://goo.gl/iAxlNz

    Original credit:
    + Heart Sutra by Lama Khenpo Pema Choephel Rinpoche
    - Uploaded by Buddhism UK on 5/26/2014
    + Faces of Nepal - Uploaded by Jeremy Snell on 1/15/2014
    + Nepal, Land of High Mountains and Buddhist Temples - Uploaded by Marty Mellway on 8/5/2011
    + Nepal Buddhist Monasteries - Uploaded by TingSern Wong on 1/18/2009


    Nepal
    is an independent kingdom that lies 500 miles along the Himalayas. It
    is surrounded by Tibet and India. Nepal country is divided into three
    sections: t…
    youtube.com

    93) Classical Tamil
    93) செம்மொழி தமிழ்

    2238 தி 25 மே 2017 லெஸ்சன்
    இருந்து

    ரெக்டருக்கு
    ஜே.சி

    இன்சைட்-நெட்-ஹை-டெக் ரேடியோ ஃப்ரீ அனிமேஷன் கிளிபர்டு ஆன்லைட் A1 (விழித்திரை ஒன்) Tipiṭaka Research & Practice University
    விஷுவல் ஃபார்மாட்டில் (FOA1TRPUVF)

    http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
    சிறிமா: சிறிமாவின் மேன்சன்

    Vv 1.16
    PTS: Vv 136-148
    சிறிமா: சிறிமாவின் மேன்சன்
    பலி மூலம் மொழிபெயர்க்கப்பட்டது
    ஜான் டி அயர்லாந்து
    © 2005

    [Vangisa:]

    உங்கள் yoked மற்றும் finely caparisoned குதிரைகள், வலுவான மற்றும் விரைவான, வானத்தில் கீழ்நோக்கி தலைமையில். இந்த ஐந்நூறு ரதங்கள் மாயமாக உருவாக்கப்பட்டவை, குதிரைகள் இரதத்தீர்க்கர்களால் வலியுறுத்தப்பட்டன.

    இந்த அற்புதமான இரதத்தில் நீ நிற்கிறாய், அலங்கரிக்கப்பட்ட, பிரகாசமான மற்றும் பிரகாசிக்கும், ஒரு ஒளிவீசும் நட்சத்திரம் போல. அழகிய மெல்லிய வடிவத்தையும் அழகிய அழகுகளையும் நான் உங்களிடம்
    கேட்கிறேன், அவற்றில் இருந்து நீங்கள் கடவுளைச் சந்திப்பதற்காக வருகிறாயா?

    [சிறிமா:]

    சிற்றின்ப இன்பங்களின் உயரங்களை அடைந்தவர்களிடமிருந்து, மிகப்பெரியதாகக் கூறப்பட்டது; மந்திர மாற்றம் மற்றும் படைப்புகளில் மகிழ்வளிக்கும் கடவுளர்கள். அந்த நிறுவனத்திடமிருந்து பெறப்பட்ட ஒரு குங்குமப்பூவானது விரும்பத்தக்க
    தோற்றத்தை வணங்குவதற்கு இங்கு ஏதேனும் விரும்பிய தோற்றத்தை
    ஏற்படுத்துகிறது.

    [Vangisa:]

    என்ன நல்ல நடத்தை நீங்கள் உருவாக்கியது

    [சிறிமா:]

    மலைகளுக்கு
    இடையில் அமைந்த ஒரு நல்ல நன்கு கட்டப்பட்ட நகரத்தில், சிறந்த செல்வந்தனாக
    விளங்கிய மேன்மையான ராஜாவின் உதவியாளரான நான் நடனமாடும் பாடல்களிலும்
    மிகுந்த சாதித்தேன்.
    சிறிமா என நான் ராஜகஹாவில் அறியப்பட்டேன்.

    ஆனால் விழித்தெழுந்த ஒருவர், நண்பர்களாக இருந்தவர், வழிகாட்டி, எனக்கு துன்பம் மற்றும் அவநம்பிக்கை ஆகியவற்றைக் கற்றுத்தந்தார்; நிபந்தனையின்றி, நித்தியமான துன்பத்தை நிறுத்துவதில்; மற்றும் இந்த பாதையில், வளைந்து இல்லை, நேராக, நல்ல.

    நான்
    இறக்கும் நிலையின் (நிபனா), நிபந்தனையற்ற, தத்தகதாவின் அறிவுறுத்தலின்
    பேரில்தான் நான் கற்றுக்கொண்டபோது, நான் மிகவும் உயர்ந்த மற்றும் நன்கு
    கட்டுப்படுத்தப்பட்டு கட்டளைகளில் இருந்தேன்.
    ஒன்று.

    துரதிர்ஷ்டவசமாக, தத்தகதாவால் கற்பிக்கப்படாத, நிபந்தனையற்ற இடத்தைப் பற்றி நான் அறிந்தபோது, நான் அமைதியான செறிவை அனுபவித்தேன். வெளியீட்டின் மிக உயர்ந்த உறுதிப்பாடு என்னுடையது.

    நான் தனித்துவமான முடிவை அடைந்த போது, ஊடுருவி உள்ளார், ஊடுருவி
    உள்ளார், சந்தேகப்படாமல், நான் பல மக்களால் மதிக்கப்பட்டு மிகவும்
    மகிழ்ச்சியையும் மகிழ்ச்சியையும் அனுபவித்தேன்.

    எனவே, நான் ஒரு தெய்வமாக இருக்கிறேன். முதல் பழம், ஒரு ஸ்ட்ரீம்-நுழைவாயில் நிறுவப்பட்டது அறம் ஒரு knower. இனி எனக்கு துக்கம் எதுவும் இல்லை.

    திறமை வாய்ந்தவர்களிடமிருந்து மகிழ்ச்சியடைந்த துறவியர் மற்றும் புத்திசாலித் துறவிகள் ஆகியோரை நான் வணங்க வந்தேன்; நன்னெறிகளின் புனிதமான சபை மற்றும் மரியாதைக்குரிய அதிர்ஷ்டசாலி ஒருவர், தர்ம-ராஜா ஆகியவற்றை வணங்க வேண்டும்.

    நான்
    முனிவனைப் பார்த்து, மகிழ்ச்சியுடன் மகிழ்ச்சியடைகிறேன், தாத்தகட்டா,
    பயிற்சியளிக்கக்கூடிய திறமை வாய்ந்த பயிற்சியளிக்கும் ஆண்கள், திறமை
    வாய்ந்தவர்கள், வழிகாட்டியாக உள்ளவர்கள்,
    இரக்கமுள்ள இரக்கமுள்ளவனை நான் வணங்குகிறேன்.

    https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
    மேன்சன் இன் தி ஸ்கை

    https://www.youtube.com/watch?v=YpVebI8ydsk
    8. த்ரெதாடா புத்தமதம் (சுத்தா)

    இந்திய வரலாற்றில் மிகவும் செல்வாக்கு மிகுந்த புத்தகங்கள்.
    “மூன்று கூடைகளில்” (Tipitaka) மிகப்பெரியது சுட்டா பிட்டாகா (”கூடைப்பந்தாட்டம்”).

    https://www.youtube.com/watch?v=AVFx5U843A4
    புனித பௌத்த துப்புகோட்டிலிருந்து: சூட்டா பிடாக்கா: குடுக நிகாயா

    https://www.youtube.com/watch?v=TxhD-BJ5MlY
    புத்தர் திரிபீடகா: அடைக்கலம் பெறுதல் (சுத்தா பிட்டாகா .குடுகா நிக்கா, குதகபாத்தா 1. சாரனா-கமனா)

    புத்தர் திரிப்பிக்கா. - ரிஃபியூஜ்-சுட்டா பிடாக்காவுக்கு செல். கதுகா நிகாயா. Khuddakapatha. 1. சாரனா-கமனா

    நான் புத்தர் (ஆசிரியர்)
    நான் தர்மம் (கற்பித்தல்)
    நான் சங் (அடைக்கலம்)

    இரண்டாவது முறையாக நான் புத்தருக்கு அடைக்கலம் தேடி வருகிறேன்
    இரண்டாவது முறையாக நான் தர்மத்திற்கு தஞ்சம் அடைகிறேன்
    இரண்டாவது முறையாக நான் சங்கத்திற்கு அடைக்கலம் தேடி வருகிறேன்

    மூன்றாவது முறையாக நான் புத்தருக்கு அடைக்கலம் தேடி வருகிறேன்
    மூன்றாவது முறையாக நான் தர்மத்திற்கு தஞ்சம் அடைகிறேன்
    மூன்றாவது முறையாக நான் சங்கத்திற்கு அடைக்கலம் தேடி வருகிறேன்

    கீழே உள்ள கருத்துகளில் தியானத்தைப் பற்றிய கேள்விகளை நீங்கள் கேட்கலாம்.
    புதிய சேனல்களைப் பற்றி கவனிப்பதன் மூலம் எனது சேனலுக்கு குழுசேரவும்.

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

    புத்தர் திரிபீடகா: பத்து பயிற்சி அறிவுறுத்தல்கள் (சூட்டா பிட்டாகா .குடுகா நிகாயா. குடகபாத்தா 2. DASA-SIKKHAPADA)

    1. கொலையை விட்டு விலகிச்செல்லும் கட்டளைக்கு நான் பொறுப்பேற்கிறேன்.

    2. திருடுவதைத் தவிர்ப்பதற்கான கட்டளைக்கு நான் பொறுப்பேற்கிறேன்.

    3. பாலியல் துஷ்பிரயோகத்திலிருந்து விலகுவதற்கான கட்டளையுடன் நான் ஈடுபடுகிறேன்.

    4. பொய் சொல்லாதபடிக்கு நான் கட்டளையிட்டபடி உத்தரவு கொடுப்பேன்.

    5. மது மற்றும் விழிப்புணர்வை ஏற்படுத்தும் மதுவிலிருந்து விலகிச்செல்லும் கட்டளைக்கு நான் பொறுப்பேற்கிறேன்.

    6. அரிதாக சாப்பிடுவதைத் தவிர்ப்பதற்கான கட்டளைக்கு நான் பொறுப்பேற்கிறேன்.

    7. நடனம், பாடல், இசை, மற்றும் அநாமதேய நிகழ்ச்சிகளில் இருந்து விலகுவதற்கான கட்டளைக்கு நான் பொறுப்பேற்கிறேன்.

    8. மாலை, வாசனை திரவியங்கள், அழகுசாதனப் பொருட்கள், அழகுபடுத்துதல்
    ஆகியவற்றைப் பயன்படுத்துவதைத் தவிர்ப்பதற்கு நான் கட்டளையிட்டிருக்கிறேன்.

    9. உயர் மற்றும் ஆடம்பரமான படுக்கைகளைப் பயன்படுத்துவதைத் தவிர்ப்பதற்கு நான் கட்டளையிட்டிருக்கிறேன்.

    10. தங்கம், வெள்ளி ஆகியவற்றை ஏற்றுக்கொள்வதில் இருந்து விலகி நிற்கும் கட்டளைக்கு நான் பொறுப்பேற்கிறேன்.

    https://www.reddit.com/r/india/comments/69j3q7/til_that_the_ancient_scripts_used_in_philippines/

    Inline image 4


    https://www.reddit.com/…/til_that_the_ancient_scripts_used…/
    TIL that the ancient scripts used in Philippines were derived from Ancient Tamil (en.wikipedia.org)


    “The Dravidian influence on the ancient Filipino scripts was
    obviously of Tamil origin,” wrote V. A. Makarenko, in proposing another
    view on the origin of Philippine scripts. Based primarily on the work of
    H. Otley Beyer, this theory argues that these scripts reached the
    Philippines via the last of the “six waves of
    migration that passed through the Philippine archipelago from the Asian
    continent about 200 BC,” constituting the Malayans and Dravidians,
    “primarily the Tamil from Malaya and the adjacent territories and from
    Indonesia and South India as well.”

    Amazing! Islands over 4000 kms away had a writing system influenced by the Chola Kings!
    This influence precedes the Cholas, and it is mostly because of trade
    links. South India and South-East Asia had a lot of links due to their
    geographical proximity (on the naval side), similar to Gujarat and
    Arabia/Zanzibar.

    This is also why Hinduism was the primary
    religion in most of South-East Asia. You even have temples in China and
    Vietnam, which seem quite far away from South India.

    You have mentions of Yavadwipa (Java) in the Mahabharata - Sugriva goes there to search for Sita.

    Old inscriptions in Java history mention the Kalingas, who you might be familiar with because of Ashoka’s wars. [source]


    In the 5th century AD, you have the Tarumanagara kingdom, which was
    an Indianised kingdom featuring a king who associated himself with
    Vishnu and Brahmin rituals and so on (they are the earliest kingdom to
    leave detailed inscriptions in Indonesia).

    The Pallavas
    preceded the Cholas in the coastal regions of Tamil Nadu and they also
    find a mention in the inscriptions of Indonesia.


    https://www.youtube.com/watch?v=SMZx5QrsJxU



    புத்தரின் பிறப்பு - Gautam Buddha stories in Tamil - The Birth of Gautam Buddha


    https://www.youtube.com/watch?v=SMZx5QrsJxU
    புத்தரின் பிறப்பு - Gautam Buddha stories in Tamil - The Birth of Gautam Buddha


    புத்தரின் பிறப்பு - Gautam Buddha stories in Tamil - The Birth of Gautam Buddha https://youtu.be/SMZx5Qr…
    youtube.com

    https://www.youtube.com/watch?v=98wjajsKOE8


    ஞானம் அடைதல் - Gautam Buddha stories in Tamil - Gautam Buddha Is Enlightened



    https://www.youtube.com/watch?v=98wjajsKOE8
    ஞானம் அடைதல் - Gautam Buddha stories in Tamil - Gautam Buddha Is Enlightened
    Published on May 18, 2017

    Presenting the video of Jiyo Re Baahubali sung by Daler Mehndi, Sanjeev Chimmalgi & Ramya Behara.

    See more

    ஞானம் அடைதல் - Gautam Buddha stories in Tamil - Gautam Buddha Is Enlightened https://youtu.be/98wja…

    94) Classical Telugu
    94) క్లాసికల్ తెలుగు

    2238 థు 25 మే 2017 లెసన్
    నుండి

    రెక్టర్
    JC

    ఇన్సైట్-నెట్-హెడ్ టెక్ రేడియో ఫ్రీ యానిమేషన్ క్లాపార్ట్ ఆన్లైన్ A1
    (అవేకెన్స్డ్ వన్) టిపిఠాకా రీసర్చ్ అండ్ ప్రాక్టీస్ యూనివర్సిటీ
    విజువల్ ఫార్మాట్ (FOA1TRPUVF) లో

    http://www.accesstoinsight.org/tipitaka/kn/vv/vv.1.16.irel.html
    Sirima: Sirima యొక్క మాన్షన్

    Vv 1.16
    PTS: Vv 136-148
    Sirima: Sirima యొక్క మాన్షన్
    పాలి నుండి అనువదించబడింది
    జాన్ D. ఐర్లాండ్
    © 2005

    [Vangisa:]

    మీ యోక్ చేసిన మరియు చక్కగా పట్టుకున్న గుర్రాలు, బలమైన మరియు వేగంగా, ఆకాశంలోకి క్రిందికి దిగి ఉంటాయి. ఈ ఐదు వందల రథాలు, అద్భుతంగా సృష్టించబడ్డాయి, గుర్రాలు రథాలచే కోరారు.

    మీరు ఈ అద్భుతమైన రథంలో నిలబడి, అలంకరించబడిన, ప్రకాశవంతమైన మరియు మెరుస్తూ, ఒక మండుతున్న నక్షత్రం వంటిది. నేను మనోహరమైన సన్నని రూపం మరియు సున్నితమైన సౌందర్యం గురించి
    మిమ్మల్ని అడుగుతున్నాను, దేనితో కూడిన బృందం మీరు ఊహించని ఒక సందర్శనను
    సందర్శించావా?

    [Sirima:]

    ఇంద్రియాల ఆనందాల ఎత్తుకు చేరిన వారి నుండి, చాలాగొప్పగా చెప్పబడింది; మాయా పరివర్తన మరియు సృష్టిలో ఆనందాన్నిచ్చే దేవతలు. ఆ కంపెనీ నుంచి వచ్చిన వనదేవత ఎన్నటికీ కావలసిన రూపాన్ని పొందగలదు.

    [Vangisa:]

    మీరు మంచి ప్రవర్తనను రూపొందించారు

    [Sirima:]

    కొండల
    మధ్య ఉన్న చక్కటి నిర్మితమైన నగరంలో, గొప్ప ధనవంతుడికి ఉన్న గొప్ప రాజు
    యొక్క సేవకురాలు, నాట్యం మరియు పాడటంతో నేను ఎంతో ప్రాచుర్యం పొందాను.
    Sirima నేను Rajagaha లో పిలిచేవారు.

    కానీ అవే అక్కిడ్డ్, నాయకులలో నాయకుడు, మార్గదర్శి, నాకు బాధ, అపాయాన్ని గురించి నేర్పించాడు. బేషరతుగా నిరంతరమైన బాధ యొక్క విరమణ యొక్క; మరియు ఈ మార్గం, వంకర, నేరుగా, పవిత్ర కాదు.

    నేను
    చనిపోయిన రాష్ట్రము (నిబ్బాన) గురించి తెలుసుకున్నాను, తటగట, అన్రిట్రడ్
    వన్ యొక్క సూచనల ద్వారా, బేషరతుగా, నేను చాలా మటుకు, సూత్రాలలో బాగా
    నిషిద్ధం మరియు ధర్మంలో ఏర్పాటు చేయబడినది.
    ఒకటి.

    నేను
    చనిపోయిన ప్రదేశానికి తెలియదు, తటగట, అన్త్రార్టెడ్ వన్ బోధించిన బేషరత,
    అప్పుడు నేను ప్రశాంత గాఢతను (గొప్ప మార్గం) అనుభవించింది.
    విడుదల యొక్క సుప్రీం ఖచ్చితత్వం గని.

    నేను విశేషమైన అంతులేని, హామీని, చొచ్చుకొనిపోయే అంతర్దృష్టిని
    పొందినప్పుడు, సందేహించకుండా, నేను చాలామంది ప్రజలను గౌరవించాను మరియు చాలా
    ఆనందం మరియు ఆనందం అనుభవించాను.

    అందువలన, నేను దేవతని, తతగట యొక్క శిష్యుడు, అన్రిలేటెడ్ ఒక శిష్యుడు, ధర్మ జ్ఞానవేత్త మొదటి ఫలంలో, స్ట్రీమ్-ఎంటెరర్ లో స్థాపించబడింది. ఇకమీదట నాకు ఎటువంటి దుఃఖం లేదు.

    నేను నైపుణ్యం ఉన్నవాటిలో ఆనందాన్నిచ్చే అన్వర్యల్డ్ మరియు సన్యాసులైన సన్యాసులను గౌరవిస్తాను. సన్యాసుల పవిత్ర సమావేశం మరియు గౌరవప్రదమైన అదృష్టవశాత్తూ, ధమ్మ-రాజులను పూజించేందుకు.

    నేను
    సేజ్, తతగట, నైపుణ్యం, గైడ్ లో ఆనందం ఎవరు తృణధాన్యాలు కత్తిరించిన ఎవరు
    శిక్షణ పొందిన సామర్థ్యం ఉన్న పురుషుల అత్యుత్తమ శిక్షణ, చూసిన ఆనందం
    మరియు ఆనందంగా ఉన్నాను.
    నేను ఎంతో దయగల దయగల వ్యక్తిని పూజిస్తాను.

    https://www.youtube.com/watch?v=jMufxCnpNqI&list=RDjMufxCnpNqI#t=0
    స్కై లో మాన్షన్

    https://www.youtube.com/watch?v=YpVebI8ydsk
    8. త్రివాది బౌద్ధమతం (సూటా)

    ఇండియన్ హిస్టరీలో అత్యంత ప్రభావశీల పుస్తకాలు.
    సుట్ట పిటాకా (”బాస్కెట్ అఫ్ డిస్కోర్స్”) అనేది “మూడు బుట్టలను” (టిపిటాకా) అతిపెద్దది.

    https://www.youtube.com/watch?v=AVFx5U843A4
    పవిత్ర బౌద్ధ టిపిటాకా నుండి: సుత్త పిటాకా: ఖుదాక నికాయ

    https://www.youtube.com/watch?v=TxhD-BJ5MlY
    బుద్ధ త్రిపితకా: శరణు కోసం వెళుతున్నాను (సుత్త పిటాకా ఖుదాక నికాయ ఖుదాకపథా 1. సారనా-గమాన)

    బుద్ధ త్రిపితకా. - రిఫ్యుగే-సూటా పిటాకా కోసం వెళ్లండి. ఖుడకా నికాయ. Khuddakapatha. 1. సారనా-గమాన

    నేను బుద్ధుడికి శరణు కోసం వెళ్ళి (ఉపాధ్యాయుడు)
    నేను ధర్మకు శరణు కోసం వెళ్ళి (టీచింగ్)
    నేను సంఘ్ (శరణార్థ) కోసం శరణు కోసం వెళుతున్నాను

    రెండవ సారి నేను బుద్ధుడికి శరణు కోసం వెళుతున్నాను
    రెండవ సారి నేను ధర్మకు శరణు కోసం వెళుతున్నాను
    రెండవ సారి నేను సంఘానికి శరణు కోసం వెళుతున్నాను

    మూడోసారి నేను బుద్ధుడికి శరణు కోసం వెళుతున్నాను
    మూడవ సారి నేను ధర్మకు శరణు కోసం వెళుతున్నాను
    మూడవ సారి నేను సంఘ్కు శరణు కోసం వెళుతున్నాను

    మీరు ఈ క్రింది వ్యాఖ్యలలో ధ్యానం గురించి క్వటిన్స్ అడగవచ్చు.
    క్రొత్త వీడియోల గురించి గమనించి నా ఛానెల్కు చందా చేయండి.

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

    బుద్ధ త్రిపాదికా: ది పెన్ ట్రైనింగ్ ప్రిన్సిపల్స్ (సుత్త పిటకా .ఖుదాక నికాయ ఖుదాకపథ 2. DASA-SIKKHAPADA)

    1. చంపడం నుండి దూరంగా ఉండటానికి నేను నియమాలను అనుసరిస్తాను.

    2. నేను దొంగిలించడం నుండి దూరంగా ఉండటానికి నియమాలను అనుసరిస్తాను.

    3. నేను లైంగిక దుష్ప్రవర్తన నుండి దూరంగా ఉండటానికి నియమాలను అనుసరిస్తాను.

    4. అబద్దాల నుండి దూరంగా ఉండటానికి నేను నియమాలను అనుసరిస్తాను.

    5. మత్తు నుండి మినహాయించి, మత్తు మరియు అప్రమత్తతకు కారణమయ్యే నియమావళితో నేను కట్టుబడి ఉంటాను.

    6. అసమానంగా తినకుండా నేను దూరంగా ఉండటానికి నియమాలను అనుసరిస్తాను.

    7. నృత్యం, పాడటం, సంగీతం మరియు అసహ్యమైన ప్రదర్శనల నుండి దూరంగా ఉండటానికి నేను నియమాలను అనుసరిస్తాను.

    8. దండలు, పరిమళ ద్రవ్యాలు, సౌందర్య సాధనాలు, అలంకారాలైన వాడకం నుండి దూరంగా ఉండటానికి నేను నియమాలను అనుసరిస్తాను.

    9. అధిక మరియు విలాసవంతమైన పడకలను ఉపయోగించకుండా ఉండటానికి నేను నియమాలను అనుసరిస్తాను.

    10. బంగారం, వెండిని అంగీకరించకుండా ఉండటానికి నేను నియమాలను అనుసరిస్తాను.

    https://www.youtube.com/watch?v=dvV7BmhAaqo



    Buddhas Animated Story | Telugu Stories For Children | Cartoon For Kids

    https://www.youtube.com/watch?v=dvV7BmhAaqo
    Buddhas Animated Story | Telugu Stories For Children | Cartoon For Kids
    Buddhas Animated Telugu Stories For Children. Gautama Buddha, also
    known as Siddhartha Gautama, was a sage on whose teachings Buddhism was
    founded. Watch and enjoy the interesting 3D animation of Budda,
    specially for kids.

    Buddha is known all over the world who was
    born in Nepal during 6th century B.C. Buddha was a spiritual teacher of
    ancient India whose ideas on freeing
    mankind from sorrow and suffering form the basis of Buddhism. He
    realized that human life was short and full of sadness and so found a
    path to Enlightenment and spiritual fulfillment.


    In this episode, the wise men selected the name Siddhartha, who was
    born to King Suddhodana and Mayadevi. The king asked the wise men ‘Will
    the prince become a King?’ The wise men predicted that the Prince would
    become a Buddha when he grows up. Watch the whole story..


    Knowledge & entertainment at one place make learning fun. This is
    where you would want your kids to learn. Welcome to a world filled with
    fun and fantasy where Kids would love to be & Parents can set them
    free!

    Bommarillu is one-stop destination for Rhymes,
    Short-stories and fairy tales in Telugu Language showcased in latest
    versions and high-quality animations in HD subscribe us today for more
    new rhymes and stories.

    Please Subscribe us for more exciting rhymes
    http://www.youtube.com/bommarillu

    Follow our G+ Page
    https://plus.google.com/u/1/b/1115852

    https://www.facebook.com/BommarilluTv

    Tweet us your favorite videos on
    https://twitter.com/ItsBommarillu


    youtube.com

    https://www.youtube.com/watch?v=ZF6HK5AuFo0&list=RDZF6HK5AuFo0#t=6


    Gautam Buddha | Buddham Sharanam Gachhami Telugu Songs Jukebox

    https://www.youtube.com/watch…
    Published on May 18, 2016

    Listen to Gautam Buddha Telugu devotional songs. Buddham saranam gachhami audio songs jukebox on Amulya audios and videos.


    Gautama Buddha, also known as Siddhartha Gautama, Shakyamuni Buddha,or
    simply the Buddha, was an ascetic (śramaṇa) and sage on whose teachings
    Buddhism was founded.He is believed to have lived and taught mostly in
    the eastern part of the Indian subcontinent sometime between the sixth
    and fourth centuries BCE.

    Jukebox List :-

    Buddham Sharanam song :- 00:01

    Samatha mamatha song :- 13:05

    Nuvve Nuvve song :- 20:00

    Devude ledanna devudu :- 28:09

    Yekulamani vivaram song :- 40:51

    Ma Gundello vunnada song :- 46:30

    Jayaho jayaho song :- 51:09

    Click here for more updates :-

    Patancheruvu Yellamma Devi | Telugu Devotional Songs | Amulya Audios And Videos - https://youtu.be/8TXAGIO_iYI

    Bala Tripura Sundari | Durga Devi Telugu Songs | Varamiyyave Harati Song | Amulya Audios and Videos
    https://youtu.be/KOI4gdsz5rY

    Talligarintiki Harathi song | Durga Devi Special Telugu songs | Amulya Audios And Videos - https://youtu.be/4Ncgz1sMn0I

    Telugu Devotional Songs | Sarva Devathala Madhura Swaralu Jukebox | Amulya Audios And Videos
    https://youtu.be/xO03ZlUFQPM

    Telangana Sentimental Songs | Telugu Private Audio Songs | Amulya Audios And Videos - https://youtu.be/LbRWK5SXBmY

    For more Devotional Songs & Videos:
    Subscribe - https://goo.gl/o9nrvH
    Follow: https://twitter.com/AmulyaMusic
    Like: https://www.facebook.com/pages/Amulya


    Listen to Gautam Buddha Telugu devotional songs. Buddham saranam gachhami audio songs jukebox on…
    youtube.com

    95) Classical Thai

    95) ภาษาไทยคลาสสิก

    2238 พฤหัส 25 พฤษภาคม 2560 บทเรียน
    จาก

    อธิบดี
    JC

    INSIGHT-NET-Hi Tech Radio ภาพเคลื่อนไหวฟรีภาพตัดปะออนไลน์ A1 (Awakened One) Tipiṭaka Research & Practice University
    ในรูปแบบภาพ (FOA1TRPUVF)

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

    Vv 1.16
    PTS: Vv 136-148
    Sirima: Sirima’s Mansion
    แปลจากภาษาบาลีโดย
    John D. Ireland
    © 2005

    [Vangisa:]

    ม้าที่ปกคลุมด้วยซากุระและประณีตของคุณแข็งแรงและรวดเร็วจะมุ่งหน้าลงไปสู่ท้องฟ้า รถรบห้าแสนคันเหล่านี้ถูกสร้างขึ้นอย่างน่าอัศจรรย์กำลังติดตามม้าซึ่งเรียกโดยคนขับรถรบ

    คุณยืนอยู่ในรถม้าที่ยอดเยี่ยมนี้ประดับสดใสและส่องแสงเหมือนดาวสว่าง ฉันขอให้คุณมีรูปแบบที่เพรียวสวยและความงดงามที่สวยงามซึ่งคุณเป็น บริษัท ของพระเจ้าได้มาเยี่ยมเยียน Unrivaled One หรือไม่?

    [ศิริ:]

    จากบรรดาผู้ที่ได้มาถึงความสูงของความสุขศีลธรรมกล่าวว่าจะไม่มีใครเทียบได้; พระเจ้าที่ชื่นชอบในการเปลี่ยนแปลงและการสร้างความมหัศจรรย์ ผีตัวเล็กจาก บริษัท ดังกล่าวที่สามารถคาดเดาลักษณะที่ต้องการได้มาที่นี่เพื่อบูชาที่ไม่มีใครเทียบได้

    [Vangisa:]

    คุณทำอะไรเป็นอย่างดีคุณ forme


    [ศิริ:]

    ในเมืองที่สร้างขึ้นอย่างดีตั้งอยู่ระหว่างเนินเขาผู้เข้ารับราชการของกษัตริย์ผู้ดีที่มีมงคลมากมายผมทำได้ดีในการเต้นรำและร้องเพลง ในฐานะ Sirima ฉันเป็นที่รู้จักใน Rajagaha

    แต่แล้ว Awakened หนึ่งผู้นำในหมู่ผู้เสด็จมาแนะนำคำสอนของฉันสอนฉันเกี่ยวกับการก่อกำเนิดความทุกข์และความไม่สม่ำเสมอ; ของไม่มีเงื่อนไข, จากการหยุดยั้งความทุกข์ทรมานที่ไม่มีวันสิ้นสุด และเส้นทางนี้ไม่คดเคี้ยวตรงมงคล

    เมื่อฉันได้เรียนรู้เกี่ยวกับสภาพที่ไม่มีวันสิ้นสุด
    (nibbana)
    ผู้ไม่มีเงื่อนไขผ่านคำสอนของทาทากาที่ไม่มีใครเทียบได้ฉันถูกยับยั้งไว้เป็นอย่างดีและได้รับการยอมรับในหลักธรรมซึ่งได้รับการสอนโดยคนที่ตื่นตาตื่นใจที่สุด
    หนึ่ง.

    เมื่อฉันรู้ว่าสถานที่ที่ไม่มีมลทินไม่มีเงื่อนไขใด

    ซึ่งได้รับการสอนจากทาทากาที่ไม่มีใครเทียบได้ฉันแล้วและที่นั่นมีประสบการณ์ความสงบ
    (จากเส้นทางอันสูงส่ง)
    ความเชื่อมั่นสูงสุดของการปลดปล่อยเป็นของฉัน

    เมื่อฉันได้รับอมตะที่โดดเด่นมั่นใจโดดเด่นในความเข้าใจลึกซึ้งไม่สงสัยฉันได้รับการเคารพโดยคนจำนวนมากและมีประสบการณ์ความสุขและความเพลิดเพลิน

    เพราะฉะนั้นฉันเป็นเทพธิดาไม่รู้ตัวว่าเป็นสาวกของทาทากาที่ไม่มีใครเทียบได้ รู้จักธรรมที่ตั้งขึ้นในผลไม้ชนิดแรก ต่อจากนี้จะไม่มีค่าจ้างที่ไม่ดีสำหรับฉัน

    ผมมาเคารพบูชาพระผู้ทรงฤทธานุภาพและพระสงฆ์ผู้ดีที่ชื่นชอบในสิ่งที่มีฝีมือ เพื่อบูชาการสมรสอันเป็นมงคลของฤาษีและผู้ทรงเกียรติผู้ทรงฤทธิ์องค์เดียวคือพระธรรมภิบาล

    ผมมีความยินดีและยินดีที่ได้เห็นผู้รอบรู้
    Tathagata
    ผู้ฝึกสอนที่โดดเด่นของผู้ชายที่มีความสามารถในการได้รับการฝึกฝนซึ่งได้ตัดความอยากใคร่ที่ชื่นชอบในสิ่งที่มีฝีมือเป็นแนวทาง
    ฉันนมัสการพระผู้ทรงกรุณาปรานีอย่างสุดซึ้ง

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

    https://www.youtube.com/watch?v=YpVebI8ydsk
    8. พระไตรปิฎกโดยพระพุทธศาสนาเถรวาท (Sutta)

    หนังสือที่มีอิทธิพลมากที่สุดในประวัติศาสตร์อินเดีย
    Sutta Pitaka (”Basket of Discourse”) เป็นที่ใหญ่ที่สุดใน “กระเช้าสามกระปุก” (Tipitaka)

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

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

    พระไตรปิฎก - ไปเพื่อชดเชย - Sutta Pitaka Khuddaka Nikaya Khuddakapatha 1. ซารานา - กายานา

    ฉันไปหลบภัยกับพระพุทธเจ้า (ครู)
    ฉันไปหลบภัยกับธรรมะ (การสอน)
    ฉันไปหลบภัยกับสังฆะ (สอน)

    เป็นครั้งที่สองที่ฉันไปหลบภัยกับพระพุทธเจ้า
    ครั้งที่สองฉันไปหลบภัยกับธรรมะ
    ครั้งที่สองฉันไปหลบภัยกับสังฆะ

    ครั้งที่สามฉันไปหลบภัยกับพระพุทธเจ้า
    ครั้งที่สามดิฉันไปหลบภัยกับธรรมะ
    ครั้งที่สามฉันไปหลบภัยกับสังฆะ

    คุณอาจถาม quetions เกี่ยวกับการทำสมาธิในความคิดเห็นด้านล่าง
    และติดตามช่องของฉันด้วยการสังเกตเห็นเกี่ยวกับวิดีโอใหม่ ๆ

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

    พระพุทธตรีรัตนโกสินทร์: ฝึกอบรมสิบเรื่อง (Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha 2. DASA-SIKKHAPADA)

    1. ฉันยึดมั่นที่จะปฏิบัติตามหลักศีลเพื่อไม่ให้ฆ่า

    2. ฉันต้องปฏิบัติตามหลักศีลเพื่องดเว้นเสีย

    3. ฉันต้องปฏิบัติตามหลักศีลเพื่องดเว้นการกระทำผิดทางเพศ

    4. ฉันต้องปฏิบัติตามหลักศีลเพื่องดเว้นจากการโกหก

    5. ฉันต้องปฏิบัติตามหลักศีลธรรมในการงดเว้นจากสุราที่ทำให้เกิดอาการมึนเมาและความไม่ระมัดระวัง

    6. ฉันต้องปฏิบัติตามหลักศีลเพื่องดเว้นจากการรับประทานอาหารที่ไม่เหมาะสม

    7. ฉันต้องปฏิบัติตามหลักเกณฑ์ในการงดเว้นการเต้นรำการร้องเพลงและการแสดงที่ไม่เหมาะสม

    8. ฉันต้องปฏิบัติตามหลักเกณฑ์ในการงดเว้นจากการใช้มาลัยน้ำหอมเครื่องสำอางและเครื่องประดับ

    9. ฉันต้องปฏิบัติตามหลักศีลเพื่องดเว้นจากการใช้เตียงสูงและหรูหรา

    10. ฉันยอมรับที่จะปฏิบัติตามหลักศีลเพื่องดเว้นทองและเงิน

    https://www.youtube.com/watch?v=ZLxRPbZge-4&list=RDZLxRPbZge-4#t=2



    Namo tassa thai chanting

    https://www.youtube.com/watch…
    Namo tassa thai chanting
    Published on Aug 24, 2016

    get rid of devil possessed (black magic) and demon chaser. bring good luck and good charms to listeners.


    get rid of devil possessed (black magic) and demon chaser. bring good luck and good charms to listeners.
    youtube.com


    https://w3bin.com/websites/thai-buddha-image-admiration-association


    Who is hosting that website? Find out quickly who is hosting any website at W3bin.com
    w3bin.com

    comments (0)