2546 Wed 28 Feb 2018 LESSON http://chippit.tripod.com/working_for_peace.html
Working For Peace
“A few really dedicated people can offset the ill effects of masses of out-of-harmony people, so we who work for peace must not falter, we must continue to pray for peace and to act for peace in whatever way we can. We must continue to speak for peace and to live the way of peace; to inspire others, we must continue to think of peace and to know it is possible. What we dwell upon we help to bring into manifestation. One little person, giving all of her time to peace, makes news. Many people, giving some of their time, can make history.
There’s no greater block to world peace or inner peace than fear. What we fear we tend to develop an unreasoning hatred for, so we come to hate and fear. This not only injures us psychologically and aggravates world tension, but through such negative concentration we tend to attract the things we fear. If we fear nothing and radiate love, we can expect good things to come. How much this world needs the message and example of love and faith!”
Spacer This is the way of peace:
Spacer Overcome evil with good,
Spacer falsehood with truth,
Spacer and hatred with love.
Spacer -Excerpt from “Steps Toward Inner Peace’ by Peace Pilgrim
Spacer Lead me from death to life, from falsehood to truth.
Spacer Lead me from despair to hope, from fear to trust.
Spacer Lead me from hate to love, from war to peace.
Spacer Let peace fill our heart, our world, our universe.
Spacer Peace. Peace. Peace.
Spacer Mother Teresa
Imagine
Imagine there’s no heaven
It’s easy if you try
No hell below us
Above us only sky
Imagine all the people
Living for today…
Imagine there’s no countries
It isn’t hard to do
Nothing to kill or die for
And no religion too
Imagine all the people
Living life in peace…
You may say I’m a dreamer
But I’m not the only one
I hope someday you’ll join us
And the world will be as one
Imagine no possessions
I wonder if you can
No need for greed or hunger
A brotherhood of man
Imagine all the people
Sharing all the world…
You may say I’m a dreamer
But I’m not the only one
I hope someday you’ll join us
And the world will live as one
John Lennon
Universal Prayer
May all religions find a common ground of unity.
May all beings be happy.
May the poor be fed.
May the naked be clothed.
May the thirsty receive the waters of pure light.
May the deaf hear.
May the warmongers find refuge in peace.
May all beings love one another.
May all children be protected.
May all beings find simplicity.
May all beings realize their true nature.
May all races come together in brotherhood.
May the blind see.
May the lame walk.
May all beings that are lost find their way.
May all beings that are miserable surrender to truth.
May all beings that are sad find happiness.
May all beings that are unconscious be awaken.
May all beings that are lonely find perfect companion.
May all beings that are mute be able to speak.
May all beings that are uneducated received knowledge.
May all beings that are weak find strength.
May all beings that are brave be rewarded.
May all beings be happy.
May all beings be enlightened.
May peace prevail in all hearts
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http://chippit.tripod.com/world_peace.html
World Religions
for
World Peace
Spacer The principles discussed so far are in accordance with the ethical teachings of all world religions. I maintain that every major religion of the world — Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism, Zoroastrianism — has similar ideals of love, the same goal of benefiting humanity through spiritual practice, and the same effect of making their followers into better human beings. All religions teach moral precepts for perfecting the functions of mind, body, and speech. All teach us not to lie or steal or take others’ lives, and so on. The common goal of all moral precepts laid down by the great teachers of humanity is unselfishness. The great teachers wanted to lead their followers away from the paths of negative deeds caused by ignorance and to introduce them to paths of goodness.
Spacer All religions agree upon the necessity to control the undisciplined mind that harbours selfishness and other roots of trouble, and each teaches a path leading to a spiritual state that is peaceful, disciplined, ethical, and wise. It is in this sense that I believe all religions have essentially the same message. Differences of dogma may be ascribed to differences of time and circumstance as well as cultural influences; indeed, there is no end to scholastic argument when we consider the purely metaphysical side of religion. However, it is much more beneficial to try to implement in daily life the shared precepts for goodness taught by all religions rather than to argue about minor differences in approach.
Spacer There are many different religions to bring comfort and happiness to humanity in much the same way as there are particular treatments for different diseases. For, all religions endeavour in their own way to help living beings avoid misery and gain happiness. And, although we can find causes for preferring certain interpretations of religious truths, there is much greater cause for unity, stemming from the human heart. Each religion works in its own way to lessen human suffering and contribute to world civilization. Conversion is not the point. For instance, I do not think of converting others to Buddhism or merely furthering the Buddhist cause. Rather, I try to think of how I as a Buddhist humanitarian can contribute to human happiness.
Spacer While pointing out the fundamental similarities between world religions, I do not advocate one particular religion at the expense of all others, nor do I seek a new ‘world religion.’ All the different religions of the world are needed to enrich human experience and world civilization. Our human minds, being of different calibre and disposition, need different approaches to peace and happiness. It is just like food. Certain people find Christianity more appealing, others prefer Buddhism because there is no creator in it and everything depends upon your own actions. We can make similar arguments for other religions as well. Thus, the point is clear: humanity needs all the world’s religions to suit the ways of life, diverse spiritual needs, and inherited national traditions of individual human beings.
Spacer It is from this perspective that I welcome efforts being made in various parts of the world for better understanding among religions. The need for this is particularly urgent now. If all religions make the betterment of humanity their main concern, then they can easily work together in harmony for world peace. Interfaith understanding will bring about the unity necessary for all religions to work together. However, although this is indeed an important step, we must remember that there are no quick or easy solutions. We cannot hide the doctrinal differences that exist among various faiths, nor can we hope to replace the existing religions by a new universal belief. Each religion has its own distinctive contributions to make, and each in its own way is suitable to a particular group of people as they understand life. The world needs them all.
Spacer There are two primary tasks facing religious practitioners who are concerned with world peace. First, we must promote better interfaith understanding so as to create a workable degree of unity among all religions. This may be achieved in part by respecting each other’s beliefs and by emphasizing our common concern for human well-being. Second, we must bring about a viable consensus on basic spiritual values that touch every human heart and enhance general human happiness. This means we must emphasize the common denominator of all world religions — humanitarian ideals. These two steps will enable us to act both individually and together to create the necessary spiritual conditions for world peace.
Spacer We practitioners of different faiths can work together for world peace when we view different religions as essentially instruments to develop a good heart — love and respect for others, a true sense of community. The most important thing is to look at the purpose of religion and not at the details of theology or metaphysics, which can lead to mere intellectualism. I believe that all the major religions of the world can contribute to world peace and work together for the benefit of humanity if we put aside subtle metaphysical differences, which are really the internal business of each religion.
Spacer Despite the progressive secularization brought about by worldwide modernization and despite systematic attempts in some parts of the world to destroy spiritual values, the vast majority of humanity continues to believe in one religion or another. The undying faith in religion, evident even under irreligious political systems, clearly demonstrates the potency of religion as such. This spiritual energy and power can be purposefully used to bring about the spiritual conditions necessary for world peace. Religious leaders and humanitarians all over the world have a special role to play in this respect.
Spacer Whether we will be able to achieve world peace or not, we have no choice but to work towards that goal. If our minds are dominated by anger, we will lose the best part of human intelligence — wisdom, the ability to decide between right and wrong. Anger is one of the most serious problems facing the world today.
I have written the above lines
To tell my constant feeling.
Whenever I meet even a ‘foreigner’,
I have always the same feeling:
‘I am meeting another member of the human family.’
This attitude has deepened
My affection and respect for all beings.
May this natural wish be
My small contribution to world peace.
I pray for a more friendly,
More caring, and more understanding
Human family on this planet.
To all who dislike suffering,
Who cherish lasting happiness —
This is my heartfelt appeal.
As stated in the verse, no one can be compelled to live by Islamic morals. Conveying the existence of God and the morals of the Qur’an to other people is a duty for believers, but they call people to the path of God with kindness and love and they never force them. It is only God Who guides people to the right way. This is related in the following verse:
“You cannot guide those you would like to but God guides those He wills. He has best knowledge of the guided.” (Holy Quran/28: 56)
Freedom of Thought and Religion are Paramount
The Quran provides an environment where people can fully enjoy freedom of thought and freedom of religion and allows people to live by the faith and values they believe in. According to Islam, everyone has the right to live freely by his beliefs, whatever they may be. Anyone who wants to support a church, a synagogue or a mosque must be free to do so. In this sense, freedom of religion, or freedom of belief, is one of the basic tenets of Islam. There is always freedom of religion wherever the moral values of the Qur’an prevail.
That is why Muslims also treat Jews and Christians, described in the Qur’an as “the People of the Book,” with great justice, love and compassion. God says in the Qur’an:
“God does not forbid you from being good to those who have not fought you in the religion or driven you from your homes, or from being just towards them. God loves those who are just.” (Surat al-Mumtahana,
www.mahabodhi.info
Dhammapada Festival in memory of Most Venerable Acharia Buddharakkhita Bhanteji’s 97th Birthday
01-3-2018 to 04-03-2018
Maha Bodhi Society
14 Kalidasa Road, Gandhinagar, Bengaluru - 560009
Tel 080-22250684
Email: info@mahabodhi.info
Program Highlights
Puja, Meditation and Discourses
Launching of new Mahabodhi Branch Bodhgaya
Inter religious Seminar on Dhammapada - The Path of Peace and Happiness
Workshop on ‘Stress Management during discharging Police Duties
Chanting of Sacred Dhammapada
Release of 8 new publications (English, Kannada, Tamil)
Hospital Dana Services
Detailed News
DHAMMAPADA FESTIVAL
Dear Venerables/Upasikas/Upasakas.
We hearty welcome you to attend the programs on the occasion of 97th Birth Anniversary of Most Venerable Acharya Buddharakkhita Bada Bhanteji celebrated as DHAMMAPADA FESTIVAL from 1 to 4 March 2018 at Maha Bodhi Society, Bengaluru.
Programs:-
• March 1st Thursday- Full Moon Day at Maha Bodhi Society, Gandhinagar Bengaluru, 10 am onwards Puja, discourses, Sanghadana, Dhammapada chanting, Special Bodhi puja in the evening etc…
• March 2nd Friday- Hospital Dana Service and Stress Management workshop at Police Training Academy, Channapatna.
• March 3rd Saturday– At Mahabodhi Dhammaduta Vihara, Narasipura, Bengaluru. 9 am to 5pm Puja, discourses and meditation. Bus available.
• March 4th Sunday- at Maha Bodhi Society Gandhinagar, Bengaluru 10 am onwards Puja, Sanghadana, Inter Religious Seminar on DHAMMAPADA.
Kindly contribute and participate.
For more info: 9731635108 (Mr. Vajira) / 9844755448 (Mr. Kiran)
Please share it with your friends and family. Thank you
No.1- Total posts in the President’s Secretariat are 49 ‘in which ‘45 Brahmins’ SC’ST-4 “OBC-00″
No.2- Total posts in the Vice President’s Secretariat 7 ‘in which 7 Brahmin “SC-00″‘ ST-00 ‘BC-00 ”
No.3- Cabinet Secretary’s Total Position of the Cabinet 20 ‘in which 19 Brahmins’ SC’ST-1 “OBC-00″
No.4- Total posts in the Prime Minister’s Office 35, 33 Brahmins “SC’ST-2 OBC-00″
No.5- Total posts in Agriculture and Civilization Department 274 “in which 259 Brahmins” SC’ST-15 “OBC-00″
No.6- The total post of Ministry of Defense is 1379, in which 1331 Brahmin “SC’ST-48″ is OBC-00 ”
No.7- Social welfare and health ministry’s total posts 209 in which 192 Brahmins are “SC’ST-17 OBC-00″
No.8 - Total posts in the Finance Ministry are 1008 “in which 942 Brahmins are SC’ST-66″ OBC-00
No.9- Total posts in Planet Ministry are 409 in which 377 Brahmins are “SC’ST-19″ OBC-13
No.10 - Total posts in Labor Ministry are 74, in which 70 Brahmins are “SC’ST-4″ OBC-00
No.11 - Total posts in the Ministry of Chemicals and Petroleum is 121, in which 112 Brahmins are “SC’ST-9″ OBC-00
No.12- The Governor and Lieutenant Governor is the overall post of 27 in which 25 Brahmin SC’ST-00 “OBC-2
No.13- Ambassador 140 abroad, in which 140 only Brahmins are “SC’ST-00″ OBC-00
No.14- Vice Chancellor 108 of the University, 108 in which only Brahmin is “SC’ST-00″ OBC-00
No.15 - The post of Principal Secretary is 26, 26 in which Brahmin is “SC’ST-00″ OBC-00
No.16- Judge of High Court 330, in which 326-Brahmin “SC’ST-4″ is OBC-00
No.17- Judge of Supreme Court 23, 23rd Brahmin “SC’ST-00″ OBC-00
No.18-IAS Officer 3600 in which 2950 Brahmin “SC’ST-600″ is OBC-50
No.19-PTI Total posts 2700 in which 2700 Brahmin “SC’ST-00″ is OBC-00 ”
No.20- Shankaracharya total 05 in which 05 is Brahmin only “SC’ST-00 is OBC-00.
It is said that the RSS for Brahmin
Brothers should share it asThe brahmin rulers will never buy suction vehicles to avoid human beings being used to clean man hole drainages where many die in the process. much as possible ….
Classical Buddhism (Teachings of the
Awakened One with Awareness) belong to the world, and everyone have
exclusive rights:
is the most Positive Energy of informative and
research oriented site propagating the teachings of the Awakened One
with Awareness the Buddha and on Techno-Politico-Socio Transformation
and Economic Emancipation Movement followed by millions of people all
over the world.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation
https://translate.google.com and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
Modi (Murderers of democratic institutions) decisions in Interest of a
few Capitalists:Expressing concern over the coal mining issue, Mayawati
alleged that it has come at a time when some “wealthy and capitalists”
embezzled huge sums of money from public sector banks and fled the
country.
Lucknow: BSP president Mayawati on Thursday accused the
Modi “decisions in the interest of a handful of top capitalists” and
flayed its move of opening up coal mining to the private sector for
commercial use.
Expressing concern over the coal mining issue,
she alleged that it has come at a time when some “wealthy and
capitalists” embezzled huge sums of money from public sector banks and
fled the country.
“Privatisation of an important sector like
coal, which is a national wealth, and allowing its exploitation is a
matter of grave concern,” Mayawati said.
“Decisions are
continuously being taken in the interest of a handful of top capitalists
and the wealthy whereas the promise of ‘achchey din’ (good days) for
the poor and needy is yet to be fulfilled,” the BSP supremo alleged.
Earlier this week, the Centre approved opening up of coal mining to the
private sector for commercial use, a major reform in the sector since
its nationalisation in 1973. Coal mines will now be sold in an e-auction
to private domestic and global miners.
Announcing the decision,
Coal Minister Piyush Goyal had said the reform is expected to bring
efficiency in the coal sector by moving from an era of monopoly to
competition.
Mayawati alleged that Modi was working on a hidden
agenda by privatising all important sectors, which would adversely
affect the reservation system and will eventually harm national
interest.
“The country is seeing with open eyes how private
companies are indulging in loot while the BJP (Brashtachar Jiyadha
Psychopaths) is keeping its eyes and ears shut… the country is being
looted while the ’sevadar and chowkidar’ all appear to be intoxicated
with power.
“It is anarchy and jungle raj in the economic sector…,” she said.
After the four years of Modi , it is clear that like the Congress, the
BJP too is on the same page in the matter of looting national wealth,
Mayawati alleged.
Jagjeevan Chandraskharan200 points less than a minute ago
All the Modis (Murderers of democratic Institutions) are Hiding in
Foreign Countries after hiding Information About Black Money Inside a
Black Hole and are leading luxurious lives.
The leader of Modis at times stay in the country only to protect other Modis and other Black Money holders.
That’s why
The finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
Modis are KDs The Modi Government Is Hiding Information About Black Money Inside a Black Hole
The finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
Expressing concern over the coal mining issue, she alleged that it has come at a time when some
news18.com
All
the Modis (Murderers of democratic Institutions) are Hiding in Foreign
Countries after hiding Information About Black Money Inside a Black
Hole and are leading luxurious lives.
The leader of Modis at times stay in the country only to protect other Modis and other Black Money holders.
That’s why
The
finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
The Ministry of Finance and one national public finance institute under
its control have both refused to reveal research reports on black money
in the domestic sector under The Right to Information Act, 2005 (RTI
Act).
More interestingly, the special investigation team (SIT) on
black money has claimed that it does not have a copy of the study
reports on the nature and volume of black money in India prepared by at
least three academic institutions.
Neither the finance ministry
nor the National Institute of Public Finance and Policy (NIPFP), which
also responded to the same information request, are on the same page as
to why this report cannot be made public. While the ministry is claiming
parliamentary privilege over these reports, NIPFP is taking refuge
under a confidentiality agreement it signed with the finance ministry..
All the Modis (Murderers of democratic Institutions) are Hiding in
Foreign Countries after hiding Information About Black Money Inside a
Black Hole and are leading luxurious lives.
The leader of Modis at times stay in the country only to protect other Modis and other Black Money holders.
That’s why
The finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
Modis are KDs
The SIT on black money must be opened to greater public scrutiny. Credit: Reuters
During his reply on the motion of thanks to the address of the
president of India in the Lok Sabha on February 7, 2018, Modi compared
his efforts to curb corruption and flush out black money with the
Swachh Bharat Abhiyan – the nation-wide mission launched to clean up
cities, towns, villages and roads, build community toilets and end the
practice of open defecation. He drew attention once again to his
emphasis on ‘transparency in governance’.
The Ministry of Finance
and one national public finance institute under its control have both
refused to reveal research reports on black money in the domestic sector
under The Right to Information Act, 2005 (RTI Act).
More
interestingly, the special investigation team (SIT) on black money has
claimed that it does not have a copy of the study reports on the nature
and volume of black money in India prepared by at least three academic
institutions.
Neither the finance ministry nor the National
Institute of Public Finance and Policy (NIPFP), which also responded to
the same information request, are on the same page as to why this report
cannot be made public. While the ministry is claiming parliamentary
privilege over these reports, NIPFP is taking refuge under a
confidentiality agreement it signed with the finance ministry.
Response of the black money SIT
In October 2017, around the 12th anniversary of the RTI Act, the
Central Information Commission (CIC) declared, in response to my appeal,
that the SIT on black money was a public authority under the RTI Act.
In December, I submitted another RTI application to the SIT, seeking
copies of all study reports prepared by the NIPFP, the National Council
of Applied Economic Research and the National Institute of Financial
Management “on the subject of ‘quantum of black money’ and received by
the SIT office till date”. I also asked for the “total number of reports
submitted by the SIT to the Supreme Court till date, along with their
copies.
The central public information officer (CPIO) of the SIT
replied that his office did not have any of the study reports on black
money prepared by the NIPFP, NCAER and NIFM (see page 5 of the document
below). So, he transferred that portion of the RTI application to these
three institutes. As regards queries four and five of my RTI
application, the CPIO merely replied that five reports on black money
had been submitted to the Supreme Court of India in an ongoing case.
He conveniently did not respond to the request for a copy of these
reports. So it was neither rejection of the request nor intention to
disclose from the office of the Enforcement Directorate (ED), which is
one of the constituting elements of the SIT (see pages 5-6 of the
document below). Incidentally, the ED is an exempt organisation under
Section 24 of the RTI Act. However, the exemption does not extend to
information pertaining to allegations of corruption or human rights
violations.
Two days after Modi compared his efforts to flush out
black money with the Swachh Bharat Abhiyan, the investigation wing-I of
the department of revenue claimed that the academic study reports on
black money submitted by NIPFP, NCAER and NIFM were covered by
parliamentary privilege under Section 8(1)(c) of the RTI Act and hence
could not be disclosed (see page 7 of the document below).
As
regards the SIT reports submitted to the apex court, the CPIO claimed
that his office did not have a copy and transferred that portion of the
RTI application back to the CPIO of the SIT.
Apart from the SIT, I
sent queries related to unearthing black money to NIPFP and two other
public authorities and received different replies from each. The RTI
application and the replies received are in the attachment.
The
finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
(English version of the Tamil speech delivered at Lohia Academy, Bhubaneswar on Feb 24, 2018)
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The danger to SC/ST reservation is also from Chamchas, stooges, Chelas,
boot lickers and own mother’s flesh eaters of just 1% intolerant,
cunning,crooked, number one terrorists of the world, violent, militant
ever shooting, lynching, lunatic, mentally retarded paradesis of Beni
israeli chitpavan brahmin RSS (Rowdy Rakshasa Swayam Sevaks) of stealth,
shadowy, discriminatory hinutva cult of manusmriti that believes in
chitpavan brahmins as 1st rate athmas (souls), kshatrias, vysias,
shudras as 2nd, 3rd, 4th rate souls and the SC/STs and tge converted
religious minorities who are the aboriginal inhabitants as having no
souls at all so that they can inflict any atrocities on them. But the
Buddha never believed in any soul. He said all are equal.
Get
a free email account from Yahoo Mail. Your email comes with 1000 GB of
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help manage your mail, and iPhone, iPad and Android apps for mobile and
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I. Hindu communalism, as exemplified by, e.g. Modi’s tirade against “pink revolution” (watch: <https://www.youtube.com/watch?v=Nds_d3jwsa8>)
or, for that matter, “kutte ka bachcha” (ref.: ‘‘Decisive’ words: Kutte
ka bachcha - Modi’s analogy splits open riot wounds’ at
II. Modi’s promise of “development”, as, presumably, demonstrated by the “Gujarat model” (Ref.: E.g.: ‘Modi promises a Gujarat for Uttar Pradesh’, dtd. Jan 23 2014, at
Mounts election plank on good governance while hyping chaiwallah origins
thehindubusinessline.com
https://www.youtube.com/watch?v=rHPcapJqbQk
The aggressive campaign against corruption scams that ensnared the UPA
regime, which lost credibility also because of the massive protests led
by Anna Hazare. (Ref.: E.g.: Modi’s pre-poll promise on “bringing back” black money (posted by a supporter)
The third one, the promise of a crruption-free governance now lies in tatters. Just two illustrations. AA. The Rafale deal, on which the Defence Minister just went back on her explicit primise, just last November
Classical Buddhism (Teachings of the
Awakened One with Awareness) belong to the world, and everyone have
exclusive rights:
is the most Positive Energy of informative and
research oriented site propagating the teachings of the Awakened One
with Awareness the Buddha and on Techno-Politico-Socio Transformation
and Economic Emancipation Movement followed by millions of people all
over the world.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation
https://translate.google.com and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
http://www.buddha-vacana.org/
Buddha Vacana — The words of the Buddha —in12 Classical Bulgarian- Класически български, 12 Classical Bulgarian
12 Класически български
2543 нд 25 февруари 2018 УРОК
Буда Вакана - Думите на Буда - Научете Pali онлайн безплатно и лесния начин.
Този
уебсайт е посветен на тези, които искат да разберат по-добре думите на
Буда, като научат основите на езика на Pali, но нямат много време за
него. Идеята
е, че ако целта им е просто да се даде възможност да се четат
текстовете на Пали и да има справедливо усещане за тяхното разбиране,
дори ако това разбиране не покрива всички детайлни детайли на
граматическите правила, те всъщност не трябва да харчат много време, което се бори с обезсърчително изучаване на досадна
граматическа теория, включваща такива неща като множество отклонения и
конюгации.
В
този случай достатъчно е да се ограничим само да научим значението на
най-важните думи на Пали, защото повтарящият се опит в четенето дава
емпирично и интуитивно разбиране за най-често срещаните изречения. По този начин те могат да станат авторидакти, като избират времето,
продължителността, честотата, съдържанието и дълбочината на собственото
си изследване.
Разбирането
им за Буда Вакана ще стане много по-прецизно, тъй като те без усилие
научават и запомнят думите и важните формули, които са фундаментални в
учението на Буда, чрез начини за редовно четене. Ученето им и вдъхновението, което получават от него, ще се задълбочат,
тъй като тяхната възприемчивост към посланията на Учителя ще се
подобри.
Отказ от отговорност: Този уебсайт е създаден от autodidact и е предназначен за autodidacts. Уеб
администраторът не е следвал официален курс по Pali и няма претенции,
че цялата представена тук информация е напълно без грешки. Тези, които искат академична прецизност, могат да обмислят присъединяване към официален курс по Pali. В случай че читателите забележат грешка, уеб администраторът ще бъде
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Търсене в този уебсайт
Сута Питака - Дигата Никая
DN 9 - Poṭṭhapāda Sutta {Откъс} - Въпросите на Потапада -
Потапсада задава различни въпроси, свързани с природата на Саня. Забележка: обикновени текстове
http://www.buddha-vacana.org/suttapitaka.html
Сът Питака - Кошницата с дискурси - [sutta: дискурс]
Султа Питака съдържа същността на учението на Буда относно Дамма. Той съдържа повече от десет хиляди сатта. Тя е разделена на пет колекции, наречени Nikāyas.
Дига Никая [dīgha: long] Дигата Никая събира 34 от най-дългите дискурси, дадени от Буда. Съществуват различни съвети, че много от тях са късно прибавяния към първоначалния корпус и съмнителна автентичност. Маджхима Никая [majjhima: medium] Маджихима Никая събира 152 дискурса на Буда с междинна дължина, които се занимават с различни въпроси. Сажуута Никая [samyutta: group] Saṃyutta Nikya събира suttas според техния предмет в 56 подгрупи, наречени saṃyuttas. Той съдържа повече от три хиляди дискурси с променлива дължина, но обикновено е относително кратък. Ангутара Никая [aṅg: фактор | uttara:
additionalnal] Aṅguttara Nikaya е подразделена в единадесет подгрупи,
наречени nipātas, всяка от които събира дискурси, състоящи се в
изброяване на един допълнителен фактор в сравнение с тези от прецедента
nipāta. Той съдържа хиляди suttas, които обикновено са кратки. Худдака Никая [khuddha:
short, small] Кратките текстове на Khuddhaka Nikya и се считат за
съставени от две страта: Дхамамадада, Удана, Ивитутака, Сута Нипата,
Терагатха-Теригата и Джатака формират древните слоеве, докато други
книги са късно прибавени и тяхната автентичност е по-съмнително.
http://www.buddha-vacana.org/formulae.html
Пали Формули
Изгледът,
на който се основава тази работа, е, че пасажите на suttas, за които се
съобщава, че най-често се повтарят от Буда във всичките четири Никая,
могат да се приемат като посочващи това, което той смята за най-достоен
за интереса в своето учение , а в същото време и това, което с най-голяма точност представя действителните му думи. Осем от тях са изложени в Ганака-Могаллана Сута (МН 107) и са описани
като Секха Патайпада или Пътя за един под Обучение, което на практика
води неофата чак до четвъртата йхана.
Sekha Paṭipadā - Пътят за един под Обучение
Дванадесет формули, които определят стъпка по стъпка основните практики, предписани от Буда. Тя
е от основно значение за всеки, който желае да напредне успешно, защото
съдържа инструкции, които ще позволят на медитиращия да създаде
необходимите условия за ефективна практика.
Дигата Никая събира 34 от най-дългите дискурси, които се предполагат дадени от Буда.
Poṭṭhapāda Sutta (DN 9) {excerpt} - усъвършенстван превод Потапсада задава различни въпроси, свързани с природата на Саня. Mahāparinibbāna Sutta (DN 16) {откъси} - дума по дума Това sutta събира различни инструкции, които Буда даде за заради последователите му след смъртта му, което го прави много важен набор от инструкции за нас в наши дни. Mahāsatipaṭṭhana Sutta (DN 22) - дума по дума Това sutta се счита за основно позоваване на медитативната практика.
- дискурсите със средна дължина - [majjhima: средно]
Маджхима Никая събира 152 дискурса на Буда с междинна дължина, които се занимават с различни въпроси.
Sabbāsava Sutta (MN 2) - усъвършенстван превод Много интересна сатта, където различните начини, по които са разсеяни Ѕsavas, ферментиращи замърсявания на ума. Bhayabherava Sutta (MN 4) - усъвършенстван превод Какво щеше да отнеме да живее в самота в пустинята, напълно освободен от страх? Обяснява Буда. Ватха Сута (MN 7) {excerpt} - усъвършенстван превод ние намерете тук по-скоро стандартен списък от шестнайсет безпокойства (upakkilesa) на ума и обяснение на механизма, чрез който човек получава това “Потвърдени убеждения” в Буда, Дамма и Санга са фактори за влизане в поток. Mahādukkhakkhandha Sutta (MN 13) - усъвършенстван превод На асада (привлекателност), ādīnava (недостатък) и nissaraṇa (еманципация) на кама (чувственост), rūpa (форма) и vedanā (усещане). А много много полезна материя за размишление. Cūḷahatthipadopama Sutta (MN 27) - усъвършенстван превод Буда обяснява как е фактът, че всъщност е такъв просветлението трябва да бъде взето на вяра или като догадка, докато не се достига до определена фаза и всяка претенция за такова знание без тази реализация е безполезна. Mahāvedalla Sutta (MN 43) {откъс} - дума по дума Sāriputta отговаря на различни интересни въпроси, зададени от āyasmā Mahākoṭṭika, а в този откъс обяснява, че Vedanā, Saññā и Viññāna не са ясно очертани, а са дълбоко преплетени. Cūḷavedalla Sutta (MN 44) {excerpt} - усъвършенстван превод Bhikkhuni Dhammadinnā отговаря на поредица от интересни въпроси, зададени от Visākha. Наред с други неща, тя дава 20 пъти определение на sakkāyadiṭṭhi. Sekha Sutta (MN 53) - усъвършенстван превод Буда поиска от Ананда да разясни Секха Патапада, от която той дава изненадваща версия, от която Satisampajañña и Nīvaraṇānaṃ Пахана са любопитно заменени от поредица от седем “добри качества”, и което е илюстрирано с разказ. Potaliya Sutta (MN 54) - усъвършенстван превод Серия от седем стандартни символа, които обясняват недостатъците и опасностите от предаването на чувствеността. Bahuvedanīya Sutta (MN 59) {excerpt} - дума по дума В този кратък откъс Буда определя петте kāmaguṇas и прави важно сравнение с друг вид удоволствие. Kīṭagiri Sutta (MN 70) {excerpt} - усъвършенстван превод Това sutta съдържа определение на dhammānusārī и saddhānusārī. Bāhitikā Sutta (MN 88) {excerpt} - усъвършенстван превод Най- Крал Пасаниди от Косала се стреми да разбере какво се препоръчва или не чрез мъдри аскети и брамини, и той пита серия въпроси Ананда, които ни позволяват да разберем по-добре смисъла на думите kusala (здравословно) и акусала (нежелателно). Ānāpānassati Sutta (MN 118) - дума по дума Известната сота за практиката на ānāpānassati и как води до практиката на четирите satipaṭṭhānas и последващо към изпълнението на седемте бойжаханга. Saḷāyatanavibhaṅga Sutta (MN 137) {excerpt} - усъвършенстван превод В тази дълбока и много интересна сатта Буда определя наред с други неща какви са разследванията на приятни, неприятни и неутрални умствени чувства, а също определя и израза, намерен в стандартното описание на Буда: “anuttaro purisadammasārathī”. Indriyabhāvanā Sutta (MN 152) - дума по дума Тази sutta предлага три подхода към практиката на сдържано чувство,
които съдържат допълнителни инструкции, допълващи формулите на Indriyesu
Guttadvāratā.
—— oooOooo —— Анапанасати - осъзнаване на дъха Практиката на ānāpānassati е силно препоръчана от Буда за всякакви
полезни цели и тук можете да разберете съвсем точно инструкциите, които
той дава. Анусати - спомените Тук имаме стандартното описание на Буда (≈ 140 ок.), Дамма (≈90 ок.) И Сангха (≈45 ок.). Апамана Cetovimutti - Безграничните освобождения на ума Буда често възхвалява практиката на четирите appamāṇa cetovimutti,
които се считат за защита на опасностите и за това, че водят до
Брахмалока. Арахатта - ореханство Това е формулата на запасите, чрез която постигането на араманций е описано в suttas. Ariya Sīlakkhandha - благородният агрегат на добродетелта Различни правила, които трябва да се спазват от bhikkhus. Arūpajjhānā - Безформеният Джанас Тук са формулите на запасите, описващи абсорбциите на самадхи отвъд
четвъртата йхана, които се споменават в късната литература на Pali като
arūpajjhānas. Āsavānaṃ Khayañāṇa - Познаване на разрушаването на āsavas Познаване на разрушаването на āsavas: arahantship. Bhojane Mattaññutā - Умереност в храната Умереност в храната: познаване на подходящата за ядене сума. Cattaro Jhānā - Четирите йхана Четирите джуана: приятно пребиваване. Indriyesu Guttadvāratā - Наблюдение на входа на смислените факултети Охрана на входа на умствените способности: усещане за сдържаност. Jāgariyaṃ Anuyoga - посвещение на събуждането Посвещение на събуждането: ден и нощ. Kammassakomhi - Аз съм моя камма Тази формула обяснява един от основополагащите камъни на учението на Буда: субективна версия на закона на причината и ефекта. Nīvaraṇānaṃ Pahāna - Премахване на пречките Премахване на препятствията: преодоляване на препятствията на умствените състояния. Pabbajjā - Излизането напред Излизането: как човек решава да се откаже от света. Pubbenivāsānussatiñāṇa - Познаване на спомените за бивши обитатели Познаване на спомените за бивши места за живеене: спомен за миналия живот. Сатипатхана - наличие на осведоменост Това са формулите, с които Буда дефинира накратко онова, което са четирите сатипафтана (≈ 33 ок.). Satisampajañña - Внимание и задълбочено разбиране Внимание и задълбочено разбиране: непрекъсната практика. Satta saddhammā - Седем добри качества Седем основни качества, които трябва да бъдат овладени от обучаемия, за да бъдат успешни. Четири от тези качества се появяват и сред петте духовни indriyas и петте бала. Sattānaṃ Cutūpapātañāṇa - Познаване на прераждането на дадени същества Познаване на прераждането на diceased същества. Sīlasampatti - Постигане на добродетелта Постигане на добродетелта: внимателно спазване на правилата на Pātimokkha. Vivitta Senāsanena Bhajana - Отмора до уединени жилища Изборът на подходящо място и приемането на подходяща физическа и
умствена поза са още едно задължително условие за успешна практика.
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha - Насоките на Бхикхуу -
Това са насоките за 227, които всеки бхикчу трябва да научи по сърце на езика на Пали, за да може да ги рецитира. Тук се предлага семантичен анализ на всяка насока (надявам се).
Pārājika 1 Ако някое от bhikkhu - участвало в обучението и поминъка на
bhikkhus, без да се е отказало от обучението, без да е обявило своята
слабост - участва в полов акт, дори и с женско животно, той е победен и
вече не е принадлежал. Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkha? a ·
paccakkhāya du · b · balya? avi · katvā metuna? dhammaṃ paṭiseveyya
anamaso tiracchāna · gatāya · pi, pārājiko hoti a · saṁvāso.
Ако някое от bhikkhu - участвало в обучението и поминъка на bhikkhus,
без да се е отказало от обучението, без да е обявило своята слабост -
участва в полов акт, дори и с женско животно, той е победен и вече не е
принадлежал.
yo pana bhikkhu Ако някой bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno, участващи в обучението и поминъка на bhikkhus, sikkhaṃa · paccakkhaya без да се откаже от обучението, du · b · balyaṃ an · āvi · katvā без да обяви своята слабост methunaṃ dhammaṃ paṭiseveyya се занимават със сексуален контакт, antamaso tiracchāna · gatāya · pi, дори и с женско животно, pārājiko hoti a · saṁvāso. той е победен и вече не е в принадлежност.
- Дискурсите на един допълнителен фактор - [aṅg: фактор | uttara: допълнителни]
Aṅguttara Nikaya съдържа хиляди на кратки дискурси, които имат особеност да бъдат структурирани като изброявания. Тя е разделена на единадесет раздела, първата се занимава с изброявания на един елемент, вторият с тези на два елемента и т.н. Буда, като никога не се е възползвал от писането, поискал слушателите му да бъдат внимателно и да запомни неговите инструкции. За да направи думите му възможно най-ясно и за да се улесни това запаметяване, той често представя своето учение под формата на изброявания.
Rūpādi Vagga (AN 1.1-10) - дума по дума Има пет типа смислени предмети, които надминават съзнанието на (повечето) човешки същества повече от всички останали. Nīvaraṇappahāna Vagga (AN 1.11-20) - дума по дума Петте дамми, които най-ефективно подхранват петте пречки и петте най-ефективни начина да ги разсеят. Акамания Вага (АН 1.21-30) - дума по дума Умът може да бъде нашият най-голям враг или нашият най-добър приятел. Adanta Vagga (AN 1.31-40) - усъвършенстван превод Умът може да бъде нашият най-голям враг или нашият най-добър приятел. Udakarahaka Suttas (AN 1.45 & 46) - усъвършенстван превод Разликата между ясен ум и кален. Mudu Sutta (AN 1.47) - усъвършенстван превод Една прилика на ум, който е гъвкав. Lahuparivatta Sutta (AN 1.48) - усъвършенстван превод Буда, обикновено опитен в намирането на прилики, е тук на загуба. Accharāsaṅghāta Peyyāla (AN 1.53-55) - дума по дума Практикуването на добра воля прави един достоен за подаръци. Kusala Suttas (AN 1.56-73) - дума по дума Какво произвежда и какво елиминира здравословните и нездравословни умствени състояния. Pamāda Suttas (AN 1.58-59) - усъвършенстван превод Нищо не е толкова неблагоприятно, колкото това. Pamādādi Vagga (AN 1.81-97) - дума по дума Буда многократно ни предупреждава, че няма да бъде безразличен. Kāyagatāsati Vagga (AN 1.563-574) {извадки} - усъвършенстван превод Буда говори с голяма похвала за вниманието, насочено към тялото.
—— oooOooo ——
2. Duka Nipāta
Appaṭivāna Sutta (AN 2.5) - усъвършенстван превод Как трябва да се обучим, ако искаме да достигнем пробуждане. Cariya Sutta (AN 2.9) - усъвършенстван превод Какво всъщност е това, което гарантира хармония, учтивост, честност, братство в думата мир в дадено общество? Буда обяснява тук кои са двамата пазители на света. Ekaṃsena Sutta (AN 2.18) - усъвършенстван превод Тук е едно нещо, което Буда категорично заявява. Vijjābhāgiya Sutta (АН 2.32) - дума по дума Тук Буда свързва Самата с рага и цетовимути, и Випасана с авижжа и паннявимути.
—— oooOooo ——
3. Тика Нипата
Kesamutti [aka Kālāmā] Sutta (AN 3.66) - дума по дума в тази известна sutta, Буда ни напомня да се доверим само на нашата собствен директен опит на реалността, а не това, което се обявява от другите, дори ако те се случи да бъдат нашият “почитан учител”. Sāḷha Sutta (AN 3.67) - усъвършенстван превод Съветите, дадени тук, са много сходни с тези, дадени на Калама. Aññatitthiya Sutta (AN 3.69) - усъвършенстван превод Най- три корените на нежеланите са обяснени с уважението им характерните, причината за възникването им и начина, по който да се постигне тяхното прекратяване. Uposatha Sutta (AN 3.71) - усъвършенстван превод В тази сута, Буда определя как хората на мира трябва да практикуват Uposatha и описват различните видове devas. Sīlabbata Sutta (AN 3.79) - усъвършенстван превод Ананда обяснява с кои прости ритуали и ритуали могат да бъдат оценени като полезни или не. Самана Сута (AN 3.82) - усъвършенстван превод Ето три аскетични задачи на аскетик. Vajjiputta Sutta (AN 3.85) - усъвършенстван превод А някой монах не може да тренира с толкова много правила. Буда му обяснява как може да се справя без тях, и това работи доста добре. Sikkhattaya Sutta (AN 3.90) - дума по дума Буда определя трите обучения, т.е. adhisīlasikkhā, adhicittasikkhā и adhipaññāsikkhā. Accāyika Sutta (AN 3.93) - усъвършенстван превод Три спешни задачи на аскетик, които са като три спешни задачи на един земеделски производител. Sikkhattaya Sutta (AN 3.91) - дума по дума Тук Буда дава алтернативно определение за adhipaññāsikkhā. Paṃsudhovaka Sutta (AN 3.102) - няколко информационни · мехурчета в тази сута, Буда сравнява премахването на умствените примеси чрез практиката до работата на златар. Това е особено важно интересен, защото осигурява постепенно излагане на примесите човек трябва да се справя по време на практиката, което дава полезно справка. Nimitta Sutta (AN 3.103) - няколко информационни · мехурчета правя вие откривате, че кичате или сте прекалено развълнувани по време на вашето медитация? Това е много полезен дискурс за медитиращите които искат да балансират двете съответни духовни способности на усилие и концентрация, заедно с равномерност. Много от нас биха се възползвали от правилното прилагане на тези инструкции. Ruṇna Sutta (AN 3.108) - дума по дума Тук Буда обяснява какво пее и танцува в дисциплината на благородните, а след това дава своя instrunction по отношение на смях и усмихва. Atitti Sutta (AN 3.109) - усъвършенстван превод Три грешни неща, за съжаление много хора, които никога не могат да доведат до ситост.
Nidāna Sutta (AN 3.112) - усъвършенстван превод Шест причини, три здравословни и три нежелателни, за възникването на кама. Kammapatha Sutta (AN 3.164) - дума по дума Тук се демонстрира, че гледката, според която няма нищо лошо да бъдеш не-вегетарианец, е погрешна.
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4. Catukka Nipāta
Йога Сута (AN 4.10) - усъвършенстван превод Какво означава Буда, когато говори за йога и йогакхема (почивка от игото). Падхана Сута (АН 4.13) - дума по дума В тази sutta Буда дава определение на sammappadhānas. Aparihāniya Sutta (AN 4.37) - усъвършенстван превод Четири прости практики, които правят един неспособен да падне, точно в присъствието на Ниббана. Samādhibhāvanā Sutta (АН 4.41) - дума по дума Най- четири вида концентрация, които Буда поздравява. Това е доста Тук е очевидно, че няма ясно разграничение между samādhi и Panna. Випалаша Сута (АН 4.49) - дума по дума В тази сута Буда описва четирикратното изкривяване на сання, цита и дитта. Акамада Сута (AN 4.116) - обикновен превод Четири случая, в които човек трябва да практикува с усърдие. Ārakkha Sutta (AN 4.117) - обикновен превод Четири неща, които трябва да се предприемат с увереност, внимание, като същевременно се защитава умът. Mettā Sutta (AN 4.125) - усъвършенстван превод Тук Буда обяснява какъв вид възкръсване е този, който практически практикува четирите Брахмавихара могат да очакват и голямото предимство да бъде негова ученик. Asubha Sutta (AN 4.163) - усъвършенстван превод Най- четири начина на практикуване, в зависимост от вида на избраната практика и интензивността или слабостта на силните страни и духовните факти. Abhiññā Sutta (AN 4.254) - без превод Как благородният път работи с abhiñña, отнасящ се до различни дамми като къща за гости, приветстваща различни видове посетители. Arañña Sutta (AN 4.262) - усъвършенстван превод Какъв човек е годен да живее в пустинята?
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5. Pañcaka Nipāta
Витрата Сута (AN 5.2) - без превод Тук Буда дефинира подробно това, което той нарича петте Секха-бала (удари на един в тренировка). Това sutta е лесно разбираем, без да се изисква паралелен превод, ако се отнасяте до него Satta saddhammā формули, както ще бъде предложено в текста. В Pali-английски речник също е на разположение, само за всеки случай. Витрата Сута (АЗ 5.14) - дума по дума Тук са дефинирани петте бала. Самадхи Сута (AN 5.27) - усъвършенстван превод Пет повдигащи знания, които се случват на човек, който практикува безграничната концентрация. Akusalarāsi Sutta (AN 5.52) - усъвършенстван превод Като говори правилно, какво трябва да се нарече “натрупване на недостатък”? Abhiṇhapaccavekkhitabbaṭhana Sutta (АН 5.57) {откъс} - дума по дума Как да разгледаме собствената си кама. Anāgatabhaya Sutta (AN 5.80) - усъвършенстван превод Най- Буда напомня на монасите, че практиката на Дамма не бива да се поставя за по-късна дата, защото няма гаранции, че бъдещето ще бъде осигуряват възможности за практикуване. Секха Сута (AN 5.89) - без превод Най- Буда ни напомня за пет неща, които влошават практиката, която за всеки, който желае да напредне в обучението, е почти толкова важно да знаете, да помните и да се интегрирате в нашия начин на живот като познаване на петте стандартни ниварана. Sekha Sutta (AN 5.90) - усъвършенстван превод Пет нагласа, които водят до влошаване на практиката. Сутадхара Сута (AN 5.96) - усъвършенстван превод Пет качества - водещият, който практикува внимателно дишане до освобождаване в дълго време. Katha Sutta (AN 5.97) - усъвършенстван превод Пет качества - водещият, който практикува внимателно дишане до освобождаване в дълго време. Āraññaka Sutta (AN 5.98) - усъвършенстван превод Пет качества - водещият, който практикува внимателно дишане до освобождаване в дълго време. Andhakavinda Sutta (AN 5.114) - усъвършенстван превод Пет неща, които Буда увещава да направят своите новоназначени монаси. Samayavimutta Sutta (AN 5.149) - без превод Пет условия, при които човек, който е получил “случайно освобождаване”, ще се оттегли. Samayavimutta Sutta (AN 5.150) - без превод Друг набор от пет условия, при които човек, който е спечелил “случайно освобождаване”, ще се оттегли. Vaṇijjā Sutta (AN 5.177) - усъвършенстван превод Буда уточнява тук пет професии, които не бива да се извършват от неговите последователи, между които и месото. Gihī Sutta (AN 5.179) - усъвършенстван превод в тази sutta, Буда дава по-голяма прецизност за начина, по който четирите обичайни sotāpattiyaṅgas трябва да бъдат интернализирани, за да представляват подходящите условия за sotāpatti. Nissāraṇīya Sutta (AN 5.200) - усъвършенстван превод Това sutta отхвърля пет вида nissāraṇas.
Yāgu Sutta (AN 5.207) - усъвършенстван превод Буда дава пет предимства на яденето на оризова каша. Dantakaṭṭha Sutta (AN 5.208) - усъвършенстван превод Буда дава пет причини да използва почистващ препарат за зъби. Гитасара Сута (АН 5.209) - дума по дума Това sutta е до голяма степен пренебрегвана от различните будистки традиции: Буда обяснява защо не позволява на бохикхус да изпълнява каквото и да е мелодично пеене. Muṭṭhassati Sutta (AN 5.210) - усъвършенстван превод Недостатъците на заспиването без подходяща сати и sampajañña, както и съответните предимства на това с тях. Duccarita Sutta (AN 5.241) - усъвършенстван превод Пет опасности от duccarita (лошо поведение) и пет предимства на sucarita (добро поведение). Duccarita Sutta (AN 5.245) - усъвършенстван превод Друга sutta за петте опасности на duccarita и пет предимства на sucarita. Сиватика Сута (AN 5.249) - усъвършенстван превод Пет начина, по които един зле проведе човек може да бъде подобен на кариера земята, където хората хвърлят мъртви тела. Puggalappasāda Sutta (AN 5.250) - усъвършенстван превод Тук е рядкото предупреждение, дадено от Буда за опасностите от поставяне на доверие в никого. Rāgassa abhiññaya Sutta (AN 5.303) - усъвършенстван превод Пет неща, които трябва да се практикуват за прякото познаване на рага.
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6. Chakka Nipāta
Bhaddaka Sutta (АН 6.14) - няколко информационни · мехурчета шарипутра обяснява какво прави разликата между bhikkhu, чиято смърт ще бъде бъдете неудовлетворени и такъв, чиято смърт ще бъде благоприятна. Anutappiya Sutta (AN 6.15) - няколко информационни · мехурчета шарипутра обяснява какво прави разликата между bhikkhu, чиято смърт ще бъде бъди жалък и човек, чиято смърт ще бъде безмилостна. Марасасати Сута (АН 6.20) - усъвършенстван превод Това sutta обяснява подробно как да практикувате умствеността на смъртта. Sāmaka Sutta (AN 6.21) - няколко информационни · мехурчета Провокирана чрез намесата на дева, Буда разкрива шестте безкрайни начина с което бхикхус се влошава в кулата дамма. Aparihāniya Sutta (AN 6.22) - няколко информационни · мехурчета Шест дамма, свързани с ненарушаване. Друг набор от много полезни дамми за оживени практикуващи. Химаванта Сута (AN 6.24) - усъвършенстван превод Шест качества, които не се знаеха, с които медитаторът вероятно ще разбие Хималаите. Anussatiṭṭhna Sutta (АН 6.25) - усъвършенстван превод Това sutta определя кои са шестте теми на спомените. Секха Сута (АН 6.31) - без превод Буда обяснява кои са шестте дамми, които водят до влошаване на обучението по бохикху. Нагита Сута (АН 6.42) - усъвършенстван превод Докато живеещи в горски горичка, Буда говори в скромност, удовлетвореност, несътвояване и уединение в пустинята. Dhammika Sutta (АН 6.54) - обикновени текстове в това sutta, думата tathāgata не се използва за означаване на Буда, но в здравия разум, което ни позволява да разберем по-добре значението му. Nibbedhika Sutta (АН 6.63) - обикновени текстове Това sutta предоставя интересен систематичен анализ на Kāma, Vedanā, Саня, Асава, Камма и Дукха. Всеки от тези термини е определен и след това описан с модела на четирите ариа-сакка. Anavatthitā Sutta (AN 6.102) - усъвършенстван превод Шест награди, които трябва да действат като мотивация за установяване на възприятието на anicca. Atammaya Sutta (AN 6.104) - усъвършенстван превод Шест награди, които трябва да действат като мотивация за установяване на възприятието за анатомия. Assāda Sutta (AN 6.112) - усъвършенстван превод Как да се изкорени гледната точка на удоволствието, на възгледите за себе си и на погрешния възглед като цяло. Dhammānupassī Sutta (АН 6.118) - дума по дума То си струва да се повтори посланието, дадено в тази sutta: шест навика без да се отказваме, което не е възможно да се практикува satipaṭṭhānas правилно. Тук може да се препоръча малко почистване.
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Yāgu Sutta (AN 5.207) - усъвършенстван превод Буда дава пет предимства на яденето на оризова каша. Dantakaṭṭha Sutta (AN 5.208) - усъвършенстван превод Буда дава пет причини да използва почистващ препарат за зъби. Гитасара Сута (АН 5.209) - дума по дума Това sutta е до голяма степен пренебрегвана от различните будистки традиции: Буда обяснява защо не позволява на бохикхус да изпълнява каквото и да е мелодично пеене. Muṭṭhassati Sutta (AN 5.210) - усъвършенстван превод Недостатъците на заспиването без подходяща сати и sampajañña, както и съответните предимства на това с тях. Duccarita Sutta (AN 5.241) - усъвършенстван превод Пет опасности от duccarita (лошо поведение) и пет предимства на sucarita (добро поведение). Duccarita Sutta (AN 5.245) - усъвършенстван превод Друга sutta за петте опасности на duccarita и пет предимства на sucarita. Сиватика Сута (AN 5.249) - усъвършенстван превод Пет начина, по които един зле проведе човек може да бъде подобен на кариера земята, където хората хвърлят мъртви тела. Puggalappasāda Sutta (AN 5.250) - усъвършенстван превод Тук е рядкото предупреждение, дадено от Буда за опасностите от поставяне на доверие в никого. Rāgassa abhiññaya Sutta (AN 5.303) - усъвършенстван превод Пет неща, които трябва да се практикуват за прякото познаване на рага.
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6. Chakka Nipāta
Bhaddaka Sutta (АН 6.14) - няколко информационни · мехурчета шарипутра обяснява какво прави разликата между bhikkhu, чиято смърт ще бъде бъдете неудовлетворени и такъв, чиято смърт ще бъде благоприятна. Anutappiya Sutta (AN 6.15) - няколко информационни · мехурчета шарипутра обяснява какво прави разликата между bhikkhu, чиято смърт ще бъде бъди жалък и човек, чиято смърт ще бъде безмилостна. Марасасати Сута (АН 6.20) - усъвършенстван превод Това sutta обяснява подробно как да практикувате умствеността на смъртта. Sāmaka Sutta (AN 6.21) - няколко информационни · мехурчета Провокирана чрез намесата на дева, Буда разкрива шестте безкрайни начина с което бхикхус се влошава в кулата дамма. Aparihāniya Sutta (AN 6.22) - няколко информационни · мехурчета Шест дамма, свързани с ненарушаване. Друг набор от много полезни дамми за оживени практикуващи. Химаванта Сута (AN 6.24) - усъвършенстван превод Шест качества, които не се знаеха, с които медитаторът вероятно ще разбие Хималаите. Anussatiṭṭhna Sutta (АН 6.25) - усъвършенстван превод Това sutta определя кои са шестте теми на спомените. Секха Сута (АН 6.31) - без превод Буда обяснява кои са шестте дамми, които водят до влошаване на обучението по бохикху. Нагита Сута (АН 6.42) - усъвършенстван превод Докато живеещи в горски горичка, Буда говори в скромност, удовлетвореност, несътвояване и уединение в пустинята. Dhammika Sutta (АН 6.54) - обикновени текстове в това sutta, думата tathāgata не се използва за означаване на Буда, но в здравия разум, което ни позволява да разберем по-добре значението му. Nibbedhika Sutta (АН 6.63) - обикновени текстове Това sutta предоставя интересен систематичен анализ на Kāma, Vedanā, Саня, Асава, Камма и Дукха. Всеки от тези термини е определен и след това описан с модела на четирите ариа-сакка. Anavatthitā Sutta (AN 6.102) - усъвършенстван превод Шест награди, които трябва да действат като мотивация за установяване на възприятието на anicca. Atammaya Sutta (AN 6.104) - усъвършенстван превод Шест награди, които трябва да действат като мотивация за установяване на възприятието за анатомия. Assāda Sutta (AN 6.112) - усъвършенстван превод Как да се изкорени гледната точка на удоволствието, на възгледите за себе си и на погрешния възглед като цяло. Dhammānupassī Sutta (АН 6.118) - дума по дума То си струва да се повтори посланието, дадено в тази sutta: шест навика без да се отказваме, което не е възможно да се практикува satipaṭṭhānas правилно. Тук може да се препоръча малко почистване.
—— oooOooo —— 7. Sattaka Nipāta
Anusaya Sutta (АН 7.11) - обикновени текстове Тук са изброени седемте анусаи. Anusaya Sutta (AN 7.12) - усъвършенстван превод При изоставянето на седемте анусая (натрапчиви или латентни тенденции). Saññā Sutta (AN 7.27) - усъвършенстван превод Седем възприятия, които водят до дългосрочно благополучие на bhikkhus и предотвратяват техния спад. Parihāni Sutta (АН 7.28) - усъвършенстван превод Седем точки, на които бихкху в тренировка може да отпада или не. Parihāni Sutta (AN 7.29) - усъвършенстван превод Седем точки на поведение, на които следите последователи могат да се отклонят или не. Випати Сът (AN 7.30) - усъвършенстван превод Седем точки на поведение, на които един лейк последовател може да срещне своя провал или успех. Parābhava Sutta (AN 7.31) - усъвършенстван превод Седем точки на поведение, на които даден лейк последовател може да срещне своята руина или просперитет. Saññā Sutta (AN 7.49) - усъвършенстван превод Седем вътрешни разсъждения, които си заслужава да бъдат преследвани. Нагаропама Сута (АН 7.67) - ясни текстове с формули на Пали Тук Буда използва просветена подобна, за да обясни как седем добри качества, които трябва да бъдат овладени от обучаемия, за да бъде успешна съвместна работа за предотвратяване на войските на Мара (т.е. дамма) да влизат в крепостта на ума. Сатушасана Сута (АЗ 7.83) - дума по дума Тук е много кратко седемкратна инструкция за разграничаване на това, което е Учението на Буда от това, което не е.
—— oooOooo —— 8. Aṭṭhaka Nipāta
Нанда Сута (АН 8.9) {откъс} - дума по дума Буда описва как Нанда, въпреки че е жертва на жестокост чувство на желание, практикува throroughly в съответствие с неговите инструкции. Това sutta съдържа определение за satisampajañña. Mahānāma Sutta (АН 8.25) {откъс} - дума по дума Маханама моли Буда да определи какво е последовател на словото и в
какво отношение се очаква слепият последовател да бъде добродетелен. Anuruddhamahāvitakka Sutta (AN 8.30) - няколко информационни · мехурчета седем мъдри мисли, които наистина заслужават разбиране и запомняне да излизам. Анурудха. Буда идва при него, за да го научи на осмия, надарен с който ще постигне араманцийство. След това Буда обяснява в детайли смисъла на тези мисли. Abhisanda Sutta (АН 8.39) - усъвършенстван превод Ето осем начина, по които всички сериозни ученици на Буда създават много заслуги за себе си. Duccaritavipāka Sutta (AN 8.40) - няколко информационни · мехурчета Това sutta описва вида на страданието, което човек преживява поради неспазването на основните принципи. Санхитта Сута (АН 8.53) - дума по дума Буда дава на бившата си сестра осем критерия да дискриминира дали дадено изявление принадлежи на неговото учение или не, което може да се окаже полезно в наши дни. Dīghajāṇu Sutta (АН 8.54) {откъс} - прости текстове Наред с други неща, Буда определя в това sutta какво означава той с щедрост. Вимокха Сута (АН 8.66) - усъвършенстван превод Обяснение на осемте вимокхи (освобождения). Парихана Сута (АН 8.79) - без превод Буда обяснява кои са осемте дамма, които водят до влошаване на бохикху под обучението.
—— oooOooo ——
9. Навака Нипата
Нага Сута (АН 9.40) - обикновени текстове Тази сутута, оцветена с тънък хумор, обяснява как един бхикчу повишеният ум е сравним с този на самотния слон, който и двамата са обикновено наричана “Нага”. Тапуса Сута (AN 9.41) {excerpt} - обикновени текстове Тук saññā · vedayita · nirodha, прекратяването на saññā и vedanā е представено като девети jhāna. Sikkhādubbalya Sutta (АН 9.63) - дума по дума Какво да направите, ако човек все още не е съвършен в петте предписания. Nīvaraṇa Sutta (АН 9.64) - дума по дума Как да премахнете петте препятствия.
—— oooOooo ——
10. Дасака Нипата
Saṃyojana Sutta (АН 10.13) - обикновени текстове Това много кратко sutta изброява десетте saṁyojanas. Касина Сута (АН 10.25) - дума по дума Това е стандартното описание на практиката за десетте касина. Girimānanda Sutta (AN 10.60) - усъвършенстван превод в за да помогне на Гримананда да се възстанови от тежко заболяване - Буда дава голямо преподаване, разглеждайки десет вида много полезни възприятия които могат да бъдат развити. Kathāvatthu Sutta (AN 10.69) {excerpt} - обикновени текстове Будата напомня на бхиккусите за какво не трябва да говорят и за какво трябва да говорят. Cunda Sutta (AN 10.176) - някои информационни · мехурчета Буда обяснява по-дълбокото значение на чистотата в kāya, vācā и mana, а
не в ритуали или ритуали и демонстрира, че първото е в основата на
чистотата, чиято неефективност е очевидна.
—— oooOooo ——
11. Ekādasaka Nipāta
30/03/2555
Mettā Sutta (AN 11.15) - няколко информационни · мехурчета Единадесет добри резултати, които излизат от практиката на метта.
All
the Modis (Murderers of democratic Institutions) are Hiding in Foreign
Countries after hiding Information About Black Money Inside a Black
Hole and are leading luxurious lives.
The leader of Modis at times stay in the country only to protect other Modis and other Black Money holders.
That’s why
The
finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
The
Ministry of Finance and one national public finance institute under its
control have both refused to reveal research reports on black money in
the domestic sector under The Right to Information Act, 2005 (RTI Act).
More
interestingly, the special investigation team (SIT) on black money has
claimed that it does not have a copy of the study reports on the nature
and volume of black money in India prepared by at least three academic
institutions.
Neither
the finance ministry nor the National Institute of Public Finance and
Policy (NIPFP), which also responded to the same information request,
are on the same page as to why this report cannot be made public. While
the ministry is claiming parliamentary privilege over these reports,
NIPFP is taking refuge under a confidentiality agreement it signed with
the finance ministry..
All
the Modis (Murderers of democratic Institutions) are Hiding in Foreign
Countries after hiding Information About Black Money Inside a Black
Hole and are leading luxurious lives.
The leader of Modis at times stay in the country only to protect other Modis and other Black Money holders.
That’s why
The
finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
Modis are KDs
The SIT on black money must be opened to greater public scrutiny. Credit: Reuters
During his reply on the motion of thanks to the address of the
president of India in the Lok Sabha on February 7, 2018, Modi compared
his efforts to curb corruption and flush out black money with the
Swachh Bharat Abhiyan – the nation-wide mission launched to clean up
cities, towns, villages and roads, build community toilets and end the
practice of open defecation. He drew attention once again to his
emphasis on ‘transparency in governance’.
The Ministry of Finance
and one national public finance institute under its control have both
refused to reveal research reports on black money in the domestic sector
under The Right to Information Act, 2005 (RTI Act).
More
interestingly, the special investigation team (SIT) on black money has
claimed that it does not have a copy of the study reports on the nature
and volume of black money in India prepared by at least three academic
institutions.
Neither the finance ministry nor the National
Institute of Public Finance and Policy (NIPFP), which also responded to
the same information request, are on the same page as to why this report
cannot be made public. While the ministry is claiming parliamentary
privilege over these reports, NIPFP is taking refuge under a
confidentiality agreement it signed with the finance ministry.
Response of the black money SIT
In October 2017, around the 12th anniversary of the RTI Act, the
Central Information Commission (CIC) declared, in response to my appeal,
that the SIT on black money was a public authority under the RTI Act.
In December, I submitted another RTI application to the SIT, seeking
copies of all study reports prepared by the NIPFP, the National Council
of Applied Economic Research and the National Institute of Financial
Management “on the subject of ‘quantum of black money’ and received by
the SIT office till date”. I also asked for the “total number of reports
submitted by the SIT to the Supreme Court till date, along with their
copies.
The central public information officer (CPIO) of the SIT
replied that his office did not have any of the study reports on black
money prepared by the NIPFP, NCAER and NIFM (see page 5 of the document
below). So, he transferred that portion of the RTI application to these
three institutes. As regards queries four and five of my RTI
application, the CPIO merely replied that five reports on black money
had been submitted to the Supreme Court of India in an ongoing case.
He conveniently did not respond to the request for a copy of these
reports. So it was neither rejection of the request nor intention to
disclose from the office of the Enforcement Directorate (ED), which is
one of the constituting elements of the SIT (see pages 5-6 of the
document below). Incidentally, the ED is an exempt organisation under
Section 24 of the RTI Act. However, the exemption does not extend to
information pertaining to allegations of corruption or human rights
violations.
Two days after Modi compared his efforts to flush out
black money with the Swachh Bharat Abhiyan, the investigation wing-I of
the department of revenue claimed that the academic study reports on
black money submitted by NIPFP, NCAER and NIFM were covered by
parliamentary privilege under Section 8(1)(c) of the RTI Act and hence
could not be disclosed (see page 7 of the document below).
As
regards the SIT reports submitted to the apex court, the CPIO claimed
that his office did not have a copy and transferred that portion of the
RTI application back to the CPIO of the SIT.
Apart from the SIT, I
sent queries related to unearthing black money to NIPFP and two other
public authorities and received different replies from each. The RTI
application and the replies received are in the attachment.
The
finance ministry and a national public finance institute under its
control have refused to give copies of research reports on black money
sought under the RTI.
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Shitro Shrine at Bylakuppe Monastery
Dear Jagatheesan,
From February
23-March 1, 2018, Ayang Rinpoche’s monastery in Bylakuppe, South India
will hold the annual Shitro (100 Peaceful and Wrathful Deities) Puja to
welcome in Losar and celebrate Chötrul Düchen, the holy Festival of Miracles.
Ayang Rinpoche said about the Shitro practice, ”It is the supreme method for them to amend all of their impairments of samaya that have become fragmented…. and it is the supreme method for them to help all sentient beings.” [Read more here.]
“Any one
who has family members, friends or loved ones who have died and would
like to make donations and dedicate it to them, it [Shitro] is the best
opportunity.” To support the 100 Peaceful and Wrathful Deities Puja, make your offerings online or by check.
Be sure to include the names of deceased persons or pets for whom you are requesting prayers. Names must be received by February 27, 2018 to be included in the prayer list for the monastery, but offerings are welcome at any time.
Thank you for your generosity, and Losar Tashi Delek!
Becky Loy
for the Amitabha Foundation USA
for the Amitabha Foundation USA
Mandala of the 42 Peaceful Deities
Mandala of the 58 Wrathful Deities
Becky Loy, Treasurer
Amitabha Foundation
P.O. Box 2572
Aptos, California 95001 831-461-4381
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2542 Sub 24 Feb 2018 LEKCIJA
Buddha Vacana - Reči Buda - Saznajte Pali online besplatno i na jednostavan način.
Ova
web stranica posvećena je onima koji žele bolje da razumeju reči Buda
učenjem osnova jezika Pali, ali koji nemaju mnogo vremena za to. Ideja
je da ako je njihova svrha samo da se omogući čitanje Pali tekstova i
da imaju fer osećaj da ih razumiju, čak i ako to razumijevanje ne
pokriva sve minute detalje gramatičkih pravila, zaista ne treba mnogo
trošiti vreme koje se bori sa obeshrabrivanjem učenja uzurantne gramatičke
teorije koja uključuje takve stvari kao što su brojne deklinacije i
konjugacije.
U
tom slučaju, dovoljno je ograničiti sebe da jednostavno nauče značenje
najvažnijih reči Pali, jer ponovljeno iskustvo čitanja daje empirijsko i
intuitivno razumevanje najčešćih struktura rečenice. Stoga su omogućene autodidakcije, biranje vremena, trajanja, učestalosti, sadržaja i dubine sopstvene studije.
Njihovo
razumevanje Budine Vacane će postati mnogo preciznije jer bez napora
nauče i zapamtiti reči i važne formule koje su fundamentalne u Budinoj
nastavi, putem načina redovnog čitanja. Njihovo učenje i inspiracija koju dobiju iz nje će se sve više
razvijati jer će se njihova usavršenost prema porukama Učitelja
poboljšati.
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Sutta Piṭaka -Digha Nikāya
DN 9 - Poṭṭhapāda Sutta {excerpt} - Pitanja Poṭṭhapāda -
Poṭṭhapāda postavlja razna pitanja u vezi s prirodom Saññā. Napomena: obični tekstovi
http://www.buddha-vacana.org/suttapitaka.html
Sutta Piṭaka - Korpa diskursa - [sutta: diskurs]
Sutta Piatta sadrži suštinu Budinog učenja o Dhammi. Sadrži više od deset hiljada sutata. Podijeljen je u pet kolekcija pod nazivom Nikāyas.
Dīgha Nikāya [dīgha: long] Dīgha Nikāya okuplja 34 najdužih diskursa koje je dao Buda. Postoje različiti nagoveštaji da su mnogi od njih kasni dodatci originalnom korpusu i upitne autentičnosti. Majjhima Nikāya [majjhima: medium] Majhimi Nikija prikuplja 152 diskursa Buda srednje dužine, koja se bave različitim pitanjima. Saṃyutta Nikāya [samyutta: grupa] Saṃyutta Nikāya okuplja suttas prema svom subjektu u 56 podgrupa pod nazivom saṃyuttas. Sadrži više od tri hiljade diskursa promenljive dužine, ali generalno relativno kratko. Aṅguttara Nikāya [aṅg: faktor | uttara:
dodatak] A ṅ guttara Nikāya je podijeljen u jedanaest podgrupa nazvanih
nipātas, svaki od njih prikuplja diskurse koji se sastoje od
enumeracija jednog dodatnog faktora nasuprot onim iz prethodnog nipāta. Sadrži hiljade sutata koje su generalno kratke. Khuddaka Nikāya [Khuddhaka:
kratki, mali] Kratki tekstovi Khuddaka Nikaje i smatrani su da su
sastavljeni od dve stratuse: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā i Jātaka formiraju drevne slojeve, dok su
druge knjige kasni dodatci i njihova autentičnost je upitnije.
http://www.buddha-vacana.org/formulae.html
Formule pali
Pogled
na koji se zasniva ovaj rad jeste da se pasovi sutata za koje se navodi
da su najčešće ponovljeni od strane Buda u sva četiri Nikaja, mogu
uzeti kao pokazivanje onoga što smatra najviše vrednim interesovanja za
njegovo učenje , a istovremeno i ono što predstavlja sa najvećom tačnošću njegove stvarne reči. Osam je izloženo u Gaṇaka-Moggallāna Sutta (MN 107) i opisano je kao
Sekha Paṭipadā ili Put za jedan pod treningom, koji praktično vodi
neofite sve do četvrtog jhāna.
Sekha Paṭipadā - Put prema treningu
Dvanaest formula koje definišu korak po korak glavne prakse koje propisuje Buda. Od
suštinskog je značaja za sve koji žele uspješno napredovati, jer sadrži
uputstva koja će meditatoru omogućiti da postavljaju neophodne uslove
za efikasnu praksu.Ānāpānassati - Svjesnost o Dihanju Vandu ānāpānassati je izuzetno preporučen od strane Buda za sve vrste
svrsishodnih namena i ovde možete sasvim precizno shvatiti upute koje
daje. Anussati - Priznanja Ovde imamo standardni opis Bude (≈140 puta), Dhammu (≈90 po.) I Sanghe (≈45 po.). Appamāṇa Cetovimutti - Beskrajno oslobođenje uma Buda često hvali praksu četiri appamāṇā cetovimutti, koji su poznati
po tome što donose zaštitu od opasnosti i zbog toga što su način na koji
vodi Brahmaloka. Arahatta - Arahantship Ovo je formulacija zaliha kojom je postignuto arahantstvo opisano u sutama. Ariya Sīlakkhandha - plemeniti zbir vrline Razna pravila koja treba poštovati bhikkhus. Arūpajjhānā - Formless Jhānas Ovde su formule o zalihama koje opisuju apsorpcije samādhi izvan
četvrtog jhāna, koje se u kasnoj literaturi referišu kao arūpajjhānas. Āsavānaṃ Khayañāṇa - Znanje o uništavanju salama Znanje o uništenju salama: arahantizam. Bhojane Mattaññutā - Umerenost u hrani Umerenost u hrani: poznavanje odgovarajuće količine hrane. Cattāro Jhānā - Četiri jhānas Četiri jhānas: imaju ugodan boravak. Indriyesu Guttadvāratā - Nadgledanje na ulazu u smislene fakultete Čuvati na ulazu u smislene fakultete: ograničenje osjećaja. Jāgariyaṃ Anuyoga - Posvećenost budnosti Posvećenost budnosti: dan i noć. Kammassakomhi - Ja sam moja kamma Ova formula eksplicira jedan od temeljnih kamena Budinog učenja: subjektivna verzija zakona uzroka i efekta. Nīvaraṇānaṃ Pahāna - uklanjanje prepreka Uklanjanje prepreka: prevazilaženje ometanja mentalnih stanja. Pabbajjā - Izlazak Nastavlja se: kako se odlučuje da se odrekne svijeta. Pubbenivāsānussatiñāṇa - Poznavanje sjećanja na nekadašnja živa mjesta Poznavanje sjećanja na nekadašnja živa mjesta: pamćenje prošlih života. Satipaṭṭhāna - Prisutnost svijesti To su formule pomoću kojih Buda na kratko definiše šta su četiri satipaṭṭhānas (≈33 po.). Satisampajañña - Svesnost i temeljno razumevanje Svesnost i temeljno razumevanje: neprekidna praksa. Satta saddhammā - Sedam dobrih kvaliteta Sedam osnovnih osobina koje savjetnik mora osposobiti da bi bio uspešan. Četiri od ovih kvaliteta pojavljuju se i među petih duhovnih indrija i pet balasa. Sattānaṃ Cutūpapātañāṇa - Znanje o ponovnom rođenju diceased bića Znanje o ponovnom rođenju diceased bića. Sīlasampatti - Ostvarivanje u vrhu Ostvarivanje na vrhu: pažljivo poštovanje pravila Patimokha. Vivitta Senāsanena Bhajana - Odmaranje u osamljenim stanovima Izbor odgovarajućeg mesta i usvajanje pravilnog fizičkog i mentalnog položaja je još jedan sine qua non uslov uspešne prakse.
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha - Bhikkhuove smjernice -
To su smernice 227 koje svako bhikkhu mora naučiti na pali jeziku kako bi mogao da ih recituje. Ovdje će se (nadamo se) dobiti semantička analiza svake smernice.
Pārājika 1 Da li bilo koji bhikkhu - koji učestvuje u obuci i životu
bhikkusa, a da se ne odrekne treninga, a da ne proglasi svoju slabost -
da se uključi u seksualni odnos, čak i kod ženske životinje, on je
poražen i više ne pripada. Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikhā · s · ajīva · samāpanno sikkhaṃ a ·
paccakkhāya du · b · balyaṃ an · āvi · katvā methunaṃ dhammaṃ
paṭiseveyya antamaso tiracchāna · gatāya · pi, pārājiko hoti a ·
saṃvāso.
Da li bilo koji bhikkhu - koji učestvuje u obuci i životu bhikkusa, a
da se ne odrekne treninga, a da ne proglasi svoju slabost - da se
uključi u seksualni odnos, čak i kod ženske životinje, on je poražen i
više ne pripada.
yo pana bhikkhu Treba li bilo koji bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno učestvovanje u obuci i životu bhikkhusa, sikkhaṃ a · paccakkhāya bez odustajanja od obuke, du · b · balyaṃ an · āvi · katvā bez deklaracije svoje slabosti methunaṃ dhammaṃ paṭiseveyya se angažuju u seksualnom odnosu, antamaso tiracchāna · gatāya · pi, čak i sa ženskom životinom, pārājiko hoti a · saṃvāso. poražen je i više ne pripada.
http://www.buddha-vacana.org/contact.html Kontakt bvacana@gmail.com Za svaku primedbu, sugestiju, pitanje: Ne oklevajte da prijavljujete bilo koju grešku, neusaglašenost, neispravnu vezu, praznu info · balon itd. Webmaster će biti zahvalan. Jednostavan pristup:
Dīgha Nikāya okuplja 34 najdužih diskursa koje je navodno dao Buda.
Poṭṭhapāda Sutta (DN 9) {izvod} - poboljšani prevod Poṭṭhapāda postavlja razna pitanja u vezi s prirodom Saññā. Mahāparinibbāna Sutta (DN 16) {izvodi} - riječ po riječima Ova sutta okuplja različite instrukcije koje je Buda dao za zbog njegovih sledbenika nakon što je prolazio, što ga čini veoma važan skup instrukcija za nas danas. Mahāsatipaṭṭhāna Sutta (DN 22) - riječ po riječima Ova sutta se široko smatra osnovnom referencom za praksu meditacije.
—— oooOooo —— http://www.buddha-vacana.org/sutta/majjhima.html Sutta Piṭaka
Majjhima Nikāya
- Diskurs srednje dužine - [majjhima: medium]
Majhimska Nikija okuplja 152 diskursa Buda srednje dužine, koja se bave različitim pitanjima.
Sabbāsava Sutta (MN 2) - poboljšani prevod Vrlo zanimljiva sutta, gde su različiti načini razdvajanja ljebavosti, fermentirajućih oklijevanja uma. Bhayabherava Sutta (MN 4) - poboljšan prevod Šta bi trebalo da živi u samoti u divljini, potpuno oslobođena straha? Buda objašnjava. Vattha Sutta (MN 7) {izvod} - poboljšani prevod Mi nađite ovde prilično standardnu listu od šesnaest defilema (upakkilesa) od um i objašnjenje mehanizma kojim se ovo dobija ‘Potvrđene poverenja’ u Budi, Dhammi i Sanghi to su faktori ulaza. Mahādukkhakkhandha Sutta (MN 13) - poboljšani prevod Na asāda (alure), ādīnava (nedostatak) i nissaraṇa (emancipacija) kāma (senzualnost), rūpa (oblik) i vedanā (osećanje). A puno vrlo korisnih stvari za razmišljanje. Cūḷahatthipadopama Sutta (MN 27) - poboljšan prevod Buda objašnjava kako je činjenica da on zapravo nije prosvjeteno biće mora biti uzeto na vjeru ili kao pretpostavka do a postignuta je određena faza, i to bez ikakvog zahteva takvog znanja ta realizacija je bezvredna. Mahāvedalla Sutta (MN 43) {izvod} - riječ po riječima Sāriputta odgovara na razna interesantna pitanja koja je postavio āyasmā Mahākoṭṭhika, iu ovom odlomku on objašnjava da su Vedanā, Saññā i Viññāṇa nisu jasno objašnjene, već su duboko isprepletane. Cūḷavedalla Sutta (MN 44) {izvod} - poboljšani prevod Bhikkhuni Dhammadinnā odgovara nizu zanimljivih pitanja koja je postavio Visākha. Između ostalog, ona daje 20 puta definicija sakkāyadiṭṭhi. Sekha Sutta (MN 53) - poboljšani prevod Buda pita Ānanda da izloži Sekha Paṭipadā, od čega on daje iznenađujuću verziju, iz koje su Satisampajañña i Nīvaraṇānaṃ Pahāna su čudno zamenjeni serijom od sedam “dobrih kvaliteta”, i što ilustruje simbol. Potaliya Sutta (MN 54) - poboljšani prevod Serija od sedam standardnih srazmera za objašnjavanje nedostataka i opasnosti davanja senzualnosti. Bahuvedanīya Sutta (MN 59) {izvod} - riječ po riječ U ovom kratkom odlomku, Buda definira pet kāmaguṇās i čini važno poređenje sa drugom vrstom zadovoljstva. Kīṭāgiri Sutta (MN 70) {izvod} - poboljšani prevod Ova sutta sadrži definiciju dhammānusārī i saddhānusārī. Bāhitikā Sutta (MN 88) {izvod} - poboljšani prevod The King Pasenadi iz Kosale žudi da shvati šta se preporučuje ili ne mudri asketici i bramani, a on pita niz pitanja Ānanda koji nam omogućavaju bolje razumevanje značenja reči kusala (zdravo) i akusala (nezdravog). Ānāpānassati Sutta (MN 118) - riječ po riječima Čuvena sutta o praksi ānāpānassati, i kako to vodi do prakse četiri satipaṭṭhānas i subkventno na ispunjenje sedam bojjhaṅgas. Saḷāyatanavibhaṅga Sutta (MN 137) {izvod} - poboljšani prevod U ovoj dubokoj i veoma interesantnoj sutti, Buda definiše između ostalog, kakve su istrage prijatnog, neprijatnog i neutralna mentalna osećanja, a takođe definiše izraz koji se nalazi u standardni opis Bude: “anuttaro purisadammasārathī”. Indriyabhāvanā Sutta (MN 152) - riječ po riječi Ova sutta nudi tri pristupa praktičnoj ograničenju osjećaja, koji
sadrže dodatna uputstva koja dopunjuju formule Indriyesu Guttadvāratā.
—— oooOooo ——
http://www.buddha-vacana.org/sutta/samyutta.html
Sutta Piṭaka
Saṃyutta Nikāya
- klasifikovani diskursi - [saṃyutta: grupa]
Diskursi Saūjutta Nikāya su podijeljeni prema njihova tema u 56 saṃyuttasa, koji su sami grupisani u pet vaggas.
Vibhaṅga Sutta (SN 12.2) - riječ po riječima Detaljno objašnjenje paṭicca samuppāda, sa definicijom svake od dvanaest veza. Cetanā Sutta (SN 12.38) - poboljšan prevod Ovde Buda objašnjava kako cetanā, zajedno s razmišljanjem i anusaya, djeluju kao osnova za viññāṇa. Upādāna Sutta (SN 12.52) - poboljšan prevod Ovo je vrlo prosvetiteljska lekcija koja otkriva po kojoj psihološki mehanizam koji jedan daje u žudnji, i objašnjava kako je to lako zamenjeni zdravim razlozima kako bi se oslobodili. Puttamaṃsūpama Sutta (SN 12.63) - poboljšani prevod Buda nudi ovde četiri impresivna i inspirativna primera kako bi objasnila kako treba posmatrati četiri āhāras. Sanidana Sutta (SN 14.12) - poboljšan prevod A divno objašnjenje kako se percepcija pretvara u akcije, dalje prosvetljen similijom plamene plamenika. Ostanite marljivo svesno da se razbije neugodne misli! Āṇi Sutta (SN 20.7) - riječ po riječima A Bitno nas podseća Buda: za nas kao i za dobrobit generacija koje tek treba doći, mi mora dati najviše značaja svojim stvarnim riječima, a ne toliko ko se drugi pretvara u današnje vreme ili se pretvarao u prošlosti da je a (Dhamma) nastavnik. Samādhi Sutta (SN 22.5) - riječ po riječi The Buda podstiče svoje sledbenike da razviju koncentraciju tako da mogu uvidi u nastajanje i propuštanje pet agregati, nakon čega on definiše ono što on misli, kako bi nastao i prolazio od agregata, u smislu zavisnog porekla. Paṭisallāṇa Sutta (SN 22.6) - bez prevoda The Buda podstiče svoje sledbenike da praktikuju izolaciju tako da mogu uvidi u nastajanje i propuštanje pet agregati, nakon čega on definiše ono što on misli, kako bi nastao i prolazio od agregata, u smislu zavisnog porekla. Upādāparitassanā Sutta (SN 22.8) - riječ po riječima Nastajanje i prekid patnje se odvija u pet agregata. Nandikhaya Sutta (SN 22.51) - riječ po riječima Kako upravljati uništavanjem zadovoljstva. Anattalakkhana Sutta (SN 22.59) - riječ po riječima U ovoj vrlo poznatoj sutti, Buda po prvi put izlaže svoje učenje na anatta. Khajjanīya Sutta (SN 22.79) {izvod} - reč po reč Ova sutta daje složenu definiciju pet khandhasa. Suddhika Sutta (SN 29.1) - poboljšani prevod Različite vrste nāgas. Suddhika Sutta (SN 30.1) - poboljšan prevod Različite vrste supannih (aka garuda). Suddhika Sutta (SN 31.1) - poboljšan prevod Različite vrste gandhabba devas. Suddhika Sutta (SN 32.1) - poboljšani prevod Različite vrste cloud oblaka. Samāpattimūlakaṭhiti Sutta (SN 34.11) - poboljšani prevod Postizanje koncentracije protiv održavanja koncentracije. Pubbesambodha Sutta (SN 35.13) - reč po reč The Buda definira ono što on misli putem privlačnosti, nedostatka i emancipacije slučaj unutrašnjih senzorskih sfera, a zatim ga proglašava Probuđenje nije bilo ništa manje od razumevanja. Abhinanda Sutta (SN 35.20) - riječ po riječima Nema izbjegavanja za svakoga ko se voli u objektima čula. Migajāla Sutta (SN 35.46) - poboljšani prevod Zašto? je istinska osamljenost toliko teško naći? Buda objašnjava zašto, bez obzira na to gde idete, vaši najodvratniji saputnici uvijek tagiraju zajedno. Avijjāpahāna Sutta (SN 35.53) - riječ po riječima Veoma jednostavan diskurs, ali ipak veoma dubok, na šta treba znati i videti da napusti neznanje i stvori znanje. Sabbupādānapariññā Sutta (SN 35.60) - riječ po reč The Buda, istovremeno razjašnjavajući potpunu razumijevanje svih vezanosti, daje duboko i vrlo jasno objašnjenje: kontakt se javlja na osnovu od tri fenomena. Migajāla Sutta Sutta (SN 35.64) {izvod} - reč po reč Neke neofiti (i često se smatramo među njima) ponekad žele verovati da je moguće uživati u senzualnim zadovoljstvima bez što dovodi do vezivanja ili patnje. Buda uči Migajāla da je to nemoguće. Adantāgutta Sutta (SN 35.94) - riječ po riječima Ovde jedno je od onih saveta koja su tako lako razumljiva sa intelekt, ali je tako teško razumjeti na dubljim nivoima jer naša pogrešni pogledi neprestano se mešaju u proces. Zato moramo često se ponavljaju, iako to može izgledati dosadno.
Pamādavihārī Sutta (SN 35.97) - riječ po riječima Ono što čini razliku između onog koji živi sa nemarnošću i onog koji živi sa oprezom. Sakkapañhā Sutta Sutta (SN 35.118) - riječ po riječima The Buda daje prilično jednostavan odgovor na pitanje Sakke: šta je to razlog zašto neki ljudi postignu krajnji cilj dok drugi ne? Rūpārāma Sutta (SN 35.137) - riječ po riječi The Buda još jednom objašnjava za nas, na drugi način, uzrok i prestanak patnje. To se desava upravo u sredini onoga što mi Nastavite raditi ceo dan i celu noć. Aniccanibbānasappāya Sutta (SN 35.147) - riječ po riječima Ovde su hardcore vipassanā instrukcije koje se bave percepcijom nestanka za napredne meditore koji se raduju postizanje Nibbane. Ajjhattānattahetu Sutta (SN 35.142) - riječ po riječima Kako istraživanje uzroka nastanka čulnih organa, u kojima karakteristika ne može biti lakše razumjeti, dozvoljava a prenošenje tog razumevanja na njihov slučaj. Samudda Sutta (SN 35.229) - poboljšan prevod Ono što je okean u disciplini plemenitih. Pazite da se ne potopite! Pahāna Sutta (SN 36.3) - poboljšani prevod Odnos između tri vrste vedana i tri od anusaja. Daṭṭhabba Sutta (SN 36.5) - poboljšani prevod Kako treba vidjeti tri vrste vedanā (osećanja). Salla Sutta (SN 36.6) - poboljšan prevod Kada pucano strelom fizičkog bola, neumna osoba stvara stvari gore, nagomilavanjem mentalne patnje na vrhu, kao da je bio pogođen dve strelice. Mudra osoba osjeća smrad samo jedne strelice. Anicca Sutta (SN 36.9) - poboljšani prevod Sedam Karakteristike vedanā (osećanja), koje se takođe primjenjuju na ostale četiri khande (SN 22.21) i svaka od dvanaest veza paṭicca · samuppāda (SN 12.20). Phassamūlaka Sutta (SN 36.10) - riječ po riječima Tri vrste osećaja su ukorenjena u tri tipa kontakata. Aṭṭhasata Sutta (SN 36.22) - poboljšan prevod The Buda razotkriva vedanās na sedam različitih načina, analizirajući ih dva, tri, pet, šest, osamnaest, trideset šest ili sto osam kategorije. Nirāmisa Sutta (SN 36.31) {izvod} - reč po reč Mi može ovde razumjeti da pīti, iako su često navedeni kao a bojjhaṅga, ponekad može biti i akusala. Ovaj odlomak takođe uključuje a definicija pet kāmaguṇā. Dhammavādīpañhā Sutta (SN 38.3) - poboljšani prevod Ko profesira Dhammu na svetu (dhamma · vādī)? Ko dobro radi (su · p · paṭipanna)? Ko dobro ide (sugata)? Dukkara Sutta (SN 39.16) - poboljšani prevod Šta je teško učiniti u ovoj nastavi i disciplini? Vibhaṅga Sutta (SN 45.8) - reč po reč Ovde Buda precizno definiše svaki faktor osmogodišnje plemenite staze. Āgantuka Sutta (SN 45.159) - poboljšani prevod Kako plemenita staza radi sa abhiññama koji se odnose na razne dhamme
kao gostujuću kuću i pozdravljaju različite vrste posetilaca. Kusala Sutta (SN 46.32) - riječ po riječima Sve što je korisno ujedini u jednoj stvari. Āhāra Sutta (SN 46.51) - poboljšani prevod The Buda opisuje kako možemo da “hranimo” ili “umremo” prepreke i faktore prosvetljenja prema načinu na koji nas primenjujemo pažnja. Saṅgārava Sutta (SN 46.55) {izvod} - poboljšani prevod A prelepa serija similira kako bi objasnila kako su pet nevara (prepreke) utiču na čistoću uma i njegovu sposobnost da doživljavaju stvarnost kakva jeste. Sati Sutta (SN 47.35) - riječ po riječi U ovoj sutti, Buda podsjeća bhikkhusa da budu satovi i sampajānos, a zatim definira ova dva izraza. Vibhaṅga Sutta (SN 47.40) - reč po reč Satipatišta su naučili kratko. Daṭṭhabba Sutta (SN 48.8) - poboljšan prevod Za svaku od pet duhovnih indrija se kaže da se vidi u četvorostrukoj dhammi. Saṃhitta Sutta (SN 48.14) - poboljšani prevod Ispunjavanje njih je sve što treba da uradimo, a to je mera našeg oslobođenja. Vibhaṅga Sutta (SN 48.38) - poboljšani prevod Ovde Buda definira pet osjetljivih indrija. Uppaṭipāṭika Sutta (SN 48.40) - poboljšani prevod Ovo Sutta izvlači interesantnu paralelu između prestanka osećajući sposobnosti i uzastopno postizanje jhānas. Sāketa Sutta (SN 48.43) {izvod} - poboljšani prevod In ova sutta, Buda navodi da su balase i indriji mogu biti smatraju se jednakim stvarima ili kao dve različite stvari. Patiṭṭhita Sutta (SN 48.56) - poboljšani prevod Postoji jedno mentalno stanje kroz koje se usavršavaju sva pet duhovna fakulteta. Bīja Sutta (SN 49.24) - poboljšani prevod Prelepa similacija koja ilustruje koliko je osnovna vrlina u praksi četiri pravih potresa.Gantha Sutta (SN 50.102) - poboljšan prevod Ovo Sutta se zasniva na interesantnoj listi četiri “telesnih čvorova” i promoviše razvoj pet duhovnih snaga. Viraddha Sutta (SN 51.2) - poboljšani prevod Ko to zanemari, zanemaruje plemenitu stazu. Chandasamādhi Sutta (SN 51.13) - poboljšan prevod Ova sutta jasno objašnjava smisao formulara koji opisuju praksu idhidasa. Samaṇabrāhmaṇa Sutta (SN 51.17) - poboljšani prevod Nadam se u prošlosti, u budućnosti ili u sadašnjem trenutku, ko god nosi supernormalan Moći su razvijene i naporno praktikovale četiri stvari. Vidhā Sutta (SN 53.36) - poboljšani prevod The Jhānas se preporučuje da se oslobodite tri vrste pretpostavki, što je su povezani sa upoređivanjem sa drugima. To jasno pokazuje da ako u Sanghi postoji neka hijerarhija, to je samo u praktične svrhe, i to ne treba uzeti kao predstavnik bilo koje realnosti. TO JE nije sasvim jasno da li je ovo jedna sutta koja ponavlja 16 puta istu stvar ili 16 sutata grupisanih zajedno, ili 4 sutte koji sadrže svaku 4 ponavljanje. Padīpopama Sutta (SN 54.8) - riječ po riječima Ovde Buda objašnjava ānāpānassati i preporučuje ga za razne svrhe: od napuštanja bruto nečistoća, kroz razvoj svih osam jhānas. Saraṇānisakka Sutta (SN 55.24) - poboljšani prevod In ovaj zanimljiv diskurs, Buda tvrdi da se ipak ne čini moraju da steknu snažno povjerenje u Budu, Dhammu i Sanghu da postane dobitnik potoka u trenutku smrti. Mahānāma Sutta (SN 55.37) - poboljšani prevod Ono što znači biti učenik plodnosti, ispunjen vrlinom, ubeđenjem, velikodušnošću i rasprostranjenošću. Aṅga Sutta (SN 55.50) - reč po reč Četiri sotāpattiyaṅgas (faktori za unos teksta). Samādhi Sutta (SN 56.1) - riječ po riječi Buda podstiče bhikkusa da vežba samādhi, jer vodi do razumijevanja četiri plemenite istine u svojoj pravoj prirodi. Paṭisallāna Sutta (SN 56.2) - riječ po riječima The Buda podstiče bhikkhusa da praktikuje paṭisallānu, jer vodi do toga razumijevanje četiri plemenite istine u njihovoj istinskoj prirodi. Dhammacakkappavattana Sutta (SN 56.11) - riječ po riječima Ovo je svakako najpoznatija sutta u literaturi Pali. Buda prvi put izdaje četiri ariya-sake. Saṅkāsanā Sutta (SN 56.19) - poboljšani prevod The učenje četiri plemenite istine, koliko god da je dosadno to izgleda lutajući um, zapravo je veoma dubok i um može potrošiti celu vreme istrage. Siṃsapāvana Sutta (SN 56.31) - riječ po riječima The čuvena sutta u kojoj Buda tvrdi da nema nikakav interes učenja koja nisu odmah povezana sa postizanjem cilja. Daṇḍa Sutta (SN 56.33) - poboljšan prevod Prikažite simili štapa.
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http://www.buddha-vacana.org/sutta/anguttara.html Sutta Piṭaka
Aṅguttara Nikāya sadrži hiljade kratkih diskursa, koji imaju posebnost da se strukturira enumeracije. Podijeljen je na jedanaest delova, s kojima se prvo bave enumeracija jedne stavke, druga sa onima od dve stavke itd Buda, nikada nije koristio pisanje, zatražio od svojih slušalaca da budu pažljivo i zapamtiti njegove instrukcije. Da bi napravio njegove reči što je moguće jasnije i često olakšava ovo pamćenje prezentovao je svoje učenje u vidu popisivanja.
Rūpādi Vagga (AN 1.1-10) - riječ po riječima Postoji pet vrsta smislenih objekata koji nadmiljuju um (većine) više nego bilo koji drugi. Nīvaraṇappahāna Vagga (AN 1.11-20) - riječ po reč Pet dhammas koji najugroženije hrane 5 pet prepreka i pet najefikasnijih načina za njihovo razbijanje. Akammaniya Vagga (AN 1.21-30) - reč po reč Um može biti naš najgori neprijatelj ili naš najbolji prijatelj. Adanta Vagga (AN 1.31-40) - poboljšan prevod Um može biti naš najgori neprijatelj ili naš najbolji prijatelj. Udakarahaka Suttas (AN 1.45 i 46) - poboljšan prevod Razlika između jasnog uma i blatnog. Mudu Sutta (AN 1.47) - poboljšani prevod Podudarnost za um koji je podložan. Lahuparivatta Sutta (AN 1.48) - poboljšani prevod Buda, koja je uobičajeno tako dobra u pronalaženju poređenja, ovde je u gubitku. Accharāsaṅghāta Peyyāla (AN 1.53-55) - riječ po riječima Vršenje dobre volje čini jedan vrednim poklona. Kusala Suttas (AN 1.56-73) - reč po reč Šta proizvede i šta eliminiše zdravu i nezdravu mentalnu državu. Pamāda Suttas (AN 1.58-59) - poboljšani prevod Ništa nije tako nepovoljno ovako. Pamādādi Vagga (AN 1.81-97) - riječ po riječima Buda nas upozorava upozorava na bezbjednost. Kāyagatāsati Vagga (AN 1.563-574) {izvodi} - poboljšani prevod Buda govori u velikoj hvaljenosti pažnje usmerenom na telo.
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2. Duka Nipata
Appaṭivāna Sutta (AN 2.5) - poboljšani prevod Kako bi trebalo da se vežbamo ako želimo da dođemo do buđenja. Cariya Sutta (AN 2.9) - poboljšan prevod Šta je, uostalom, to garantuje harmoniju, ljubaznost, Iskrenost, bratstvo u rečima mir u datom društvu? Buda objašnjava ovde koja su dva čuvara sveta. Ekaṃsena Sutta (AN 2.18) - poboljšani prevod Evo jedne stvari koju Buda proglašava kategorično. Vijjābhāgiya Sutta (AN 2.32) - riječ po riječi Ovdje Buda povezuje Samatu sa rāga i cetovimutti, a Vipassana sa avijjama i paññāvimutti.
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3. Tika Nipata
Kesamutti [aka Kālāmā] Sutta (AN 3.66) - reč po reč In ova čuvena sutta, Buda nas podseća da na kraju verujemo samo našem direktno iskustvo stvarnosti, a ne ono što proglašavaju drugi, čak i ako su naši “poštovani nastavnici”. Sāḷha Sutta (AN 3.67) - poboljšani prevod Savet dat ovde je vrlo sličan onome koji je dat Kalamasu. Aññatitthiya Sutta (AN 3.69) - poboljšani prevod The tri korena nezdravog objašnjavaju se svojim poštovanjem karakteristika, uzrok njihovog nastanka i način njihovog nastanka njihov prekid. Uposatha Sutta (AN 3.71) - poboljšan prevod U ovoj sutti, Buda definira kako ljudi koji lažu treba da praktikuju Uposatha i opisuju različite vrste deva. Sīlabbata Sutta (AN 3.79) - poboljšani prevod Ananda objašnjava pomoću kojih se vrlo jednostavnim obredima i ritualima crteža mogu oceniti kao korisne ili ne. Samaṇa Sutta (AN 3.82) - poboljšani prevod Evo tri ascetička zadatka asketkinja. Vajjiputta Sutta (AN 3.85) - poboljšan prevod A neki monah ne može da trenira sa toliko pravila. Buda ga objašnjava kako on može bez njih, i dobro radi. Sikhattaya Sutta (AN 3.90) - riječ po riječi Buda definira tri treninga, tj. Adhisīlasikkhā, adhicittasikkhā i adhipaññāsikkhā. Accāyika Sutta (AN 3.93) - poboljšan prevod Tri hitna zadatka podsjetnika koji su poput tri hitne zadatke farmera. Sikhattaya Sutta (AN 3.91) - riječ po riječi Ovde Buda daje alternativnu definiciju adhipaññāsikkhā. Paṃsudhovaka Sutta (AN 3.102) - nekoliko info · mehuriće In ova sutta, Buda upoređuje uklanjanje mentalnih nečistoća kroz praksu radova zlatara. To je posebno zanimljivo, jer pruža postepeno izlaganje nečistoća treba se baviti tokom prakse, što daje korisno referenca. Nimitta Sutta (AN 3.103) - nekoliko info · mehurića Uradi nađete se sami klimajući ili preterano uznemireni tokom vašeg meditativna praksa? Ovo je veoma koristan diskurs za meditatore koji žele balansirati dve odgovarajuće duhovne sposobnosti napora i koncentracije, zajedno sa ravnopravnošću. Mnogi od nas bi imali koristi značajno od primjene ovih uputstava. Ruṇna Sutta (AN 3.108) - riječ po riječima Ovde Buda objašnjava šta peva i igra u disciplini plemeniti, a zatim daje svoju instrunkciju u vezi smeha i nasmejan. Atitti Sutta (AN 3.109) - poboljšan prevod Tri pogreljne stvari, od kojih mnogi nažalost vole, to nikada ne može dovesti do sitosti.
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Nidāna Sutta (AN 3.112) - poboljšani prevod Šest uzroka, tri zdrava i tri štetne, na nastajanje kamme. Kammapatha Sutta (AN 3.164) - reč po reč Ovde se pokazuje da je pogrešno gledište prema kojem nema ničeg pogrešnog u tome što nije vegetarijanac.
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4. Catukka Nipata
Joga Sutta (AN 4.10) - poboljšan prevod Šta znači Buda kada govori o jogi i jogakkhemi (odmor od jarma). Padhana Sutta (AN 4.13) - riječ po riječima U ovoj sutti, Buda daje definiciju sammappadhānas. Aparihāniya Sutta (AN 4.37) - poboljšani prevod Četiri jednostavne prakse koje čine jednu nesposobnu da odlaze, tačno u prisustvu Nibbane. Samādhibhāvanā Sutta (AN 4.41) - riječ po riječima The četiri tipa koncentracije koje Buda pohvaljuje. To je sasvim Ovde je očigledno da se ne pravi jasna razlika između samādhi i paññā. Vipallāsa Sutta (AN 4.49) - reč po reč U ovoj sutti, Buda opisuje četvorostruko iskrivljenje saññā, citta i dṭṭhi. Appamāda Sutta (AN 4.116) - jednostavan prevod Četiri slučaja u kojima bi se trebali praktikovati sa uzaludnošću. Ārakkha Sutta (AN 4.117) - jednostavan prevod Četiri stvari treba preduzeti uz pomoć, pažljivost i zaštitu uma. Mettā Sutta (AN 4.125) - poboljšan prevod Ovde Buda objašnjava kakvo ponavljanje rodi onoga ko temeljno obrađuje četiri Brahmavihāras mogu očekivati, i velika prednost njegovog postojanja učenik. Asubha Sutta (AN 4.163) - poboljšan prevod The četiri načina vježbanja, prema vrsti odabrane prakse i intenzitet ili slabost snaga i duhovnih faktura. Abhiññā Sutta (AN 4.254) - bez prevoda Kako plemenita staza radi sa abhiññama koji se odnose na razne dhamme
kao gostujuću kuću i pozdravljaju različite vrste posetilaca. Arañña Sutta (AN 4.262) - poboljšani prevod Kakva osoba je sposobna da živi u divljini?
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5. Pañcaka Nipāta
Vitthata Sutta (AN 5.2) - bez prevoda Ovde Buda detaljno definiše ono što on zove pet Sekha-balas (snage jednog u treningu). Ova sutta je lako razumljivo bez potrebe za paralelnim prevodom, ako se pozivate formule Satta saddhammā kao što će biti predloženo u tekstu. Pali-engleski rečnik je dostupan i za svaki slučaj. Vitthata Sutta (AN 5.14) - reč po reč Ovde se definišu pet balasa. Samādhi Sutta (AN 5.27) - poboljšan prevod Pet unikatnih znanja koje se javljaju onima koji praktikuju bezgraničnu koncentraciju. Akusalarasi Sutta (AN 5.52) - poboljšan prevod Govorno s pravom, šta treba nazvati “akumulacija demerita”? Abhiṇhapaccavekhitabbaṭhāna Sutta (AN 5.57) {izvod} - reč po reč Kako uzeti u obzir sopstvenu kammu. Anāgatabhaya Sutta (AN 5.80) - poboljšani prevod The Buda podsjeća na monaha da praksa Dhamme ne treba stavljati za kasniji datum, jer nema garancija da će budućnost biti pružiti sve mogućnosti za praksu. Sekha Sutta (AN 5.89) - bez prevoda The Buda nas podseća na pet stvari koje pogoršavaju praksu, što je za sve koji žele napredovati na obuci su skoro toliko važni da se upoznamo, zapamtimo i integrišemo u naš način života kao poznavanje pet standardnih nīvarana. Sekha Sutta (AN 5.90) - poboljšan prevod Pet stavova koji dovode do pogoršanja prakse. Sutadhara Sutta (AN 5.96) - poboljšani prevod Pet kvaliteta je vodeća osoba koja praktikuje duhovno osjećanje do oslobođenja u dugo vrijeme. Kathā Sutta (AN 5.97) - poboljšan prevod Pet kvaliteta je vodeća osoba koja praktikuje duhovno osjećanje do oslobođenja u dugo vrijeme. Āraññaka Sutta (AN 5.98) - poboljšani prevod Pet kvaliteta je vodeća osoba koja praktikuje duhovno osjećanje do oslobođenja u dugo vrijeme. Andhakavinda Sutta (AN 5.114) - poboljšani prevod Pet stvari koje je Buda uputio svojim novousđenim monašima. Samayavimutta Sutta (AN 5.149) - bez prevoda Pet uslova pod kojima će neko koji je stekao ‘povremeno oslobađanje’ odbaciti. Samayavimutta Sutta (AN 5.150) - bez prevoda Još jedan niz pet uslova pod kojim će neko koji je stekao “povremeno oslobađanje” odbaciti. Vaṇijjā Sutta (AN 5.177) - poboljšan prevod Buda precizira ovde pet zanata koje ne bi trebalo da obavljaju njegovi sledbenici, među kojima i meso. Gihī Sutta (AN 5.179) - poboljšan prevod In ova sutta, Buda daje više preciznosti o načinu na koji se četiri uobičajene sotāpattiyaṅgas moraju biti internalizovane kako bi predstavljaju odgovarajuće uslove za sotāpatti. Nissāraṇīya Sutta (AN 5.200) - poboljšani prevod Ova sutta odbija pet vrsta nissāraṇa.
Yāgu Sutta (AN 5.207) - poboljšan prevod Buda daje pet prednosti jedenja pirinča. Dantakaṭṭha Sutta (AN 5.208) - poboljšan prevod Buda daje pet razloga da koristi čistač zuba. Gītassara Sutta (AN 5.209) - riječ po riječima Ovo Sutta su u velikoj mjeri zanemarene razne budističke tradicije: Buda objašnjava zašto on ne dozvoljava bhikkhusu da svira melodično pevanje. Muṭṭhassati Sutta (AN 5.210) - poboljšan prevod Nedostaci za zaspanjem bez odgovarajućih sati i sampajañña, i odgovarajuće prednosti toga. Duccarita Sutta (AN 5.241) - poboljšan prevod Pet opasnosti dukareita (loše ponašanje) i pet prednosti sukarita (dobro ponašanje). Duccarita Sutta (AN 5.245) - poboljšani prevod Još jedna sutta o pet opasnosti dukarite i pet prednosti sukarite. Sivatika Sutta (AN 5.249) - poboljšani prevod Pet načina na koje osoba sa lošom vođenošću može biti slična čvornoj zemlji gde ljudi bacaju mrtva tijela. Puggalappasāda Sutta (AN 5.250) - poboljšan prevod Evo rijetkih upozorenja koje je dao Buda o opasnostima ulaženja poverenja u bilo koga. Rāgassa abhiññāya Sutta (AN 5.303) - poboljšani prevod Pet stvari koje treba praktikovati za direktno poznavanje rāga.
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6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - nekoliko info · mehurića Sāriputta objašnjava šta čini razliku između bhikkhu čije će smrt biti biti nezaobilazan i onaj čija će smrt biti povoljna. Anutappiya Sutta (AN 6.15) - nekoliko informacija · mehuriće Sāriputta objašnjava šta čini razliku između bhikkhu čije će smrt biti biti opušten i onaj čija će smrt biti nemoćna. Maraṇassati Sutta (AN 6.20) - poboljšan prevod Ova sutta detaljno objašnjava kako da praktikuje smjernicu smrti. Sāmaka Sutta (AN 6.21) - nekoliko informacija · mehuriće Podstaknuto putem intervencije deva, Buda otkriva šest stara načina kojim se bhikkhus pogoršava u kusalama dhammasu. Aparihānia Sutta (AN 6.22) - nekoliko informacija · mehuriće Šest dhammas povezanih sa ne-pogoršanjem. Još jedan skup veoma korisnih dhammi za ljubitelje praktičara. Himavanta Sutta (AN 6.24) - poboljšani prevod Šest kreativnih karakteristika koje bi meditator navodno srušio na Himalajima. Anussatiṭṭhāna Sutta (AN 6.25) - poboljšani prevod Ova sutta definiše koje su šest predmeta sjećanja. Sekha Sutta (AN 6.31) - bez prevoda Buda objašnjava koja su šest dhamma koja dovode do pogoršanja bhikkhu pod treningom. Nāgita Sutta (AN 6.42) - poboljšani prevod Dok koji živi u šumskom grobu, Buda govori u hvali skromnosti, zadovoljstvo, nepopustljivost i oslobađanje u divljini. Dhammika Sutta (AN 6.54) - obični tekstovi In ova sutta, riječ tathāgata se ne koristi za označavanje Budine, ali u zdravom smislu, što nam omogućava bolje razumevanje njenog značenja. Nibbedhika Sutta (AN 6.63) - obični tekstovi Ovo sutta pruža interesantnu sistematsku analizu Kame, Vedanā, Saññā, Āsavā, Kamma i Dukkha. Svaki od ovih termina je definisan, a zatim opisao je uzorak četiri ariya-sacke. Anavatthitā Sutta (AN 6.102) - poboljšani prevod Šest nagrada koje bi trebalo da posluže kao motivacija za uspostavljanje percepcije anicca. Atammaya Sutta (AN 6.104) - poboljšan prevod Šest nagrada koje bi trebalo da posluže kao motivacija za uspostavljanje percepcije anatta. Assāda Sutta (AN 6.112) - poboljšan prevod Kako iskoreniti pogled uživanja, pogleda na sebe i pogrešnog pogleda uopšte. Dhammānupassī Sutta (AN 6.118) - riječ po riječima To vredi ponoviti poruku datu u ovoj sutti: šest navika bez napuštanja koje nije moguće praktikovati satipaṭṭhānas pravilno. Možda se ovde preporučuje nešto čišćenja.
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Yāgu Sutta (AN 5.207) - poboljšan prevod Buda daje pet prednosti jedenja pirinča. Dantakaṭṭha Sutta (AN 5.208) - poboljšan prevod Buda daje pet razloga da koristi čistač zuba. Gītassara Sutta (AN 5.209) - riječ po riječima Ovo Sutta su u velikoj mjeri zanemarene razne budističke tradicije: Buda objašnjava zašto on ne dozvoljava bhikkhusu da svira melodično pevanje. Muṭṭhassati Sutta (AN 5.210) - poboljšan prevod Nedostaci za zaspanjem bez odgovarajućih sati i sampajañña, i odgovarajuće prednosti toga. Duccarita Sutta (AN 5.241) - poboljšan prevod Pet opasnosti dukareita (loše ponašanje) i pet prednosti sukarita (dobro ponašanje). Duccarita Sutta (AN 5.245) - poboljšani prevod Još jedna sutta o pet opasnosti dukarite i pet prednosti sukarite. Sivatika Sutta (AN 5.249) - poboljšani prevod Pet načina na koje osoba sa lošom vođenošću može biti slična čvornoj zemlji gde ljudi bacaju mrtva tijela. Puggalappasāda Sutta (AN 5.250) - poboljšan prevod Evo rijetkih upozorenja koje je dao Buda o opasnostima ulaženja poverenja u bilo koga. Rāgassa abhiññāya Sutta (AN 5.303) - poboljšani prevod Pet stvari koje treba praktikovati za direktno poznavanje rāga.
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6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - nekoliko info · mehurića Sāriputta objašnjava šta čini razliku između bhikkhu čije će smrt biti biti nezaobilazan i onaj čija će smrt biti povoljna. Anutappiya Sutta (AN 6.15) - nekoliko informacija · mehuriće Sāriputta objašnjava šta čini razliku između bhikkhu čije će smrt biti biti opušten i onaj čija će smrt biti nemoćna. Maraṇassati Sutta (AN 6.20) - poboljšan prevod Ova sutta detaljno objašnjava kako da praktikuje smjernicu smrti. Sāmaka Sutta (AN 6.21) - nekoliko informacija · mehuriće Podstaknuto putem intervencije deva, Buda otkriva šest stara načina kojim se bhikkhus pogoršava u kusalama dhammasu. Aparihānia Sutta (AN 6.22) - nekoliko informacija · mehuriće Šest dhammas povezanih sa ne-pogoršanjem. Još jedan skup veoma korisnih dhammi za ljubitelje praktičara. Himavanta Sutta (AN 6.24) - poboljšani prevod Šest kreativnih karakteristika koje bi meditator navodno srušio na Himalajima. Anussatiṭṭhāna Sutta (AN 6.25) - poboljšani prevod Ova sutta definiše koje su šest predmeta sjećanja. Sekha Sutta (AN 6.31) - bez prevoda Buda objašnjava koja su šest dhamma koja dovode do pogoršanja bhikkhu pod treningom. Nāgita Sutta (AN 6.42) - poboljšani prevod Dok koji živi u šumskom grobu, Buda govori u hvali skromnosti, zadovoljstvo, nepopustljivost i oslobađanje u divljini. Dhammika Sutta (AN 6.54) - obični tekstovi In ova sutta, riječ tathāgata se ne koristi za označavanje Budine, ali u zdravom smislu, što nam omogućava bolje razumevanje njenog značenja. Nibbedhika Sutta (AN 6.63) - obični tekstovi Ovo sutta pruža interesantnu sistematsku analizu Kame, Vedanā, Saññā, Āsavā, Kamma i Dukkha. Svaki od ovih termina je definisan, a zatim opisao je uzorak četiri ariya-sacke. Anavatthitā Sutta (AN 6.102) - poboljšani prevod Šest nagrada koje bi trebalo da posluže kao motivacija za uspostavljanje percepcije anicca. Atammaya Sutta (AN 6.104) - poboljšan prevod Šest nagrada koje bi trebalo da posluže kao motivacija za uspostavljanje percepcije anatta. Assāda Sutta (AN 6.112) - poboljšan prevod Kako iskoreniti pogled uživanja, pogleda na sebe i pogrešnog pogleda uopšte. Dhammānupassī Sutta (AN 6.118) - riječ po riječima To vredi ponoviti poruku datu u ovoj sutti: šest navika bez napuštanja koje nije moguće praktikovati satipaṭṭhānas pravilno. Možda se ovde preporučuje nešto čišćenja.
—— oooOooo —— 7. Sattaka Nipata
Anusaya Sutta (AN 7.11) - obični tekstovi Ovde su navedene sedam anusaja. Anusaya Sutta (AN 7.12) - poboljšani prevod Napuštajući sedam anusaja (opsesije ili latentne tendencije). Saññā Sutta (AN 7.27) - poboljšan prevod Sedam percepcija koje dovode do dugoročne dobrobiti bhikkusa i sprečavaju njihov pad. Parihāni Sutta (AN 7.28) - poboljšan prevod Sedam tačaka na kojima bhikkhu na treningu može da opadne ili ne. Parihāni Sutta (AN 7.29) - poboljšan prevod Sedam tačaka ponašanja na kojima se slagalica može odbiti ili ne. Vipatti Sutta (AN 7.30) - poboljšan prevod Sedam tačaka ponašanja na kojima lažni sledbenik može ispuniti njegov neuspjeh ili uspjeh. Parābhava Sutta (AN 7.31) - poboljšani prevod Sedam tačaka ponašanja na kojima sluga može da ispuni svoju ruševinu ili prosperitet. Saññā Sutta (AN 7.49) - poboljšani prevod Sedam unutrašnjih refleksija koje vredi pratiti. Nagaropama Sutta (AN 7.67) - obični tekstovi sa Pali Formulama Ovdje Buda koristi prosvetljeni simile kako bi objasnio kako je sedam dobre kvalitete koje treba da savlada pripravnik kako bi bio uspješno raditi zajedno kako bi spriječili trupe Mare (tj. akusala dhammas) od ulaska u tvrđavu uma. Satthusāsana Sutta (AN 7.83) - riječ po reč Evo vrlo konciznog sedmogodišnjeg uputstva za diskriminaciju šta je Nastava Buda od onoga što nije.
—— oooOooo —— 8. Aṭṭhaka Nipata
Nanda Sutta (AN 8.9) {izvod} - reč po reč Buda opisuje kako je Nanda, iako je žrtva žestoke osećajna želja, praktikuje u skladu s njegovim uputstvima. Ova sutta sadrži definiciju satisampajañña. Mahānāma Sutta (AN 8.25) {izvod} - riječ po riječ Mahānāma pita Budu da definiše šta je sljedbenika slaganja i u kom smislu se očekuje da se lični sledbenik bude virtuozan. Anuruddhamahavitakka Sutta (AN 8.30) - nekoliko informacija · mehuriće Sedam Mudre misli koje zaista vredi razumijevanja i pamćenja pojavljuju se na ven. Anuruddha. Buda dolazi do njega da ga nauči osmog, obogaćen s kojim će postići arahantship. Buda onda objašnjava detaljno značenje tih misli. Abhisanda Sutta (AN 8.39) - poboljšan prevod Evo osam načina na koje svi ozbiljni učenici Buda stvaraju velike zasluge za sebe. Duccaritavipāka Sutta (AN 8.40) - nekoliko informacija · mehuriće Ova sutta opisuje vrstu patnje koja se podvrgava nepoštovanju glavnih propisa. Saṅhitta Sutta (AN 8.53) - riječ po reč Buda daje ovde svojim bivšim medicinskim sestrama osam kriterijuma diskriminišu da li dati iskaz pripada njegovoj nastavi ili ne, što se može desiti danas. Dīghajāṇu Sutta (AN 8.54) {izvod} - obični tekstovi Između ostalog, Buda definira u ovom sutti šta on misli velikodušnošću. Vimokha Sutta (AN 8.66) - poboljšan prevod Objašnjenje osam vimokkhasa (oslobođenja). Parihāna Sutta (AN 8.79) - bez prevoda Buda objašnjava koja su osam dhamma što dovodi do pogoršanja bhikkhu pod treningom.
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9. Navaka Nipata
Nāga Sutta (AN 9.40) - obični tekstovi Ova sutta, obojena suptilnim humorom, objašnjava kako je bhikkhu pojačan um može se uporediti sa samotnim slonom, obojica obično se naziva Nāga. Tapussa Sutta (AN 9.41) {izvod} - obični tekstovi Ovde saññā · vedayita · nirodha, prestanak saññā i vedanā predstavljen je kao deveta jhāna. Sikhādubbalya Sutta (AN 9.63) - riječ po riječi Šta uraditi ako još nije savršeno u pet pravila? Nīvaraṇa Sutta (AN 9.64) - riječ po riječima Kako ukloniti pet prepreka.
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10. Dasaka Nipāta
Saṃjojana Sutta (AN 10.13) - obični tekstovi Ova vrlo kratka sutta navodi deset saṃyojanas. Kasiṇa Sutta (AN 10.25) - riječ po riječima Ovo je standardni opis prakse na deset kasiina. Girimānanda Sutta (AN 10.60) - poboljšani prevod In da pomogne Girimānandi da se oporavi od teške bolesti, Buda daje sjajnu nastavu koja razmatra deset tipova vrlo korisnih percepcija to se može razviti. Kathāvatthu Sutta (AN 10.69) {izvod} - obični tekstovi Buda podsjeća na bhikhuse o čemu ne bi trebali pričati i o čemu bi trebali pričati. Cunda Sutta (AN 10.176) - neke informacije · mehuriće Buda objašnjava dublje značenje čistoće, u kāya, vācā i mana, ne u
obredima ili ritualima i pokazuje da je prvi u osnovi onaj čija je
neefikasnost očigledna.
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11. Ekādasaka Nipāta
30.03.2555
Mettā Sutta (AN 11.15) - nekoliko info · mehurića Jedanaest dobrih rezultata koji dolaze iz prakse mettā.
Classical Buddhism (Teachings of the
Awakened One with Awareness) belong to the world, and everyone have
exclusive rights:
is the most Positive Energy of informative and
research oriented site propagating the teachings of the Awakened One
with Awareness the Buddha and on Techno-Politico-Socio Transformation
and Economic Emancipation Movement followed by millions of people all
over the world.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation
https://translate.google.com and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
http://www.buddha-vacana.org/
Buddha Vacana — The words of the Buddha —in10 Classical Bengali- ক্লাসিক্যাল বাংলা, To day in our
country Bahujan Samaj Party (BSP) alone can challenge and defeat the
casteist, communal and pro-capitalist BJP (Brashtachar Jiyadha
Psychopaths) to liberate the country from the clutches of fascist rule.
India slips two ranks – 81 among 180 – in Transparency International’s index on corruption in 2017
The RSS (Rowdy Rakshasa Swayam Sevaks) is of 1% intolerant, cunning,
crooked, number one terrorists of the world, violent, militant, ever
shooting, lynching lunatic mentally retarded chitpavan brahmin by the
1% intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting,
lynching lunatic mentally retarded chitpavan brahmin and for the 1%
intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting, lynching lunatic mentally retarded
chitpavan brahmin !! And OFF the 99% Sarvajan Samaj including SC/STs/OBCs/Converted Religious Minorities and the poor Upper Castes. BUY the 99% Sarvajan Samaj including SC/STs/OBCs/Converted Religious Minorities and the poor Upper Castes. FAR the 99% Sarvajan Samaj including SC/STs/OBCs/Converted Religious Minorities and the poor Upper Castes.
In Ek Bharat Shreshta Bharat flag all the hands are tied up which means
2nd, 3rd, 4th rate souls (athmas) of Kshatrias, Vysias, shudras and the
aboriginal inhabitants the SC/STs and converted religious minorities
believed as having no souls by just 1% intolerant, cunning, crooked,
number one terrorists of the world, violent, militant, ever shooting,
lynching lunatic mentally retarded chitpavan brahmin Rowdy Rakshasa
Swayam Sevaks (RSS). The Murderer of democratic institutions (Modi),
Kejriwal with the broom stick in his hand to fool the downtrodden are
chamchas, stooges, chelas, bootlickers and own mother’s flesh eaters.
Such leaders will never have guts to oppose the Beni Israeli foreign
chitpavan brahmins who are the owners of manusmriti based stealth,
shadowy, discriminatory hinutva cult which has gobbled the Master Key by
tampering the fraud EVMs and won elections.
To day in our
country Bahujan Samaj Party (BSP) alone can challenge and defeat the
casteist, communal and pro-capitalist BJP (Brashtachar Jiyadha
Psychopaths) to liberate the country from the clutches of fascist rule.
The Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure their rights guaranteed under
the Constitution due to the incessant struggle and matchless sacrifice
of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced governments
did not implement these rights to the benefit of our people. As the
result, despite the provisions of Constitution, our socio-economic
condition remained worst as before. Hence, Babasaheb advocated them to
form the government on their own by getting united under one political
platform and one leadership. In this direction, he contemplated to
launch the Republican Party of India during his life-time. But he,
perhaps, did not know that he would die so early even before he could
bring his plans into action. He could not complete the task which was
later on completed by Manyawar Kanshi Ram Saheb.
Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the Ambedkarite
movement, the movement was almost extinct. People had almost forgotten
about the movement. Kanshi Ram Saheb made a deep study as to the
conditions which caused the failure of Ambedkarite movement. He saw that
most of the followers of Babasaheb were out of the movement. He started
probing the reasons which led to the discontinuation of the movement
followed by the death of Babasaheb Ambedkar. He, after a thorough study,
understood that the failure of Ambedkarite movement was caused due to
the lack of ‘non-political routes’ among the Bahujan Samaj and hence, he
decided to strengthen the non-political routes to create the
‘non-purchasable leadership’. He realized that only that society with
strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.
As dreamt by
Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched the political
party, namely, Bahujan Samaj Party on April 14, 1984. People, by
following the footsteps of our ancestors and guidance of Manyawar Kanshi
Ram Saheb, were able to form their own government for four times in
Uttar Pradesh in the past. As the result, they are able to improve the
socio-economic condition of our people in Uttar Pradesh. They are able
to secure the constitutional rights of our people. They are also able to
build memorials, statues and parks in the honor of our ancestors. But
we could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.
Tampering of EVMs
by BJP : Failure to form their own government in other states has helped
the BJP to defeat them in Uttar Pradesh. They found that BSP is strong
only in UP and not in other states and hence they thought that if they
could finish them in UP, BSP will die a natural death in all other
states. That is how they focused their entire strength to defeat us in
UP. However, they could not win through fair means. They had to resort
to fraudulent way of tampering the electronic voting machines (EVMs) to
defeat them.
BJP and company had used the EVMs in 2014 itself to
win the General Election. BSP thought that it was the mandate against
the scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
BJP Mischief in
Saharanpur: It is to be understood that we are the only one who are
challenging the RSS agenda of BJP rulers during the past three years. Be
it the death of Rohit Vemula in Hyderabad University, attack against
SC/STs in Una of Gujarat, Vyapam scandal of Madya Pradesh or lynching of
Muslims in Dadri, I vehemently opposed and exposed them in the Rajya
Sabha. Hence, the BJP leaders had been hatching plans to choke our
voice. They are planning to isolate BSP from other communities and limit
us only to SC/STs. That is why they managed to create clashes between
SC/STs and the Jat community in Saharanpur. They are also able to use a
SC/ST organization in their conspiracy. Ms mayawati has clearly
understood the game-plan of BJP behind the Saharanpur clashes. She
decided to expose them in the Parliament. When she gave the notice to
speak on the Saharanpur issue in the Rajya Sabha on July 18, 2017, they
were afraid that their mischief would get exposed and hence they did not
allow her to speak. Even the ministers also joined the chorus to
prevent her speech. She went to the Parliament to give voice to the
aspirations of people and find redresses to their woes. The issue of
Sabbirpur in Saharanpur is a very serious one in which a SC was killed,
several others were injured and their houses were burnt. If she was not
allowed to do justice to her aggrieved people and not able to protect
them, why should she remain in the Parliament? BJP people may try to
silence hert. But she, being Babasaheb’s daughter and Kanshi Ram Saheb’s
disciple, cannot be silenced by anyone. She decided to resign my Rajya
Sabha membership as Babasaheb Ambedkar did in 1951. She, after quitting
the Rajya Sabha seat, have also decided to tour the whole country to
prepare all societies people and strengthen their movement in every
state to put an end to all kinds of exploitations by forming our
government.
They have Faith in the Success of their Movement: The
BJP has become strong not because of its own strength, but because of
the failure of other parties. Presently, people may be thinking that
they can succeed if they join the Congress . This party is in
sucitiable conditions that it cannot be of any use to them. They will
achieve the success on their own strength and other non-chitpavan
brahmin parties. In fact, BSP can challenge and defeat the casteist,
communal and pro-capitalist BJP. BSP has not lost their faith in the
success of their movement. They have not lost their heart in the face
of odd situations. Their ancestors had faced much more tough situations,
but they did not lose heart. Babasaheb Ambedkar and Manyawar Kanshi
Ramji were neither disappointed nor did they get discouraged when they
faced severe challenges and setbacks. Look at Ms Mayawati. No one has
ever seen her disheartened, sad and disappointed. Every tough situation
has made her tougher and made her to move ahead with greater
determination. She has the capacity to unite the 99% Sarvajan Samaj
including SC/STs/OBCs/Converted Religious Minorities and Poor Upper
Castes to defeat the 1% fascist rule. If fraud EVMs selected Central and
State governments are dissolved and go for fresh polls with Ballot
papers the fascists will gt only less than 1% votes for Sarvajan Hithay
Sarvajan Sukhaya.
They are Happy, Well and Secure!
Have Calm, Quiet, Alert and Attentive Mind with a Clear Understanding that Everything is Changing!
India slips two ranks – 81 among 180 – in Transparency International’s index on corruption in 2017
Countries with the least protection for the press and NGOs
‘tend to have the worst rates of corruption’, the report said.
Parivartan Sharma/Reuters
India has dropped two ranks in the Corruption Perceptions Index 2017, which NGO Transparency International released on Wednesday. From the 79th slot in 2016, India now stands at 81.
Transparency
International ranks countries on a scale of zero (highly corrupt) to
100 (very clean) based on their perceived levels of corruption in the
public sector. While India dropped two notches in the 2017 rankings, its
score remained 40 – Transparency International scored India 38 in 2015
and 36 in 2013.
After ranking 180 countries and territories for
the 2017 index, the NGO found that more than two-thirds showed signs of
high corruption, with a score of below 50. The average score of 43 shows
that India fared below average in the corruption perceptions index.
New
Zealand and Denmark were ranked the highest with scores of 89 and 88.
Syria, South Sudan and Somalia were the bottom three with scores of 14,
12 and 9. The Western European region performed the best, with an
average score of 66, while Sub-Saharan Africa (average score: 32) as
well as Eastern Europe and Central Asia (average score: 34) fared the
worst.
Source: Transparency International
Threats to the media and NGOs
“The results indicate that countries with the least protection for the press
and non-governmental organisations also tend to have the worst rates of
corruption,” Transparency International said. “Every week, at least one
journalist is killed in a country that is highly corrupt.”
The
report compiles data from the Committee to Protect Journalists. An
analysis found that in the past six years, more than nine out of 10
journalists were killed in countries with a score of 45 or less on the
index.
Here, it may be noted that in the past two years, there has been a rise in the number of attacks on journalists and crackdown on the media in India. Journalist and social activist Gauri Lankesh’s murder in Bengaluru in September 2017 had triggered countrywide protests.
India’s Ministry of Home Affairs, too, has been taking measures against thousands of NGOs that receive funds from abroad and cancelling their licences for allegedly violating the Foreign Contribution Regulation Act. NGOs and activists have claimed the government was using this tactic to suppress dissenting voices.
“No
activist or reporter should have to fear for their lives when speaking
out against corruption,” said Transparency International Managing
Director Patricia Moreira. “Given current crackdowns on both civil
society and the media worldwide, we need to do more to protect those who
speak up.”
Transparency International also found a link to show
that “countries that score low for civil liberties also tend to score
high for corruption”. It analysed the relationship between corruption
levels and “the freedom with which civic organisations are able to
operate and influence public policy”.
“Smear campaigns,
harassment, lawsuits and bureaucratic red tape are all tools used by
certain governments in an effort to quiet those who drive
anti-corruption efforts,” said Moreira. “We’re calling on those
governments that hide behind restrictive laws to roll them back
immediately and allow for greater civic participation.”
The RSS (Rowdy Rakshasa Swayam Sevaks) is of 1% intolerant, cunning,
crooked, number one terrorists of the world, violent, militant, ever
shooting, lynching lunatic mentally retarded chitpavan brahmin by the
1% intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting,
lynching lunatic mentally retarded chitpavan brahmin and for the 1%
intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting, lynching lunatic mentally retarded
chitpavan brahmin !! And OFF the 99% Sarvajan Samaj including SC/STs/OBCs/Converted Religious Minorities and the poor Upper Castes. BUY the 99% Sarvajan Samaj including SC/STs/OBCs/Converted Religious Minorities and the poor Upper Castes. FAR the 99% Sarvajan Samaj including SC/STs/OBCs/Converted Religious Minorities and the poor Upper Castes.
These chitpavan brahmins are not creators but thieves who rob others
creations like the SC/ST Valmiki, Vashista who created great Epics but
who do not allow inside the temples just to collect money for their
selfishness.
They even try to appropriate Buddha and Dr Ambedkar who gave Dhamma and the Constitution.
But because of reservation people are now awakened with awareness.
Hence the circus
In a hoarding put up for RSS mega convention Rashtrodya:
by fanatical chitpavan brahmin who was responsible for the Shambuk murder!
Krishna says he is the proud creator of the nasty caste-based Reservation!!
Bhagwati, Has shit handling - the spiritual experience but only the
political experience of gobbling the Master Key for selfish money
laundering and the manusmriti based stealth, shadowy, discriminatory
hindutva cult for vote bank. Now with the fraud EVMs not even relying on
the votes as the Universal Adult Franchise have been negated by these
fraud EVMs.
Classical Buddhism (Teachings of the
Awakened One with Awareness) belong to the world, and everyone have
exclusive rights:
is the most Positive Energy of informative and
research oriented site propagating the teachings of the Awakened One
with Awareness the Buddha and on Techno-Politico-Socio Transformation
and Economic Emancipation Movement followed by millions of people all
over the world.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation
https://translate.google.com and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
http://www.buddha-vacana.org/
Buddha Vacana — The words of the Buddha —in10 Classical Bengali- ক্লাসিক্যাল বাংলা, 10 Classical Bengali 10 ক্লাসিক্যাল বাংলা
২541 শুক্র 23 ফেব্রুয়ারি 2018 পাঠ
বুদ্ধ ভিকিয়া - বুদ্ধের কথা - বিনামূল্যে পালি অনলাইন এবং সহজ উপায় জন্য জানুন।
এই
ওয়েবসাইটটি যারা পালি ভাষা মূলসূত্র শেখা দ্বারা বুদ্ধের শব্দ ভাল বুঝতে
ইচ্ছুক যারা নিবেদিত, কিন্তু যাদের জন্য এটি অনেক সময় পাওয়া যায় না। ধারণা
হল যে যদি তাদের উদ্দেশ্য পালি গ্রন্থে পড়তে সক্ষম হয় এবং তাদের বোধগম্য
বোধ করা যায়, এমনকি যদি এই বোঝাপড়াটি ব্যাকরণগত নিয়মগুলির সমস্ত মিনিটে
বিস্তারিত অন্তর্ভুক্ত না থাকে, তবে তাদের অবশ্যই বেশ ব্যয় করতে হবে না বহুসংখ্যক পদার্থ এবং সংহতি হিসাবে এই ধরনের ঘটনা জড়িত তীব্র ব্যাকরণগত তত্ত্ব একটি নিরুৎসাহিত শেখার সঙ্গে সময় সংগ্রাম
এই
ক্ষেত্রে, সবচেয়ে গুরুত্বপূর্ণ পলি শব্দগুলির অর্থ শিখতে নিজেকে সীমাবদ্ধ
করা যথেষ্ট, কারণ পাঠের পুনরাবৃত্তি অভিজ্ঞতাগুলি বেশিরভাগ সাধারণ বাক্য
কাঠামোর একটি পরীক্ষামূলক এবং স্বজ্ঞাত বোঝা প্রদান করে। এইভাবে তারা স্বতঃসিদ্ধ হতে সক্ষম হয়, তাদের নিজস্ব অধ্যয়নের সময়, সময়কাল, ফ্রিকোয়েন্সি, বিষয়বস্তু এবং গভীরতার নির্বাচন।
বুদ্ধ
ভ্যাকায়ণের তাদের বোধগম্য আরও সুস্পষ্ট হয়ে উঠবে যেহেতু তারা নিয়মিত
পড়ার উপায়গুলি দ্বারা বুদ্ধের শিক্ষায় মৌলিক বলে শব্দের এবং
গুরুত্বপূর্ণ সূত্রগুলি সহজভাবে শিখতে ও স্মরণ করে। তাদের শিক্ষা এবং অনুপ্রেরণা তারা এটি থেকে পেতে গভীরতর হয়ে উঠবে কারণ তাদের শিক্ষকদের বার্তাগুলি গ্রহনযোগ্য হবে।
দাবী পরিত্যাগ: এই ওয়েবসাইটটি একটি অটডিড্যাডেক্ট দ্বারা তৈরি করা হয়েছে এবং এটি অটোদিডেক্টগুলির জন্য বোঝানো হয়েছে। ওয়েবমাস্টার
কোনও সরকারী পালি কোর্স অনুসরণ করেনি এবং কোনও দাবি নেই যে এখানে উপস্থিত
সমস্ত তথ্য ত্রুটিগুলি থেকে সম্পূর্ণ বিনামূল্যে। যারা একাডেমিক স্পষ্টতা চান তারা একটি আনুষ্ঠানিক পালি কোর্সে যোগ দিতে বিবেচনা করতে পারেন। পাঠকদের কোন ভুল লক্ষ্য করলে, ওয়েবমাস্টার কৃতজ্ঞ হবে যদি তারা ‘যোগাযোগ’ এর অধীনে উল্লিখিত মেলবক্সের মাধ্যমে এটির প্রতিবেদন করে।
এন Français:
এই ওয়েবসাইটে অনুসন্ধান করুন
সুত্র পিকক-দীঘা নিকাইয়া
DN 9 - পোপাপত শুতার {উদ্ধৃতাংশ} - পোপাপাদের প্রশ্ন -
পুঠাপন্থী সুনামের প্রকৃতি পুনর্বিবেচনা করার বিভিন্ন প্রশ্ন জিজ্ঞেস করে। দ্রষ্টব্য: সরল গ্রন্থে
http://www.buddha-vacana.org/suttapitaka.html
সুত্র পানকাক - বক্তৃতা বাস্কেট - [সূত্র: বক্তৃতা]
সুধা পিকারক ধম্ম সম্পর্কে বুদ্ধের শিক্ষার সূত্রে রয়েছে। এতে দশ হাজারেরও বেশি সত্ত্বা রয়েছে। এটি নিকাইয়া নামে পাঁচটি সংগ্রহের মধ্যে বিভক্ত।
দীঘা নিকি [দিগা: লম্বা] দিঘা নিকাইয়া বুদ্ধের দেওয়া দীর্ঘতম বক্তৃতা 34 টি সংগ্রহ করেন। বিভিন্ন ইঙ্গিত আছে যে তাদের মধ্যে অনেকগুলি মূল মূলপাঠ এবং সন্দেহজনক সত্যতা পর্যন্ত দেরী করা হয়েছে। মজাজিম নিকাইয়া [মজ্জিমা: মাঝারি] মজাজিম নিকাইয়া মধ্যবর্তী দৈর্ঘ্যের বুদ্ধের 15২ টি বক্তৃতা তুলে ধরে, বিভিন্ন বিষয়ে কাজ করে। সীতু নিকাইয়া [সমতটঃ গোষ্ঠী] সন্ধ্যায় নিকাইয়া তাদের বিষয় অনুসারে স্যাটুগুলিকে 56 টি উপ-দলসমূহকে বলা হয় সুউচ্চ। এটি ভেরিয়েবল দৈর্ঘ্যের তিন হাজারের বেশি বক্তৃতা রয়েছে, কিন্তু সাধারণত অপেক্ষাকৃত ছোট। আগ্রতারা নিকাইয়া [এজি: ফ্যাক্টর | উল্টারা:
অতিরিক্ত নথি] অযূক্তারা নিকাইয়া নিখুত নামধারী 11 টি উপ-গ্রুপে বিভক্ত
হয়, তাদের প্রত্যেকের একক উপভাষার একটি একক ফ্যাক্টরের পরিমাপের একত্রিত
করা হয় যা পূর্ববর্তী নিপতদের বিপরীতে। এতে হাজার হাজার সুতাত রয়েছে, যা সাধারণত ছোট হয়। খদ্দক নিকয়া [খূঢ়:
সংক্ষিপ্ত, ছোট] খদ্দক নিকয়া সংক্ষিপ্ত গ্রন্থে এবং দুটি ধর্মের সমন্বয়ে
গঠিত বলে বিবেচিত হয়: ধমপাঠ, উদ্যান, তিব্বতি, সুত্র নিপাথা,
থেরাগাথ-থিরিগাথ ও জৈকা প্রাচীন স্তর গঠন করে, অন্য গ্রন্থগুলি দেরী সংযোজন
এবং তাদের সত্যতা আরো সন্দেহজনক হয়।
http://www.buddha-vacana.org/formulae.html
পালি সূত্র
এই
কাজটির উপর ভিত্তি করে যে দৃষ্টিভঙ্গিটি রয়েছে সেগুলি হল যে সূতদের
অনুচ্ছেদগুলি যেগুলি নিখুঁতভাবে বুদ্ধের দ্বারা পুনরাবৃত্তি করা হয় তা
নিখুঁতভাবে নির্ণয় করা যায় যা তাঁর শিক্ষার প্রতি আগ্রহের যোগ্য বলে
বিবেচিত। , এবং সেই একই সময়ে যা তার প্রকৃত শব্দগুলির সাথে সবচেয়ে নির্ভুলতা প্রকাশ করে। তাদের আটটি গাইকা-মগগোলনা সূত্রে (এমএন -108) বর্ণিত হয়েছে এবং
প্রশিক্ষণের অধীনে একের জন্য সেখা পাঁপড়ি বা পথ হিসেবে বর্ণনা করা হয়েছে,
যা কার্যত নেফটিটকে চতুর্থ ঝাণ্ডায় পৌঁছে দেয়।
সেক্টর পায়েপদা - প্রশিক্ষণ অধীনে এক জন্য পথ
বুদ্ধ দ্বারা নির্ধারিত মূল চর্চা ধাপে ধাপে নির্ধারণ করে বারো সূত্রগুলি যে
কেউ সফলভাবে সফলতা অর্জনের জন্য এটি মৌলিক গুরুত্বের কারণ, কারণ এতে
নির্দেশাবলী রয়েছে যা ধ্যানকারীকে একটি দক্ষ অনুশীলনের জন্য অপরিহার্য
শর্তগুলি স্থাপন করতে সক্ষম করবে। অনাপন্সিটি - শ্বাসের সচেতনতা বৌদ্ধ ধর্মাবলম্বীদের সর্বপ্রকার পুষ্টিকর উদ্দেশ্যের জন্য আনাপনসতির
প্রথাটি অত্যন্ত সুপারিশ করেছেন এবং এখানে আপনি যে নির্দেশনা দিয়েছেন
সেগুলি পুরোপুরি সঠিকভাবে বুঝতে পারেন। Anussati - পুনরাবৃত্তি এখানে আমাদের বুদ্ধ (≈140 occ।), ধম্ম (≈ 90 অতিকথ) এবং সংঘ (≈45 occ।) এর আদর্শ বিবরণ রয়েছে। অ্যাপামানা সিটিভিমুটিটি - মনের অসীম উদারতা বুদ্ধ প্রায়ই চারটি অ্যাপামন্ডা সিটিভিমুটি অভ্যাসের প্রশংসা করেন, যা
বিপদের বিরুদ্ধে সুরক্ষা প্রদানের জন্য এবং ব্রাহ্মণকে অগ্রসর হওয়ার পথ
হিসেবে পরিচিত। আরাফাত্ - আরিফ এই স্টক সূত্র যা দ্বারা আরামহৃতের অর্জন সূত্রে বর্ণিত হয়েছে। আরিয়ানিয়া শীলখন্দ - সদ্গুণের উত্তম সমষ্টি বিভিন্ন নিয়ম অনুসরণ করা হবে ভিক্ষুক দ্বারা। আরাপজ্জজা - অকার্যকর ঝাঁস এখানে চতুর্থ ঝাণ্ডির বাইরে সমধির শোষণগুলির বর্ণনাকারী স্টক সূত্রগুলি,
যা শেষপর্যন্ত পালি লিটারেটারে অর্পাজজান হিসাবে উল্লেখ করা হয়েছে। Šsānān Khayañāa - আসস ধ্বংস সম্পর্কে জ্ঞান আসস ধ্বংস করার জ্ঞান: আরাফাত ভোজেন মাত্তনুণা - খাদ্য নিয়ন্ত্রণ খাদ্য নিয়ন্ত্রণ: সঠিক পরিমাণে খেতে শেখা কাত্তরো ঝানা - চারখানা জাহান চারজন ঝানু: একটি মনোরম স্থায়ী বাস। ইন্দ্রিয়সু গুটেনবরাট্য - ইন্দ্রিয় অনুষদগুলির প্রবেশপথের নজরদারি ইন্দ্রিয় অনুষদ প্রবেশদ্বার এ গার্ড: ইন্দ্রিয় প্রতিরোধ। জাগিয়ারা আনুয়োগা - সচেতনতা সচেতনতা দিন: রাত ও রাতে কামাসাকুমী - আমি আমার নিজের কাজী এই সূত্র বুদ্ধের শিক্ষার ভিত্তি পাথরগুলির একটি ব্যাখ্যা করে: কারণ এবং প্রভাব আইন একটি বিষয়ভিত্তিক সংস্করণ। নিরওয়ানাংশ পাহাড় - বাধাগুলি অপসারণ বাধাগুলি অপসারণ: মানসিক অবস্থা আটকাতে উত্তরণ। Pabbajjā - এগিয়ে যাচ্ছে প্রস্থান: কিভাবে একটি বিশ্বের ত্যাগ করার সিদ্ধান্ত নেয় পুব্বিভবাসনসন্তান - সাবেক জীবিত স্থানগুলির স্মৃতির জ্ঞান সাবেক জীবিত স্থানগুলির স্মৃতির জ্ঞান: একজনের অতীত জীবনকে স্মরণ করা। সীতীপনা - সচেতনতা উপস্থিতি এইগুলি সূত্রগুলি যার দ্বারা বুদ্ধ সংক্ষেপে সংজ্ঞায়িত করেন যে চারটি সতেরপথগুলি (≈33 সময়)। Satisampajañña - মনের সম্পূর্ণতা এবং পুঙ্খানুপুঙ্খ বোঝার মানসিকতা এবং পুঙ্খানুপুঙ্খ বোঝার: একটি অবিচ্ছিন্ন অনুশীলনী। সাতটা সাদ্দাম - সাতটি ভালো গুণ সফল হতে হলে প্রশিক্ষক দ্বারা আয়ত্ত করতে হবে যে সাত মৌলিক গুণাবলী। এই গুণগুলির মধ্যে চারটি পাঁচটি আধ্যাত্মিক আদিবাসী এবং পাঁচটি বালাসের মধ্যেও আবির্ভূত হয়। সটানুন কুতুপপাঠনযা - ডাইসজেড প্রাণের পুনর্জন্মের জ্ঞান Diceased মানুষের পুনর্জন্মের জ্ঞান সিলসামপুট্টি - সদ্গুণ উপলভ্য সততা অর্জন: পঠমোখ নিয়ম রক্ষণশীল। ভিভিটা সেনাসনীন ভজন - একদল বাসস্থানের আশ্রয়স্থল একটি সঠিক স্থান পছন্দ এবং সঠিক শারীরিক ও মানসিক অঙ্গীকার গ্রহণের পদ্ধতিটি সফল অনুশীলনের অন্য সাইনের অ শর্ত।
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha - ভিক্ষু এর নির্দেশিকা -
এইগুলি 227 টি নির্দেশনা রয়েছে যা পালকি ভাষায় হৃদয়ের দ্বারা প্রতিটি ভিক্ষুককে অবশ্যই শিখতে সক্ষম হতে হবে। এখানে প্রতিটি নির্দেশিকা একটি শব্দার্থিক বিশ্লেষণ (আশা) প্রদান করা হবে।
পারজিক 1 কোন ভিক্ষু হোক - ভিক্ষুকের প্রশিক্ষণ এবং জীবিকা অর্জনে প্রশিক্ষণ
গ্রহণ না করে, তার দুর্বলতা ঘোষণা না করেও - যৌন সংসর্গের সাথে জড়িত
থাকুন, এমনকি একজন মহিলা পশুের সাথেও তিনি হেরে গেছেন এবং আর কোনও সম্পর্ক
নেই। Pātimokkha
পারজিক 1
যো পানা ভিককু ভিকখুনা সিখতা · সিজিভিয়া · সমপন্ন সিকক্ষা · প্যাসকাখা ·
দ্ব · ব · বাল্য্য · আভি · কত্তা মথুনা ধম্মে পাপিসেয় আন্তমাসো তিরকচাঁন ·
গতায়া · পাই, পারাজিকো হটী আ · সাভো
কোন ভিক্ষু হোক - ভিক্ষুকের প্রশিক্ষণ এবং জীবিকা অর্জনে প্রশিক্ষণ গ্রহণ
না করে, তার দুর্বলতা ঘোষণা না করেও - যৌন সংসর্গের সাথে জড়িত থাকুন,
এমনকি একজন মহিলা পশুের সাথেও তিনি হেরে গেছেন এবং আর কোনও সম্পর্ক নেই।
ইউ পানা ভিক্ষুকে অবশ্যই কোন ভিক্ষুক করা উচিত ভিক্ষুকুন্ সিকখ · সিজিভিয়া · সাম্পান্নো ভিক্ষুদের প্রশিক্ষণ ও জীবিকা অর্জনে অংশগ্রহণ করেন, প্রশিক্ষণ ছাড়াই সিকক্ষ আক্রাক্খয়া দাউদ · বালাআনবিবি · কাতভা ছাড়াও তার দুর্বলতা প্রকাশ করেছেন মথুনা ধম্মে প্যাসিসেয়ায় যৌনসম্পর্ক, আন্তমাসো তিরকচাঁন · গাতিয়া · পাই, এমনকী একজন নারী পশুও, পারাজিকো হটী অংসভো। তিনি হেরে গেছেন এবং আর সংযুক্তির মধ্যে নেই।
http://www.buddha-vacana.org/download.html ওয়েবসাইট ডাউনলোড
ওয়েবসাইট ডাউনলোড করুন (Januray 2013 সংস্করণ):
এখানে ক্লিক করুন
http://www.buddha-vacana.org/contact.html যোগাযোগ bvacana@gmail.com কোন মন্তব্য, পরামর্শ, প্রশ্ন জন্য: কোন ত্রুটি রিপোর্ট করতে দ্বিধা করবেন না, বৈষম্য, ভাঙ্গা লিংক, খালি তথ্য · বুদ্বুদ ইত্যাদি। আপনি জুড়ে আসতে পারে। ওয়েবমাস্টার কৃতজ্ঞ হবে। সহজ প্রবেশাধিকার:
দীঘা নিকি
মজাজিম নিকাইয়া
সীতু নিকাইয়া
আগ্রতারা নিকাইয়া
http://www.buddha-vacana.org/sutta/digha.html দীঘা নিকি
- দীর্ঘ বক্তৃতা - [ডিগ্র: দীর্ঘ]
দিঘা নিকাইয়া বুদ্ধের কল্পনানুসারে 34 টি দীর্ঘতম বক্তৃতা পেশ করেন।
পুচ্ছপত্র সুতটা (ড্যানিশ 9) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ পুঠাপন্থী সুনামের প্রকৃতি পুনর্বিবেচনা করার বিভিন্ন প্রশ্ন জিজ্ঞেস করে। মহাপারিনিব্যাণ সুত্র (ডিএন 16) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ এই সূত্র বিভিন্ন নির্দেশাবলী বিকাশের জন্য বিভিন্ন নির্দেশ জারি করে তার মৃত্যুর পরে তার অনুসারীদের জন্য, এটি একটি খুব পরিণত করে তোলে যা আজকাল আমাদের জন্য নির্দেশাবলীর গুরুত্বপূর্ণ সেট মহাশিপ্তন সুতার (DN 22) - শব্দ দ্বারা শব্দ এই সুপাত ব্যাপকভাবে ধ্যান অনুশীলন জন্য একটি মৌলিক রেফারেন্স হিসাবে বিবেচনা করা হয়।
—— oooOooo ——http://www.buddha-vacana.org/sutta/majjhima.html সুত্র পানকাক
মজাজিম নিকাইয়া
- মাঝারি দৈর্ঘ্যের বক্তৃতা - [মজ্জিমাঃ মাঝারি]
মজাজিম নিকাইয়া মধ্যবর্তী দৈর্ঘ্যের বুদ্ধের 15২ টি বক্তৃতা তুলে ধরে, বিভিন্ন বিষয়ে কাজ করে।
সাব্বা সাদাত (এমএন ২) - বর্ধিত অনুবাদ অত্যন্ত আকর্ষণীয় সুত্র, যেখানে বিভিন্ন উপায় দ্বারা আসস, মনমুক্তি দূষিত হয়, দূষিত হয়। Bhayabhheva Sutta (MN 4) - উন্নত অনুবাদ মরুভূমিতে একান্তে বাস করার জন্য কী হবে, ভয় থেকে সম্পূর্ণ স্বাধীন? বুদ্ধ ব্যাখ্যা করেন। Vaththa Sutta (MN 7) {excerpt} - উন্নত অনুবাদের আমরা এখানে 16 টি অপবিত্রতা (উঁকিলেস) এর একটি প্রমিত তালিকা দেখুন মন, এবং একটি প্রক্রিয়া যা এই এক পায় একটি ব্যাখ্যা বুদ্ধ, ধম্ম এবং সংঘের ‘নিশ্চিত বিশ্বাস’ স্ট্রিম এন্ট্রি এর কারণ মহাদূখখণ্ড সুত্ব (এম এন 13) - উন্নত অনুবাদের আসাদ (মোহন), আদিনাভ (অপূর্ণতা) এবং নিশারাতে (মুক্তমনা) কাব্য (অর্চনা), রুপ (ফর্ম) এবং বেদানা (অনুভূতি)। একজন খুব গুরুত্বপূর্ণ বিষয় অনেক চিন্তা করা অনেক। কুতাহতথিপদোপামা সূত (এমএন ২7) - উন্নত অনুবাদ বুদ্ধ ব্যাখ্যা করেন যে কিভাবে তিনি আসলে আসলে একটি প্রত্যয়িত বিশ্বাস বিশ্বাস বা একটি অনুমান হিসাবে গ্রহণ করা আবশ্যক পর্যন্ত একটি নির্দিষ্ট পর্যায়ে পৌঁছেছেন, এবং যে যেমন একটি জ্ঞান এর কোন দাবি ছাড়া যে আদায় করা অর্থহীন হয় মহাবিদ্লা শুতা (এমএন 43) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ আয়াশা জিজ্ঞেস করেছেন বিভিন্ন আকর্ষণীয় প্রশ্নের উত্তর সৌরপট্ট মহাখোখ, এবং এই উদ্ধৃতাংশে, তিনি ব্যাখ্যা করেছেন যে বেদানা, সেনা এবং বিষ্ণু স্পষ্টভাবে অঙ্কিত হয় না কিন্তু গভীরভাবে অন্তর্ভূক্ত। কুইভেদল্লা সুতা (এমএন 44) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ ভিক্ষুণী দম্মিন্দনা একটি মজার বিষয় নিয়ে একটি উত্তর দেন ভিসা দ্বারা জিজ্ঞাসা করা প্রশ্ন। অন্যান্য বিষয়ের মধ্যে, তিনি 20 গুণের দেয় সাক্কীদীহের সংজ্ঞা সেখা সুতা (এমএন 53) - উন্নত অনুবাদ বুদ্ধ সন্দীপ পাঁপদাকে ব্যাখ্যা করার জন্য অন্ন্ডাকে জিজ্ঞেস করেন, এর মধ্যে কি তিনি একটি বিস্ময়কর সংস্করণ দিয়েছেন, যার থেকে Satisampajañña এবং নিবারনন পাহাড়টি অদ্ভুতভাবে সাতটি ‘ভালো গুণের’ সিরিজ দ্বারা প্রতিস্থাপিত হয়। এবং যা একটি কথ্য simile দ্বারা সচিত্র। পটালিয়া সুতা (এমএন 54) - উন্নত অনুবাদ বুদ্ধি প্রদানের দুর্বলতা এবং বিপদ ব্যাখ্যা করার জন্য সাতটি আদর্শ similes একটি সিরিজ। বাহুওয়দানীয়া সুতা (এমএন 59) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ এই সংক্ষিপ্ত উদ্ধৃতিতে, বুদ্ধ পাঁচ কর্মগুণ সংজ্ঞায়িত করে এবং অন্য ধরনের আনন্দ সঙ্গে একটি গুরুত্বপূর্ণ তুলনা করে তোলে কিগিরি সুতা (এমএন 70) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ এই সূত্রে ধামানুন্নেড়ী ও শ্রাবণসুরির সংজ্ঞা রয়েছে। বাহিতিকা সুত (এম এন 88) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ দ্য কোসালার রাজা পাসেনাদি কি শিগগিরই সুপারিশ করতে পারে বা কি করতে পারে বুদ্ধিজীবী এবং ব্রাহ্মণদের দ্বারা নয়, এবং তিনি প্রশ্নগুলির ধারাবাহিকতা জিজ্ঞাসা করেন অন্ণ্ডা যা আমাদের কুষাণ শব্দগুলির অর্থের আরও ভাল বোঝার অনুমতি দেয় (স্বাস্থ্যকর) এবং আকুসাল (অবাঞ্ছিত)। Āನಪನಸಿಸುತ್ತು সত্ত (এমএন 118) - শব্দ দ্বারা শব্দ অনাপন্সিটি অনুশীলন সম্পর্কে বিখ্যাত সুচিত্রা, এবং কিভাবে এটি চারটি সনাতন ধর্মাবলম্বী এবং সাংস্কৃতিকভাবে চারদিকে সাতটি বোজহাঙ্গা পূরণ সায়তনভাভভ্ঘা Sutta (MN 137) {excerpt} - বর্ধিত অনুবাদ এই গভীর এবং খুব আকর্ষণীয় সুতার মধ্যে, বুদ্ধ সংজ্ঞায়িত করে অন্যান্য জিনিষগুলির মধ্যে যা খুশি, অপ্রীতিকর অনুসন্ধানের মধ্যে এবং নিরপেক্ষ মানসিক অনুভূতি, এবং এছাড়াও মধ্যে পাওয়া অভিব্যক্তি সংজ্ঞায়িত বুদ্ধের আদর্শ বর্ণনা: ‘আনুত্তরোর পূরিসদমসরাথী’ ইন্দ্রিয়ভুবন সুত (এমএন 15২) - শব্দ দ্বারা শব্দ এই সূত ইন্দ্রিয়স্রোতের অভ্যাসে তিনটি দৃষ্টিভঙ্গি প্রদান করে, যার
মধ্যে ইন্দ্রিয়সুগুদ্দত্তাতার সূত্রগুলি সম্পন্ন অতিরিক্ত নির্দেশ রয়েছে।
—— oooOooo —— http://www.buddha-vacana.org/sutta/samyutta.html
সুত্র পানকাক
সীতু নিকাইয়া
- শ্রেণীবদ্ধ বক্তৃতা - [সায়ুটিটা: গ্রুপ]
সৈয়ত নিকাইয়ের বক্তব্য অনুযায়ী বিভক্ত হয় তাদের থিম 56 টি sauuttas, যা নিজেই পাঁচ মধ্যে গোষ্ঠীভুক্ত করা হয় vaggas।
ভাঙ্গা সুত্ত (এস এন 1২.2) - শব্দ দ্বারা শব্দ বার্ষিক লিঙ্কগুলির প্রতিটিতে পিকিকা সংস্পন্দের একটি বিস্তারিত ব্যাখ্যা রয়েছে। সেনানা শুতা (SN 12.38) - উন্নত অনুবাদ এখানে বুদ্ধ ব্যাখ্যা করেন কিভাবে সেনানায়া, একসঙ্গে পন্ডিত ও আনুষ্য সহ, বিষ্ণুর একটি ভিত্তি হিসাবে কাজ করে। উপাধা সূত (এস এন 1২.5২) - উন্নত অনুবাদ এই একটি খুব বুদ্ধিমান পাঠ যা প্রকাশ করে যা মনস্তাত্বিক প্রক্রিয়াটি তৃপ্তি লাভ করে, এবং ব্যাখ্যা করে যে এটি সহজেই কিভাবে হতে পারে এটি পরিত্রাণ পেতে স্বাস্থ্যকর বিবেচনা দ্বারা প্রতিস্থাপিত। Puttamasuppah Sutta (SN 12.63) - উন্নত অনুবাদ বুদ্ধ চারটি ভগবানকে কীভাবে বিবেচনা করা উচিত তা ব্যাখ্যা করতে চারটি ছাপানো এবং অনুপ্রেরণীয় দৃষ্টান্ত উপস্থাপন করে। সিনিয়ানা সুতা (এস এন 14.1২) - উন্নত অনুবাদ একজন কিভাবে অনুভূতি কর্ম মধ্যে ঘুরিয়ে এর বিস্ময়কর ব্যাখ্যা, আরও জ্বলন্ত মশাল এর simile দ্বারা আলোকিত। নিরবচ্ছিন্নভাবে থাকুন অবাধ্য চিন্তা দূর করতে সচেতন! Āṇi Sutta (SN 20.7) - শব্দ দ্বারা শব্দ একজন খুব গুরুত্বপূর্ণ জিনিস আমাদের কাছে স্মরণ করিয়ে দেয় বুদ্ধ: আমাদের নিজেদের জন্য পাশাপাশি আসা প্রজন্মের benfit জন্য উপকার এবং সুবিধা হিসাবে, আমরা তার নিজের প্রকৃত কথাগুলোকে সর্বাধিক গুরুত্ব দিতে হবে, এবং এত বেশি না যে যে কেউ অন্যথায় আজকাল ভান করে ফেলেছে বা অতীতের ভ্রান্তিতে পরিণত হয়েছে, সঠিক (ধম্ম) শিক্ষক সাময়ী সুতটা (এস এন 22.5) - শব্দ দ্বারা শব্দ দ্য বুদ্ধ তাঁর অনুগামীদের মনোনিবেশ করার জন্য উত্সাহিত করেন যাতে তারা পারেন উত্সাহিত এবং পাঁচটি ক্ষণস্থায়ী মধ্যে অন্তর্দৃষ্টি অনুশীলন সমষ্টি, যার পরে তিনি সংজ্ঞা এবং তিনি পাসিং দ্বারা অর্থ কি সংজ্ঞায়িত নির্ভরশীল উদ্ভবের পরিপ্রেক্ষিতে, সমষ্টিগুলির দূরে। পিসিলা সুতার (SN 22.6) - অনুবাদ ছাড়াই দ্য বুদ্ধ তাঁর অনুসারীদেরকে একত্রিত করার জন্য উত্সাহিত করেন যাতে তারা পারেন উত্সাহিত এবং পাঁচটি ক্ষণস্থায়ী মধ্যে অন্তর্দৃষ্টি অনুশীলন সমষ্টি, যার পরে তিনি সংজ্ঞা এবং তিনি পাসিং দ্বারা অর্থ কি সংজ্ঞায়িত নির্ভরশীল উদ্ভবের পরিপ্রেক্ষিতে, সমষ্টিগুলির দূরে। উপাধিপতিসান সুত (এস এন 22.8) - শব্দ দ্বারা শব্দ দারিদ্র্যের উত্থান এবং অবসান পাঁচ সমষ্টি মধ্যে সঞ্চালিত হয়। Nandikkhaya Sutta (SN 22.51) - শব্দ দ্বারা শব্দ আনন্দ উপভোগ করতে কিভাবে কাজ আনতালাকখানা সুঠটা (SN 22.59) - শব্দ দ্বারা শব্দ এই অত্যন্ত বিখ্যাত সূত্রে, বৌদ্ধ প্রথমবারের জন্য আনোতাতে তাঁর শিক্ষাদান করেন। খাজজানি সুত্র (এস এন 22.79) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ এই sutta পাঁচ খন্দের একটি স্বতন্ত্র সংজ্ঞা প্রদান করে। সুধিকার সুঠটা (SN 29.1) - উন্নত অনুবাদ বিভিন্ন ধরনের নামাজ। সুধিকার সুঠটা (SN 30.1) - উন্নত অনুবাদ বিভিন্ন ধরনের সুবিধাসমূহ (উর্মা গরুড়) সুধিকার সুঠটা (SN 31.1) - উন্নত অনুবাদ বিভিন্ন ধরনের গানবাগান দেব সুধিকার সুঠটা (SN 32.1) - উন্নত অনুবাদের মেঘের বিভিন্ন ধরনের মেঘ সাম্পাতিতমুলকাহিত্য সূত্র (এস এন 34.11) - উন্নত অনুবাদ ঘনত্ব বজায় রাখার ঘনত্ব বজায় থাকা। Pubbesambodha Sutta (SN 35.13) - শব্দ দ্বারা শব্দ দ্য বৌদ্ধের সংজ্ঞা অনুযায়ী, তার মধ্যে লুকোচুরি, দুর্বলতা ও মুক্তির অর্থ কি? অভ্যন্তরীণ জ্ঞান ক্ষেত্রের ক্ষেত্রে, এবং তারপর ঘোষণা করে যে তার জাগ্রত তাদের কিছুই বুঝতে চেয়ে কম ছিল না কম। অভিধন সুতটা (এস এন 35.20) - শব্দ দ্বারা শব্দ জ্ঞানের বস্তুগুলির মধ্যে যে কেউ আনন্দ করে তার জন্য কোন অবকাশ নেই। ম্যাগাজা সুত্ত (এস এন 35.46) - উন্নত অনুবাদ কেন সত্য নিখুঁত খুঁজে পাওয়া এত কঠিন? বুদ্ধ ব্যাখ্যা করেন কেন, কোন ব্যাপার না যেখানে আপনি যান, আপনার সবচেয়ে বিরক্তিকর সঙ্গীদের সবসময় ট্যাগ বরাবর। অভিজপাহন সুতা (এস এন 35.53) - শব্দ দ্বারা শব্দ একটি খুব সহজ বক্তৃতা, এখনও খুব গভীর, কি জানেন এবং অজ্ঞতা পরিবেশন এবং জ্ঞান উত্পাদন দেখতে। Sabbupadanapariñña Sutta (SN 35.60) - শব্দ দ্বারা শব্দ দ্য বুদ্ধ, সমস্ত সংযুক্তি সম্পূর্ণ বোঝার ব্যাখ্যা, একটি গভীর এবং এখনও খুব স্পষ্ট ব্যাখ্যা দেয়: যোগাযোগের ভিত্তিতে ভিত্তিতে উঠা যায় তিনটি ঘটনা ম্যাগাজা সুত্ত সুত্ত (এস এন 35.64) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ কিছু neophytes (এবং আমরা প্রায়ই তাদের মধ্যে নিজেদেরকে গণনা হতে পারে) কখনও কখনও চান এটি ছাড়া বুদ্ধিবৃত্তিক আনন্দে আনন্দ করা সম্ভব সংযুক্তি বাড়ান বা কষ্ট বুদ্ধ শেখ মুজিবুলকে শিক্ষা দেন যে এই সর্বজনীন অসম্ভব অ্যাডংটা সুতটা (এস এন 35.94) - শব্দ দ্বারা শব্দ এখানে সেইসব পরামর্শগুলির মধ্যে একটি হলো, যা এত সহজে বোঝে যে, বুদ্ধি, গভীর স্তরে বোঝা এত কঠিন কারণ আমাদের ভুল দৃষ্টিভঙ্গি ক্রমাগত প্রসেসে হস্তক্ষেপ করে। তাই আমরা প্রয়োজন এটি প্রায়ই পুনরাবৃত্তি পেতে, যদিও যে কিছু বিরক্তিকর বলে মনে হতে পারে। পামাদবিহারী সুত্র (এস এন 35.97) - শব্দ দ্বারা শব্দ কি অবহেলার সঙ্গে বসবাস করে এবং সতর্কতার সাথে বসবাসকারী এক যারা মধ্যে পার্থক্য তোলে। সাককাধান শুতা সূত্র (এস এন 35.118) - শব্দ দ্বারা শব্দ দ্য বুদ্ধ সাককা এর প্রশ্নের একটি বরং সহজ উত্তর দেয়: কি হয় কেন কিছু লোক চূড়ান্ত লক্ষ্য অর্জন করে এবং অন্যরা না কেন? রুপ্রার সুত্র (এস এন 35.137) - শব্দ দ্বারা শব্দ দ্য বুদ্ধ আবারও আমাদের জন্য ব্যাখ্যা করেছেন, আরেকটি উপায়, কারণ এবং দুঃখকষ্টের অবসান এটা কি আমরা মাঝখানে অধিকার স্থান নেয় সারা দিন এবং সারা রাত কাজ করা। আঙ্কিকানবিনাশপয়া সুতার (এস এন 35.147) - শব্দ দ্বারা শব্দ এখানে উপলব্ধি সঙ্গে ডিল করা হয় কঠোরভাবে vipassan নির্দেশাবলী উন্নত ধ্যানকারীর জন্য অস্থায়িত্ব যারা এগিয়ে খুঁজছেন নিবিবাদ লাভ আজজতত্তনাথতু সুত্র (এস এন 35.14২) - শব্দ দ্বারা শব্দ কিভাবে কারণ ইন্দ্রিয় অঙ্গ উত্থান জন্য কারণ তদন্ত, যা nonself চরিত্রগত বুঝতে সহজ হতে পারে, একটি অনুমতি দেয় তাদের ক্ষেত্রে এই বোঝার স্থানান্তর। সমুদ্দার সুত (এস এন 35.2২9) - উন্নত অনুবাদ উন্নতচরিত্রের শৃঙ্খলে কি সমুদ্র রয়েছে? এতে ডুবে না সাবধান! পাহাড় সুতা (SN 36.3) - বর্ধিত অনুবাদ তিন ধরনের বেদানা এবং তিনটি অন্বেষণ মধ্যে সম্পর্ক।
Dahhbaa Sutta (SN 36.5) - উন্নত অনুবাদ কিভাবে তিন ধরনের vedanā (অনুভূতি) দেখা উচিত। সল্লু শুতা (SN 36.6) - উন্নত অনুবাদ কখন শারীরিক ব্যথা তীর দ্বারা গুলিবিদ্ধ, একটি বোকা ব্যক্তি বিষয় তোলে এটি উপরে মানসিক যন্ত্রণা piling দ্বারা আরো খারাপ, ঠিক যেমন তিনি শট ছিল দুই তীর দ্বারা একজন জ্ঞানী ব্যক্তি একা একা তীরের কাঁটা অনুভব করে। অ্যানিকাকা সুতার (SN 36.9) - বর্ধিত অনুবাদ সাত বেদানার বৈশিষ্ট্য (অনুভূতি), যা প্রযোজ্য অন্যান্য চারটি খন্ড (এস এন ২২২1) এবং বারোটি লিংক প্রতিটি পাচিকা · সমপ্রদ (এস এন 1২.20) ফাসমুুলক সুত (এস এন 36.10) - শব্দ দ্বারা শব্দ তিন ধরনের অনুভূতি তিন ধরনের যোগাযোগের মধ্যে রক্ষিত হয়। অহসাতা সুতা (SN 36.22) - উন্নত অনুবাদ দ্য বুদ্ধে সাতটি ভিন্ন ভিন্ন উপায়ে বুদ্ধদেব বসেন, তাদের বিশ্লেষণে বিশ্লেষণ করেন দুই, তিন, পাঁচ, ছয়, আঠার, ত্রিশ ছয় বা একশত আট বিভাগ। নিরীমিশা সুত্ব (এসএন 36.31) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ আমরা এখানে বুঝতে পারেন যে পীটি, যদিও প্রায়ই একটি হিসাবে তালিকাভুক্ত হচ্ছে বোজঝাঁগা, কখনও কখনও আকুসাল হতে পারে। এই উত্তরণ এছাড়াও একটি অন্তর্ভুক্ত পাঁচটি কামগুঙ্গার সংজ্ঞা ধম্মদিদিষা সুত (এস এন 38.3) - উন্নত অনুবাদ বিশ্বের ধম্ম কে বিশ্বাস করে (ধম্মিদিদি)? কে ভাল চর্চা করে (সুপ্রাছ)? কে ভালভাবে চলছে (সুগন্ধ)? দাক্ষর সুতার (এস এন 39.16) - উন্নত অনুবাদ এই শিক্ষণ ও শৃঙ্খলা মধ্যে কি কঠিন? ভাঙ্গা সুত্ত (এস এন 45.8) - শব্দ দ্বারা শব্দ এখানে বুদ্ধ যথাক্রমে আটগুণ উত্তম পথের প্রতিটি উপাদানকে সংজ্ঞায়িত করে। ঙিগুকা সুতার (এস এন 45.159) - উন্নত অনুবাদের বিভিন্ন পথ প্রদর্শনের মাধ্যমে গেস্ট হাউস হিসেবে বিভিন্ন ধাম্মীর সাথে সম্পর্কযুক্ত জ্ঞান কিভাবে কাজ করে। কুসাল সুত্র (এস এন 46.3২) - শব্দ দ্বারা শব্দ যে সব এক জিনিস সুবিধাজনক হয় একতাবদ্ধ। Āhāra Sutta (SN 46.51) - উন্নত অনুবাদ দ্য বুদ্ধ বর্ণনা করেন যে কিভাবে আমরা “ভোজন” বা “ক্ষুধা” এবং কিভাবে আমরা আমাদের প্রয়োগ করা যায় সেই অনুযায়ী জ্ঞান মনোযোগ. সাগরভ সুতা (এস এন 46.55) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ একজন পাঁচটি নিভারাশ কিভাবে ব্যাখ্যা করতে সুন্দর গল্পের ধারাবাহিক সিরিজ (hindrances) মন বিশুদ্ধতা এবং বোঝার তার ক্ষমতা প্রভাবিত করে বাস্তবতা হচ্ছে এটি। সটি শুতা (SN 47.35) - শব্দ দ্বারা শব্দ এই সূত্রে, বুদ্ধ সন্ন্যাসী ও সপজানস হতে ভিক্ষুদের স্মরণ করিয়ে দেয়, এবং তারপর এই দুটি পদগুলি সংজ্ঞায়িত করে। ভাঙ্গা সুত্ত (SN 47.40) - শব্দ দ্বারা শব্দ সটিপাড়া সংক্ষিপ্ত রূপে শেখানো Dahhbaa Sutta (SN 48.8) - উন্নত অনুবাদ এই পাঁচটি আধ্যাত্মিক আদিবাসীগুলির প্রত্যেকটি চারগুণে ধম্্মের মধ্যে দেখা যায়। সফটটা সুত (এস এন 48.14) - বর্ধিত অনুবাদ তাদের পরিপূর্ণতা আমাদেরকে করতে হবে, এবং এটি আমাদের মুক্তির পরিমাপ। ভাঙ্গা সুত্ত (এস এন 48.38) - উন্নত অনুবাদ এখানে বুদ্ধ পাঁচটি সংবেদনশীল ইন্দ্রিয়কে সংজ্ঞায়িত করেছেন। উপপাইপিকা সুতার (এস এন 48.40) - উন্নত অনুবাদ এই sutta এর সমাপ্তির মধ্যে একটি আকর্ষণীয় সমান্তরাল অঙ্কন অনুভূতি অনুধাবন এবং ঝাঁদের ধারাবাহিকতা অর্জন। সাট্টা শুতা (এস এন 48.43) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ মধ্যে এই সূত, বুদ্ধ বলে যে balas এবং indriyas হতে পারে এক এবং একই জিনিস বা দুটি ভিন্ন জিনিস হিসাবে বিবেচিত। পতিহিতা সুতার (এসএন 48.56) - উন্নত অনুবাদ একটি মানসিক অবস্থা যার মাধ্যমে পাঁচটি আধ্যাত্মিক অনুষদ নিখুঁত হয়। বিজা সুতা (এস এন 49.24) - বর্ধিত অনুবাদ চারটি ডান কাঠামোতে অনুশীলন করার জন্য মৌলিক গুণ কীভাবে তুলে ধরে তা একটি সুন্দর উপমা। গাঁথা সুতা (এসএন 50.10২) - উন্নত অনুবাদ এই সুপাত চারটি ‘শারীরিক নট’ এর আকর্ষণীয় তালিকার উপর ভিত্তি করে, এবং পাঁচ আধ্যাত্মিক শক্তির বিকাশকে উন্নীত করে। Viraddha Sutta (SN 51.2) - উন্নত অনুবাদ যে কেউ অবহেলা করে এই মহান পথকে অবহেলা করে। চন্দসমাধি সুত্ব (এস এন 51.13) - বর্ধিত অনুবাদ এই সুত্রটি স্পষ্টতই ব্যাখ্যা করে iddhi padas এর অনুশীলন বর্ণনাকারী সূত্রের অর্থ। সাম্রাজ্য সুচিত্রা (এস এন 51.17) - উন্নত অনুবাদ খাসি-করা ভেড়া অতীতে, ভবিষ্যতে বা বর্তমান সময়ে, যে কেউ অতিমানবীয় wields ক্ষমতা চারটি প্রসারিত এবং assiduously চারটি জিনিস চর্চা হয়েছে। উইধ সুত্ত (এস এন 53.36) - বর্ধিত অনুবাদ দ্য ঝাণ্ডাগুলি তিন ধরনের ধৃষ্টতা থেকে মুক্তির সুপারিশ করা হয়, যা অন্যদের সাথে নিজেকে তুলনা সম্পর্কিত হয় এটা সহজ করে তোলে যে যদি সংঘের কোন অনুক্রম আছে, এটি কেবলমাত্র বাস্তব উদ্দেশ্যেই, এবং এটি কোন বাস্তবতা প্রতিনিধিত্ব হিসাবে গ্রহণ করা হয় না। এইটা এটি একটি সুতার একই সময়ে 16 গুণ পুনরাবৃত্তি কি না তা স্পষ্ট নয় জিনিস, বা 16 টি শুটরা একসাথে গোষ্ঠীভুক্ত, বা 4 টি শুটরা প্রতি 4 টি রয়েছে পুনরাবৃত্তির। পদ্দিনপুত্র সুতার (এস এন 54.8) - শব্দ দ্বারা শব্দ এখানে বুদ্ধ ব্যাখ্যা করেছেন আন্নাপনাসী এবং বিভিন্ন কারণে এটি সুপারিশ করে উদ্দেশ্য: সবগুলি উন্নয়নশীল মাধ্যমে, নিখুঁত অমেধ্য ত্যাগ থেকে আটজন জাহান সৌদিশক্কা সুত (এস এন 55.24) - উন্নত অনুবাদ মধ্যে এই আকর্ষণীয় বক্তৃতা, বুদ্ধ যে এমনকি একটি এমনকি না বুদ্ধ, ধম্ম এবং সংঘে দৃঢ় আস্থা অর্জন করতে হবে মৃত্যুর সময় একটি স্ট্রিম বিজয়ী হয়ে। মহম্মত সূত (এস এন 55.37) - বর্ধিত অনুবাদ এর অর্থ হচ্ছে শিষ্যকে রাখা, সদৃশ, দৃঢ় বিশ্বাস, উদারতা এবং বিচক্ষণতার সাথে সম্পৃক্ত। আঘা সুত্ত (এস এন 55.50) - শব্দ দ্বারা শব্দ চারটি সোটাপট্টিয়াগাস (স্ট্রীম-এন্ট্রির জন্য কারণ) সমাজ সংক্ষেপ (এস এন 56.1) - শব্দ দ্বারা শব্দ বুদ্ধ বুদ্ধকে সমাধি অনুশীলন করার পরামর্শ দেন, কারণ এটি তাদের সত্যিকারের প্রকৃতির চারটি উন্নতচরিত্র সত্যকে বোঝায়। পিসিল্লা সুতা (এস এন 56.2) - শব্দ দ্বারা শব্দ দ্য বৌদ্ধ পাখিদের অনুশীলন করার জন্য ভিক্ষুদের পরামর্শ দেন, তাদের সত্যিকারের প্রকৃতিতে চারটি উন্নতচরিত্র সত্য বুঝতে। ধম্মক্কপ্পাবতানার সুত্র (এসএন 56.11) - শব্দ দ্বারা শব্দ এটি অবশ্যই পলি লিটার্টিটারের সবচেয়ে বিখ্যাত সুচিত্রা। বৌদ্ধ প্রথমবারের মতো চারটি আরিয়া-সাকাকে প্রকাশ করেন। সংকেত সুতা (এসএন 56.19) - উন্নত অনুবাদ দ্য চারটি উন্নতচরিত্র সত্য শিক্ষণ, তবে এটি বিরক্তিকর মনে হতে পারে ভ্রান্ত মন, আসলে খুব গভীর এবং মন সমগ্র ব্যয় করতে পারে সময় এটি তদন্ত। সিসপবন সুত (এসএন 56.31) - শব্দ দ্বারা শব্দ দ্য বিখ্যাত সুত্র যেখানে বুদ্ধ বলেছেন যে তার কোনও আগ্রহ নেই শিক্ষা যা অবিলম্বে লক্ষ্য অর্জনের সাথে সংযুক্ত করা হয় না। Daaa Sutta (SN 56.33) - উন্নত অনুবাদ লাঠি বলছে গল্প
- একটি অতিরিক্ত ফ্যাক্টর এর বক্তৃতা - [এজি: ফ্যাক্টর | উল্টা: অতিরিক্ত]
আগ্রতারা নিকলায় হাজার হাজার লোক রয়েছে ছোটো বক্তৃতাগুলির, যা বিশেষ করে গঠনমূলক হতে হবে enumerations। এটি 11 টি বিভাগে ভাগ করা হয়, প্রথমটি এর সাথে কাজ করে এক আইটেমের গণনা, দুটি আইটেম ইত্যাদির সাথে দ্বিতীয় বুদ্ধ, কখনো লেখার ব্যবহার না করে, তার শ্রোতাদেরকে জিজ্ঞেস করেছিলেন মনোযোগী এবং তাঁর নির্দেশাবলী স্মরণে। তার কথা বলার জন্য যতটা সম্ভব পরিষ্কার এবং এই memorization সহজতর, তিনি প্রায়ই তার পাঠ্যপুস্তক গণনাগুলির আকারে উপস্থাপিত।
রুপদী ভাঘা (এ.এন. 1.1-10) - শব্দ দ্বারা শব্দ পাঁচটি প্রকারের ইন্দ্রিয়গ্রাহ্য বস্তু রয়েছে যা অন্যের চেয়ে বেশি মানুষের মনকে পরাভূত করে। নিরবধিহাবহ ভাগা (এ্যান 1.11-20) - শব্দ দ্বারা শব্দ পাঁচটি ধামমা যেগুলি পাঁচটি বাধা, এবং পাঁচটি কার্যকরী পদ্ধতিগুলি তাদের পক্ষে ছড়িয়ে দিতে পারে। Akammaniya Vagga (একটি 1.21-30) - শব্দ দ্বারা শব্দ মন আমাদের সবচেয়ে খারাপ শত্রু হতে পারে বা আমাদের সেরা বন্ধু হতে পারে। অ্যাটাঙ্গা ভাগা (এএন 1.31-40) - উন্নত অনুবাদ মন আমাদের সবচেয়ে খারাপ শত্রু হতে পারে বা আমাদের সেরা বন্ধু হতে পারে। উদাকারহক সূতাস (এএন 1.45 ও 46) - উন্নত অনুবাদ একটি স্পষ্ট মন এবং একটি ময়লা এক মধ্যে পার্থক্য। মুদু সূত (এএন 1.47) - উন্নত অনুবাদ একটি মনের জন্য একটি simile যে pliant এর। Lahuparivatta Sutta (একটি 1.48) - উন্নত অনুবাদ বুদ্ধ, সাধারণত similes ফাইন্ডিং এ নিখুঁত, এখানে একটি ক্ষতি আছে। আকচারগাঁও পেয়িয়া (আন। 1.53-55) - শব্দ দ্বারা শব্দ শুভেচ্ছা অনুশীলন উপহারের যোগ্য করে তোলে। কুসাল সুতাস (এএন 1.56-73) - শব্দ দ্বারা শব্দ কি উত্পন্ন এবং কি সুস্থ ও স্বতন্ত্র মানসিক রাজ্যের পরিত্যাগ। পামাদা সুতাস (এএন 1.58-59) - বর্ধিত অনুবাদ এই হিসাবে এত কিছুই অসুবিধাজনক নয় পামাদাদি বাগবা (এনা। 1.81 -97) - শব্দ দ্বারা শব্দ বুদ্ধ পুনরাবৃত্তিতে আমাদের অবাধ্যতা সম্পর্কে সতর্ক করে। ক্যাগাগাটাজী ভাগা (এএএন 1.563-574) {উদ্ধৃতাংশ} - বর্ধিত অনুবাদ বুদ্ধ শরীরের দিকে নির্দেশিত মনের মস্তিষ্কের উচ্চ প্রশংসার কথা বলে।
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২. ডুকা নিপা
অ্যাপাভীভান সুতটা (এ্যান ২5) - উন্নত অনুবাদ আমরা যদি জাগরণে পৌঁছতে চাই তবে আমরা নিজেদেরকে প্রশিক্ষিত করতে পারি। চিয়ারিয়া সুতার (এএন ২.9) - উন্নত অনুবাদ এটা সব পরে কি, যে সাদৃশ্য গ্যারান্টি, সততা, একটি সমাজের মধ্যে একটি শব্দ শান্তি মধ্যে ভ্রাতৃত্ব? বুদ্ধ এখানে ব্যাখ্যা করা হয়েছে যে দুজন দুজন অভিভাবক ইকসেনা সুতা (২.18) - উন্নত অনুবাদের এখানে এক জিনিস যে বুদ্ধ অদ্বিতীয় ঘোষণা করে। ভিজাভাগ্য সুত (এ্যান ২.3২) - শব্দ দ্বারা শব্দ এখানে বুদ্ধ রাম এবং cetovimutti সঙ্গে Samatha সম্পর্কিত, এবং avijj এবং pañvivimutti সঙ্গে Vipassana।
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3. টিকা নিপাত
কেশামতিটি [উর্দু কালাম] সুত্ত (এএন 3.66) - শব্দ দ্বারা শব্দ মধ্যে এই বিখ্যাত সুঠটা, বুদ্ধ আমাদের মনে করিয়ে দেয় যে চূড়ান্তভাবে কেবলমাত্র আমাদের বিশ্বাসই বাস্তবতা সরাসরি নিজের অভিজ্ঞতা, অন্যদের দ্বারা ঘোষণা করা হয় কি না, এমনকি যদি তারা আমাদের ‘সম্মানিত শিক্ষক’ হতে হয় সুহাত সুত্র (এএন 3.67) - উন্নত অনুবাদ এখানে প্রদত্ত উপদেশটি কালামসকে দেওয়া অনুরূপ অনুরূপ। আন্যাতীতথ্য সূত্র (এএন 3.69) - উন্নত অনুবাদ দ্য অনাহূত তিনটি শিকড় তাদের সম্মান সঙ্গে ব্যাখ্যা করা হয় চরিত্রগত, তাদের উত্থান কারণ, এবং সম্পর্কে আনতে উপায় তাদের অবসান উপাসথ সুত্ত (এএন 3.71) - উন্নত অনুবাদ এই সূত্যে, বুদ্ধ নির্ধারণ করে দেয় যে কিভাবে লোকেদের উপাস্যতা অনুশীলন করা উচিত এবং বিভিন্ন ধরনের দেবদেবীর বর্ণনা করা হয়েছে। সিলাব্বাট্টা সুতটা (এএন 3.79) - উন্নত অনুবাদ ইন্দোনেশিয়া ব্যাখ্যা করে যা খুব সহজ ক্রিয়েটারিয়া রীতিনীতি এবং ধর্মানুশাসন হিসাবে লাভজনক বা না গণ্য করা যায়। সামা শুতা (এএন 3.82) - উন্নত অনুবাদ এখানে একটি ascetic তিন ascetic কর্ম আছে। বজিজতি সূত্র (এএন 3.85) - বর্ধিত অনুবাদ একজন কিছু সন্ন্যাসী অনেক নিয়ম সঙ্গে প্রশিক্ষণ করতে পারে না। বুদ্ধ তাকে ব্যাখ্যা করেছেন কিভাবে তারা তাদের ছাড়া করতে পারেন, এবং এটি বরং ভাল কাজ করে। শখখাত্তা সুত্ত (এন্। 3.90) - শব্দ দ্বারা শব্দ বুদ্ধ তিনটি ট্রিনিটি নির্ধারণ করেন, যেমনঃ আধিশীলসীখা, আধিক্তসীখা এবং আধহাঁনছীখা। Accaika Sutta (একটি 3.93) - উন্নত অনুবাদ কৃষকের তিনটি জরুরী কাজগুলির মত একটি তাত্ত্বিক তিনটি জরুরী কাজ। শখখাত্ত্তা সুত্র (আন-নিঃ 3.91) - শব্দ দ্বারা শব্দ এখানে বুদ্ধ আদিপন্নাশিকার একটি বিকল্প সংজ্ঞা দেয়। পাষুধভাক Sutta (একটি 3.102) - কিছু তথ্য · বুদবুদ মধ্যে এই সূত, বৌদ্ধ মানসিক অস্পষ্টতা অপসারণ তুলনা অনুশীলন মাধ্যমে একটি স্বর্ণকার কাজ। এটা বিশেষ করে আকর্ষণীয়, কারণ এটি অমেধ্যগুলির ক্রমানুসার প্রদর্শন করে এক অনুশীলন চলাকালীন মোকাবেলা করতে হয়, যা একটি দরকারী দেয় রেফারেন্স। নিমিটা সুতার (এএন 3.103) - কিছু তথ্য · বুদবুদ করা আপনি আপনার নিজের সময় বন্ধ অনুভূত বা প্রবলভাবে উত্তেজিত খুঁজে পেতে ধ্যান অনুশীলন? এই ধ্যানকারীর জন্য এটি একটি খুব দরকারী বক্তৃতা যারা প্রচেষ্টার দুটি সংশ্লিষ্ট আধ্যাত্মিক অনুষদ বজায় রাখতে চান এবং ঘনত্ব, একসঙ্গে সমানতা সঙ্গে। আমাদের অনেক সুবিধা হবে উল্লেখযোগ্যভাবে এই নির্দেশাবলী সঠিকভাবে প্রয়োগ থেকে রূঢ় সূত (একটি 3.108) - শব্দ দ্বারা শব্দ এখানে বুদ্ধ ব্যাখ্যা করেন কি শৃঙ্খলা মধ্যে গান এবং নাচ করা হয় উত্তম ব্যক্তি, এবং তারপর হাস্যময় সম্পর্কে এবং তার হস্তচালন দেয় স্মিত। আতিটি শুতা (এ.ন. 3.109) - উন্নত অনুবাদ তিনটি ভুল জিনিস, যার মধ্যে অনেক দুর্ভাগ্যবশত অভিনব, যে তৃপ্তি সম্পর্কে আনতে পারেন না নিদেন সুতা (এ এন 3.112) - উন্নত অনুবাদ কসম উত্থানের জন্য ছয়টি কারণ, তিনটি সুস্বাদু এবং তিনটি অপ্রিয়। Kammapatha Sutta (একটি 3.164) - শব্দ দ্বারা শব্দ এখানে দেখানো হয় যে, যেহেতু অ-নিরামিষ হওয়াতে কোনও ভুল নেই সেই মতটি ভুল।
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4. কাতুককা নিপাটা
যোগ সূত্র (এএন 4.10) - উন্নত অনুবাদ বুদ্ধ যখন তিনি যোগ এবং yogakkhema (yoke থেকে বাকি) সম্পর্কে আলোচনা মানে কি? পাডন সুত্র (এনএ 4.13) - শব্দ দ্বারা শব্দ এই সূত্রে, বুদ্ধ সন্ম্পোধনদের একটি সংজ্ঞা দেয়। অপরহানিয়ান সুত (এ্যান 4.37) - উন্নত অনুবাদ চারটি সাধারণ অভ্যাস যা নিবিড়ের উপস্থিতিতে একটুখানি বাধাগ্রস্ত হতে পারে। সমাজবিজ্ঞান সূত (এ্যান 4.41) - শব্দ দ্বারা শব্দ দ্য বুদ্ধের প্রশংসা করে চার ধরনের ঘনত্ব। এটা শান্ত এখানে সুস্পষ্ট যে, কোন সুস্পষ্ট পার্থক্য সাঁইধির মধ্যে নেই এবং পান্না। Vipallas Sutta (একটি 4.49) - শব্দ দ্বারা শব্দ এই সুতার মধ্যে, বুদ্ধ চার, চিতা এবং dihii চারগুণ বিকৃতি বর্ণিত। অ্যাপামাদ সুতটা (এএন 4.116) - সহজ অনুবাদ চার দৃষ্টিকোণ যেখানে এক আনন্দের সঙ্গে অনুশীলন করা উচিত। আখন্দ শুতা (এএন 4.117) - সহজ অনুবাদ মনকে রক্ষা করার সাথে সাথে চারটি জিনিসগুলি আনন্দের সঙ্গে সম্পৃক্ত হতে হবে। মেটা সূত্র (এ এন 4.1২5) - উন্নত অনুবাদ এখানে বুদ্ধ ব্যাখ্যা করেন কি ধরনের পুনর্জন্মের যারা পুঙ্খানুপুঙ্খভাবে চর্চা করে চারটি ব্রহ্মবিহারস আশা করতে পারেন, এবং তার হচ্ছে মহান সুযোগ শিষ্য। আসুবা সুতার (এ এন 4.163) - উন্নত অনুবাদ দ্য অনুশীলন অনুশীলন চার উপায়, অনুযায়ী নির্বাচিত অনুশীলন এবং অনুযায়ী তীব্রতা বা শক্তি এবং আধ্যাত্মিক উপকারিতা দুর্বলতা। অনুধাবন সুতটা (এ্যান 4.254) - অনুবাদ ছাড়াই বিভিন্ন পথ প্রদর্শনের মাধ্যমে গেস্ট হাউস হিসেবে বিভিন্ন ধাম্মীর সাথে সম্পর্কযুক্ত জ্ঞান কিভাবে কাজ করে। আরাণ সুত (আন-র 4.262) - উন্নত অনুবাদ কি ধরনের মানুষ মরুভূমিতে বসবাসের জন্য উপযুক্ত?
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5. পানকাক নিপা
Vitthata সুত (এএন 5.2) - অনুবাদ ছাড়া এখানে বুদ্ধ তিনি পাঁচটি কল কি বিস্তারিত সংজ্ঞায়িত সেখা-বালাস (ট্রেইনিংয়ের একরকম) এই সুতার সহজেই হয় একটি সমান্তরাল অনুবাদ প্রয়োজন ছাড়া বোঝা যায়, যদি আপনি উল্লেখ করেন পাঠ্যসূচিতে প্রস্তাবিত সাট্টা সাদ্দাম্ম সূত্রগুলি। পালি-ইংরাজী অভিধানও পাওয়া যায়, ঠিক এ ক্ষেত্রে। Vitthata সুত (একটি 5.14) - শব্দ দ্বারা শব্দ এখানে পাঁচটি balas সংজ্ঞায়িত করা হয় সাময়ী সুতটা (এ.এন. 5.27) - উন্নত অনুবাদ পাঁচটি uplifting knowledges যে অসীম ঘনত্ব অনুশীলন যারা এক ঘটে। অকুলারশি সুত (এ.এন. 5.5২) - উন্নত অনুবাদ সঠিকভাবে বলছেন, ‘ডেমরেট জমা দেওয়ার’ কী বলা উচিত? অনুধাব্যাক্কেখিদ্ধাব্বোধন সূত (এ.এন. 5.57) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ নিজের কসমাকে কিভাবে বিবেচনা করবেন আনগতবহয় সুত (এএ 5.80) - উন্নত অনুবাদ দ্য বৌদ্ধ ভিক্ষুদের স্মরণ করিয়ে দেয় যে ধম্মের অনুশীলন করা উচিত নয় পরবর্তী তারিখের জন্য বন্ধ, কোন গ্যারান্টী আছে যে ভবিষ্যতে হবে অনুশীলন জন্য কোন সুযোগ প্রদান। সিনহা সূত (এএন 5.89) - অনুবাদ ছাড়াই দ্য বৌদ্ধ আমাদের সেই পাঁচটি বিষয় স্মরণ করিয়ে দেয়, যা অভ্যাসকে নষ্ট করে দেয় প্রশিক্ষণের অগ্রগতি অর্জন করতে ইচ্ছুক যে কেউ প্রায় হিসাবে গুরুত্বপূর্ণ সম্পর্কে জানতে, মনে এবং আমাদের জীবনধারা মধ্যে সংহত হিসাবে পাঁচটি মানচিত্রে জ্ঞান। সেখা সুত্ত (এএন 5.90) - বর্ধিত অনুবাদ অনুশীলনের পতন হতে পারে যে পাঁচটি মনোভাব। সুধাধর সুতার (এএন 5.96) - উন্নত অনুবাদ পাঁচটি গুণাবলী যা দীর্ঘকাল ধরে মুক্তিযুদ্ধের চেতনাকে প্রাধান্য দেয়। কাত্তু সুত্ত (এএন 5.97) - উন্নত অনুবাদ পাঁচটি গুণাবলী যা দীর্ঘকাল ধরে মুক্তিযুদ্ধের চেতনাকে প্রাধান্য দেয়। আনারস সুত্ত (এএন 5.98) - উন্নত অনুবাদ পাঁচটি গুণাবলী যা দীর্ঘকাল ধরে মুক্তিযুদ্ধের চেতনাকে প্রাধান্য দেয়। আন্হাকভিন্দ শুতা (এএন 5.114) - উন্নত অনুবাদ পাঁচটি বিষয় যা বুদ্ধ তাঁর নবনিযুক্ত বৌদ্ধদের উদ্দেশ্যে উত্সাহিত করেন। Samayavimutta Sutta (AN 5.149) - অনুবাদ ছাড়াই পাঁচটি শর্ত যার অধীনে ‘মাঝে মাঝে মুক্তি’ লাভ করে সেগুলি ব্যাকস্লাইড হবে। Samayavimutta Sutta (একটি 5.150) - অনুবাদ ছাড়া পাঁচটি শর্তের আরেকটি সেট যার অধীনে ‘মাঝে মাঝে মুক্তি’ অর্জন করা হবে। ভেবেজ সুত্ত (এএন 5.177) - উন্নত অনুবাদ বুদ্ধ এখানে পাঁচটি ব্যবসা উল্লেখ করেন যা তার অনুগামীদের দ্বারা চালানো উচিত নয়, যার মধ্যে মাংসের ব্যবসা। গী সুত (এন .579) - বর্ধিত অনুবাদ মধ্যে এই সূত, বুদ্ধ যে উপায় সম্পর্কে আরো স্পষ্টতা দেয় চারটি স্বাভাবিক সোটাপট্টিয়াগাসের আভ্যন্তরীণ হওয়া উচিত সওতাপাতি জন্য উপযুক্ত অবস্থার গঠন নিসাররা সুতার (এএ 5২00) - উন্নত অনুবাদ এই সুত্রটি পাঁচ ধরনের নিসরারাস হ্রাস করে। যগু সুত্ত (এএন 5.207) - উন্নত অনুবাদ বুদ্ধ ভাত খাওয়ার পাঁচটি সুবিধা দেয়। দান্তকাহা সুত্ত (এ.এন. 5.208) - উন্নত অনুবাদ বুদ্ধ একটি দাঁত ক্লিনার ব্যবহার করার জন্য পাঁচ কারণ দেয়। গীতাশার সুত (আনুমানিক 5.209) - শব্দ দ্বারা শব্দ এই বিভিন্ন বৌদ্ধ ঐতিহ্যের দ্বারা সুচিত্রা অবাক হয়: বুদ্ধ ব্যাখ্যা করেন যে কেন তিনি ভিক্ষুককে কোনও কাজ করতে দেবেন না মৃদু চিৎকার Muhhassati Sutta (একটি 5.210) - উন্নত অনুবাদ যথাযথ সটি ও সাম্পাঞ্জা ছাড়া ঘুমিয়ে পড়ার অসুবিধাগুলি এবং তাদের সাথে তাদের সম্পর্কের সুবিধার্থে। Duccarita Sutta (AN 5.241) - উন্নত অনুবাদ দ্বিকর্ষিতা (খারাপ আচরণ) এবং পাঁচটি সুগারের পাঁচটি বিপদ (ভাল আচরণ)। Duccarita Sutta (একটি 5.245) - উন্নত অনুবাদ পাঁচটি বিপদ সম্পর্কে ডুকারতিটি এবং সুগারের পাঁচটি সুবিধা সম্পর্কে আরেকটি সূত। Sivathika Sutta (এএ 5.249) - উন্নত অনুবাদ পাঁচটি উপায় যার মধ্যে একটি অপ্রয়োজনীয় ব্যক্তি একটি চার্নিলের মাঠের মত হতে পারে যেখানে মানুষ মৃতদেহ ছোঁড়ে। পূগালপোষাদ সুতার (এএইচ 5.250) - বর্ধিত অনুবাদ বুদ্ধের প্রতি আস্থা স্থাপন করার বিপদ সম্পর্কে এখানে একটি বিরল সতর্কবার্তা দেওয়া হয়েছে। রাগসা অভিনিয় সূত্র (এএন 5.303) - বর্ধিত অনুবাদ রাগের সরাসরি জ্ঞানের জন্য পাঁচটি বিষয় অনুশীলন করা।
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6. চক্কা নিপা
ভদ্দাক শুতা (এএ 6.14) - কিছু তথ্য · বুদবুদ Sāriputta ব্যাখ্যা করে যে ভিকুয়ের মধ্যে পার্থক্য কী, যার মৃত্যু হবে অশুভ হবে এবং যার মৃত্যু শুভ হবে। আনুত্যপিয়া সুলত (এআই 6.15) - কিছু তথ্য · বুদবুদ Sāriputta ব্যাখ্যা করে যে ভিকুয়ের মধ্যে পার্থক্য কী, যার মৃত্যু হবে অনুতাপ কর এবং যার মৃত্যুর অপ্রত্যাশিত হবে। মারাসসাটি সুত (এ.ন. 6.20) - বর্ধিত অনুবাদ মৃত্যুর মস্তিষ্কে কিভাবে অনুশীলন করতে হয় তা এই সুতার বিস্তারিতভাবে ব্যাখ্যা করে। সামাকা সূত্র (এ.ন. 6.21) - কিছু তথ্য · বুদবুদ অনুরোধ জানানো একটি দেবের হস্তক্ষেপ দ্বারা, বুদ্ধ ছয় অগভীর উপায় প্রকাশ করে যার দ্বারা কুছাল ধামসে ভিক্ষুকের সংখ্যা কমেছে। Aparihnanyya Sutta (একটি 6.22) - কিছু তথ্য · বুদবুদ ছয় ধম্মস অকার্যকর সঙ্গে সংযুক্ত। তীব্র অনুশীলনকারীদের জন্য খুব দরকারী ধামমা আরেকটি সেট। হিমুমান শুতা (এন্। 6.24) - বর্ধিত অনুবাদ ছয়টি গুণাবলি, যার দ্বারা একটি ধ্যানমগ্ন হিটলারকে হিমালয়ের টুকরো টুকরো করে ভেঙ্গে যায়। আনুশ্তীঘানা সুতা (এ.ন. 6.25) - বর্ধিত অনুবাদ এই সুত্র সংজ্ঞায়িত করে ছয়টি বিষয় স্মরণ করিয়ে দেয়। Sekhha Sutta (AN 6.31) - অনুবাদ ছাড়াই বুদ্ধ ব্যাখ্যা করেন যে ছয় ধম্মের মধ্যে রয়েছে প্রশিক্ষণ অধীনে একটি ভিক্ষু হ্রাস। নাজিতা সুতা (এ এন 6.4২) - উন্নত অনুবাদ যদিও বনভূমিতে বসবাস, বুদ্ধ নম্রতার প্রশংসা করে, মরুভূমিতে সন্তুষ্টি, অসংলগ্নতা এবং একত্রিতকরণ ধম্মিকা সুত্ত (এএন 6.54) - সরল গ্রন্থে মধ্যে এই সূত, শব্দ তাতাগাটি বুদ্ধকে মনোনীত করার জন্য ব্যবহার করা হয় না সাধারণ অর্থে, যা আমাদের এর অর্থের একটি ভাল উপলব্ধি অনুমোদন করে। নিবেদিত সুতার (এএন 6.63) - সরল গ্রন্থে এই সূত্র কর্মের একটি আকর্ষণীয় পদ্ধতিগত বিশ্লেষণ প্রদান করে, বেদানা, সেনা, ষাসা, কামমা এবং দাক্ষা এই শর্তাবলী প্রতিটি এবং তারপর সংজ্ঞায়িত করা হয় চারটি আরিয়া-সাকাসের প্যাটার্নটি বর্ণিত হয়েছে। অনুভিত্তি সূত্র (এএ। 6.10২) - উন্নত অনুবাদ ছয়টি পুরস্কার যেগুলি অনিকের উপলব্ধি প্রতিষ্ঠার জন্য প্রেরণা হিসাবে কাজ করা উচিত। Atammaya Sutta (একটি 6.104) - উন্নত অনুবাদ ছয়টি পুরস্কার যা আনততার অনুধাবন প্রতিষ্ঠার জন্য প্রেরণা হিসেবে কাজ করা উচিত। আসাদ সুত (এ্যান 6.112) - বর্ধিত অনুবাদ উপভোগের দৃষ্টিভঙ্গি কীভাবে নির্মূল করা যায়, সাধারণের দৃষ্টিভঙ্গি এবং ভুল দৃষ্টিভঙ্গি। ধম্মানুপাসী সূত (এন্নাস 6.118) - শব্দ দ্বারা শব্দ এটা এই sutta দেওয়া বার্তা পুনরাবৃত্তি হচ্ছে ভালো: ছয় অভ্যাস ত্যাগ ছাড়া যা অনুশীলন করা সম্ভব নয় সীতাহ্নে সঠিকভাবে বেশ কিছু পরিষ্কার এখানে যুক্তিযুক্ত হতে পারে।
—— oooOooo ——
যগু সুত্ত (এএন 5.207) - উন্নত অনুবাদ বুদ্ধ ভাত খাওয়ার পাঁচটি সুবিধা দেয়। দান্তকাহা সুত্ত (এ.এন. 5.208) - উন্নত অনুবাদ বুদ্ধ একটি দাঁত ক্লিনার ব্যবহার করার জন্য পাঁচ কারণ দেয়। গীতাশার সুত (আনুমানিক 5.209) - শব্দ দ্বারা শব্দ এই বিভিন্ন বৌদ্ধ ঐতিহ্যের দ্বারা সুচিত্রা অবাক হয়: বুদ্ধ ব্যাখ্যা করেন যে কেন তিনি ভিক্ষুককে কোনও কাজ করতে দেবেন না মৃদু চিৎকার Muhhassati Sutta (একটি 5.210) - উন্নত অনুবাদ যথাযথ সটি ও সাম্পাঞ্জা ছাড়া ঘুমিয়ে পড়ার অসুবিধাগুলি এবং তাদের সাথে তাদের সম্পর্কের সুবিধার্থে। Duccarita Sutta (AN 5.241) - উন্নত অনুবাদ দ্বিকর্ষিতা (খারাপ আচরণ) এবং পাঁচটি সুগারের পাঁচটি বিপদ (ভাল আচরণ)। Duccarita Sutta (একটি 5.245) - উন্নত অনুবাদ পাঁচটি বিপদ সম্পর্কে ডুকারতিটি এবং সুগারের পাঁচটি সুবিধা সম্পর্কে আরেকটি সূত। Sivathika Sutta (এএ 5.249) - উন্নত অনুবাদ পাঁচটি উপায় যার মধ্যে একটি অপ্রয়োজনীয় ব্যক্তি একটি চার্নিলের মাঠের মত হতে পারে যেখানে মানুষ মৃতদেহ ছোঁড়ে। পূগালপোষাদ সুতার (এএইচ 5.250) - বর্ধিত অনুবাদ বুদ্ধের প্রতি আস্থা স্থাপন করার বিপদ সম্পর্কে এখানে একটি বিরল সতর্কবার্তা দেওয়া হয়েছে। রাগসা অভিনিয় সূত্র (এএন 5.303) - বর্ধিত অনুবাদ রাগের সরাসরি জ্ঞানের জন্য পাঁচটি বিষয় অনুশীলন করা।
—— oooOooo ——
6. চক্কা নিপা
ভদ্দাক শুতা (এএ 6.14) - কিছু তথ্য · বুদবুদ Sāriputta ব্যাখ্যা করে যে ভিকুয়ের মধ্যে পার্থক্য কী, যার মৃত্যু হবে অশুভ হবে এবং যার মৃত্যু শুভ হবে। আনুত্যপিয়া সুলত (এআই 6.15) - কিছু তথ্য · বুদবুদ Sāriputta ব্যাখ্যা করে যে ভিকুয়ের মধ্যে পার্থক্য কী, যার মৃত্যু হবে অনুতাপ কর এবং যার মৃত্যুর অপ্রত্যাশিত হবে। মারাসসাটি সুত (এ.ন. 6.20) - বর্ধিত অনুবাদ মৃত্যুর মস্তিষ্কে কিভাবে অনুশীলন করতে হয় তা এই সুতার বিস্তারিতভাবে ব্যাখ্যা করে। সামাকা সূত্র (এ.ন. 6.21) - কিছু তথ্য · বুদবুদ অনুরোধ জানানো একটি দেবের হস্তক্ষেপ দ্বারা, বুদ্ধ ছয় অগভীর উপায় প্রকাশ করে যার দ্বারা কুছাল ধামসে ভিক্ষুকের সংখ্যা কমেছে। Aparihnanyya Sutta (একটি 6.22) - কিছু তথ্য · বুদবুদ ছয় ধম্মস অকার্যকর সঙ্গে সংযুক্ত। তীব্র অনুশীলনকারীদের জন্য খুব দরকারী ধামমা আরেকটি সেট। হিমুমান শুতা (এন্। 6.24) - বর্ধিত অনুবাদ ছয়টি গুণাবলি, যার দ্বারা একটি ধ্যানমগ্ন হিটলারকে হিমালয়ের টুকরো টুকরো করে ভেঙ্গে যায়। আনুশ্তীঘানা সুতা (এ.ন. 6.25) - বর্ধিত অনুবাদ এই সুত্র সংজ্ঞায়িত করে ছয়টি বিষয় স্মরণ করিয়ে দেয়। Sekhha Sutta (AN 6.31) - অনুবাদ ছাড়াই বুদ্ধ ব্যাখ্যা করেন যে ছয় ধম্মের মধ্যে রয়েছে প্রশিক্ষণ অধীনে একটি ভিক্ষু হ্রাস। নাজিতা সুতা (এ এন 6.4২) - উন্নত অনুবাদ যদিও বনভূমিতে বসবাস, বুদ্ধ নম্রতার প্রশংসা করে, মরুভূমিতে সন্তুষ্টি, অসংলগ্নতা এবং একত্রিতকরণ ধম্মিকা সুত্ত (এএন 6.54) - সরল গ্রন্থে মধ্যে এই সূত, শব্দ তাতাগাটি বুদ্ধকে মনোনীত করার জন্য ব্যবহার করা হয় না সাধারণ অর্থে, যা আমাদের এর অর্থের একটি ভাল উপলব্ধি অনুমোদন করে। নিবেদিত সুতার (এএন 6.63) - সরল গ্রন্থে এই সূত্র কর্মের একটি আকর্ষণীয় পদ্ধতিগত বিশ্লেষণ প্রদান করে, বেদানা, সেনা, ষাসা, কামমা এবং দাক্ষা এই শর্তাবলী প্রতিটি এবং তারপর সংজ্ঞায়িত করা হয় চারটি আরিয়া-সাকাসের প্যাটার্নটি বর্ণিত হয়েছে। অনুভিত্তি সূত্র (এএ। 6.10২) - উন্নত অনুবাদ ছয়টি পুরস্কার যেগুলি অনিকের উপলব্ধি প্রতিষ্ঠার জন্য প্রেরণা হিসাবে কাজ করা উচিত। Atammaya Sutta (একটি 6.104) - উন্নত অনুবাদ ছয়টি পুরস্কার যা আনততার অনুধাবন প্রতিষ্ঠার জন্য প্রেরণা হিসেবে কাজ করা উচিত। আসাদ সুত (এ্যান 6.112) - বর্ধিত অনুবাদ উপভোগের দৃষ্টিভঙ্গি কীভাবে নির্মূল করা যায়, সাধারণের দৃষ্টিভঙ্গি এবং ভুল দৃষ্টিভঙ্গি। ধম্মানুপাসী সূত (এন্নাস 6.118) - শব্দ দ্বারা শব্দ এটা এই sutta দেওয়া বার্তা পুনরাবৃত্তি হচ্ছে ভালো: ছয় অভ্যাস ত্যাগ ছাড়া যা অনুশীলন করা সম্ভব নয় সীতাহ্নে সঠিকভাবে বেশ কিছু পরিষ্কার এখানে যুক্তিযুক্ত হতে পারে।
—— oooOooo —— 7. স্যাটাকা নিপাত
অনুশুয় শুত্র (এএন 7.11) - সরল গ্রন্থে এখানে সাতটি আনুষ্য তালিকাভুক্ত করা হয়েছে। অনুশুয় শুত্র (এএন 7.1২) - উন্নত অনুবাদ সাতটি অনিয়্য ত্যাগের পর (আচ্ছন্নতা বা প্রচ্ছন্ন প্রবণতা) সেনা শুতা (এ এন 7.27) - উন্নত অনুবাদ ভিক্ষুদের দীর্ঘমেয়াদী কল্যাণে নেতৃত্ব দেয় এবং তাদের পতনকে রোধ করে এমন সাতটি ধারণা পারহানি সুত (এন 7.28) - উন্নত অনুবাদ সাতটি পয়েন্ট যা প্রশিক্ষণে একটি ভিক্ষুক হ্রাস করতে পারে বা না পারে। পারহানি সুত (এ এন 7.29) - উন্নত অনুবাদ আচরণের সাতটি পয়েন্ট যা অনুগামীর পতন হতে পারে না বা না করতে পারে। ভিপিটি সুতার (এএন 7.30) - উন্নত অনুবাদ আচরণের সাতটি দিক যা অনুগামীর তার ব্যর্থতা বা সাফল্য পূরণ করতে পারে। পারভভ সূত্র (এএন 7.31) - উন্নত অনুবাদ আচরণের সাতটি বিন্দু যার একটি অনুগামী রাখা তার / তার ধ্বংস বা সমৃদ্ধি পূরণ করতে পারে। সেনা শুতা (এএন 7.49) - উন্নত অনুবাদ সাতটি ভেতরের প্রতিচ্ছবিগুলি যা অনুসরণ করা ভাল। নগরোপাম সুত্র (এএন 7.67) - পালি সূত্রের সাথে সরল গ্রন্থে এখানে বুদ্ধ কীভাবে সাতটি ব্যাখ্যা করতে একটি বুদ্ধিমান দৃষ্টান্ত ব্যবহার করেন ভাল দক্ষতা যে প্রশিক্ষক দ্বারা আয়ত্ত করা উচিত যাতে হতে হবে মারের সৈন্যদল প্রতিরোধ করতে একসঙ্গে সফল কাজ (অর্থাৎ আকুসালা ধম্মস) মনের দুর্গ মধ্যে প্রবেশ করতে। শব্দগুচ্ছ সূত্র (একটি 7.83) - শব্দ দ্বারা শব্দ বুদ্ধের শিক্ষার কি কোনটি নেই তা বৈষম্য করার জন্য এখানে খুব সংক্ষিপ্ত সাতটি নির্দেশ দেওয়া হয়েছে।
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8. আকা Nipampa
নন্দ সুতার (এএন্ 8.9) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ বুদ্ধ বর্ণনা করেন কিভাবে নন্দা, যদিও হিংস্রতার শিকার হচ্ছে ইন্দ্রিয় বাসনা, তার নির্দেশাবলী অনুযায়ী থ্রোহেন চর্চা। এই sutta মধ্যে satisampajaña একটি সংজ্ঞা রয়েছে মহাত্মা শুতা (এ.এন. 8.25) {উদ্ধৃতাংশ} - শব্দ দ্বারা শব্দ মহাত্মা বুদ্ধকে অনুরোধ করেন যে, একজন অনুসারী একজন কি অনুধাবন করবেন এবং কোন অনুগামীকে ধার্মিক হতে হবে বলে আশা করা যায়। আনুরুদ্দহাভিত্কক সূত (আনুমানিক 8.30) - কিছু তথ্য · বুদবুদ সাত বুদ্ধিমান চিন্তাধারা যা সত্যিকার অর্থে মূল্যবান এবং স্মরণীয় ঘটনাগুলি ঘটে যাও ven Anuruddha। বুদ্ধ তাঁকে তাঁর কাছে অষ্টম শিক্ষা দেওয়ার জন্য আসে, তিনি আরামহ্রাসীতা অর্জনের সাথে সম্পৃক্ত। বুদ্ধ তখন ব্যাখ্যা করেন বিস্তারিতভাবে যারা চিন্তা মানে অভিসন্দ সুঠার (এএন 8.39) - উন্নত অনুবাদ এখানে আটটি উপায় রয়েছে যেখানে বুদ্ধের সকল গুরুতর শিষ্যরা নিজেদের জন্য অনেক মেধা তৈরি করে। Duccaritivipaka Sutta (একটি 8.40) - কিছু তথ্য · বুদবুদ এই সূত্রে প্রধান প্রসিদ্ধদের অমান্য না থাকার কারণে যে ধরনের দুঃখের ঘটনা ঘটেছে তার বর্ণনা দেয়। Sakhkhta Sutta (একটি 8.53) - শব্দ দ্বারা শব্দ বুদ্ধ তার প্রাক্তন নার্স এ আটটি মানদণ্ড এখানে প্রদান করে একটি প্রদত্ত বিবৃতি তার শিক্ষণ বা না হয় বৈষম্য, যা আজকাল সহজে হতে পারে দীঘাজু সুত্ত (এএন 8.54) {উদ্ধৃতাংশ} - সরল গ্রন্থে অন্যান্য জিনিসের মধ্যে, বুদ্ধ এই সুত্রে সংজ্ঞায়িত করেন যে, উদারতার অর্থ কী। ভিমোখা সুতার (এএন 8.66) - উন্নত অনুবাদ আটটি vimokkhas (উদারতা) একটি ব্যাখ্যা। পারহান সুত্ত (এএন 8.79) - অনুবাদ ছাড়াই বুদ্ধ বুঝতে পারেন যে, আটটি ধাম্মাগুলি প্রশিক্ষণ অধীনে একটি ভিক্ষু হ্রাস যাও নেতৃস্থানীয়।
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9. নবক নিপা
নাগা সুত্ত (এএন 9.40) - সরল গ্রন্থে এই সুচিত্রা, সূক্ষ্ম হাস্যরস দিয়ে রঙ্গিন, ব্যাখ্যা করে কিভাবে একটি ভিক্ষুক বর্ধিত মন একটি একক হাতির সাথে তুলনীয়, উভয় যার মধ্যে হয় সাধারণত নাগ বলা হয় তপসাসা সুতা (এএন 9.41) {উদ্ধৃতাংশ} - সরল গ্রন্থে এখানে সাঙ্গায়েদীটি * নিরোধ, সন্না ও ভেদেনার অবসান নবম জাহানের রূপে উপস্থাপিত হয়। সিকব্দুব্বাল্য সুত্ত (এএন 9.63) - শব্দ দ্বারা শব্দ পাঁচটি বিধিবিধানে যদি এখনও নিখুঁত না হয় তাহলে কি করতে হবে। নিরবত শুত্র (এএন 9.64) - শব্দ দ্বারা শব্দ কিভাবে পাঁচ hindrances মুছে ফেলুন
—— oooOooo ——
10. দশক নিপা
সাওজোয়ানা সুঠটা (এ.ন. 10.13) - সরল গ্রন্থে এই ছোট্ট সূত্রটি দশটি সায়জোজেন তালিকা করে। কাসীয়া সুত্ত (এন্। 10.25) - শব্দ দ্বারা শব্দ দশটি কসিয়াসের অভ্যাসের এই আদর্শ বর্ণনা। গরিমানন্দ শুতা (এএন 10.60) - বর্ধিত অনুবাদ মধ্যে একটি গুরুতর অসুস্থতা থেকে উদ্ধারের জন্য গিরীমানন্দকে সাহায্য করার জন্য, বুদ্ধ দশটি প্রকারের অত্যন্ত গুরুত্বপূর্ণ অনুষঙ্গ পর্যালোচনা করে একটি চমৎকার শিক্ষণ দেয় যে বিকশিত হতে পারে। কাঠঠথু সূত (এএন 10.69) {উদ্ধৃতাংশ} - সরল গ্রন্থে বৌদ্ধ ভিক্ষুকের কথা স্মরণ করিয়ে দেয় যে, তারা কী বিষয়ে কথা বলা উচিত নয় এবং তাদের সম্পর্কে কী বলা উচিত। কুন্ডা সূত (AN 10.176) - কিছু তথ্য · বুদবুদ বুদ্ধ একটি বিশুদ্ধ বিশুদ্ধ অর্থ, কায়্য, ওয়াকারা এবং মান্নাতে
রীতি-নীতি ও রীতির মধ্যে নয়, এবং এটিকে দেখায় যে, পূর্বের আলেমদের
অন্তর্গত, যার অদক্ষতা সুস্পষ্টভাবে প্রকাশ করা হয়।
—— oooOooo ——
11. একদাসক নিপা
30/03/2555
মেটা সূত্র (এএন 11.15) - কিছু তথ্য · বুদবুদ এগারোটি ভাল ফলাফল যা মন্টতা অনুশীলন থেকে বেরিয়ে আসে।
—— oooOooo ——
https://www.youtube.com/watch… Buddhist Sutta Bangla-Pali Cipon Barua Published on Dec 20, 2012 Bangladesh Buddhist Sutra.pali buddhist sutra Category People & Blogs
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Буда Вача - Словы Буды - Больш падрабязна Pali онлайн бясплатна і просты спосаб.
Гэты
сайт прысвечаны тым, хто хоча, каб лепш зразумець словы Буды, вывучаючы
асновы мовы Палі, але якія не маюць шмат часу для гэтага. Ідэя
заключаецца ў тым, што, калі іх мэтай з’яўляецца проста атрымаць
уключаны чытаць тэксты Палі і маюць ладная пачуццё разумення іх, нават
калі гэта разуменне не ахоплівае ўсе драбнюткія дэталі граматычных
правілаў, яны на самой справе не трэба марнаваць шмат час змагаецца з якая бянтэжыць навучання стомнага граматычнай тэорыі з удзелам такіх рэчаў, як шматлікія скланення і спражэння.
У
гэтым выпадку досыць абмежавацца проста даведацца значэнне найбольш
важнымі словы Палі, таму што паўторны вопыт чытання забяспечвае
эмпірычнае і інтуітыўнае разуменне найбольш распаўсюджаных структуры
прапановы. Такім чынам, яны дазволілі стаць самавук, выбіраючы час, працягласць, частату, змест і глыбіню іх ўласнага даследавання.
Іх
разуменне Буды Вача стане значна больш дакладным, паколькі яны лёгка
вывучыць і запомніць словы і важныя формулы, якія маюць асноватворнае
значэнне ў вучэнні Буды, па шляху рэгулярнага чытання. Іх навучанне і натхненне яны атрымліваюць ад яе будзе расці глыбей у іх ўспрымальнасць да паведамленняў Настаўнікі палепшыцца.
Адмова ад адказнасці: Гэты сайт створаны самавук і прызначаны для самавукаў. Вэб-майстар
не было ніякага афіцыйнага курсу Палі і не сцвярджаюць, што ўся
інфармацыя, прадстаўленая тут, цалкам вольныя ад памылак. Тыя, хто хоча акадэмічную дакладнасць можа разгледзець пытанне аб далучэнні афіцыйнага курсу Палі. У выпадку, калі чытачы заўважылі якую-небудзь памылку, вэб-майстар
будзе ўдзячны, калі яны паведамляюць аб яго праз паштовую скрыню,
згаданага ў раздзеле “Кантакты”.
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Сутта Питака -Digha Никая
DN 9 - Poṭṭhapāda Sutta {} Вытрымка - Разглядаюцца пытанні Poṭṭhapāda -
Poṭṭhapāda задае розныя пытанні reagrding характар Санна. Заўвага: простыя тэксты
http://www.buddha-vacana.org/suttapitaka.html
Сутта Питака - Кошык дыскурсаў - [Сутта: дыскурс]
Сутта Питак ўтрымлівае сутнасць вучэння Буды аб Дхарма. Яна змяшчае больш за дзесяць тысяч Сутта. Ён падзелены на пяць зборнікаў пад назвай Nikāyas.
Дигха Никая [Дигх: доўгі] Дигх Никая збірае 34 з самых доўгіх дыскурсаў дадзеных Буды. Ёсць розныя намёкі, што многія з іх пратэрмінованы дапаўненні да першапачатковага корпусу і сумнеўнай дакладнасці. Маджхима Никая [Маджхим: сярэдні] Маджджхим Никая збірае 152 дыскурсаў Буды прамежкавай даўжыні, мае справу з рознымі пытаннямі. Саньютта Никая [Саньютта: Група] Саньютта Никая збірае Сутта ў адпаведнасці з іх суб’екта ў 56 падгруп, званых saṃyuttas. Яна змяшчае больш за тры тысячы дыскурсы зменнай даўжыні, але звычайна адносна кароткія. Ангуттара Никая [Анг: фактар | Утар:
additionnal] Ангуттар Никая з’яўляецца subdivized ў адзінаццаці падгруп
званых nipātas, кожны з іх збор дыскурсаў, якое складаецца з
пералічэнняў аднаго дадатковага фактару ў параўнанні з тымі з
прэцэдэнтнае Nipata. Ён змяшчае тысячы Сутта, якія, як правіла, кароткія. Кхуддака Никая [Khuddha:
кароткі, маленькія] Кароткія тэксты і Khuddhaka Никая разглядаюцца як
было складзеныя з двух тоўшчаў: Дхаммапад, УДАНЫ, итивуттак, Сутта
Nipata, тхерагатх-тхеригатх і Jātaka ўтвараюць старажытныя пласты, у той
час як іншыя кнігі пазнейшыя дапаўненні і іх сапраўднасць больш сумніўнымі.
http://www.buddha-vacana.org/formulae.html
Pali формулы
Выгляд,
на якім заснавана гэтая праца з’яўляецца тое, што праходы Сутта, якія,
як паведамляецца, найбольш часта паўтараецца Буды ва ўсіх чатырох
Nikāyas могуць быць прынятыя як указанне на тое, што ён разглядаецца як
найбольш годны цікавасць да яго вучэння , і ў той жа час, што ўяўляе сабой з большай дакладнасцю яго рэальныя словы. Восем з іх выкладзены ў Gaṇaka-Моггаллан Сутта (MN 107) і апісваюцца
як Sekha Paṭipadā ці Шлях для аднаго пад загартоўкай, што практычна
прыводзіць неафіт ўсяго шляху да чацвёртага джхане.
Sekha Paṭipadā - Шлях да аднаго пры падрыхтоўцы
Дванаццаць формул, якія вызначаюць крок за крокам асноўныя практыкі, прадпісаныя Будай. Гэта
мае прынцыповае значэнне для тых, хто хоча, каб паспяхова развівацца,
паколькі яна змяшчае інструкцыі, якія дазволяць медытуе, каб наладзіць
неабходныя ўмовы для эфектыўнай практыкі.
Ānāpānassati - Усведамленне дыхання Практыка ānāpānassati высока Буда рэкамендуецца для ўсіх відаў
карысных мэтаў, і тут вы можаце зразумець досыць сапраўды інструкцыю ён
дае. Anussati - Успаміны Тут мы маем стандартнае апісанне Буды (≈140 ТЧК.), Дхарма (≈90 ТЧК.) І Сангха (≈45 ОСС.). Appamāṇā Cetovimutti - Бязмежныя вызвалення розуму Буда часта ўсхваляе практыку чатыры appamāṇā cetovimutti, якія
зарэкамендавалі для прыцягнення абароны ад небяспекі, і за тое, што
шляхам, які вядзе да Брахмалкам. Arahatta - архатству Гэта запас формула, з дапамогай якога дасягненне архатству апісана ў Сутта. Арыі Sīlakkhandha - Высакародная сукупнасць дабрачыннасці Розныя правілы, якім павінны прытрымлівацца манахам. Arūpajjhānā - бясформенныя джханы Вось фондавыя формулы, якія апісваюць паглынання самадхі за чацвёртым
джхан, якія згадваюцца ў канцы Палі, як arūpajjhānas літаратурных
дадзеныя. Āsavānaṃ Khayañāṇa - Веды разбурэння āsavas Веданне разбурэння āsavas: архатству. Bhojane Mattaññutā - Умеранасць ў ежы Умеранасць ў ежы: ведаючы правільнае колькасць, каб паесці. Cattaro Джхан - Чатыры джханов Чатыры джханов: маючы прыемнае знаходжанне. Indriyesu Guttadvāratā - Назіранне ля ўваходу пачуццёвых здольнасцяў Захоўваеце ля ўваходу пачуццёвых здольнасцяў: стрыманасць пачуццяў. Jāgariyaṃ ануйоги - Прысвячэнне няспанне Прысвячэнне няспання: дзень і ноч. Kammassakomhi - Я сам сабе Камму Гэтая формула explicits адзін з краевугольных камянёў вучэнні Буды: суб’ектыўная версія закона прычыны і следства. Nīvaraṇānaṃ Pahāna - Выдаленне перашкод Выдаленне перашкод: пераадоленне перашкод псіхічнага стану. Pabbajjā - The выходнае Выходнае: як адзін вырашае адмовіцца ад свету. Pubbenivāsānussatiñāṇa - Веды ўспаміны былых жывых месцаў Веданне ўспаміны былых жывых месцаў: Запамінанне свайго мінулыя жыццяў. Сатипаттханый - наяўнасць дасведчанасці Гэтыя формулы, па якіх Буда вызначае сцісла, што чатыры сатипаттханы з’яўляюцца (≈33 ТЧК.). Satisampajañña - Уважлівасць і глыбокае разуменне Ўважлівасць і глыбокае разуменне: бесперапынны практык. Satta saddhammā - Сем добрых якасцяў Сем фундаментальных якасцяў, якія павінны быць засвоена стажорам, каб быць паспяховымі. Чатыры з гэтых якасцяў з’яўляюцца таксама сярод пяці духоўных Індра і пяць Балас. Sattānaṃ Cutūpapātañāṇa - Веды адраджэння diceased істот Веданне адраджэння diceased істот. Sīlasampatti - Здзяйсненне ў сілу Здзяйсненне ў сіле: дбайнае выкананне правіл Патимоккха. Vivitta Senāsanena Бхаджан - Звяртаючыся да нейкай адзінокай жыллю Выбар правільнага месца і прыняцця правільнага фізічнага і псіхічнага
паставы з’яўляецца яшчэ адным абавязковай умовай паспяховай практыкі.
http://www.buddha-vacana.org/patimokkha.html
Патимоккху - Кіруючыя прынцыпы Бхиккху ў -
Гэта 227 рэкамендацый, якія кожны бхикку павінны вызубіць на мове ўпалі, каб мець магчымасць чытаць іх. Тут будзе (спадзяюся) давалася семантычны аналіз кожнага кіраўніцтва.
Pārājika 1 Ці павінна якой-небудзь бхикку - удзел у падрыхтоўцы і сродках да
існавання манахаў, ня Адмовіўшыся ад навучання, не абвясціўшы яго
слабасць - уступаць у палавых зносінах, нават з жаночым жывёліны, ён
трывае паразу і больш не ў прыналежнасці. Патимоккху
Pārājika 1
гадоў пана бхикку bhikkhūnaṃ sikkhā · з · аджива · samāpanno sikkhaṃ а
• paccakkhāya дзю · B · balyaṃ · Avi · katvā methunaṃ dhammaṃ
paṭiseveyya antamaso tiracchāna · gatāya · пі, pārājiko Hoti а •
saṃvāso.
Ці павінна якой-небудзь бхикку - удзел у падрыхтоўцы і сродках да
існавання манахаў, ня Адмовіўшыся ад навучання, не абвясціўшы яго
слабасць - уступаць у палавых зносінах, нават з жаночым жывёліны, ён
трывае паразу і больш не ў прыналежнасці.
года пан бхикку Калі які-небудзь бхикку bhikkhūnaṃ sikkhā · сек · аджива · samāpanno удзелу ў падрыхтоўцы і сродках да існавання манахаў, sikkhaṃ ў · paccakkhāya без Адмовіўшыся ад навучання, дзю · B · balyaṃ ў · Avi · katvā без аб’яўлення яго слабасці methunaṃ dhammaṃ paṭiseveyya ўступаць у палавыя зносіны, antamaso tiracchāna · gatāya · пі, нават з жаночым жывёлам, pārājiko Hoti а • saṃvāso. пакуль ён пераможаны і больш не ў прыналежнасці.
http://www.buddha-vacana.org/download.html спампаваць сайт
Спампаваць Сайт (версія Januray 2013 года):
Клікніце тут
http://www.buddha-vacana.org/contact.html кантакт bvacana@gmail.com Для любога заўвагі, прапанова, пытанне: Не
саромейцеся паведамляць аб любых памылках, неадпаведнасць, зламаная
спасылка, пусты інфармацыя · бурбалка і г.д. вы можаце сутыкнуцца. Вэбмайстар будзе ўдзячны.
Лёгкі доступ:
Дигха Никая
Маджхима Никая
Саньютта Никая
Ангуттара Никая
http://www.buddha-vacana.org/sutta/digha.html Дигха Никая
- Доўгія дыскурсы - [Дигх: доўгі]
Дигх Никая збірае 34 з самых доўгіх дыскурсаў нібыта зададзеных Буда.
Poṭṭhapāda Сутта (DN 9) {} вытрымка - пашырэнне пераклад Poṭṭhapāda задае розныя пытанні reagrding характар Санна. Махапариниббана Сутта (DN 16) {} вытрымкі - слова за словам Гэта Сутта збірае розныя інструкцыі Буда даў для дзеля яго паслядоўнікаў пасля яго скону, што робіць гэта будзе вельмі важны набор інструкцый для нас у цяперашні час. Mahāsatipaṭṭhāna Сутта (DN 22) - слова ў слова Гэтая Сутта шырока разглядаюцца ў якасці фундаментальнай асновы для практыкі медытацыі.
—— —— ООООООО http://www.buddha-vacana.org/sutta/majjhima.html Сутта Питака
Маджхима Никая
- Павучанні сярэдняй даўжыні - [Маджхима: сярэдні]
Маджхим Никая збірае 152 дыскурсаў Буды прамежкавай даўжыні, мае справу з рознымі пытаннямі.
Саббасав Сутта (MN 2) - пашырэнне пераклад Вельмі цікавая Сутта, дзе розныя спосабы, з дапамогай якіх āsavas, fermentating азмрочванні розуму, рассейваюцца. Bhayabherava Сутта (МН 4) - пашырэнне пераклад Што неабходна зрабіць, каб жыць у адзіноце ў пустыні, цалкам свабодным ад страху? Буда тлумачыць. Vattha Сутта (MN 7) {} вытрымка - пашырэнне пераклад мы знайсці тут даволі стандартны спіс шаснаццаці забруджванняў (upakkilesa) з розум, і тлумачэнне механізму, з дапамогай якога толькі адзін здабывае гэтыя «Пацвердзіў шчырасці» у Буды, Дхарма і Сангха, што з’яўляюцца фактарамі ўваходжання ў струмень. Mahādukkhakkhandha Сутта (MN 13) - пашырэнне пераклад На assāda (зачараванне), ādīnava (недахоп) і Ниссаран (Вызваленне) Камы (пачуццёвасці), Рупа (форма) i чуць (пачуццё). шмат вельмі карыснага рэчывы ўдумацца. Cūḷahatthipadopama Сутта (MN 27) - пашырэнне пераклад Буда тлумачыць, як той факт, што ён на самай справе прасветлены істота павінна быць прынята на веру або ў якасці гіпотэзы да таго часу, пэўная стадыя дасягнута, і што любое патрабаванне такога веды без што рэалізацыя нічога не варта. Mahāvedalla Сутта (MN 43) {вытрымка} - слова ў слова Sāriputta адказы розныя цікавыя пытанні, зададзеныя āyasmā Mahākoṭṭhika, і ў гэтым урыўку, ён тлумачыць, што ведаюць, Санна і Viññāṇa не выразна акрэслены, але глыбока пераплеценыя. Cūḷavedalla Сутта (MN 44) {} вытрымка - пашырэнне пераклад Бхикшуни Dhammadinnā адказвае на шэраг цікавых пытанні задаюць Вишакхи. Акрамя ўсяго іншага, яна дае ў 20 разоў вызначэнне sakkāyadiṭṭhi. Sekha Сутта (MN 53) - пашырэнне пераклад Буда пытаецца Ананд выкладаць Sekha Paṭipadā, з якіх ён дае дзіўную версію, з якой Satisampajañña і Nīvaraṇānaṃ Pahāna якія з цікаўнасцю замяняецца серыяй з сямі «добрых якасцяў», і які ілюструецца размаўлялым параўнаннем. Potaliya Сутта (МН 54) - пашырэнне пераклад Серыя з сямі стандартных параўнанняў растлумачыць недахопы і небяспека паддацца пачуццёвасці. Bahuvedanīya Сутта (MN 59) {} вытрымка - слова за словам У гэтым кароткім урыўку, Буда вызначае пяць kāmaguṇās і робіць важнае параўнанне з іншым тыпам задавальнення. Kīṭāgiri Сутта (MN 70) {} вытрымка - пашырэнне пераклад Гэтая сутра змяшчае вызначэнне dhammānusārī і saddhānusārī. Bāhitikā Сутта (MN 88) {} вытрымка - пашырэнне пераклад Кароль Пасенади каса хоча зразумець, што рэкамендуецца або ня мудрымі аскетамі не будзем і брахманаў, і ён пытае шэраг пытанняў Ананда, якія дазваляюць нам лепш зразумець сэнс слоў кусалі (Карысны) і акусал (нездаровы). Ānāpānassati Сутта (MN 118) - слова ў слова Вядомая Сутта аб практыцы ānāpānassati, і як гэта прыводзіць да практыкі чатырох сатипаттханов і subsquently да выкананне сямі bojjhaṅgas. Saḷāyatanavibhaṅga Сутта (MN 137) {} вытрымка - пашырэнне пераклад У гэтай глыбокай і вельмі цікавай Сутта, Буда вызначае сярод іншага, якія даследаванні прыемныя, непрыемныя і нейтральныя псіхічныя пачуцці, а таксама вызначае знойдзенае выраз у стандартнае апісанне Буды: «anuttaro purisadammasārathī». Indriyabhāvanā Сутта (MN 152) - слова за словам Гэтая Сутта прапануе тры падыходу да практыкі стрыманасці пачуццяў,
якія ўтрымліваюць дадатковыя інструкцыі, якія дапаўняюць формулы
Indriyesu Guttadvāratā.
—— —— ООООООО
http://www.buddha-vacana.org/sutta/samyutta.html
Сутта Питака
Саньютта Никая
- Сакрэтныя дыскурсы - [Саньютта: група]
У дыскурсах Саньютты Никая падзеленыя па іх тэма ў 56 saṃyuttas, якія самі згрупаваныя ў пяць vaggas.
Вибханга Сутта (SN 12,2) - слова ў слова Падрабязнае тлумачэнне paṭicca samuppāda, з вызначэннем кожнага з дванаццаці звёнаў. Пара Сутта (SN 12,38) - павышаны пераклад Тут Буда тлумачыць, як пара, разам з абдумваннем і anusaya, выступаюць у якасці асновы для viññāṇa. Упаданы Сутта (SN 12,52) - павышаны пераклад гэта гэта вельмі павучальны ўрок, які паказвае, з дапамогай якіх псіхалагічных Механізм адзін паддаецца смага, і тлумачыць, як ён можа быць лёгка замененыя добрых меркаванняў, каб пазбавіцца ад яго. Puttamaṃsūpama Сутта (SN 12,63) - павышаны пераклад Буда прапануе тут чатыры уражлівых і натхняюць параўнання, каб растлумачыць, як чатыры āhāras варта разглядаць. Sanidāna Сутта (SN 14,12) - павышаны пераклад выдатнае тлумачэнне таго, як ўспрыманне ператвараецца ў дзеянні, далей адукоўваючыся параўнаннем палаючага паходні. застаюцца старанна уважлівы, каб рассеяць нездаровыя думкі! ANI Сутта (SN 20,7) - слова ў слова вельмі важная рэч, нагадваюць нам Будай: для нашага ўласнага выгады, а таксама для benfit пакаленняў яшчэ наперадзе, мы павінны даць большую важнасць для яго ўласных рэальных слоў, і не гэтулькі хто яшчэ робіць выгляд, што ў цяперашні час ці зрабіў выгляд у мінулым, каб быць уласна (Дхарма) настаўнік. Самадхі Сутта (SN 22,5) - слова ў слова Буда навучае сваіх паслядоўнікаў развіваць канцэнтрацыю, каб яны маглі практыка разуменне ўзнікнення і знікнення з пяці агрэгаты, пасля чаго ён вызначае, што ён мае на ўвазе ўзнікненне і удалечыні агрэгатаў, з пункту гледжання залежнага паходжання. Paṭisallāṇa Сутта (SN 22,6) - без перакладу Буда навучае сваіх паслядоўнікаў практыкаваць адзінота, каб яны маглі практыка разуменне ўзнікнення і знікнення з пяці агрэгаты, пасля чаго ён вызначае, што ён мае на ўвазе ўзнікненне і удалечыні агрэгатаў, з пункту гледжання залежнага паходжання. Upādāparitassanā Сутта (SN 22,8) - слова ў слова Ўзнікненне і спыненне пакуты адбываецца ў пяці сукупнасцей. Nandikkhaya Сутта (SN 22,51) - слова ў слова Як працаваць са знішчэннем захаплення. Anattalakkhana Сутта (SN 22,59) - слова ў слова У гэтым вельмі вядомай Сутта Буда выкладае ўпершыню яго вучэнні аб анатте. Khajjanīya Сутта (SN 22,79) {вытрымка} - слова ў слова Гэта Сутта дае кароткае вызначэнне пяці кхандх. Suddhika Сутта (SN 29,1) - павышаны пераклад Розныя тыпы голыя. Suddhika Сутта (SN 30,1) - павышаны пераклад Розныя тыпы supaṇṇas (ака Гаруда). Suddhika Сутта (SN 31,1) - павышаны пераклад Розныя тыпы gandhabba напаўбагоў. Suddhika Сутта (SN 32,1) - павышаны пераклад Розныя тыпы аблокаў напаўбагоў. Samāpattimūlakaṭhiti Сутта (SN 34,11) - павышаны пераклад Дасягнуўшы канцэнтрацыі супраць падтрымання канцэнтрацыі. Pubbesambodha Сутта (SN 35,13) - слова ў слова Буда вызначае тое, што ён мае на ўвазе пад зачараваннем, нястачу і эмансіпацыі у выпадку ўнутраных сфер пачуццяў, а затым заяўляе, што яго Абуджэнне было нічога больш і не менш, чым іх разумення. Abhinanda Сутта (SN 35,20) - слова ў слова Там няма выратавання для тых, хто знаходзіць асалоду ў пачуццёвых аб’ектах. Migajāla Сутта (SN 35,46) - павышаны пераклад чаму Праўда адзінота так цяжка знайсці? Буда тлумачыць, чаму, незалежна ад таго, дзе вы ідзяце, вашы самыя надакучлівыя спадарожнікі заўсёды плятуцца. Avijjāpahāna Сутта (SN 35,53) - слова ў слова Вельмі просты дыскурс, але вельмі глыбока, на што ведаць і бачыць, адмовіцца ад невуцтва і атрымання ведаў. Sabbupādānapariññā Сутта (SN 35,60) - слова ў слова Буда, выкладаючы поўнае разуменне ўсіх прыхільнасцяў, дае глыбокае, але вельмі дакладнае тлумачэнне: кантакт узнікае на аснове з трох з’яў. Migajāla Sutta Сутта (SN 35,64) {вытрымка} - слова ў слова некаторыя неафіты (і мы часта лічым сябе сярод іх) часам хочацца верыць, што можна атрымліваць асалоду ад пачуццёвым задавальненням без што прыводзіць да прыхільнасці, ні пакут. Буда вучыць Migajāla што гэта цалкам немагчыма. Adantāgutta Сутта (SN 35,94) - слова ў слова тут гэта адзін з тых, раіць якія так лёгка зразумець, з інтэлект, але так цяжка зразумець, на больш глыбокіх узроўнях, таму што нашы няправільныя погляды пастаянна ўмешвацца ў працэс. Таму нам трэба атрымаць гэта паўтаралася часта, нягледзячы на тое, што можа здацца сумным для некаторых. Pamādavihārī Сутта (SN 35,97) - слова ў слова Тое, што робіць розніцу паміж тым, хто жыве з нядбайнасцю і тым, хто жыве з пільнасцю. Sakkapañhā Sutta Сутта (SN 35,118) - слова ў слова
Буда дае даволі просты адказ на пытанне Сака: што з’яўляецца прычына, чаму некаторыя людзі дасягаюць канчатковай мэты, а іншыя не? Rūpārāma Сутта (SN 35,137) - слова ў слова Буда тлумачыць нам яшчэ раз, яшчэ адным спосабам, прычыны і спыненне пакуты. Гэта адбываецца прама ў сярэдзіне таго, што мы працягвайце рабіць ўвесь дзень і ўсю ноч. Aniccanibbānasappāya Сутта (SN 35,147) - слова ў слова тут хардкор інструкцыі Випассана, якія тычацца ўспрымання зменлівасць для прасунутых медытуючых, якія з нецярпеннем чакаю дасягнення Ниббану. Ajjhattānattahetu Сутта (SN 35,142) - слова ў слова як даследуючы прычыны ўзнікнення органаў пачуццяў, у якіх характарыстыка несамосопряженных можа быць прасцей для разумення, дазваляе перадача гэтага разумення да сваёй справы. Samudda Сутта (SN 35,229) - павышаны пераклад Што акіян у дысцыпліне высакародных ёсць. Сцеражыцеся, каб не патануць у ёй! Pahāna Сутта (SN 36,3) - павышаны пераклад Суадносіны паміж гэтымі трыма тыпамі Vedana і трох anusayas. Daṭṭhabba Сутта (SN 36,5) - павышаны пераклад Як варта разглядаць тры тыпу Vedana (пачуцці). Сала Сутта (SN 36.6) - павышаны пераклад Калі стрэліў стралой фізічнага болю, неразумны чалавек робіць справу горш нагрувашчванне душэўных мук на ім, гэтак жа, як калі б ён быў зняты двума стрэлкамі. Мудры чалавек адчувае джала толькі адна стрэлкі. Аничча Сутта (СН 36.9) - пашырэнне пераклад сем характарыстыкі Vedana (пачуцці), якія таксама дастасавальныя да Астатнія чатыры кхандхов (SN 22,21), і кожны з дванаццаці звёнаў paṭicca · samuppāda (SN 12.20). Phassamūlaka Сутта (SN 36,10) - слова ў слова Тры тыпу пачуцці караняцца ў трох тыпах кантактаў. Aṭṭhasata Сутта (SN 36,22) - павышаны пераклад Буда выкладае Веда сем розных спосабаў, аналізуючы іх у два, тры, пяць, шэсць, васемнаццаць, трыццаць шэсць ці сто восем катэгорыі. Nirāmisa Сутта (SN 36,31) {вытрымка} - слова ў слова мы можна зразумець, што тут піць, хоць час часта згадваюцца як bojjhaṅga, таксама можа часам быць акусала. Гэты праход таксама ўключае ў сябе вызначэнне пяці kāmaguṇā. Dhammavādīpañhā Сутта (SN 38,3) - павышаны пераклад Хто вызнае дхарма ў свеце (дхамма · вазі)? Хто практыкуе добра (су · р ° paṭipanna)? Хто ідзе добра (су · гата)? Dukkara Сутта (SN 39,16) - павышаны пераклад Што цяжка зрабіць у гэтым Вучэнні і дысцыпліна? Вибханга Сутта (SN 45,8) - слова ў слова Тут Буда дакладна вызначае кожны фактар васьмярковай высакароднага шляху. Āgantuka Сутта (С.Н. 45,159) - пашырэнне пераклад Як Шлях Noble працуе з abhiññā, якая адносіцца да розных дхаммам як гасцявой дом, вітаючы розныя віды наведвальнікаў. Kusala Сутта (SN 46,32) - слова ў слова Усё, што выгадна аб’яднаць у адным. Ахар Сутта (СН 46.51) - пашырэнне пераклад Буда апісвае, як мы можам альбо «карміць» або «галадаць» перашкода, і фактары прасвятлення ў адпаведнасці з тым, як мы ўжываем нашы ўвагу. Saṅgārava Сутта (SN 46,55) {} вытрымка - пашырэнне пераклад прыгожая серыя параўнанняў, каб растлумачыць, як пяць nīvaraṇas (Перашкоды) уплываюць на чысціню розуму і яго здольнасць ўспрымаць рэальнасць як яна ёсць. Саці Сутта (SN 47,35) - слова ў слова У гэтай Сутта, Буда нагадвае Бхиккх быць satos і sampajānos, а затым вызначае гэтыя два тэрміна. Вибханга Сутта (SN 47,40) - слова ў слова У сатипаттханы вучыў словам. Daṭṭhabba Сутта (СН 48.8) - пашырэнне пераклад Кожны з пяці духоўных Індра называюцца ўбачыць у чатырохкратным дхамме. Saṃkhitta Сутта (SN 48,14) - павышаны пераклад Выконваючы іх усё, што мы павінны зрабіць, і гэта мера нашага вызвалення. Вибханга Сутта (SN 48,38) - павышаны пераклад Тут Буда вызначае пяць адчувальных Індра. Uppaṭipāṭika Сутта (SN 48,40) - павышаны пераклад гэта Сутта праводзіць цікавую паралель паміж спыненнем пачуццё здольнасць і паслядоўныя дасягнення джханов. Sāketa Сутта (SN 48,43) {} вытрымка - пашырэнне пераклад у гэта Сутта, Буда сцвярджае, што Балаш і Індра могуць быць разглядаюцца як адно і тое ж самае або як дзве розныя рэчы. Patiṭṭhita Сутта (SN 48,56) - павышаны пераклад Існуе адна псіхічнае стан, праз якое ўсе пяць духоўных здольнасцяў ўдасканальваюцца. Биджа Сутта (SN 49,24) - павышаны пераклад Выдатнае параўнанне, якая ілюструе, як фундаментальная дабрачыннасць для практыкі чатыры правых імкненняў. Gantha Сутта (SN 50,102) - павышаны пераклад гэта Сутта заснавана на цікавы спіс з чатырох «цялесных вузлоў», і спрыяе развіццю пяці духоўных сіл. Viraddha Сутта (SN 51,2) - павышаны пераклад Той, хто грэбуе гэтым грэбуе высакародны шлях. Chandasamādhi Сутта (SN 51,13) - павышаны пераклад Гэта Сутта ясна тлумачыць сэнс формул, якія апісваюць практыку iddhi · пад. Samaṇabrāhmaṇa Сутта (SN 51,17) - павышаны пераклад кастрыраваны баран у мінулым, у будучыні або ў цяперашні час, хто валодае звышздольнасцямі паўнамоцтвы ўжо распрацаваны і старанна практыкавалі чатыры рэчы. Видха Сутта (SN 53,36) - павышаны пераклад джханы рэкамендуецца пазбавіцца ад трох тыпаў ганарлівасцю, якія звязаны параўноўваючы сябе з іншымі. Гэта робіць яго ясна, што калі існуе якая-небудзь іерархія ў Сангха, гэта толькі для практычных мэтаў, і яно не павінна ўспрымацца як прадстаўнік якой-небудзь рэальнасці. Гэта не зусім зразумела, ці будзе гэта адзін Сутта паўтараць 16 раз тое ж самае рэч, або 16 Сутта згрупаваны разам, або 4 Сутта, які змяшчае кожны 4 паўторы. Padīpopama Сутта (SN 54,8) - слова ў слова тут Буда тлумачыць ānāpānassati і recommands яго для розных Мэты: ад адмовы ад грубых прымешак, шляхам распрацоўкі ўсіх восем джханов. Saraṇānisakka Сутта (SN 55,24) - павышаны пераклад у гэты цікавы дыскурс, Буда сцвярджае, што адзін не нават павінны набылі моцную ўпэўненасць у Буды, Дхарма і Сангха стаць струмень-пераможца ў момант смерці. Маханне Сутта (SN 55,37) - павышаны пераклад Што гэта значыць быць скруткі скруткі вучня, нададзенага дабрачыннасць, перакананнем, шчодрасць і праніклівасць. Анга Сутта (SN 55,50) - слова ў слова Чатыры sotāpattiyaṅgas (фактары для ўваходжання ў паток). Самадхі Сутта (SN 56,1) - слова ў слова Буда навучае манах практыкаваць самадхі, бо гэта вядзе да разумення чатырох высакародных ісцін у сваёй сапраўднай прыродзе. Paṭisallāna Сутта (SN 56,2) - слова ў слова Буда навучае манахам практыкаваць paṭisallāna, бо гэта прыводзіць да разуменне чатырох высакародных ісцін у сваёй сапраўднай прыродзе. Дхармачакра-правартана-сутра (SN 56,11) - слова ў слова Гэта, безумоўна, самы вядомы Сутта ў Pali літаратурных дадзеных. Буда выкладае чатыры арыя-Saccas ўпершыню. Saṅkāsanā Сутта (SN 56,19) - павышаны пераклад выкладанне чатырох высакародных ісцін, аднак сумна гэта можа здацца на блукаючы розум, на самай справе вельмі глыбокі і розум мог правесці ўвесь Падчас даследавання яго. Siṃsapāvana Сутта (SN 56,31) - слова ў слова вядомая Сутта, дзе Буда сцвярджае, што ён не мае ніякага цікавасці да якога-небудзь Вучэнні, якія непасрэдна не звязаныя з дасягненнем мэты. Данді Сутта (SN 56,33) - павышаны пераклад Кажучы параўнанне палкі.
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- У дыскурсах адзін дадатковы фактар - [Анг: фактар | Утар: дадатковы]
Ангуттара Никая змяшчае тысячы з кароткіх дыскурсаў, якія маюць асаблівасць быць структураваныя Пералічэння. Яна падзелена на адзінаццаць секцый, першая тычыцца Пералічэння аднаго элемента, другое з такімі з двух элементаў і г.д. Буда, маючы ніколі не выкарыстоўваў лісты, прасіў сваіх слухачоў быць ўважлівыя і запомніць яго ўказанне. Для таго, каб яго словы як мага выразней і садзейнічаць гэтаму запамінанню, ён часта прадставіў сваё вучэнне ў выглядзе пералічэнняў.
Rūpādi Вагга (AN 1.1-10) - слова ў слова Ёсць пяць тыпаў аб’ектаў пачуццяў, якія здужаць розум (большасць) людзей больш, чым любыя іншыя. Nīvaraṇappahāna Вагга (AN 1.11-20) - слова ў слова Пяць дхаммы, якія сілкуюць найбольш эфектыўна пяць перашкод, а таксама пяць найбольш эфектыўных спосабаў прагнаць іх. Akammaniya Вагга (AN 1.21-30) - слова ў слова Розум можа быць нашым горшым ворагам ці нашым лепшым сябрам. Адант Вагга (AN 1.31-40) - павышаны пераклад Розум можа быць нашым горшым ворагам ці нашым лепшым сябрам. Udakarahaka Сутта (AN 1.45 & 46) - пашырэнне пераклад Розніца паміж ясным розумам і каламутнай адзін. Mudu Сутта (AN 1,47) - пашырэнне пераклад Параўнанне для розуму, што гэта падатлівы. Lahuparivatta Сутта (AN 1,48) - пашырэнне пераклад Буда, як правіла, так умела знаходзячы параўнанняў, тут у страту. Accharāsaṅghāta Peyyāla (AN 1.53-55) - слова ў слова Практыкуючы добразычлівасць робіць адзін годны падарункаў. Kusala Сутта (AN 1.56-73) - слова ў слова Што вырабляе і тое, што ліквідуе карысныя і нездаровыя псіхічныя стану. Pamāda Сутта (AN 1.58-59) - павышаны пераклад Нішто так нявыгадна, так як гэта. Pamādādi Вагга (AN 1.81-97) - слова ў слова Буда repetedly перасцерагае нас ад бестурботнасці. Kāyagatāsati Вагга (AN 1.563-574) {} вытрымкі - пашырэнне пераклад Буда кажа ў высокай пахвале ўважлівасці, накіраванай да цела.
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2. Дука Nipata
Appaṭivāna Сутта (AN 2.5) - пашырэнне пераклад Як мы павінны прызвычаіць сябе, калі мы хочам дасягнуць абуджэння. Cariya Сутта (AN 2.9) - пашырэнне пераклад Што, у рэшце рэшт, што гарантуе гармонію, ветлівасць, сумленнасць, брацтва ў слове свету ў дадзеным грамадстве? Буда тлумачыць тут, якія з’яўляюцца двума захавальнікамі свету. Экамшена Сутта (AN 2,18) - пашырэнне пераклад Вось адна рэч, якую Буда катэгарычна заяўляе. Vijjābhāgiya Сутта (AN 2,32) - слова ў слова Тут Буда ставіцца Саматх з Рагой і cetovimutti і випассанами з avijjā і paññāvimutti.
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3. Ціка Nipata
Kesamutti [ака Kalama] Сутта (AN 3,66) - слова ў слова у гэты знакаміты Сутта, Буда нагадвае нам, у канчатковым рахунку давяраць толькі нашы уласны непасрэдны вопыт рэальнасці, а не тое, што дэкларуецца іншымі, нават калі яны адбываюцца, каб быць нашым «шаноўны настаўнік». Salha Сутта (AN 3,67) - пашырэнне пераклад Савет, дадзены тут вельмі падобны, прадастаўленыя Калама. Aññatitthiya Сутта (AN 3,69) - пашырэнне пераклад тры кораня неблагого тлумачацца іх respectve Характэрна, прычынай іх узнікнення, а таксама спосаб забяспечыць іх спыненне. Упосатх Сутта (AN 3,71) - пашырэнне пераклад У гэтай Сутта, Буда вызначае, як свецкія павінны практыкаваць Упосатх і апісвае розныя тыпы дэва. Sīlabbata Сутта (AN 3,79) - пашырэнне пераклад Ананда тлумачыць, з дапамогай якіх вельмі простых creteria абрадаў і рытуалаў можна судзіць як карысныя ці не. Сама Сутта (AN 3,82) - пашырэнне пераклад Вось тры аскеты задачы аскета. Vajjiputta Сутта (AN 3,85) - пашырэнне пераклад нейкі манах не можа трэніравацца з такой колькасцю правілаў. Буда тлумачыць яго як ён можа абысціся і без іх, і яна працуе дастаткова добра. Sikkhattaya Сутта (AN 3,90) - слова ў слова Буда вызначае тры трэнінгу, г.зн. adhisīlasikkhā, adhicittasikkhā і adhipaññāsikkhā. Accāyika Сутта (AN 3,93) - пашырэнне пераклад Тры неадкладныя задачы аскета, якія, як тры актуальных задач фермера. Sikkhattaya Сутта (AN 3,91) - слова ў слова Тут Буда дае альтэрнатыўнае вызначэнне adhipaññāsikkhā. Paṃsudhovaka Сутта (AN 3,102) - мала інфармацыя · бурбалкі у гэта Сутта, Буда параўноўвае выдаленне псіхічных прымешак праз практыку да працы ювеліра. гэта асабліва цікава, паколькі яна забяспечвае паступовае выклад прымешак даводзіцца мець справу з падчас практыкі, што дае карысны спасылка. Нимитта Сутта (AN 3,103) - мала інфармацыя · бурбалкі рабіць вы апынецеся дзяўбці носам ці становіцца занадта ўсхваляваны падчас вашага практыка медытацыі? Гэта вельмі карысны дыскурс для медытуючых хто жадае, каб ўраўнаважыць два адпаведных духоўных здольнасцяў намаганняў і канцэнтрацыя, разам з абыякавасцю. Шмат хто з нас пойдзе на карысць па сутнасці, ад прымянення належным чынам гэтыя інструкцыі. Ruṇṇa Сутта (AN 3,108) - слова ў слова тут Буда тлумачыць, што спявае і танцуе ў дысцыпліне высакародныя з іх, а затым дае яму instrunction аб смяяцца і усміхаючыся. Atitti Сутта (AN 3,109) - павышаны пераклад Тры няправільныя рэчы, многія з якіх, на жаль, любяць, што ніколі не можа прывесці да сытасці. Ніда Сутта (AN 3,112) - павышаны пераклад Шэсць прычын, тры здаровых і тры хворых, да ўзнікнення Камму. Kammapatha Сутта (AN 3,164) - слова ў слова Паказана, што тут меркаванне, згодна з якім няма нічога дрэннага ў тым, невегетарыянскія з’яўляецца памылковым.
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4. Catukka Nipata
Ёга сутра (AN 4,10) - пашырэнне пераклад Што Буда азначае, што калі ён кажа пра ёзе і yogakkhema (астатнія з ярма). Padhāna Сутта (AN 4,13) - слова ў слова У гэтай Сутта, Буда дае вызначэнне sammappadhānas. Aparihāniya Сутта (AN 4.37) - узмацняецца пераклад Чатыры простых метадаў, якія робяць няздольным адпадзення, прама ў прысутнасці Ниббане. Samādhibhāvanā Сутта (AN 4,41) - слова ў слова чатыры тыпу канцэнтрацыі, якая высока ацэньвае Буда. гэта даволі Відавочна, тут няма дакладнага адрозненні не паміж самадхі і Панна. Vipallāsa Сутта (AN 4,49) - слова ў слова У гэтай Сутта, Буда апісвае чатырохразовы скажэнне Санна, Чыта і диттхов. Аппамад Сутта (AN 4,116) - просты пераклад Чатыры выпадкі, у якіх варта практыкаваць з стараннасцю. Ārakkha Сутта (AN 4,117) - просты пераклад Чатыры рэчы, якія будуць ажыццяўляцца з стараннасцю, усвядомленасць, абараняючы розум. Мета Сутта (AN 4,125) - павышаны пераклад тут Буда тлумачыць, якога роду перараджэнне той, хто старанна практыкі чатыры Brahmavihāras можа чакаць, і вялікая перавага ў тым, яго вучань. Asubha Сутта (AN 4,163) - павышаны пераклад чатыры спосабу практыкуючага, у залежнасці ад тыпу практыкі абранага і інтэнсіўнасць або слабасць моцных і духоўных factulties. Abhiññā Сутта (AN 4,254) - без перакладу Як Шлях Noble працуе з abhiññā, якая адносіцца да розных дхаммам як гасцявой дом, вітаючы розныя віды наведвальнікаў. Aranna Сутта (AN 4,262) - павышаны пераклад Які чалавек прыстасаваны жыць у пустыні?
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5. панчаке Nipata
Vitthata Сутта (AN 5,2) - без перакладу Тут Буда вызначае ў дэталях, што ён называе пяць Sekha-Балаш (strenghs аднаго ў навучанні). Гэта Сутта лёгка зразумела без неабходнасці паралельнага перакладу, калі вы звярніцеся да у Сатта saddhammā Формула, як будзе прапанаваная ў тэксце. Упалі-англійская слоўнік таксама даступная, на ўсялякі выпадак. Vitthata Сутта (AN 5,14) - слова ў слова Тут вызначаныя пяць Балаша. Самадхі Сутта (AN 5,27) - пашырэнне пераклад Пяць ўзнёслыя веды, якія адбываюцца для таго, хто практыкуе бязмежную канцэнтрацыю. Akusalarāsi Сутта (AN 5,52) - пашырэнне пераклад Кажучы справядліва, што павінна быць названа «назапашванне вымову? Abhiṇhapaccavekkhitabbaṭhāna Сутта (AN 5,57) {вытрымка} - слова ў слова Як лічыць сваю ўласную Камму. Anāgatabhaya Сутта (AN 5,80) - пашырэнне пераклад Буда нагадвае манах, што практыка Дхармы ня варта пакласці ад больш позняга часу, паколькі няма ніякіх гарантый, што ў будучыні будзе даць любыя магчымасці для практыкі. Sekha Сутта (AN 5,89) - без перакладу Буда нагадвае нам пра пяць рэчах, якія пагаршаюць практыку, якая для тых, хто хоча прагрэсаваць ў навучанні амаль гэтак жа важна, ведаць, памятаць і інтэграваць у нашым жыцці, да якой веданне пяці стандартных nīvaraṇas. Sekha Сутта (AN 5,90) - пашырэнне пераклад Пяць установак, якія прыводзяць да пагаршэння практыкі. Sutadhara Сутта (AN 5,96) - пашырэнне пераклад Пяць якасцяў вядучага адзін практыкуючы усвядомленасць дыхання да вызвалення ні на працягу доўгага часу. Катх Сутта (AN 5,97) - узмацняюцца пераклад Пяць якасцяў вядучага адзін практыкуючы усвядомленасць дыхання да вызвалення ні на працягу доўгага часу. Āraññaka Сутта (AN 5,98) - пашырэнне пераклад Пяць якасцяў вядучага адзін практыкуючы усвядомленасць дыхання да вызвалення ні на працягу доўгага часу. Andhakavinda Сутта (AN 5,114) - павышаны пераклад Пяць рэчаў, якія Буда настаўляў яго зноў рукапаложаных манахаў рабіць. Samayavimutta Сутта (AN 5,149) - без перакладу Пяць умоў, у якіх адзін, які набыў «выпадковае вызваленне» будзе завагаліся. Samayavimutta Сутта (AN 5,150) - без перакладу Іншы набор з пяці умоў, пры якіх адзін, які набыў «выпадковае вызваленне» будзе завагаліся. Vaṇijjā Сутта (AN 5,177) - павышаны пераклад Буда паказвае тут пяць здзелак, якія не павінны быць ажыццёўлены яго непрафесійных паслядоўнікаў, сярод якіх бізнес мяса. Gihī Сутта (AN 5,179) - павышаны пераклад у гэта Сутта, Буда дае вялікую дакладнасць пра тое, якім чынам чатыры звычайных sotāpattiyaṅgas павінны быць засвоены, каб ўяўляюць сабой належных умоў для sotāpatti. Nissāraṇīya Сутта (AN 5,200) - пашырэнне пераклад Гэта Сутта здымае пяць тыпаў nissāraṇas.
Yāgu Сутта (AN 5,207) - павышаны пераклад Буда дае пяць пераваг ежы рысавай кашы. Dantakaṭṭha Сутта (AN 5,208) - узмацняецца пераклад Буда дае пяць прычын, каб выкарыстоўваць зубную прыбіральніка. Gītassara Сутта (AN 5,209) - слова ў слова гэта Сутта ў значнай ступені ігнаруецца рознымі будыйскімі традыцыямі: Буда тлумачыць, чаму ён не дазваляе Манахі выконваць любыя меладычнае спевы. Muṭṭhassati Сутта (AN 5,210) - узмацняецца пераклад Недахопы засынання без належнага Саці і сампаджання, і адпаведныя перавагі робяць гэта з імі. Duccarita Сутта (AN 5,241) - павышаны пераклад Пяці небяспекі duccarita (дрэннае паводзіны) і пяці пераваг sucarita (добрыя паводзіны). Duccarita Сутта (AN 5,245) - узмацняецца пераклад Яшчэ Сутта пра пяць небяспеках duccarita і пяць пераваг sucarita. Sivathika Сутта (AN 5,249) - павышаны пераклад Пяць спосабаў, у якіх дрэнна праводзіцца чалавек можа быць падобны на склеп зямлі, дзе людзі кідаюць трупы. Puggalappasāda Сутта (AN 5,250) - павышаны пераклад Вось рэдкае папярэджанне даецца Будай аб небяспецы размяшчэння ўпэўненасці ў каго-небудзь. Rāgassa abhiññāya Сутта (AN 5,303) - павышаны пераклад Пяць рэчаў, якія трэба практыкаваць для непасрэднага веды Рага.
—— —— ООООООО
6. Чакка Nipata
Bhaddaka Сутта (AN 6,14) - мала інфармацыя · бурбалкі Sāriputta тлумачыць, што робіць розніцу паміж бхиккхом, чыя смерць будзе быць unauspicious і адна смерць якога будзе спрыяльны. Anutappiya Сутта (AN 6,15) - мала інфармацыя · бурбалкі Sāriputta тлумачыць, што робіць розніцу паміж бхиккхом, чыя смерць будзе быць раскаянне і адна смерць якога будзе бязлітасныя. Maraṇassati Сутта (AN 6,20) - пашырэнне пераклад Гэта Сутта падрабязна тлумачыць, як практыкаваць усвядомленасць смерці. Samaka Сутта (AN 6,21) - мала інфармацыя · бурбалкі падпарадкоўваючыся ўмяшанне дэвов, Буда раскрывае шэсць нестарэючыя шляху з дапамогай якога бхикша пагаршацца ў кусаюць дхаммы. Aparihāniya Сутта (AN 6,22) - мала інфармацыя · бурбалкі Шэсць дхаммы, звязаная з не-пагаршэннем. Іншы набор вельмі карысных дхамм для захопленых практыкуючых. Himavanta Сутта (AN 6,24) - пашырэнне пераклад Шэсць якасцяў undowed, з якім медытуе, як паведамляецца разбіць на кавалкі Гімалаяў. Anussatiṭṭhāna Сутта (AN 6,25) - пашырэнне пераклад Гэта Сутта вызначае, якія шэсць суб’ектаў ўспаміны. Sekha Сутта (AN 6,31) - без перакладу Буда тлумачыць, якія шэсць дхаммы, вядучыя да пагаршэння бхиккха пад загартоўкай. Nāgita Сутта (AN 6,42) - пашырэнне перакладу у той час як насяляе ў лясной гаі, Буда кажа ў хвалу сціпласці, задаволенасць, unentanglement і замкнёнасць у пустыні. Дхаммика Сутта (AN 6,54) - простыя тэксты у гэта Сутта, слова Татхагаты не выкарыстоўваецца для абазначэння Буду, але у звычайным сэнсе, што дазваляе нам лепш зразумець яго сэнс. Nibbedhika Сутта (AN 6,63) - простыя тэксты гэта Сутта дае цікавы сістэматычны аналіз Камы, Vedana, Санна, Āsavā, Kamma і Dukkha. Кожны з гэтых тэрмінаў вызначаецца і затым апісаў witht ўзору з чатырох Ariya-Саккаса. Anavatthitā Сутта (AN 6,102) - павышаны пераклад Шэсць узнагарод, якія павінны выступаць у якасці матывацыі для стварэння ўспрымання аничча. Atammaya Сутта (AN 6,104) - павышаны пераклад Шэсць узнагарод, якія павінны выступаць у якасці матывацыі для стварэння ўспрымання анатта. Assāda Сутта (AN 6,112) - павышаны пераклад Як выкараніць выгляд задавальнення, від на сябе, і няправільнае ўяўленне ў цэлым. Dhammānupassī Сутта (AN 6,118) - слова ў слова гэта варта паўтарыўшы паведамленне, прыведзенае ў гэтай Сутта: шэсць звычак не адмаўляючыся ад якіх не ўяўляецца магчымым практыкаваць сатипаттханы правільна. Даволі некаторыя ачысткі могуць быць пажаданыя тут.
—— —— ООООООО
Yāgu Сутта (AN 5,207) - павышаны пераклад Буда дае пяць пераваг ежы рысавай кашы. Dantakaṭṭha Сутта (AN 5,208) - павышаны пераклад Буда дае пяць прычын, каб выкарыстоўваць зубную прыбіральніка. Gītassara Сутта (AN 5,209) - слова ў слова гэта Сутта ў значнай ступені ігнаруецца рознымі будыйскімі традыцыямі: Буда тлумачыць, чаму ён не дазваляе Манахі выконваць любыя меладычнае спевы. Muṭṭhassati Сутта (AN 5,210) - павышаны пераклад Недахопы засынання без належнага Саці і сампаджання, і адпаведныя перавагі робяць гэта з імі. Duccarita Сутта (AN 5,241) - павышаны пераклад Пяці небяспекі duccarita (дрэннае паводзіны) і пяці пераваг sucarita (добрыя паводзіны). Duccarita Сутта (AN 5,245) - павышаны пераклад Яшчэ Сутта пра пяць небяспеках duccarita і пяць пераваг sucarita.
Sivathika Сутта (AN 5,249) - павышаны пераклад Пяць спосабаў, у якіх дрэнна праводзіцца чалавек можа быць падобны на склеп зямлі, дзе людзі кідаюць трупы. Puggalappasāda Сутта (AN 5,250) - павышаны пераклад Вось рэдкае папярэджанне даецца Будай аб небяспецы размяшчэння ўпэўненасці ў каго-небудзь. Rāgassa abhiññāya Сутта (AN 5,303) - павышаны пераклад Пяць рэчаў, якія трэба практыкаваць для непасрэднага веды Рага.
—— —— ООООООО
6. Чакка Nipata
Bhaddaka Сутта (AN 6,14) - мала інфармацыя · бурбалкі Sāriputta тлумачыць, што робіць розніцу паміж бхиккхом, чыя смерць будзе быць unauspicious і адна смерць якога будзе спрыяльны. Anutappiya Сутта (AN 6,15) - мала інфармацыя · бурбалкі Sāriputta тлумачыць, што робіць розніцу паміж бхиккхом, чыя смерць будзе быць раскаянне і адна смерць якога будзе бязлітасныя. Maraṇassati Сутта (AN 6,20) - пашырэнне пераклад Гэта Сутта падрабязна тлумачыць, як практыкаваць усвядомленасць смерці. Samaka Сутта (AN 6,21) - мала інфармацыя · бурбалкі падпарадкоўваючыся ўмяшанне дэвов, Буда раскрывае шэсць нестарэючыя шляху з дапамогай якога бхикша пагаршацца ў кусаюць дхаммы. Aparihāniya Сутта (AN 6,22) - мала інфармацыя · бурбалкі Шэсць дхаммы, звязаная з не-пагаршэннем. Іншы набор вельмі карысных дхамм для захопленых практыкуючых. Himavanta Сутта (AN 6,24) - пашырэнне пераклад Шэсць якасцяў undowed, з якім медытуе, як паведамляецца разбіць на кавалкі Гімалаяў. Anussatiṭṭhāna Сутта (AN 6,25) - пашырэнне пераклад Гэта Сутта вызначае, якія шэсць суб’ектаў ўспаміны. Sekha Сутта (AN 6,31) - без перакладу Буда тлумачыць, якія шэсць дхаммы, вядучыя да пагаршэння бхиккха пад загартоўкай. Nāgita Сутта (AN 6,42) - пашырэнне перакладу у той час як насяляе ў лясной гаі, Буда кажа ў хвалу сціпласці, задаволенасць, unentanglement і замкнёнасць у пустыні. Дхаммика Сутта (AN 6,54) - простыя тэксты у гэта Сутта, слова Татхагаты не выкарыстоўваецца для абазначэння Буду, але у звычайным сэнсе, што дазваляе нам лепш зразумець яго сэнс. Nibbedhika Сутта (AN 6,63) - простыя тэксты гэта Сутта дае цікавы сістэматычны аналіз Камы, Vedana, Санна, Āsavā, Kamma і Dukkha. Кожны з гэтых тэрмінаў вызначаецца і затым апісаў witht ўзору з чатырох Ariya-Саккаса. Anavatthitā Сутта (AN 6,102) - павышаны пераклад Шэсць узнагарод, якія павінны выступаць у якасці матывацыі для стварэння ўспрымання аничча. Atammaya Сутта (AN 6,104) - павышаны пераклад Шэсць узнагарод, якія павінны выступаць у якасці матывацыі для стварэння ўспрымання анатта. Assāda Сутта (AN 6,112) - павышаны пераклад Як выкараніць выгляд задавальнення, від на сябе, і няправільнае ўяўленне ў цэлым. Dhammānupassī Сутта (AN 6,118) - слова ў слова гэта варта паўтарыўшы паведамленне, прыведзенае ў гэтай Сутта: шэсць звычак не адмаўляючыся ад якіх не ўяўляецца магчымым практыкаваць сатипаттханы правільна. Даволі некаторыя ачысткі могуць быць пажаданыя тут.
—— —— ООООООО 7. Sattaka Nipata
Anusaya Сутта (AN 7,11) - простыя тэксты Тут пералічаны сем anusayas. Anusaya Сутта (AN 7,12) - пашырэнне пераклад На адмову ад сямі anusaya (дакучлівыя ідэі або схаваныя тэндэнцыі). Sanna Сутта (АН 7.27) - пашырэнне пераклад Сем уяўленняў, якія прыводзяць да доўгатэрміновага дабрабыту манахаў і прадухіліць іх падзенне. Parihāni Сутта (AN 7,28) - пашырэнне перакладу Сем кропак, на якіх бхикку ў навучанні можа зніжацца ці не. Parihāni Сутта (AN 7,29) - узмацняецца пераклад Сем ачкоў паводзін, на якіх свецкага паслядоўнік можа зніжацца ці не. Vipatti Сутта (AN 7,30) - пашырэнне пераклад Сем ачкоў паводзін, на якіх свецкага паслядоўнік можа сустрэць яго / яе поспех або няўдачу. Parābhava Сутта (AN 7,31) - пашырэнне пераклад Сем ачкоў паводзін, на якіх свецкага паслядоўнік можа сустрэць яго / яе гібель або росквіт. Sanna Сутта (АН 7.49) - пашырэнне пераклад Сем ўнутраных адлюстраванняў, якія добра варта прытрымлівацца. Nagaropama Сутта (AN 7.67) - простыя тэксты з Pali формуламі Тут Буда выкарыстоўвае павучальнае прыпадабненне, каб растлумачыць, як сем добрае якасць, якія павінны быць засвоены навучалая для таго, каб быць паспяхова працуе разам, каб прадухіліць войскі Мары (гэта значыць. акусал дхаммы) ад уваходу ў крэпасць розуму. Satthusāsana Сутта (AN 7,83) - слова ў слова Тут вельмі кароткае настаўленьне сяміразовага дыскрымінаваць што Вучэнне Буды ад таго, што гэта не так.
—— —— ООООООО 8. Aṭṭhaka Nipata
Нанда Сутта (8.9) {вытрымка} - слова ў слова Буда апісвае, як Нанда хоць быўшы ахвярай жорсткай пачуццё жадання, практыкуе throroughly ў адпаведнасці з яго ўказаннямі. Гэтая сутра змяшчае вызначэнне satisampajañña. Маханама Сутта (AN 8,25) {вытрымка} - слова ў слова Маханама пытаецца Буду, каб вызначыць, што з’яўляецца свецкім
паслядоўнікам і ў якім дачыненні свецкага паслядоўнік, як чакаецца,
будзе дабрадзейнымі. Anuruddhamahāvitakka Сутта (AN 8,30) - мала інфармацыя · бурбалкі сем мудрыя думкі, якія сапраўды варта разуменне і запамінанне адбываецца да Доста. Ануруддха. Буда прыходзіць да яго, каб навучыць яго восьмы, Надзелены якой ён дасягне архатству. Затым Буда тлумачыць падрабязна сэнс гэтых думак. Abhisanda Сутта (AN 8,39) - пашырэнне пераклад Вось восем спосабаў, у якіх усе сур’ёзныя вучні Буды ствараюць шмат добрых якасцяў для сябе. Duccaritavipāka Сутта (AN 8,40) - мала інфармацыя · бурбалкі Гэтая Сутта апісвае выгляд пакуты, адзін падвяргаецца з-за невыканання асноўных прадпісанняў. Saṅkhitta Сутта (AN 8,53) - слова ў слова Буда дае тут сваёй былой медсястрой восем крытэрыяў для адрозніваць, ці належыць дадзенае сцвярджэнне яго вучэнне ці не, якая можа апынуцца пад рукой у цяперашні час. Dīghajāṇu Сутта (AN 8,54) {Урывак} - простыя тэксты Сярод іншага, Буда вызначае ў гэтым Сутта, што ён азначае шчодрасць. Vimokkha Сутта (AN 8,66) - пашырэнне пераклад Тлумачэнне васьмі vimokkhas (вызвалення). Parihāna Сутта (AN 8,79) - і без перакладу Буда тлумачыць, якія з’яўляюцца восьмью дхаммами, вядучыя да пагаршэння бхиккха пад загартоўкай.
—— —— ООООООО
9. Navaka Nipata
Нага Сутта (AN 9,40) - простыя тэксты Гэта Сутта, афарбавана з тонкім гумарам, тлумачыць, як манах з павышаны розум супаставіць з нейкай адзінокай сланом, абодва з якіх з’яўляецца звычайна называюць голыя. Tapussa Сутта (AN 9,41) {Урывак} - простыя тэксты Тут SANNA · vedayita · ниродха, спыненне SANNA і Vedana прадстаўлены як дзевяты джхане. Sikkhādubbalya Сутта (AN 9,63) - слова ў слова Што рабіць, калі адзін яшчэ не дасканалыя ў пяці запаведзяў. Nīvaraṇa Сутта (AN 9,64) - слова ў слова Як выдаліць пяць перашкод.
—— —— ООООООО
10. Dasaka Nipata
Saṃyojana Сутта (AN 10,13) - простыя тэксты Гэта вельмі кароткая Сутта пералічвае дзесяць saṃyojanas. Касіна Сутта (AN 10,25) - слова ў слова Гэта стандартнае апісанне практыкі па дзесяці kasiṇas. Girimānanda Сутта (AN 10,60) - пашырэнне пераклад у для таго, каб дапамагчы Girimānanda акрыяўшы ад цяжкай хваробы, Буда дае вялікае вучэнне з аглядам дзесяці відаў вельмі карысных уяўленняў якія могуць быць распрацаваны. Катхаваттх Сутта (AN 10,69) {Урывак} - простыя тэксты Буда нагадвае манахам, што яны не павінны гаварыць пра тое, што і яны павінны казаць пра тое. Cunda Сутта (AN 10,176) - некаторая інфармацыя · бурбалкі Буда тлумачыць больш глыбокі сэнс чысціні, у Кая, Ваке і мане, а не ў
абрадах або рытуалах і дэманструе, што былое ляжыць у аснове апошняга,
чыя неэфектыўнасць робяцца відавочным.
—— —— ООООООО
11. Ekādasaka Nipata
2555/03/30
Мета Сутта (AN 11,15) - мала інфармацыі · бурбалкі Адзінаццаць добрыя вынікі, якія прыходзяць з практыкі Мета.
—— —— ООООООО
https://www.youtube.com/watch… Laboratorium Pieśni - Belarusian folk chants HD Daniel Curbelo Published on Aug 26, 2015
Laboratorium Pieśni es un grupo de cantantes de Polonia. Usando el
canto tradicional y polifónico, interpretan canciones de todo el mundo,
principalmente: Ucrania, los Balcanes, Polonia, Bielorrusia, Georgia,
Escandinavia y muchos otros lugares.
Una bellísima canción shamanica de Bielorussia. Habla de un “Mar”
especial donde varían cisnes blancos y de la gran águila gris que vuela
sobre él. Category People & Blogs
Laboratorium Pieśni es un grupo de cantantes de Polonia.…
youtube.com
Cataract is the third biggest cause of blindness. By far religion and politics remain the first and second.
1st Rly line for Malkangiri by 2022! Farmers income to double in 2022! Why this 2022 kolaveri! Was the RSS started in 1922!
http://www.livemint.com/…/Indias-elite-institutions-are-fac…
The Election Commission is responsible for this situation as the ex CEC
samapth suggested that the fraud EVMs could be replaced in a phased
manner as it cost Rs 1600- crore at that time. And the ex CJI committed a
grave error of judgement by ordering that the EVMs could be replaced in
a phased manner though the replacement itself was a clear proof that
the EVMs could be tampered. He never ordered for using Ballot papers
till the entire EVMs were replaced. And the software and the source code
developed by foreign countries were not shared with the public and the
Election Commission.
This helps the Murderer of democratic
institutions (Modi) for the country’s elite institutions which are
facing credibility crisis.
Too many corpses A miasma of menace swirls around the Loya controversy
[The author has listed three
major pillars of Indian “democracy” and delved, in very brief though,
into their current state of health, and the crisis of credibility that
has arisen. That gives an indication of the grave threat we’re right now faced with.]
India’s elite institutions are facing a credibility crisis
The events of the last 12 months suggest that we should no longer take
the health of India’s apex institutions—Election Commission, RBI,
Supreme Court—for granted
Last Published: Tue, Feb 20 2018. 04 43 AM IST
Milan Vaishnav
In October, the Election Commission broke from convention by announcing
dates for elections in Himachal Pradesh while staying mum on Gujarat.
Photo: Mint In October, the Election Commission broke from
convention by announcing dates for elections in Himachal Pradesh while
staying mum on Gujarat. Photo: Mint The realities of India’s
institutions are captured most evocatively by Lant Pritchett’s notion of
a “flailing” state. Pritchett’s term refers to the fact that India’s
public institutions have a Jekyll and Hyde quality to them: an exclusive
set of elite agencies that are high-functioning and a patchwork of
lower-level institutions that are not. As Pritchett wrote: “the head,
that is the elite institutions at the national (and in some states)
level remain sound and functional but this head is no longer reliably
connected via nerves and sinews to its own limbs.”
If one were to
ask a reasonably well-informed Indian to name which of the country’s
apex institutions—the proverbial “head”—they held in high esteem, three
would invariably appear near the top of the heap: the Election
Commission (EC), the Reserve Bank of India (RBI), and the Supreme Court.
Indeed, these federal institutions are not only well regarded by many
Indians, but are also considered by many developing democracies as
models to be emulated.
Against this backdrop, one cannot help but
reflect on recent events and wonder whether India’s elite institutions
are as healthy as we had once thought. In the last 12 months, each of
the aforementioned institutions has experienced a crisis of credibility.
These events—and the systemic infirmities they point to—suggest that we
should no longer take the health of these apex institutions for
granted.
Start with EC, which is one of the world’s most
respected elections agencies.. It has historically benefitted from a
robust constitutional mandate, which granted the body wide powers and
significant independence from the executive. Whereas some developed
democracies struggle to implement even rudimentary improvements to their
electoral machinery, the EC routinely executes logistically complex
elections for millions of voters while relying exclusively on electronic
voting machines. But within the past one year, the EC’s judgement has
been called into question on several occasions. Consider two examples.
In October, the EC broke from convention by announcing dates for
elections in Himachal Pradesh while staying mum on Gujarat, despite the
fact that these two states have followed nearly identical electoral
calendars since 1998 (with the exception of 2002, when the assembly
polls in Gujarat were delayed on account of riots). Typically, the EC
holds elections together in states where the terms of the incumbent
governments coincide. The chief election commissioner (CEC) A.K. Joti’s
stated excuse for the delay was a desire not to disrupt flood relief
work underway in the state. Several former CECs, men not eager to speak
against their former agency, swiftly criticized the move. Former CEC
T.S. Krishnamurthy called the delay an “avoidable controversy”. The
Model Conduct of Code, which prohibits the government from announcing
new public schemes on the eve of elections, “does not stand in the way
of any emergency relief work”, he reasoned. Former CEC S.Y. Quraishi was
similarly puzzled, stating that the EC’s delay raised “serious
questions”. The reason for the strong reaction had to do with the
perception that the EC was giving the Bharatiya Janata Party (BJP)
government in Gandhinagar an advantage by ceding it more time to
announce populist schemes designed to woo voters, which is precisely
what transpired.
A second questionable act was the EC’s
about-face on the Narendra Modi government’s creation of a new political
funding vehicle known as “electoral bonds”. These bonds create a
mechanism for private actors to fund political parties through the
banking system rather than cash (a good thing), but without the actor or
the political party having to disclose a single rupee (a very bad
thing). The EC, which has been agitating for greater transparency in
political finance for decades, told a parliamentary panel in May 2017
that the scheme was a “retrograde step” because transparency would be
“compromised”. Former CEC Syed Nasim Ahmad Zaidi demanded that the
Indian people “have a right to know who has contributed to political
parties”. Yet, Joti proclaimed in mid-January that the scheme was a
“step in the right direction”. This was a disturbing flip-flop absent
any change in the underlying material facts.
Next, we come to
RBI, an agency with a respected track record on monetary policy, banking
and finance. While the RBI has often tussled with the executive when it
comes to the central bank’s independence, it has maintained high
standards of competence and professionalism. Unfortunately, the bank’s
credibility has taken a hit in the wake of the Modi government’s
demonetisation exercise. The ruling party has maintained that notebandi
was a call taken by RBI, although the facts suggest an alternative
narrative. On 7 November 2016, the government advised the RBI Central
Board that it ought to consider withdrawing Rs500 and Rs1,000 notes to
mitigate the triple threat of counterfeiting, terror funding and black
money. The very next day, RBI accepted the advice and that same evening
Modi went on national television to announce the move.
So, either
the RBI was used by the government or it genuinely backed the
half-baked measure. Either way, the institution’s stature stood
diminished—a position further supported by the foibles associated with
the policy’s sloppy implementation. To make matters worse, RBI then
prevaricated when it came to informing the public how much old currency
had come back into the system post 8 November. It was finally forced to
disclose in its August 2017 annual report that 99% of the notes that had
ceased to be legal tender wound up in Indian banks—an embarrassment to
the government. While it is true that the new Monetary Policy Committee
(MPC) has held the line on interest rates—much to the consternation of
the executive—one cannot help but wonder whether institutional lines
were crossed.
The third example of an elite institution grappling
with credibility issues is the Supreme Court, whose internal fissures
have played out in spectacularly public fashion. The Supreme Court has
historically enjoyed widespread popular support, especially when
compared to the highly uneven lower judiciary. Over time, however, a
number of structural issues affecting its operations have gone
unaddressed. One of these is the accumulation of power in the hands of
the Chief Justice of India (CJI). The CJI is the “master of the rolls”,
and therefore exercises considerable discretion both in setting up
benches and in deciding what cases get heard. In an unprecedented
January press conference, four Supreme Court justices accused CJI Dipak
Misra of selectively setting up benches in order to shape the outcomes
of particular cases pending before the court.
One notable example
involves the case of the Prasad Educational Trust, a matter which the
CJI had been overseeing. According to the Central Bureau of
Investigation (CBI), the trust had retained a retired Odisha high court
judge to “fix” the outcome of the Supreme Court’s decision. When an NGO
implored the apex court to set up a special investigation team (SIT) to
investigate the matter, Justice J. Chelameswar ordered the establishment
of a five-judge Constitution Bench to consider its plea. The CJI
quickly overruled his colleague, listing the matter before a bench of
relatively junior justices on which he also figured. Misra took this
decision despite the fact that he had been personally involved in the
Prasad case—the very one that required an independent investigation into
its handling.
Then of course there is the enigmatic subject of
Justice B.H. Loya, a judge who presided over a case in a special CBI
court in which BJP president Amit Shah stood accused of murder. After
Loya’s unexpected death, the court cleared Shah of all wrongdoing,
prompting many to speculate that Loya himself was murdered. Given the
sensitive nature of the case, the Supreme Court was compelled to take it
up, but Misra assigned it to a junior bench. Only after Misra’s
colleagues failed to persuade him to constitute a more senior bench to
hear the potentially explosive case did they decide to hold their
controversial press conference.
Sceptics might respond to these
examples by claiming they are aberrations linked to individual
personalities, rather than hallmarks of institutional malaise. Such a
reaction blinds us to the multiple systemic challenges India’s core
federal institutions face. First, across the board, Indian institutions
continually struggle with managing human capital, as evidenced by the
unending morass concerning judicial appointments. Second, exogenous
actions, like the passage of the Right to Information Act, have
compelled greater accountability to the public. Yet the quality of
external accountability is in doubt, as evidenced by how all three
institutions have struggled to balance the demands of public
justification with the temptation to hold on to discretion. Third,
internal accountability mechanisms have largely foundered. In nearly all
Indian institutions, power remains far too centralized in the hands of
the chief. Fourth, political interference remains an ever-present
obstacle. Much of this interference comes down to subverting behavioural
norms rather than actual violations of the law. As US President Donald
Trump has shown us, the grey area in between offers ample room to
manoeuvre.
The meta-lesson from the trials and tribulations of
India’s elite institutions is the stark divergence between the rule of
law in practice and the rule of law on paper. This should concern
Indians, but also foreign investors and governments seeking to do
business with India. India’s democracy is its most important calling
card, but its governing apparatus has failed to keep pace. For certain
public functions, there is scope for institutional regeneration from
below and state-level experimentation. Unfortunately, these remedies do
not apply to India’s core federal institutions. Either government must
tackle their challenges head on or risk facilitating greater
institutional decay.
Milan Vaishnav is senior fellow and director
of the South Asia Program at the Carnegie Endowment for International
Peace, and a co-editor of Rethinking Public Institutions In India
(Oxford University Press, 2017).
The
events of the last 12 months suggest that we should no longer take the
health of India’s apex institutions—Election Commission, RBI, Supreme
Court—for granted
The Election Commission is responsible for this situation as the ex CEC
samapth suggested that the fraud EVMs could be replaced in a phased
manner as it cost Rs 1600- crore at that time. And the ex CJI committed a
grave error of judgement by ordering that the EVMs could be replaced in
a phased manner though the replacement itself was a clear proof that
the EVMs could be tampered. He never ordered for using Ballot papers
till the entire EVMs were replaced. And the software and the source code
developed by foreign countries were not shared with the public and the
Election Commission.
This helps the Murderer of democratic institutions (Modi) for the
country’s elite institutions which are facing credibility crisis.
Religious
nationalism of just 1% intolerant, cunning, crooked, number one
terrorists ofthe world, violent, militant, ever shooting, lynching,
lunatic.mentally retarded chitpavan brahmins of RSS (Rakshasa Swayam
Sevaks) ,has given rise to cultural terrorism because of their hatred,
anger, jealousy, delusion which are defilement of the mind and
persecution of aboriginal inhabitants ethnic SC/STs and converted
minorities that is causing serious damage to the country ’s democratic
unity.
The
same week Modi delivered his global investment pitch at the World
Economic Forum in Davos, Switzerland, violence broke out across the
country— including in Modi’s home state Gujarat — over the release of a
movie.
In
one startling incident near New Delhi, a mob pelted stones at a school
bus carrying children and teachers. The protests were ignited by a
fringe group who took umbrage with the movie’s portrayal of a legendary
queen.
This
episode is a microcosmic example of the type of extremist ideology
that’s infected India. Over the past three years, SC/STs and Muslims
have been killed in the name of cows, Christians have been attacked and
falsely accused of performing forced religious conversions and even some
Hindus, who are from the majority religion, have been threatened for
not being stealth, shadowy, discriminatory hindutva cult enough.
This
wave of violence by extremists RSS groups has gained momentum since the
Modi gobbled the Master Key by tampering the fraud EVMs. Extremists
have erased the lines between fringe and mainstream.
They
define Indian identity by a narrow interpretation of what it means to
be an Indian, not by a person’s irrevocable ties to the land and people
he belongs to, regardless of his religious beliefs.
Religious
nationalism by its very nature divides and leads to violence, as it did
a few weeks ago when it celebrated Republic Day.
On
the morning of Jan. 26, a band of hindutva cult youths in Kasganj,
Uttar Pradesh marched toward a Muslim community. They carried guns,
clubs and sticks, and waved Indian and saffron flags, the latter
associated with far-right groups. When the two groups made contact,
violence erupted. Shots went off, and cars, shops and homes were set
aflame. When the dust settled, a man was dead and several more were
severely injured.
That
this would happen on the day when the Constitution was adopted is a
perverse irony. The constitution establishes that all are equal and
have the right to celebrate Republic Day, whatever their religion might
be.
On
the opposite end in Mumbai, a different kind of march took place. The
several opposition leaders, came together for a “Save the Constitution
Rally.” The rally was called after a BJP minister threatened to change
the constitution by removing “secular” from as a defining aspect of
Indian democracy.
It’s defending country’s democratic ideals from those who’re tearing them down.
Must prevent the further growth and spread of cultural terrorism.
The
Country will not realize its full potential as a world power without a
strong, peaceful and free democracy. A country increasingly at war
within itself because extremist groups commit violence with impunity
will devolve to a violent form of mobocracy, not exactly the climate for
economic investment. The fact that 7,000 of the richest Indians
migrated abroad in 2017 is a telling sign of the times.
Protecting
freedom of speech, religious liberty and the right of every one to live
peacefully in his homeland should be People’s most urgent and ambitious
reform.
Murderer of democratic institutions (Modi) is an instrument of corruption.
Modi is not against corruption, he is an instrument of corruption.
Disgraced businessmen Nirav Modi and Vijay Mallya fleeing the country
following accusations of fraud, Modi is a “great magician” who can make
even democracy “disappear”.
Modi
is living up to this wonderful image of a great magician who can make
thing appear and disappear at the snap of a finger. He has made many
things appear and disappear effortlessly.
“Scamsters like Vijay
Mallya, Lalit Modi and Nirav Modi magically disappeared from the country
and reappeared in foreign lands out of the reach of the law. Modis
magic can even make democracy disappear from the country very soon.
Monday February 19, 2018 9:32 PM, ummid.com News Network
Mumbai: Stating that the Muslims in the country are today facing the
same situation which they had faced in 1857 and 1947, renowned historian
A G Noorani said something should be done urgently because the
situation is going from bad to worse under the BJP rule.
Religious nationalism of just 1% intolerant, cunning, crooked, number
one terrorists ofthe world, violent, militant, ever shooting, lynching,
lunatic.mentally retarded chitpavan brahmins of RSS (Rakshasa Swayam
Sevaks) ,has given rise to cultural terrorism because of their hatred,
anger, jealousy, delusion which are defilement of the mind and
persecution of aboriginal inhabitants ethnic SC/STs and converted
minorities that is causing serious damage to the country ’s democratic
unity.
The same week Modi delivered his global investment pitch
at the World Economic Forum in Davos, Switzerland, violence broke out
across the country— including in Modi’s home state Gujarat — over the
release of a movie.
In one startling incident near New Delhi, a
mob pelted stones at a school bus carrying children and teachers. The
protests were ignited by a fringe group who took umbrage with the
movie’s portrayal of a legendary queen.
This episode is a
microcosmic example of the type of extremist ideology that’s infected
India. Over the past three years, SC/STs and Muslims have been killed in
the name of cows, Christians have been attacked and falsely accused of
performing forced religious conversions and even some Hindus, who are
from the majority religion, have been threatened for not being stealth,
shadowy, discriminatory hindutva cult enough.
This wave of
violence by extremists RSS groups has gained momentum since the Modi
gobbled the Master Key by tampering the fraud EVMs. Extremists have
erased the lines between fringe and mainstream. They define Indian
identity by a narrow interpretation of what it means to be an Indian,
not by a person’s irrevocable ties to the land and people he belongs to,
regardless of his religious beliefs.
Religious nationalism by
its very nature divides and leads to violence, as it did a few weeks ago
when it celebrated Republic Day.
On the morning of Jan. 26, a
band of hindutva cult youths in Kasganj, Uttar Pradesh marched toward a
Muslim community. They carried guns, clubs and sticks, and waved Indian
and saffron flags, the latter associated with far-right groups. When the
two groups made contact, violence erupted. Shots went off, and cars,
shops and homes were set aflame. When the dust settled, a man was dead
and several more were severely injured.
That this would happen on
the day when the Constitution was adopted is a perverse irony. The
constitution establishes that all are equal and have the right to
celebrate Republic Day, whatever their religion might be.
On the
opposite end in Mumbai, a different kind of march took place. The
several opposition leaders, came together for a “Save the Constitution
Rally.” The rally was called after a BJP minister threatened to change
the constitution by removing “secular” from as a defining aspect of
Indian democracy.
It’s defending country’s democratic ideals from those who’re tearing them down.
Must prevent the further growth and spread of cultural terrorism.
The Coiuntry will not realize its full potential as a world power
without a strong, peaceful and free democracy. A country increasingly at
war within itself because extremist groups commit violence with
impunity will devolve to a violent form of mobocracy, not exactly the
climate for economic investment. The fact that 7,000 of the richest
Indians migrated abroad in 2017 is a telling sign of the times.
Protecting freedom of speech, religious liberty and the right of every
one to live peacefully in his homeland should be People’s most urgent
and ambitious reform.
Stating
that the Muslims in India are today facing the same situation which
they had faced in 1857 and 1947, renowned historian A G Noorani said
something should…
It’s very strange why Rana Ayyub so far - with the alleged telephonic
conversations ‘usko udau, isko hatau’ - is not asked to testify in the
notorious fake encounter cases!
=== ===
As any crime
fiction aficionado knows, it never stops with one death. The original
crime is compounded by a cover-up, which leads to more crimes and yet
more cover-ups. Real life, it would seem, is no different.
https://www.telegraphindia.com/opi…/too-many-corpses-209559… Too many corpses A miasma of menace swirls around the Loya controversy
As any crime fiction aficionado knows, it never stops with one death.
The original crime is compounded by a cover-up, which leads to more
crimes and yet more cover-ups. Real life, it would seem, is no
different.
With the Supreme Court holding regular hearings over
the past four weeks, the death of the judge, Brijgopal Harkishan Loya,
is much in the news these days. While the petitioners in the case are
demanding an independent investigation into what they insist is a
mysterious death, the Maharashtra government is strongly arguing that no
such probe is necessary because Loya died of a cardiac arrest.
It is not possible for anyone of us to know whether Loya’s death on a
wintry night in Nagpur more than three years ago was natural or not. But
piecing together all that has appeared in the public domain so far, it
is equally impossible to see his death as an isolated incident. On the
contrary, the reason a miasma of menace swirls around the controversy is
because it has a blood-soaked backstory and a sinister aftermath that
is still unfolding.
The first death in this gory saga took place
on November 26, 2005, when a Gujarat police team shot dead Sohrabuddin
Sheikh. The police initially claimed that he was a terrorist who was
cornered by a police party on a highway near Ahmedabad. The alleged
terrorist shot at the police who fired back in self-defence and killed
him on the spot.
Since many similar ‘encounter’ killings had
taken place in Gujarat since 2002, the police were confident of getting
away with their story. But it didn’t quite work out that way.
Sohrabuddin Sheikh’s brother, Rubabuddin, wrote to the Chief Justice of
India seeking an inquiry into the death and also the disappearance of
Sohrabuddin’s wife, Kausar Bi, who had gone missing. The Supreme Court
ordered the Gujarat police to investigate the matter.
Significantly, it was the Gujarat police’s investigation which first
established that the police version was a fabrication and Sohrabuddin
had been killed in cold blood. Detailed investigations by the Gujarat
police and later by the Central Bureau of Investigation revealed the
full extent of the crime and the reasons behind it.
Sohrabuddin
was no terrorist but part of a criminal gang who ran an extortion racket
in Rajasthan. He and his gang were patronized by certain police
officers and politicians in Gujarat. But fearing that he was getting out
of their control, a plot was hatched to eliminate him and paint it as
an encounter killing.
The CBI charge sheet and numerous newspaper
articles have detailed the modus operandi - how a team of the Gujarat
police intercepted the bus in which Sohrabuddin, his wife, Kausar Bi,
and an associate, Tulsiram Prajapati, were travelling from Hyderabad to
Sangli, pulled them out, and took them away. Prajapati was handed over
to the Rajasthan police while the Sheikh couple was kept in separate
farmhouses in Gujarat. Sohrabuddin was subsequently killed in a staged
encounter four days later.
One murder leads to another and so it
was that Death Number Two took place soon after, possibly on November
29, 2005. To quote the CBI charge sheet, “Smt. Kausarbi was an
eyewitness to the abduction of Sohrabuddin. She was a dangerous
witness… She was, thereafter, eliminated by the accused persons and
her body was burnt in village Illol.”
The other eyewitness,
Tulsiram Prajapati, feared that it would be his turn next. In a panic,
he revealed his fears to fellow jail inmates and even wrote to the
chairman of the National Human Rights Commission, seeking protection.
But his fears proved right. He was brought from Udaipur to Ahmedabad in
late December 2006 and on December 28 was killed by the Gujarat police
at a highway near the Gujarat-Rajasthan border.
The first three
deaths that form Loya’s back story were gruesome murders carried out by
police teams. According to investigations carried out by both the
Gujarat police and the CBI, the teams were operating under the
instructions of very senior police officers of the state, who were in
turn in close and constant touch with the then Gujarat home minister,
Amit Shah.
Amit Shah and several police officers were eventually
charged as accused in the extra-judicial killings and sent to jail. The
charge sheet noted inter alia, “Investigation also revealed that when
the investigation of the case was transferred to CBI by the Hon’ble
Supreme Court, there were concerted efforts made to hamper
investigation.” Amit Shah, it added, directed his close confidantes “to
convince, coerce, threaten, influence the witnesses on his behalf to
conceal the truth from CBI about the fake encounter of Sohrabuddin.”
It is in this backdrop that many citizens - activists, journalists,
lawyers - have viewed the death of B.H. Loya with concern and sought an
independent probe by petitioning the Supreme Court.
Unlike
Sohrabuddin and Prajapati, Loya was no criminal. He had no links with
Gujarat or Rajasthan, and only came into the picture when he was
appointed the judge in the special CBI court in Mumbai hearing the fake
encounter case.
As many have noted, the trial took a new turn
after the Bharatiya Janata Party swept to power in May 2014 and Amit
Shah was appointed party chief two months later. The first trial judge
of the special court, J.T. Utpat, had the gumption to pull up Amit Shah
on June 6, 2014, for failing to show up in court and asked him to be
present at the next hearing on June 26. But on June 25, Utpat was
transferred to another court, even though the Supreme Court had said the
same judge should hear the case from beginning to end.
Loya was
then appointed the judge. During a hearing on October 31, 2014, Loya,
too, asked Shah’s counsel to ensure his appearance at the next hearing
set for December 15.
On the night of November 30-December 1,
Loya, who had gone to Nagpur to attend a wedding, passed away. On
December 30, the third judge hearing the case, M.B. Gosavi, discharged
Amit Shah from the fake encounter case.
Loya’s death went largely
unnoticed till the journalist, Niranjan Takle, wrote his article in
Caravan magazine in late November 2017 in which he quoted Loya’s father
and sisters who expressed grave doubts about the ‘cardiac arrest’
theory, and gave disturbing details of the circumstances of the death.
That article and its follow-ups triggered an outcry that has led to the
petitions currently being heard in the Supreme Court.
More murky
details are now emerging. On January 31 this year, the Congress held a
press conference where a Nagpur-based lawyer and activist, Satish Uke,
made startling allegations. He said two friends of Loya - the lawyer,
Shrikant Khandalkar, and the retired district judge, Prakash Thombre -
had approached him on the judge’s behalf in 2014. They told him Loya was
facing tremendous pressure in the fake encounter case.
According
to Uke, the three of them held a video conference with Loya where he
said he had been sent a draft order and asked to sign it. He was
disinclined to do so, but also afraid of the consequences of being
upright.
Soon after, Loya met his untimely death. Uke’s words
could be dismissed as outlandish but for what transpired later.
Khandalkar, Uke said, called him in October 2015 to say that he too was
getting death threats. Khandalkar’s body was found in the premises of
the Nagpur district court on November 29 with no clarity on how he died.
A little over six months later, Prakash Thombre also met an
‘accidental’ death. He apparently fell from the upper berth of a train
and broke his spine. Uke missed death by a whisker when an avalanche of
iron rods smashed his office shed minutes after he exited.
And in
tandem with the mystery deaths, as many as 33 of the 49 witnesses in
the fake encounter case have turned ‘hostile’, the last three as late as
last week. And 15 of the key accused, starting with Amit Shah, have
been discharged, prompting the retired judge of the Bombay High Court,
A.M. Thipsay, to openly question the “absurd inconsistencies” in the
trial process.
In the hands of a master story-teller, the
fictional detective always succeeds in bringing together disparate
strands of an intricate plot to offer the reader a satisfying resolution
in the end. That might be too much to hope for in this real-life
mystery involving people in the highest places…
As
any crime fiction aficionado knows, it never stops with one death. The
original crime is compounded by a cover-up, which leads to more crimes
and yet more cover-ups. Real life, it would seem, is no different.
Classical Buddhism (Teachings of the
Awakened One with Awareness) belong to the world, and everyone have
exclusive rights:
is the most Positive Energy of informative and
research oriented site propagating the teachings of the Awakened One
with Awareness the Buddha and on Techno-Politico-Socio Transformation
and Economic Emancipation Movement followed by millions of people all
over the world.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation
https://translate.google.com and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
The Murderers of democratic institutions (Modi) (all) enjoy their
freedom after gobbling the Master Key by tampering the fraud EVMs which
was the practice even by the congress. Now after being in the opposition
they have their say. But the Modis will have their way till all the
governments both central and state selectyed by tese fraud EVMs were
dissolved and go for fresh polls with Ballot papers.
[《I have no
doubt in my mind that the way the spokespersons of the ruling party and
the senior members of the government are defending the government, the
way they are raising irrelevant issues to divert attention, is clear
proof of the fact that the Modi government has much to explain in the
coming days. I must also state that notwithstanding the government’s
claim to the contrary, the banking industry stands nearly destroyed in
the last four years. Now its credibility is at stake not only in India,
but also throughout the world.》] 10 Questions For Arun Jaitley On Nirav Modi Scam
Yashwant Sinha
Published: February 20, 2018 12:44 IST
The Nirav Modi scam has not only exposed the frailties of the banking
system in the country but also sullied the sparkling image of the Modi
government. It was but natural for a political slugfest to break out as a
result of this scam, but in the confusion created by the allegations
and counter allegations, truth has become a casualty.
The ruling
party says that the scam began in 2011 and it has done a great national
service by uncovering the scam. The Congress party, now in opposition,
says that the main scam took place in 2017 and therefore the present
government is fully responsible for it. The silence of the Prime
Minister and specially the Finance Minister is deafening. Why have they
not taken the people of the country into confidence and assured them
that the banking industry of the country can still be trusted is
surprising, to say the least. In the first few days of the scam, the
spokespersons of the ruling party dismissed the scam as the handiwork of
some lowly-placed functionaries of the Punjab National Bank, though
they did not hesitate to blame the UPA government, the Congress party
and even Rahul Gandhi as being directly responsible for the scam during
the UPA regime.
In the earlier scams also, like the 1992 Harshad
Mehta scam, it was the government of the day and in particular Dr
Manmohan Singh as Finance Minister who was charged for being responsible
for the scam. Similarly, in the Ketan Parekh scam, the government of
the day and myself as Finance Minister at the time who were held
responsible. Both Dr Manmohan Singh and I faced an enquiry into the scam
by a Joint Parliamentary Committee. We both appeared personally before
the Joint Parliamentary Committee to explain our role.
There is
no doubt that such scams including the Nirav Modi swindle are the result
of systemic failure. Some people in the system are aware of its
weaknesses and take advantage of them to indulge in corrupt practices.
It is not possible for any Finance Minister to personally supervise the
day-to-day functioning of every organization and institution under his
control; yet, under our parliamentary system the ultimate responsibility
will rest with the minister who is responsible for that ministry. So,
the Finance Minister cannot be absolved of his constitutional and
democratic responsibility for this scam.
I will now list the
various points on which further information is absolutely necessary to
arrive at any worthwhile conclusion. It is the responsibility of the
government to make public such information as quickly as possible to
clear the confusion. I am sure the government is in possession of these
facts. but is not making them public for reasons best known to it. These
points are:
1) If the Nirav Modi scam started in 2011, then how
many Letters of Undertaking (LoU) were issued year-wise? For the sake of
further clarity, May 2014 should be treated as the dividing line and
the figures should indicate the number of LoUs issued till May 2014 and
thereafter in the rest of the year.
2) The amount involved in each LoU.
3) The period for which the LoU was valid i.e. was it 90 days, 180 days, 365 days or more?
4) Since an LoU is a guarantee of payment issued by the Punjab National
Bank to another bank branch abroad, it is important to know how much
money was withdrawn from the foreign branch of the other bank against
each LoU.
5) In how many cases was the transaction completed by
the scamster/s paying the LoU amount to the Punjab National Bank?
Similarly, how many LoUs where not honoured?
6) If the foreign
bank branch did not receive the payment in time, did the branch bring it
to the notice of the PNB? In how many cases was the guarantee of the
PNB invoked to secure the due payment?
7) Since all this involved foreign exchange transactions, how did it escape the attention of the Reserve Bank of India?
It has been claimed that Nirav Modi had set up 200 shell companies
through which these transaction where conducted. How does this fit in
with the government’s tall claim that almost all the shell companies
were closed in the months following demonetization?
9) The
investigating agencies have been quick to give estimates of the goods
seized from the raids on Nirav Modi’s properties and the spokespersons
of the ruling party have claimed that the entire amount involved in the
scam would thus be recovered. My point is that if the investigating
agencies can so quickly calculate the value of the goods seized, why
cannot they put out the simple information I have mentioned above?
10) And finally, who benefits from the prevailing confusion? Let us not
forget that shelf life of this news is only until the next big news
hits the media. After that, Nirav Modi would become history like Vijay
Mallya.
I have no doubt in my mind that the way the spokespersons
of the ruling party and the senior members of the government are
defending the government, the way they are raising irrelevant issues to
divert attention, is clear proof of the fact that the Modi government
has much to explain in the coming days. I must also state that
notwithstanding the government’s claim to the contrary, the banking
industry stands nearly destroyed in the last four years. Now its
credibility is at stake not only in India, but also throughout the
world.
(Yashwant Sinha is a senior BJP leader and former Union Minister of External Affairs.)
https://timesofindia.indiatimes.com/…/article…/62987554.cms…
The manusmriti based chitpavan brahmins believe that chitpavan brahmins
are 1st rate athmas 9souls) kshatrias, Vysias, shudhras as 2nd, 3rd,
4th rate souls and the aboriginal inhabitants the SC/STs/ converted
Religious Minorities as having no soul at all so that they can commit
any atrocities on them.SC/STs are very intellegent people Babasaheb Dr Bhimrao Ambedkar fathered the marvelous Modern Constitution, SC/STs Valmiki,
Vyasa created Epics. But the crooked and cunning misappropriate them
for vote bank politics for their greed for power and money. There
are two types of democracies followed in our Country. One for just 1%
intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting, lynching, lunatic, mentally retarded
chitpavan brahmins of RSS (Rakshasa Swayam Sevaks) for their manusmriti
based stealth, shadowy, discriminatory hindutva cult and their stooges,
chamchas, chelas, bootlickers and own mother’s flesh eaters who gobbled
the Master Key by tampering the Fraud EVMs and won elections.
The other one for 99% Sarvajan Samaj based on the Marvelous, Modern
Constitution of the Chief Architect Dr BR Ambedkar who provided the
Universal Adult Franchise negated by the fraud EVMs.
Both the Democracies are surviving dividing Parliament, Executive, Judiciary and the Media.
99% are fraud EVM based and just 1% based on the Universal Adult Franchise.
[<<A group of Dalits tore down hoardings put up for RSS mega
convention Rashtrodya calling the contents derogatory to the community.
Dalit leaders who took out a march were protesting against a line in the
hoardings which said “Just as the likes of Vashishtha, a Brahmin;
Krishna, a Kshatriya; Harsh, a Vaishya and Tukaram, a shudra have
increased the prestige and status of Hinduism, in a similar way
untouchables like Valmiki, Chokhamela and Ravidas have increased the
prestige of Hinduism”. In Hindi it read: “Hindu dharma ki jaise
pratishtha Vashishth jaise Brahmin, Krishna jaise Kshatriya, Harsh jaise
Vaishya aur Tukaram jaise shudra ne ki hai, vaise hi Valmiki,
Chokhamela aur Ravidas jaise asparshon ne bhi ki hai”>>]
It is a little known fact that until the end of the First World War,
Mahatma Gandhi was a strong supporter of both the British Empire and the
military. He became the Apostle of Nonviolence only after Bal Gangadhar
Tilak died and he became leader of the Congress and began to
fanatically advocate what he called nonviolence, to the point of
surrender to evil. One of the important lessons of history is that a
nation cannot come into existence much less prosper without a powerful
army. While much is made of the ‘non-violent’ freedom struggle waged by
Mahatma Gandhi, what made the British leave India in 1947 was Subhas
Bose through his INA turning the British Indian Army into a nationalist
force. The naval mutiny and other disturbances during the INA trials
convinced the British that Indian soldiers would fight for India but not
to protect British interests.
The Chitpavan are also known as Konkanastha Brahmin.The Konkan region
witnessed the immigration of groups, such as the Bene Israel, and
Kudaldeshkars. Each of these settled in distinct parts of the region and
there was little mingling between them. The Chitpavans were apparently
the last major community to arrive there and consequently the area in
which they settled, around Ratnagiri.Historian Chintaman Vinayak Vaidya
classifies the Chitpawans as being of Aryan origin. Chitpavan
immigrants began arriving en masse from the Konkan to Pune where the
Peshwa offered all important offices to his fellow castemen.
The
Chitpavan kin were rewarded with tax relief and grants of
land.Historians cite nepotism and corruption as causes of the fall of
the Maratha Empire in 1818. Richard Maxwell Eaton states that this rise
of the Chitpavans is a classic example of social rank rising with
political fortune.The haughty behavior by the upstart Chitpavans caused
conflicts with other communities which manifested itself as late as in
1948 in the form of anti-Brahminism after the killing of Mahatma Gandhi
by Nathuram Godse, a Chitpavan.
Today their haughty behaviour of
intolerance, cunningness, crookedness, violence, militancy had made them
number one terrorists of the world ever shooting, lynching as they have
become lunatic, mentally retarded for the sake of power and money they
have resorted to tamper the fraud EVMs to win elections for Murderers of
democratic institutions (Modi) who are Brashtachar Jiyadha Psychopaths
(BJP).
The Peshwa rule forced untouchability treatment on the
Mahars. As a result Mahars served in the armies of the East India
company. On 1 January 1818 in the Battle of Koregaon between forces of
the East India Company and the Peshwa, Mahars soldiers formed the
biggest contingent of the Company force. The battle effectively ended
Peshwa rule.
After the fall of the Maratha Empire in 1818, the
Chitpavans lost their political dominance to the British. The British
would not subsidize the Chitpavans on the same scale that their
caste-fellow, the Peshwas, had done in the past. Pay and power was now
significantly reduced. Poorer Chitpavan students adapted and started
learning English because of better opportunities in the British
administration.
Some of the prominent figures in the hindutva
cult reform movements of the 19th and 20th centuries came from the
chitpavan brahmin community. These included Dhondo Keshav Karve, Justice
Mahadev Govind Ranade, Vinayak Damodar Savarkar, Gopal Ganesh Agarkar,
Vinoba Bhave.
Some of the strongest resistance to change came
from the very same community. The vanguard and the old guard clashed
many times. D. K. Karve was ostracised. Even Tilak offered penance for
breaking caste or religious rules. One was for taking tea at Poona
Christian mission in 1892 and the second was going to England in 1919.
The Chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the Jewel of his disciples, and recognized Gokhale as
his political guru.
However, strong opposition to Gandhi came
from the Chitpavan community. V D Savarkar, the founder of the
stealth,shaowy, discriminatory hndutva cult, was a chitpavan brahmin.
Several members of the chitpavan community were among the first to
embrace the hindutva cult ideology, which they thought was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak. These
chitpavans felt out of place with the Indian social reform movement of
Mahatama Phule. Large numbers of the community looked to Savarkar, the
Hindu Mahasabha and finally the RSS. Gandhi’s assassins Narayan Apte and
Nathuram Godse, drew their inspiration from fringe groups in this
reactionary trend.
Social status
Earlier, the Deshastha
Brahmins believed that they were the highest of all Brahmins and looked
down upon the chitpavans as lowest of the low class brahmins. Even the
Peshwa was denied the rights to use the ghats reserved for Deshasth
priests at Nashik on the Godavari.
The rise in prominence of the
chitpavans compared to the Deshastha Brahmins resulted in intense
rivalry between the two communities.
It
is a little known fact that until the end of the First World War,
Mahatma Gandhi was a strong supporter of both the British Empire and the
military. He became the Apostle of Nonviolence only after Bal Gangadhar
Tilak died and he became leader of the Congress and began to
fanatically advocate what…
The real Landmark Judgment On Electoral Reforms … must and should to deploy Ballot Papers instead of the fraud EVMs in all the elections.
The ex CJI sathasivam had committed a grave error of judgement by
ordering that the EVMs could be replaced in a phased manner. The order
to replace entire EVMs is in itself a clear proof that the EVMs could
be tampered. He should have ordered to use Ballot Papers till all the
EVMs were replaced. The ex CEC Sampath suggested for the replacement of
the EVMs in a phased manner as it cost Rs 1600 crore at that time for
the entire replacement of the EVMs. Now the Murderer of democratic
institutions (Modi) is continuing with these fraud EVMs saying that it
costs more than Rs 5000 crore as it is advantage for the BJP
(Brashtachar Jiyadha Psychopaths). When it was tried to e-file on this
vitak electoral reform in the Supreme Court, the website did not work.
Therefore, orders must be issued to the Election commission to dissolve
the Central and all the state governments selected by these fraud EVMs
and go for fresh polls with Ballot papers to save Universal Adult
Franchise, Democracy, Liberty, Equality and Fraternity as enshrined in
our marvelous Modern Constitution.
The bench (comprising Justice
J. Chelameswar and S. Abdul Nazeer) has granted the prayer of the
petitioner to direct necessary amendments to Form 26 of Rule 4A of the
Conduct of Elections Rules of 1961 so as to require candidates to
declare on affidavit theirs as well as their associates’ sources of
income. .. The bench also ordered an investigation/inquiry into
the disproportionate increase in the assets of MPs/MLAs/MLCs named in
the list annexed to the petition as well as the establishment of a
permanent mechanism to investigate other legislators whose assets have
increased by more than 100% by the next election.
The prayer of
the petitioner seeking a direction that non disclosure of assets and the
sources of income by candidates, their dependents and associates shall
amount to ‘undue influence’ for the purpose of Section 123(2) of the Act
of 1988 and that the election of such a candidate can be declared null
and void under Section 100(1)(b) of the Act of 1951 has also been
allowed], with the bench relying on the judgment in Krishnamoorthy Case
[(2015) 3 SCC 467].》
(Source: ‘Landmark Judgment On Electoral Reforms [Lok Prahari Vs UOI]- An Explainer’ by Mehal Jain, Feb. 16 2018 at <http://www.livelaw.in/landmark-judgment-electoral-reforms-…/>.. The (complete) text of the judgement is available therein.)
***So: I. Candidates, henceforth, will have to “declare on affidavit theirs as well as their associates’ sources of income.”
II. Non-disclosure would be be considered as “corrupt practice” leading
to nullification of the election of such an aberrant candiadate.***
The Court has, however, declined to order any inquiry/investigation
into the disproportionate increase in the assets of MPs/MLAs/MLCs named
by the petitioner in absence of a permanent, and general, mechanism to
investigate other legislators as well. ***Contrary to what has been contended in the report cited above.*** (Ref.: Sec. 62 of the said judgement, at p. 52/56.)
“If
assets of a LEGISLATOR or his/her ASSOCIATES increase without bearing
any relationship to their known sources of income, the only logical
inference that can…
Even as finance minister Arun Jaitley was presenting the budget for
2018-19, the last full one in the National Democratic Alliance’s current
term, the results of by-elections in Rajasthan and West Bengal were
pouring in. These results, especially from Rajasthan, signalled a grave
warning to the ruling coalition. The Bharatiya Janata Party (BJP) lost
both the Lok Sabha seats, Ajmer and Alwar, as also the Mandalgarh
assembly seat to the Congress with large margins. More humiliatingly,
BJP lost to Congress in all the 17 assembly constituencies that voted in
these by-polls. http://www.livelaw.in/landmark-judgment-electoral-reforms-…/>..
The real Landmark Judgment On Electoral Reforms … must and should to deploy Ballot Papers instead of the fraud EVMs in all the elections.
The ex CJI sathasivam had committed a grave error of judgement by
ordering that the EVMs could be replaced in a phased manner. The order
to replace entire EVMs is in itself a clear proof that the EVMs could be
tampered. He should have ordered to use Ballot Papers till all the EVMs
were replaced. The ex CEC Sampath suggested for the replacement of the
EVMs in a phased manner as it cost Rs 1600 crore at that time for the
entire replacement of the EVMs. Now the Murderer of democratic
institutions (Modi) is continuing with these fraud EVMs saying that it
costs more than Rs 5000 crore as it is advantage for the BJP
(Brashtachar Jiyadha Psychopaths). When it was tried to e-file on this
vitak electoral reform in the Supreme Court, the website did not work.
Therefore, orders must be issued to the Election commission to dissolve
the Central and all the state governments selected by these fraud EVMs
and go for fresh polls with Ballot papers to save Universal Adult
Franchise, Democracy, Liberty, Equality and Fraternity as enshrined in
our marvelous Modern Constitution.
The bench (comprising Justice
J. Chelameswar and S. Abdul Nazeer) has granted the prayer of the
petitioner to direct necessary amendments to Form 26 of Rule 4A of the
Conduct of Elections Rules of 1961 so as to require candidates to
declare on affidavit theirs as well as their associates’ sources of
income. .. The bench also ordered an investigation/inquiry into
the disproportionate increase in the assets of MPs/MLAs/MLCs named in
the list annexed to the petition as well as the establishment of a
permanent mechanism to investigate other legislators whose assets have
increased by more than 100% by the next election.
The prayer of
the petitioner seeking a direction that non disclosure of assets and the
sources of income by candidates, their dependents and associates shall
amount to ‘undue influence’ for the purpose of Section 123(2) of the Act
of 1988 and that the election of such a candidate can be declared null
and void under Section 100(1)(b) of the Act of 1951 has also been
allowed], with the bench relying on the judgment in Krishnamoorthy Case
[(2015) 3 SCC 467].》
(Source: ‘Landmark Judgment On Electoral Reforms [Lok Prahari Vs UOI]- An Explainer’ by Mehal Jain, Feb. 16 2018 at <http://www.livelaw.in/landmark-judgment-electoral-reforms-…/>.. The (complete) text of the judgement is available therein.)
***So: I. Candidates, henceforth, will have to “declare on affidavit theirs as well as their associates’ sources of income.”
II. Non-disclosure would be be considered as “corrupt practice” leading
to nullification of the election of such an aberrant candiadate.***
The Court has, however, declined to order any inquiry/investigation
into the disproportionate increase in the assets of MPs/MLAs/MLCs named
by the petitioner in absence of a permanent, and general, mechanism to
investigate other legislators as well. ***Contrary to what has been contended in the report cited above.*** (Ref.: Sec. 62 of the said judgement, at p. 52/56.)
Sukla
— Peace Is Doable Landmark Judgment On Electoral Reforms [Lok Prahari Vs UOI]- An Explainer | Live Law
“If assets of a LEGISLATOR or his/her ASSOCIATES increase without
bearing any relationship to their known sources of income, the only
logical inference that can… livelaw.in
Even
as finance minister Arun Jaitley was presenting the budget for 2018-19,
the last full one in the National Democratic Alliance’s current term,
the results of by-elections in Rajasthan and West Bengal were…
vijayvaani.com
7 Classical Basque 7 Euskal klasikoa
2539 Ira 21 Ots. 2018 IKASKETAK
Buda Vacana - Buda hitzak - Ezagutu Pali online doan eta modu errazean.
Webgune
hau Baliaren hitzak hobeto ulertu nahi dituztenek Pali hizkuntzaren
oinarriak ikasi nahi dituzte, baina ez dute denbora asko behar. Ideia
da Pali testuak irakurtzeko gaitasuna eta ulertzeko arrazoizko
sentimenduak edukitzea, nahiz eta ulermena ulertzen ez duen arau
gramatikalen minutuko xehetasun guztiak, ez dute benetan askoz ere
gastatu beharrik. denbora, gramatika tediosoaren teoria lapurterako ikasketa gogoangarri batekin borrokan, deklinazio eta konjugazio ugari bezala.
Kasu
horretan, nahikoa da Pali hitz garrantzitsuenen esanahia besterik ez
ikastea, irakurketaren errepikapen esperientziak esaldi egitura arrunten
ulermen enpiriko eta intuitibo bat eskaintzen baitu. Horrela, autodidaktaketarako gaitasuna dute, denbora, iraupena, maiztasuna, edukiak eta sakontzea aukeratuz.
Buda
Vacanaren ulermena askoz ere zehatzagoa izango da Buda irakaskuntzan
funtsezkoak diren hitz eta oinarrizko formulak ikasi eta memorizatzeko,
irakurketa arruntaren bidez. Haien ikaskuntza eta lortutako inspirazioa sakonago egongo dira, irakaslearen mezuei hobeto erantzuteko moduan izango baitira.
Lege oharra: Webgune hau autodidakta batek sortu du eta autodidakta daiteke. Webmasterrak
ez du Pali ikastaro ofizialik jarraitu, eta ez dago erreklamaziorik,
hemen aurkezten den informazio guztia akatsetatik libre dagoela. Zehaztasun akademikoa nahi dutenek Pali formaleko ikastaro batean sartzeko aukera dute. Kasu horretan, irakurleak akatsen bat nabarituko balu, webmasterrak eskertuko du “Kontaktua” atalean aipatutako postontzian.
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Sutta Piṭaka -Digha Nikāya
DN 9 - Poṭṭhapāda Sutta {Puska} - Poṭṭhapāda-ren galderak -
Poṭṭhapāda Saññako izaerari buruzko zenbait galderari erantzuten dio. Oharra: testu soilak
http://www.buddha-vacana.org/suttapitaka.html
Sutta Piṭaka - Diskurtso saski - [Sutta: diskurtsoa]
Sutta Piṭakak Bhamaren irakaspenaren esentzia du Dhammaren inguruan. Hamar mila sute baino gehiago ditu. Nikāyas izeneko bost bildumetan banatuta dago.
Dīgha Nikāya [dīgha: long] Dīgha Nikāya biltzen 34 Buddha emandako diskurtso luzeena. Hainbat iradokizun daude, horietako askok jatorrizko corpusari eta autentikotasun zalantzagarriari berandu gehitzen zaizkienak. Majjhima Nikāya [majjhima: ertaina] Majjhima Nikāya-k Bide Bakoitzaren 152 diskurtso biltzen ditu, hainbat gairi aurre egiteko. Sawahyutta Nikāya [samyutta: taldea] Saṃyutta Nikāya-k suttas biltzen ditu bere gaiaren arabera 56 izeneko subjektu izeneko saṃyuttas izenekoan. Hiru mila diskurtso baino gehiago ditu luzera aldakorrekoak, baina oro har nahiko laburrak. Aṅguttara Nikāya [aṅg: faktorea | uttara:
additionnal] Nṅāya Aṅguttara nipātas izeneko hamaika azpiklubetan
banatzen da; horietako bakoitza, faktore gehigarrien zerrendak osatzen
dituzten diskurtsoak biltzen ditu. Milaka suttas ditu, oro har, laburrak. Khuddaka Nikāya [Khuddha:
laburra, txikia] The Khuddhaka Nikāya testu laburrak eta bi estratosz
osatuak izan dira: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā eta Jātaka antzinako geruzak osatzen dituzte,
beste liburuak berandu irudiak eta haien benetakotasuna dira zalantzagarria da.
http://www.buddha-vacana.org/formulae.html
Pali formulak
Lan
hori nola oinarritzen den ikustea, gehienetan lau Nikoakoen Buddha
errepikatzen diren suttasen pasarteak, bere irakaskuntzaren interesik
onena dela uste izateak adierazten du. , eta, aldi berean, bere benetako hitzak zehaztasun handiagoz adierazten ditu. Horietako zortziak Gaṇaka-Moggallāna Sutta (MN 107) azaldu dira eta
Sekha Paṭipadā edo Path gisa deskribatu dute Prestakuntzan, ia laugarren
jhāna den neophyte eramateko.
Sekha Paṭipadā - Prestakuntza pean
Buda bakoitzak agindutako praktika nagusiak urratsez urrats zehazten dituzten hamabi formulak. Garrantzitsua
da arrakastaz aurrera egitea nahi duen edonorentzat, meditatzaileek
praktika eraginkorrerako baldintza ezinbestekoak ezartzeko argibideak
jasotzen dituelako.
Ānāpānassati - Breath kontzientzia Ānāpānassati-ren praktika Buda osoak gomendatzen du xede osasungarri
guztientzat eta hemen zehatz-mehatz ulertu ditzakezu argibideak. Anussati - Errebeldeak Hona hemen Buda (≈140 occ.), Dhamma (≈90 occ.) Eta Sangha (≈45 occ.) Deskribapen estandarra. Appamāṇā Cetovimutti - Gogoaren askapen mugarik Buda askotan lau appamāṇā cetovimutti-ren praktika goraipatzen du,
arriskuak babesteko eta Brahmalokara iristeko bidea izateagatik. Arahatta - Arahantship Hau da stock formula horren bidez arahanship lortzeko suttas deskribatzen da. Ariya Sīlakkhandha - Bertutearen agregatu noblea Bhikkhus-i jarraitu beharreko hainbat arau. Arūpajjhānā - The Formless Jhānas Hemen daude Samādhi-ren xurgapenen araberako xedapenen formula,
laugarren jhāna baino haratago, Pali literatur arūpajjhānas izenez
ezagutzen direnak. Āsavānaṃ Khayañāṇa - Āsavasen suntsipena ezagutzea Āsavasen suntsipenaren ezagutza: arahanship. Bhojane Mattaññutā - Elikagaien moderazioa Elikagaien moderazioa: janari dagokion zenbatekoa jakitea. Cattāro Jhānā - Lau jhānas Lau jhānas: atsegina izatea. Indriyesu Guttadvāratā - Zaintzako fakultateetako sarrera zaintza Guardia zentzu fakultateetako sarreran: zentzumenen murrizketa. Jāgariyaṃ Anuyoga - Wakefulness dedikazioa Wakefulness dedikazioa: gau eta egun. Kammassakomhi - Nire kamma naiz Formula honek Buda irakaspenaren oinarrizko harrietako bat adierazten
du: kausa eta efektuaren lege subjektiboaren bertsio subjektiboa. Nīvaraṇānaṃ Pahāna - Hindrances kentzea Oztopoak kentzea: buruko egoera estutzea gainditzea. Pduajjā - aurrera doa Aurrera: nola uko egiten dio munduari. Pubbenivāsānussatiñāṇa - Bizitzeko ohizko lekuen oroitzapena ezagutzea Leku zaharren oroitzapenaren jakitea: iraganeko bizitzak gogoratzea. Satipaṭṭhāna - Kontzientzien Presentzia Hauek dira Buda lau satipṭṭhānas (lau atal) zer diren zehazten duten formulak. Satisampajañña - Arretaz eta ulermen sakona Kontentasunez eta ulermen osoz: etenik gabeko praktika. Satta saddhammā - Zazpi kualitate onak Zazpi faktore funtsezkoak, ikasliburuek masterra izan behar dute arrakasta izateko. Ezaugarri horietako lau ere agertzen dira indriyas bost espiritu eta bost balak. Sattānaṃ Cutūpapātañāṇa - Zientzilariaren berpizkundearen ezagutza Gizakiaren berpizkundearen berpizkundearen ezagutza. Sīlasampatti - Bizitzaren lorpena Bizitzaren bukaera: Pātimokkha arauen kontuz. Vivitta Senāsanena Bhajana - Bizitoki isolatuetara joatea Leku egoki bat aukeratzea eta jarrera fisiko eta mentala egokia hartzea praktika arrakastatsuaren baldintza sine qua non da.
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha - Bhikkhu-ren jarraibideak -
Hauek dira bhikkhu bakoitzak bihotz-bihotzetik Pali hizkuntzan ikasteko 227 jarraibideak, horiek errezitatzeko gai izan dadin. Hemen, gidalerro bakoitzaren analisi semantikoa emango da (espero).
Pārājika 1 Bhikkhu edozeinek - bhikkhus-en trebakuntzan eta bizimoduan parte
hartu behar du, prestakuntzatik uko egin gabe, ahultasuna adierazi gabe,
sexu harremanak burutzeko, nahiz eta emakumezko animalia batekin,
irabazi egin du eta ez da gehiago afiliatu. Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkhaṃ a ·
paccakkhāya du · b · balyaṃ an · āvi · katvā methunaṃ dhammaṃ
paṭiseveyya antamaso tiracchāna · gatāya · pi, pārājiko hoti a safovāso.
Bhikkhu edozeinek - bhikkhus-en trebakuntzan eta bizimoduan parte
hartu behar du, prestakuntzatik uko egin gabe, ahultasuna adierazi gabe,
sexu harremanak burutzeko, nahiz eta emakumezko animalia batekin,
irabazi egin du eta ez da gehiago afiliatu.
yo pana bhikkhu Edozein bhikkhu behar bhikkhūnaṃ sikkhā · s · ājīva · samāpanno bhikkhusen prestakuntza eta bizimoduan parte hartzea, sikkhaṃ a · paccakkhāya entrenamendua uko egin gabe, du · b · balyaṃ an · āvi · katvā bere ahultasuna adierazi gabe Methunaṃ dhammaṃ paṭiseveyya sexu harremanak burutzen dira, antamaso tiracchāna · gatāya · pi, nahiz eta emakumezko animalia bat, pārājiko hoti a saymvaso. Garaitu egin da eta ez da gehiago afiliatu.
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Sarbide erraza:
Dīgha Nikāya
Majjhima Nikāya
Sawahyutta Nikāya
Aṅguttara Nikāya
http://www.buddha-vacana.org/sutta/digha.html Dīgha Nikāya
- Diskurtso luzeak - [dīgha: luze]
Dīgha Nikāya Buda-k emandako diskurtso luzeenetarikoa 34 biltzen du.
Poṭṭhapāda Sutta (DN 9) {excerpt} - Itzulpen hobetua Poṭṭhapāda Saññako izaerari buruzko zenbait galderari erantzuten dio. Mahāparinibbāna Sutta (DN 16) {laburpenak} - hitzez hitz Sutta honek hainbat argibide biltzen ditu Buda-ri bere jarraitzaileen mesedetan bere hilobiaren ondoren, eta horixe da oso Gaur egungo argibideak. Mahāsatipaṭṭhāna Sutta (DN 22) - Hitzez hitz Sutta hau meditazio praktikan funtsezko erreferentzia gisa hartzen da.
—— oooOooo —— http://www.buddha-vacana.org/sutta/majjhima.html Sutta Piṭaka
Majjhima Nikāya
- Luzera ertaineko diskurtsoak - [majjhima: ertaina]
Maijhima Nikāya-k Buruari buruzko 152 diskurtso biltzen ditu tarteko bitarteko luzeran, hainbat gairi aurre egiteko.
Sabbāsava Sutta (MN 2) - Itzulpen hobetua Oso interesgarria sutta, non gsasak, gogoaren defentsak hartzitzen dituzten modu desbideratuen arabera. Bhayabherava Sutta (MN 4) - Itzulpen hobetua Zer gertatuko litzateke bakardadean basamortuan bizi, erabat beldurrez? Buda azaltzen du. Vattha Sutta (MN 7) {laburpena} - Itzulpen hobetua dugu aurkitu hemen hamasei defilements (upakkilesa) zerrenda bat nahiko estandarra Izpiritua eta horren bidez lortzen den mekanismo baten azalpen bat Buda, Dhamma eta Sangha baieztapen konfidantzan korronte-sarrera faktoreak dira. Mahādukkhakkhandha Sutta (MN 13) - Itzulpen hobetua Onda (allure), ādīnava (desabantaila) eta nissaraṇa (emantzipazioa) kāma (sentsualitatea), rūpa (forma) eta vedanā (sentimendua). A Gaia oso baliagarria da. Cūḷahatthipadopama Sutta (MN 27) - Itzulpen hobetua Buda kontatzen du nola egia da Ilustrazio izateak fedeari edo konjekzio gisa hartu behar dira zenbait etapa lortzen dira, eta ezagutza horren erreklamazioa edozein gabe errealizazioa ez da inor baliorik. Mahāvedalla Sutta (MN 43) {zatia] - hitzez hitz Sāriputta-k āsasmān egindako hainbat galdera interesgarri erantzun ditu Mahākoṭṭhika, eta honen zati honetan, Vedanā, Saññā eta Viññāṇa ez dira argi eta garbi bereizten, baina oso lotuta daude. Cūḷavedalla Sutta (MN 44) {zatia} - Itzulpen hobetua Bhikkhuni Dhammadinnā-k interes handia erakusten du Visakako galderek. Beste gauza batzuen artean, 20 bider ematen dio sakkāyadiṭṭhi definizioa. Sekha Sutta (MN 53) - Itzulpen hobetua Buda-k eskatu dio Sekha Paṭipadā-k, horietatik bertsio harrigarria ematen du, Satisampajañña eta Nīvaraṇānaṃ Pahāna zazpi “kualitate onak” zazpi bitxikeriaz ordezkatu dira, eta hori antzekotasun ikaragarri batez ilustratzen da. Potaliya Sutta (MN 54) - Itzulpen hobetua Zazpi eredu estandar sorta bat zentzugabekeriarekin desabantaila eta arriskuak azaltzeko. Bahuvedanīya Sutta (MN 59) {zatia] - hitzez hitz Labur labur honetan, Buda-k bost kāmaguāṇa definitzen du eta plazer mota batekin konparazio garrantzitsu bat egiten du. Kīṭāgiri Sutta (MN 70) {laburpena} - Itzulpen hobetua Sutta honek dhammānusārī eta saddhānusārī definizioa dauka. Bāhitikā Sutta (MN 88) {laburpena} - Itzulpen hobetua The Kosala-ko Pasenadi erregeak gomendatzen duen edo ulertzen saiatzen da ez aszetiko jakintsuek eta brahmansek, eta galdera sorta eskatuko die Ānanda hitzak kusala hitzaren esanahia hobeto ezagutzeko aukera ematen digu (osasungarria) eta akusala (zentzugabea). Ānāpānassati Sutta (MN 118) - Hitzez hitz Familiakoaren azpian, ānāpānassati-ren praktikari buruz, eta nola lau satipṭṭhānasen praktikara eramaten du eta, ondorioz, zazpi bojjhaṅgas betetzea. Saerakāyatanavibhaṅga Sutta (MN 137) {laburpena} - Itzulpen hobetua Sutta sakon eta oso interesgarri honetan, Buda definitzen du Beste gauza batzuen artean, atseginak eta desatseginak dira ikerketak eta sentimendu mental neutralak, eta, gainera, aurkitutako adierazpena definitzen du Buda deskribapen estandarra: ‘anuttaro purisadammasārathī’. Indriyabhāvanā Sutta (MN 152) - Hitzez hitz Sutta honek hiru ikuspegi eskaintzen dizkio zentzumenen jarraibideei,
Indriyesu Guttadvāratā formulak osatzeko jarraibide gehigarriekin.
—— oooOooo —— http://www.buddha-vacana.org/sutta/samyutta.html
Sutta Piṭaka
Sawahyutta Nikāya
- Sailkatutako diskurtsoak - [saṃyutta: taldea]
Sawahyutta Nikāyaren diskurtsoak zatitzen dira 56 saṃyuttas-en gaia, bostetan banatuta vaggas.
Vibhaṅga Sutta (SN 12.2) - Hitzez hitz Paṭicca samuppāda-ren azalpen zehatza, hamabi esteka bakoitzaren definizioarekin. Cetanā Sutta (SN 12.38) - Itzulpen hobetua Hemen, Buda-k nola erakusten du Cetanak, pentsatzeaz eta Anusaya-rekin batera, viññāna-ren oinarri gisa. Upādāna Sutta (SN 12,52) - Itzulpen hobetua hau Ikasgai oso argigarria da, psikologiaren arabera mekanismo bat craving da, eta azaltzen du nola erraz daiteke Gogoeta osasungarriak ordezkatu ditu kentzeko. Puttamaṃsūpama Sutta (SN 12.63) - Itzulpen hobetua Buda honek lau simetria txundigarri eta liluragarriak eskaintzen ditu lau āhāras nola kontuan hartu behar diren azaltzeko. Sanidana Sutta (SN 14,12) - Itzulpen hobetua A Pertzepzioak nola bihurtzen diren argitzeko zoragarria antzerki korapilatsuaren antzera ilustratua. Jarraitu arduratsuan gogotsu pentsamendu malguak desbideratzeko! Āṇi Sutta (SN 20.7) - Hitzez hitz A Oso garrantzitsua da guretzat Buddha gogorarazten diguna: gurea onura eta belaunaldientzako ongizatea oraindik etortzeko Bere benetako hitzak garrantzia eman behar dio, eta ez hainbeste Norbaitek itxura du gaur egun edo iraganean asmatu zuen egokia (Dhamma) irakaslea. Samādhi Sutta (SN 22,5) - Hitzez hitz The Buda-k bere jarraitzaileei kontzentrazioa garatzeko aukera ematen die Belaunaldiaren sorrera eta bukaera aztertzea agregatuak, eta horren ondoren definitzen du zer esan nahi du sortzen eta igaroz agregatuetatik kanpo, jatorri menpekotasunaren arabera. Paṭisallāṇa Sutta (SN 22.6) - itzulpenik gabe The Buda-k bere jarraitzaileei esklusibitatea praktikatu ahal izan dezaten Belaunaldiaren sorrera eta bukaera aztertzea agregatuak, eta horren ondoren definitzen du zer esan nahi du sortzen eta igaroz agregatuetatik kanpo, jatorri menpekotasunaren arabera. Upādāparitassanā Sutta (SN 22,8) - word by word Sofistikaren sorrera eta bukaera bost agregatuetan gertatzen da. Nandikkhaya Sutta (SN 22,51) - Hitzez hitz Nola gozamena suntsitu. Anattalakkhana Sutta (SN 22,59) - Hitzez hitz Sutta oso ospetsu honetan, Buda lehen aldiz irakastea proposatzen du anattak. Khajjanīya Sutta (SN 22.79) {laburpena} - hitzez hitz Sutta honek bost khandhasen definizio zehatza eskaintzen du. Suddhika Sutta (SN 29.1) - Itzulpen hobetua Ngas mota desberdinak. Suddhika Sutta (SN 30.1) - Itzulpen hobetua Supaṇṇas (aka garudas) mota desberdinak. Suddhika Sutta (SN 31.1) - Itzulpen hobetua Gandhabba debasen mota desberdinak. Suddhika Sutta (SN 32.1) - Itzulpen hobetua Hodei suntsipen mota desberdinak. Samāpattimūlakaṭhiti Sutta (SN 34.11) - Itzulpen hobetua Kontzentrazioa eta kontzentrazioa mantentzea. Pubbesambodha Sutta (SN 35.13) - Hitzez hitz The Buda-k definitzen du zer esan nahi duen, distira eta emantzipazioz barneko zentzuaren esparruaren kasua, eta ondoren adierazten du bere esnatzea ez zen ezer ulertu eta ulertu. Abhinanda Sutta (SN 35.20) - Hitzez hitz Ez dago inolako ihes egiteko zentzumen-objektuetan atsegin duen edonork. Migajāla Sutta (SN 35.46) - Itzulpen hobetua Zergatik benetako bakardadea da hain zaila? Buda zergatik ez du axola Nora joaten zaren, lagun gehienak etengabe etengabe ari dira. Avijjāpahāna Sutta (SN 35.53) - Hitzez hitz Diskurtso oso erraza, oraindik oso sakona, ezagutza eta ikusmena baztertzeko eta ezagutza ekoizteko. Sabbupādānapariññā Sutta (SN 35.60) - Hitzez hitz The Buda, eranskin guztiaren ulermen osoa azaltzen den bitartean, azalpen sakona eta oraindik argiagoa ematen du: kontaktua oinarritzat hartzen da hiru fenomeno. Migajāla Sutta Sutta (SN 35.64) {zatia] - hitzez hitz batzuk Neofitoek (eta sarritan geure burua kontatu ahal izango dugu haien artean) batzuetan nahi uste dut plazer sentsualak atseginez gozatzea eranskinak eta sufrimenduak sortzen. Buda irakatsi Migajāla hori ez da zuzena. Adantāgutta Sutta (SN 35.94) - word by word hemen Aholku horietako bat da, beraz, erraz ulertzen da adimena, oraindik zailagoa baita gure mailan ulertzea Ikuspuntu okerrak etengabe eten dira prozesuan. Horregatik behar dugu sarritan errepikatu, nahiz eta batzuentzat aspergarria izan. Pamādavihārī Sutta (SN 35.97) - Hitzez hitz Zein da arduragabekeriaz eta zaintzaz bizi ohi denaren arteko aldea? Sakkapañhā Sutta Sutta (SN 35.118) - Hitzez hitz The Buda Sakka-ren galderari erantzun sinplea ematen dio: zer da? Zergatik pertsona batzuek azken helburua lortzen dute besteak? Rūpārāma Sutta (SN 35.137) - word by word The Buda-k beste behin azaltzen digu, beste era batera esanda, kausa eta hura sufrimendua etetea. Guztiz erdian gertatzen da egun osoan eta gau osoan egiten jarraitzen dute. Aniccanibbānasappāya Sutta (SN 35.147) - Hitzez hitz hemen hardcore vipassanā jarraibideak dira pertzepzioari buruz meditazio aurreratuek aurrera egiten duten aurrerantzean Nibbana lortzeko. Ajjhattānattahetu Sutta (SN 35.142) - word by word Nola Zentzumenen organoen sortzearen kausak ikertzen ditu Norberaren ezaugarriek errazago ulertu ahal izatea ahalbidetzen du adimenaren transferentzia beren kasuan. Samudda Sutta (SN 35.229) - Itzulpen hobetua Nobleen diziplinako ozeanoa dena. Kontuz ez hustea! Pahāna Sutta (SN 36.3) - Itzulpen hobetua Vedanā hiru mota eta anusayas hiru arteko erlazioa. Daṭṭhabba Sutta (SN 36.5) - Itzulpen hobetua Nola ikusten dira hiru motak vedanā (sentimenduak)? Salla Sutta (SN 36.6) - Itzulpen hobetua Noiz Mina fisikoaren geziak jaurtitzen du, zentzugabeak gaiak egiten ditu okerragoa, larritasun mentala piztu baino lehen, tiro egin balu bezala bi geziak. Gogo jakintsuak gezi bakarra du. Anicca Sutta (SN 36.9) - Itzulpen hobetua Zazpi vedanā (sentimenduak) ezaugarriak, hau da, gainera Beste lau khandas (SN 22.21) eta hamabi loturak paṭicca · samuppāda (SN 12,20). Phassamūlaka Sutta (SN 36.10) - Hitzez hitz Hiru motako sentimenduak hiru kontaktu mota daude errotuta. Aṭṭhasata Sutta (SN 36.22) - Itzulpen hobetua The Buda liburuak Vedanak zazpi modu desberdinetan azaltzen ditu, aztertuz bi, hiru, bost, sei, hemezortzi, hogeita sei edo ehun eta zortzi sailkatuta. Nirāmisa Sutta (SN 36.31) {zatia] - hitzez hitz dugu Hemen ulertzen dut hori, nahiz eta sarritan aipatzen Bojjhaṅga ere akusala izan daiteke batzuetan. Pasarte honek ere barne hartzen du bost kāmaguṇā definizioa. Dhammavādīpañhā Sutta (SN 38.3) - Itzulpen hobetua Nork daki Dhamma munduan (dhamma · vādī)? Nork praktikatzen du (su · p · paṭipanna)? Nork ondo pasatzen (su · gata)? Dukkara Sutta (SN 39.16) - Itzulpen hobetua Zer da zaila irakaskuntza eta diziplina honetan? Vibhaṅga Sutta (SN 45,8) - hitzez hitz Hemen, Buda zortzi bider noble bidezko faktore bakoitza zehazten du. Āgantuka Sutta (SN 45.159) - Itzulpen hobetua How Noble Path abhiññāarekin lan egiten du hainbat dhammas-ekin, gonbidatu-etxeak bisitari mota ugari emanez. Kusala Sutta (SN 46.32) - word by word Gauza bakar batean abantailatsua den guztia. Āhāra Sutta (SN 46,51) - Itzulpen hobetua The Buda deskribatzen du nola egin dezakegun “feed” edo “starve” oztopoak eta ilustrazioaren faktoreak nola aplikatzen garen arabera arreta. Saṅgārava Sutta (SN 46.55) {laburpena} - Itzulpen hobetua A Similak serie ederrak nola bost nīvaraṇas azaltzeko (oztopoak) adimenaren garbitasunari eta hautemateko gaitasunari eragiten die errealitatea den bezala. Sati Sutta (SN 47,35) - Hitzez hitz Sutta honetan, Buda gogorarazten bhikkhus satos eta sampajānos, eta, ondoren, bi termino horiek definitzen. Vibhaṅga Sutta (SN 47,40) - Hitzez hitz Satipaṭṭhānas irakatsi labur. Daṭṭhabba Sutta (SN 48.8) - Itzulpen hobetua Indriyas bost izpiritu bietatik lau dhamma lauetan ikusten dira. Saṃkhitta Sutta (SN 48.14) - Itzulpen hobetua Horiek betetzeko dena egin behar dugu, eta hau da gure askapenaren neurria. Vibhaṅga Sutta (SN 48.38) - Itzulpen hobetua Hemen Buda bost indriyas sentikorrak zehazten ditu. Uppaṭipāṭika Sutta (SN 48.40) - Itzulpen hobetua hau Suttak paralelo interesgarria marrazten du fakultateak sentitzea eta jhānasen jarraipen arrakastatsuak. Sāketa Sutta (SN 48.43) {zatia} - Itzulpen hobetua in Sutta hau, Buda adierazten balak eta indriyas izan daiteke gauza bakar bat edo bi gauza desberdin bezala kontsideratuta. Patiṭṭhita Sutta (SN 48.56) - Itzulpen hobetua Badago egoera mental bat, zeinetan bost izpiritu fakultate guztiak hobeki baitira. Bīja Sutta (SN 49.24) - Itzulpen hobetua Benetako bertuteak oinarrizko lau arrazoiketaren praktika nola erakusten duen antzinako sinbolo ederra. Gantha Sutta (SN 50.102) - Itzulpen hobetua hau Sutta lau gorputz korapiloen zerrenda interesgarria da, eta bost indar espiritualen garapena bultzatzen du. Viraddha Sutta (SN 51.2) - Itzulpen hobetua Norbaitek utzitakoak nobleziaren bidea ahazten du. Chandasamādhi Sutta (SN 51.13) - Itzulpen hobetua Sutta honek iddhi · pādas praktika deskribatzen dituen formulen esanahia argi eta garbi azaltzen du. Samaṇabrāhmaṇa Sutta (SN 51.17) - Itzulpen hobetua wether iraganean, etorkizunean edo gaur egun, supernormal jokatzen duena Botereak lau gauza garatu eta asetu eman ditu. Vidhā Sutta (SN 53.36) - Itzulpen hobetua The Jhānas gomendatzen dira hiru asmamen mota desagerrarazteko, zein Norberarekiko besteekin alderatzea. Horrek esan nahi du Sangha edozein hierarki dago, helburu praktikoak baino ez dira, eta ez da errealitatearen ordezkari gisa hartu behar. Da Ez da nahiko argia 16 puntu berdin errepikatuz gauza, edo 16 suttas elkartu, edo 4 suttas 4 bakoitzeko errepikapen. Padīpopama Sutta (SN 54,8) - hitzez hitz hemen Buda Xnāpānassati azaltzen du eta hainbat aholku ematen dizkio Helburuak: ezpurutasun gordinak alde batera utzita, guztiak garatzen zortzi jhana. Saraṇānisakka Sutta (SN 55.24) - Itzulpen hobetua in diskurtso interesgarri hau, Buda batek dioena ez dela Buda, Dhamma eta Sangha konfiantza handia lortu dute Heriotzaren garaian korronte irabazlea izatea. Mahānāma Sutta (SN 55.37) - Itzulpen hobetua Zer esan nahi du, laiko arautuko dizipulua, bertutea, konbentzimendua, eskuzabaltasuna eta adimena. Aṅga Sutta (SN 55.50) - Hitzez hitz Lau sotāpattiyaṅgas (erreka-sarrera faktoreak). Samādhi Sutta (SN 56.1) - Hitzez hitz Buda Bhikkhusek samādhi praktikatzeko exhortatzen du, benetako izaera lau egia nobleak ulertzeko. Paṭisallāna Sutta (SN 56.2) - Hitzez hitz The Buda exhorts bhikkhus paṭisallāna praktikatzeko, zeren eramaten baitu benetako izaera lau egiak nobleak ulertzeko. Dhammacakkappavattana Sutta (SN 56.11) - Hitzez hitz Zalantzarik gabe Pali literaturan sutta ospetsuena da. Buda lau ariya-sakcasen lehen aldiz azaldu da. Saṅkāsanā Sutta (SN 56.19) - Itzulpen hobetua The Lau egiatasun nobleen irakaspena, hala ere, badirudi aspergarria dela gogoan dabiltzala, benetan oso sakona da eta gogoak guztiz pasatzea denbora ikertzen. Siṃsapāvana Sutta (SN 56.31) - Hitzez hitz The ospetsua Sutta non Buda dio inolako interesik ez duela Helburua lortzeko loturak ez diren irakaspenak. Daṇḍa Sutta (SN 56.33) - Itzulpen hobetua Makila antzekoa.
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http://www.buddha-vacana.org/sutta/anguttara.html Sutta Piṭaka
Aṅguttara Nikāya
- Faktore gehigarri baten diskurtsoak - [aṅg: faktorea | uttara: gehigarria]
The Aṅguttara Nikāya milaka ditu diskurtso laburrak, bereziki egituratuak izan behar dutenak enumerazio. Hamaika ataletan banatzen da, lehenengoa aurrekoa elementu baten zenbaketak, bigarrena, bi elementuekin, eta abar Buda, idatziz erabili ez zen bitartean, galdetu zion bere entzuleei adi eta bere argibideak ikasteko. Bere hitzak egiteko ahalik eta argiena eta memorization hau errazteko, sarritan zuen bere irakaskuntza enumerazioen bidez aurkeztu zuen.
Nipātas
1. Ekaka Nipāta 7. Sattaka Nipāta 2. Duka Nipāta 8. Aṭṭhaka Nipāta 3. Tika Nipāta 9. Navaka Nipāta 4. Catuka Nipāta 10. Dasaka Nipāta 5. Pañcaka Nipāta 11. Ekādasaka Nipāta 6. Chakka Nipāta
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Rūpādi Vagga (AN 1.1-10) - sözlə söz Insanların hər hansı birindən daha çox ağılını gücləndirən beş məna obyekti var. Nīvaraṇappahāna Vagga (AN 1.11-20) - sözü söz Beş maneəni ən səmərəli şəkildə bəsləyən beş dəmməz və onları məhv etmək üçün ən təsirli beş yol. Akammaniya Vaqqa (AN 1.21-30) - sözlə söz Fikrimiz ən pis düşmənimiz və ya ən yaxşı dostumuz ola bilər. Adanta Vaqqa (AN 1.31-40) - inkişaf etmiş tərcümə Fikrimiz ən pis düşmənimiz və ya ən yaxşı dostumuz ola bilər. Udakarahaka Suttas (AN 1.45 və 46) - inkişaf etmiş tərcümə Aydın bir ağıl və çamurlu bir fərq arasındakı fərq. Mudu Sutta (AN 1.47) - inkişaf etmiş tərcümə Riyazardır ki, bir ağıl üçün simile. Lahuparivatta Sutta (AN 1.48) - genişləndirilmiş tərcümə Buddha, adətən, similiyanı tapmağın ən yaxşı bacarığıdır. Acarāsaṅghāta Peyyāla (AN 1.53-55) - sözlə söz Şerefli davranmaq bir hədiyyəyə layiqdir. Kusala Suttas (AN 1.56-73) - sözün sözü Səmərəli və zərərli ruhi vəziyyətləri nə çıxarar və nə ortadan qaldırır. Pamāda Suttas (AN 1.58-59) - inkişaf etmiş tərcümə Heç bir şey bu qədər dezavantajlı deyil. Pamādādi Vagga (AN 1.81-97) - sözlə söz Budda bizi təkəbbürlə xəbərdarlıqdan qoruyur. Kāyagatāsati Vagga (AN 1.563-574) {alıntılar} - inkişaf etmiş tərcümə Budda bədənə yönəldilmiş zehiniyyətin yüksək tərifi ilə danışır.
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2. Duka Nipāta
Appaṭivāna Sutta (AN 2.5) - təkmilləşdirilmiş tərcümə Uyanışa çatmaq istəyiriksə özümüzü necə yetişdirməliyik. Cariya Sutta (AN 2.9) - təkmilləşdirilmiş tərcümə Nədir, nəinki harmoniya, xasiyyət, dürüstlük, qardaşlıq bir sözlə bir sülh içində sülh? Budda Burada dünyanın iki gözətçisi olan izah edir. Ekaṃsena Sutta (AN 2.18) - təkmilləşdirilmiş tərcümə Budanın qəti bir şəkildə elan etdiyi bir şey. Vijjābhāgiya Sutta (AN 2.32) - sözlə söz Burada Buddha Samatha ilə rāga və cetovimutti, və Vipassanā ilə avijjā və paññāvimutti aiddir.
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3. Tika Nipāta
Kesamutti [aka Kālāmā] Sutta (AN 3.66) - sözlə söz Daxildir Bu məşhur sutta, Buddha bizi təkcə yalnız güvənməyi bizə xatırladır həqiqətin özünün birbaşa təcrübəsi, başqalarının bəyan etdiyi şey deyil, hətta ‘hörmətli müəllimimiz’ olsalar belə. Sāḷha Sutta (AN 3.67) - genişləndirilmiş tərcümə Burada verilən məsləhət Kalamalara verilənə çox oxşardır. Aññatitthiya Sutta (AN 3.69) - genişləndirilmiş tərcümə Məqalələr Zərərsizlərin üç kökü onların hörməti ilə izah olunur xarakterik, onların yaranma səbəbləri və gətirmək yolu onların dayandırılması. Uposatha Sutta (AN 3.71) - inkişaf etmiş tərcümə Bu sutta, Buddha insanlar Uposatha təcrübə və layiqli müxtəlif növləri təsvir necə müəyyənləşdirir. Sīlabbata Sutta (AN 3.79) - genişləndirilmiş tərcümə Ānanda izah edir ki, çox sadə kreteriya ritualları və mərasimləri faydalı və ya qiymətləndirilə bilməz. Samaṇa Sutta (AN 3.82) - inkişaf etmiş tərcümə Bir astsetin üç astsetik vəzifəsi. Vajjiputta Sutta (AN 3.85) - inkişaf etmiş tərcümə A müəyyən keşiş çox qaydalar ilə məşq edə bilməz. Budda onu izah edir Onsuz necə edə biləcəyini və çox yaxşı işləyir. Sikkhattaya Sutta (AN 3.90) - sözlə söz Budda üç məşqləri, yəni adhisīlasikkhā, adhicittasikkhā və adhipaññāsikkhā müəyyən edir. Accāyika Sutta (AN 3.93) - genişləndirilmiş tərcümə Bir fermerin üç təcili vəzifəsi kimi bir ascetin üç təcili vəzifələri. Sikkhattaya Sutta (AN 3.91) - sözün sözü Burada Buddha, adhipaññāsikkhā alternativ bir tərifi verir. Paṃsudhovaka Sutta (AN 3.102) - az məlumat · baloncuklar Daxildir Bu sutta, Buddha zehni çirkləri aradan qaldırmaqla müqayisə edir təcrübə vasitəsilə bir zərgərin işinə. Xüsusilə də maraqlıdır, çünki çirkləri tədricən nümayiş etdirir təcrübə zamanı faydalı ola biləcək bir məsələdir istinad. Nimitta Sutta (AN 3.103) - az məlumat · baloncuklar Bilmirəm özünüzü başdan-ayağa qaldıran və ya sızanadək həddindən artıq çaşqın vəziyyətdəyik meditation practice? Bu meditatorlar üçün çox faydalı bir söhbətdir iki səy göstərən mənəvi şəxsiyyətləri tarazlaşdırmaq istəyənlər və konsentrasiyası, bərabərlik ilə birlikdə. Bir çoxumuz fayda verərdi əhəmiyyətli dərəcədə bu təlimatları tətbiq etməkdən. Ruṇṇa Sutta (AN 3.108) - sözlə söz Burada Buddha, intizamda mahnı oxumaq və rəqs etdiyini izah edir nəcib olanları, sonra isə güldürmə ilə əlaqədar instrontunu verir gülümsəyən. Atitti Sutta (AN 3.109) - təkmilləşdirilmiş tərcümə Çoxları təəssüf ki, təvazökarlıqla qarşılayan üç yanlış şey, heç bir toxluq gətirə bilməz. Nidāna Sutta (AN 3.112) - Itzulpen hobetua Sei arrazoi, hiru osasungarri eta hiru axolagabeak, kamma sortzeari. Kammapatha Sutta (AN 3.164) - Hitzez hitz Hemen erakusten da begizta ez dela gaizki dagoen ikuspegia okerra dela.
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4. Catukka Nipāta
Yoga Sutta (AN 4.10) - Itzulpen hobetua Buda zer esan nahi du yoga eta yogakkhemari buruz hitz egiten duenean (gainerako jatorria). Padhāna Sutta (AN 4.13) - Hitzez hitz Sutta honetan, Buddha sammappadhānas definizioa ematen du. Aparihāniya Sutta (AN 4.37) - Itzulpen hobetua Nibbānaren presentzian egoteko ezinbestekoak diren lau praktika soilak. Samādhibhāvanā Sutta (AN 4.41) - Hitzez hitz The Kontzentrazio mota lau Buda goraipatzen dutenak. Nahiko da Hemen begi-bistakoa da samādhi eta bereizketarik ez dagoela Panna. Vipallāsa Sutta (AN 4.49) - word by word Sutta honetan, Buddha saññā, citta eta diṭṭhi lau distortsio deskribatzen ditu. Aplikazio Sutta (AN 4.116) - itzulpena sinplea Lau kasutan, zeinak arretaz landu behar duen. Ārakkha Sutta (AN 4.117) - itzulpena sinplea Lau kontzientziarekin burutu beharreko lau gauza, gogoan babesten duen bitartean. Mettā Sutta (AN 4.125) - Itzulpen hobetua hemen Buda-k dakarkigun nola berritu egiten duen lau Brahmavihāras espero eta haren abantaila handia da dizipulua. Asubha Sutta (4.163 AN) - Itzulpen hobetua The praktikatzeko lau modu, aukeratutako praktika motaren arabera Indarguneak eta espiritu fakultateen intentsitatea edo ahultasuna. Abhiññā Sutta (AN 4.254) - itzulpenik gabe How Noble Path abhiññāarekin lan egiten du hainbat dhammas-ekin, gonbidatu-etxeak bisitari mota ugari emanez. Araña Sutta (AN 4.262) - Itzulpen hobetua Zer moduz bizi daiteke basamortuan bizitzea?
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5. Pañcaka Nipāta
Vitthata Sutta (AN 5.2) - itzulpenik gabe Hemen Buda zehazten du zein den bost Sekha-balas (trebakuntza bateko trebetasunak). Sutta hau erraz ulergarria, itzulpen paralelo bat behar ez baduzu, aipatzen baduzu Satta saddhammā formulak testuan iradokitzen diren bezala. Pali-English Dictionary ere eskuragarri dago, hala ere. Vitthata Sutta (AN 5.14) - word by word Hemen bost balak definitzen dira. Samādhi Sutta (AN 5.27) - Itzulpen hobetua Bost kontzentrazio mugarik gabe praktikatzen dutenak gertatzen diren bost ezagutza eredugarria. Akusalarāsi Sutta (AN 5.52) - Itzulpen hobetua Arrazoiz esanda, zer deritzozu demeritu metaketa? Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {zatia] - hitzez hitz Nola kontsideratu kamma propioa. Anāgatabhaya Sutta (AN 5.80) - Itzulpen hobetua The Buda gogorarazten du fraideek Dhammaren praktika ez dela jarri behar desagertuta geroago, etorkizunean ez da bermerik praktikarako edozein aukera eskaintzen ditu. Sekha Sutta (AN 5.89) - itzulpenik gabe The Buda gogorarazten digu praktika hondatzen duten bost gauza prestakuntza aurrera egin nahi duten edonorentzat ia garrantzitsuak dira ezagutu, gogoratu eta gure bizimodu gisa integratzea Nīvaraṇa bost estandarraren ezagutza. Sekha Sutta (AN 5.90) - Itzulpen hobetua Praktikaren hondatzea eragiten duten bost jarrerak. Sutadhara Sutta (AN 5.96) - Itzulpen hobetua Bost ezaugarriek ez dute luzaroan askapenaren arnasketa kontzientzia praktikatzen. Kathā Sutta (AN 5.97) - Itzulpen hobetua Bost ezaugarriek ez dute luzaroan askapenaren arnasketa kontzientzia praktikatzen. Āraññaka Sutta (AN 5.98) - Itzulpen hobetua Bost ezaugarriek ez dute luzaroan askapenaren arnasketa kontzientzia praktikatzen. Andhakavinda Sutta (AN 5.114) - Itzulpen hobetua Bost izaki Buda-k bere monjeak agindu berriei eskatzen zien. Samayavimutta Sutta (AN 5.149) - itzulpenik gabe Bost baldintza, “noizbehinkako askapena” irabazi duen batek atzera egingo du. Samayavimutta Sutta (AN 5.150) - itzulpenik gabe Beste bost baldintza multzo bat, zeinetan “askapen liberala” irabazi duen batek atzera egingo du. Vaṇijjā Sutta (AN 5.177) - Itzulpen hobetua Buda honek hemen zehazten ditu bost lanbideak, jarraitzaile laikoek ez luketela behar, horien artean haragiaren negozioa. Gihī Sutta (AN 5.179) - Itzulpen hobetua in Sutta hau, Buda moduari buruzko zehaztasun handiagoa ematen du lau ohiko sotāpattiyaṅgas barneratu behar dira Sotāpattien baldintza egokiak dira. Nissāraṇīya Sutta (AN 5.200) - Itzulpen hobetua Sutta hau bost nissāraṇas motak gainbehera egiten du.
Yāgu Sutta (AN 5.207) - Itzulpen hobetua Buda arroza-gorriaren jateko bost abantaila ematen ditu. Dantakaṭṭha Sutta (AN 5.208) - Itzulpen hobetua Buda arrazoi bat hortz-garbitzailea erabiltzea da. Gītassara Sutta (AN 5.209) - Hitzez hitz hau Sutta izan da, neurri handi batean, tradizio budista ezberdinak ahaztu. Buda honek zergatik ez du bhikkhusek burutzeko baimena ematen uzten kanta melodikoa. Muṭṭhassati Sutta (AN 5.210) - Itzulpen hobetua Gaitzespenen desabantailak sati eta sampajañña egokirik gabe, eta horrelako abantailekin haiekin lotzea. Duccarita Sutta (AN 5.241) - Itzulpen hobetua Duccaritaren (jokabide txarra) eta sucaritaren bost abantaila (jokabide ona). Duccarita Sutta (AN 5.245) - Itzulpen hobetua Bartzelonako bost arriskuez eta sucaritaren bost abantailari buruzko beste bat. Sivathika Sutta (AN 5.249) - Itzulpen hobetua Bost modutara pertsona gaixo batek gorputz-hildako gorputz bat botatzen duen karnel-lurrezko antzekoa izan daiteke. Puggalappasāda Sutta (AN 5.250) - Itzulpen hobetua Hona hemen Budak emandako konfiantza jartzen duen arriskuei buruzko ohartarazpen arraroa. Rāgassa abhiññāya Sutta (AN 5.303) - Itzulpen hobetua Bost gauza praktikatu behar dira zuzenean ezagutzera emateko.
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6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - informazio gutxi · burbuilak Sāriputta bhikkhu batek hil egiten duenaren arteko aldea azaltzen du ezusteko eta nor bere heriotza auspicious izango da. Anutappiya Sutta (AN 6.15) - informazio gutxi · burbuilak Sāriputta bhikkhu batek hil egiten duenaren arteko aldea azaltzen du bekatore eta nor bere heriotza ez da mingarria izango. Maraṇassati Sutta (AN 6.20) - Itzulpen hobetua Sutta honek zehatz-mehatz azaltzen du nola heriotzako gogoa landu. Sāmaka Sutta (AN 6.21) - informazio gutxi · burbuilak galdetuko Deva baten esku-hartzearen arabera, Buda ageless six modu agerian uzten du bhikkhusek kusala dhammas-en hondatzen du. Aparihāniya Sutta (AN 6.22) - gutxi informazio · burbuilak Seis dhammas ez hondatzea. Dhammas oso erabilgarriak besteentzat. Himavanta Sutta (AN 6.24) - Itzulpen hobetua Sei kalitate zeuden, meditador batek Himalaiako zatiekin alderatuz. Anussatiṭṭhāna Sutta (AN 6.25) - Itzulpen hobetua Sutta honek definitzen du zein diren oroitzapeneko sei gaiak. Sekha Sutta (AN 6.31) - itzulpenik gabe Buda honek bhikkhu baten hondatzea eragiten duen sei dhammak azaltzen dira. Nāgita Sutta (AN 6.42) - Itzulpen hobetua bitartean baso batean baserri batean bizi, Buda pozez hitz egiten du, contentment, unentanglement eta isolamendua basamortuan. Dhammika Sutta (AN 6.54) - Testu arruntak in Sutta hau, hitz tathāgata ez da Buda izendatzeko erabiltzen zentzu komunean, horrek bere esanahia hobeto ulertzen uzten gaitu. Nibbedhika Sutta (AN 6.63) - Testu arruntak hau Sutta Kāma, Vedanā, Saññā, Āsavā, Kamma eta Dukkha. Baldintza horietako bakoitza definitzen da eta gero lau ariya-saccas ereduaren deskribapena. Anavatthitā Sutta (AN 6.102) - Itzulpen hobetua Seigarren saria, anicca pertzepzioa ezartzeko motibazio gisa. Atammaya Sutta (AN 6.104) - Itzulpen hobetua Sei abantailek motibazioa izan behar dute anatta hautematea ezartzeko. Assāda Sutta (AN 6.112) - Itzulpen hobetua Nola gozamena, autoaren ikuspegia eta ikuspegi okerra oro har desagerraraztea. Dhammānupassī Sutta (AN 6.118) - Hitzez hitz It Sutta honetan emandako mezua errepikatu behar da: sei ohiturak horietatik kanpo uzteko beharrik gabe satipaṭṭhānas behar bezala. Garbiketa batzuk komeni zaizkizu hemen.
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Yāgu Sutta (AN 5.207) - Itzulpen hobetua Buda arroza-gorriaren jateko bost abantaila ematen ditu. Dantakaṭṭha Sutta (AN 5.208) - Itzulpen hobetua Buda arrazoi bat hortz-garbitzailea erabiltzea da. Gītassara Sutta (AN 5.209) - Hitzez hitz hau Sutta izan da, neurri handi batean, tradizio budista ezberdinak ahaztu. Buda honek zergatik ez du bhikkhusek burutzeko baimena ematen uzten kanta melodikoa. Muṭṭhassati Sutta (AN 5.210) - Itzulpen hobetua Gaitzespenen desabantailak sati eta sampajañña egokirik gabe, eta horrelako abantailekin haiekin lotzea. Duccarita Sutta (AN 5.241) - Itzulpen hobetua Duccaritaren (jokabide txarra) eta sucaritaren bost abantaila (jokabide ona). Duccarita Sutta (AN 5.245) - Itzulpen hobetua Bartzelonako bost arriskuez eta sucaritaren bost abantailari buruzko beste bat.
Sivathika Sutta (AN 5.249) - Itzulpen hobetua Bost modutara pertsona gaixo batek gorputz-hildako gorputz bat botatzen duen karnel-lurrezko antzekoa izan daiteke. Puggalappasāda Sutta (AN 5.250) - Itzulpen hobetua Hona hemen Budak emandako konfiantza jartzen duen arriskuei buruzko ohartarazpen arraroa. Rāgassa abhiññāya Sutta (AN 5.303) - Itzulpen hobetua Bost gauza praktikatu behar dira zuzenean ezagutzera emateko.
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6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - informazio gutxi · burbuilak Sāriputta bhikkhu batek hil egiten duenaren arteko aldea azaltzen du ezusteko eta nor bere heriotza auspicious izango da. Anutappiya Sutta (AN 6.15) - informazio gutxi · burbuilak Sāriputta bhikkhu batek hil egiten duenaren arteko aldea azaltzen du bekatore eta nor bere heriotza ez da mingarria izango. Maraṇassati Sutta (AN 6.20) - Itzulpen hobetua Sutta honek zehatz-mehatz azaltzen du nola heriotzako gogoa landu. Sāmaka Sutta (AN 6.21) - informazio gutxi · burbuilak galdetuko Deva baten esku-hartzearen arabera, Buda ageless six modu agerian uzten du bhikkhusek kusala dhammas-en hondatzen du. Aparihāniya Sutta (AN 6.22) - gutxi informazio · burbuilak Seis dhammas ez hondatzea. Dhammas oso erabilgarriak besteentzat. Himavanta Sutta (AN 6.24) - Itzulpen hobetua Sei kalitate zeuden, meditador batek Himalaiako zatiekin alderatuz. Anussatiṭṭhāna Sutta (AN 6.25) - Itzulpen hobetua Sutta honek definitzen du zein diren oroitzapeneko sei gaiak. Sekha Sutta (AN 6.31) - itzulpenik gabe Buda honek bhikkhu baten hondatzea eragiten duen sei dhammak azaltzen dira. Nāgita Sutta (AN 6.42) - Itzulpen hobetua bitartean baso batean baserri batean bizi, Buda pozez hitz egiten du, contentment, unentanglement eta isolamendua basamortuan. Dhammika Sutta (AN 6.54) - Testu arruntak in Sutta hau, hitz tathāgata ez da Buda izendatzeko erabiltzen zentzu komunean, horrek bere esanahia hobeto ulertzen uzten gaitu. Nibbedhika Sutta (AN 6.63) - Testu arruntak hau Sutta Kāma, Vedanā, Saññā, Āsavā, Kamma eta Dukkha. Baldintza horietako bakoitza definitzen da eta gero lau ariya-saccas ereduaren deskribapena. Anavatthitā Sutta (AN 6.102) - Itzulpen hobetua Seigarren saria, anicca pertzepzioa ezartzeko motibazio gisa. Atammaya Sutta (AN 6.104) - Itzulpen hobetua Sei abantailek motibazioa izan behar dute anatta hautematea ezartzeko. Assāda Sutta (AN 6.112) - Itzulpen hobetua Nola gozamena, autoaren ikuspegia eta ikuspegi okerra oro har desagerraraztea. Dhammānupassī Sutta (AN 6.118) - Hitzez hitz It Sutta honetan emandako mezua errepikatu behar da: sei ohiturak horietatik kanpo uzteko beharrik gabe satipaṭṭhānas behar bezala. Garbiketa batzuk komeni zaizkizu hemen.
—— oooOooo —— 7. Sattaka Nipāta
Anusaya Sutta (AN 7.11) - Testu arruntak Hona hemen zazpi anusayas. Anusaya Sutta (AN 7.12) - Itzulpen hobetua Zazpi anusaya abandonatzea (obsesioak edo joera latza). Saññā Sutta (AN 7.27) - Itzulpen hobetua Bhikkhusen epe luzerako ongizatea eragiten duten zazpi pertzepzioak eta haien gainbehera saihestea. Parihāni Sutta (AN 7.28) - Itzulpen hobetua Zortzi puntutan prestakuntza bhikkhu bat edo gutxiagotu daiteke. Parihāni Sutta (AN 7.29) - Itzulpen hobetua Zortzi jarraibide jarraitzaile zatekeen edo ez. Vipatti Sutta (AN 7.30) - Itzulpen hobetua Zazpi puntuko jokabidea, jarraitzaile arau batek bere porrota edo arrakastarekin bat egin dezakeela. Parababaia Sutta (AN 7.31) - Itzulpen hobetua Zazpi portaera-puntuak, jarraitzaile laikoak bere hondamena edo oparotasuna asetzeko. Saññā Sutta (AN 7.49) - Itzulpen hobetua Zazpi barneko gogoetak merezi du. Nagaropama Sutta (AN 7.67) - Testu arruntak Pali formulekin Hemen, Buda-k esanahi sinple bat erabiltzen du zazpi nola azaltzeko Praktiketakoak nagusi izan beharko luketen kualitate onak Elkarrekin lan arrakastatsuak Māraren tropak saihesteko (akusala dhammas) gogoaren gotorlekuan sartzean. Satthusāsana Sutta (AN 7.83) - Hitzez hitz Hona hemen zazpi esaldi oso zehatza, Buda Irakaskuntza zer den ez den bereizteko.
—— oooOooo —— 8. Aṭṭhaka Nipāta
Nanda Sutta (AN 8.9) {zatia} - hitzez hitz Buda deskribatzen du nola Nanda, harrapakin sendoena izan arren Zentzu desioa, praktikatzen du bere jarraibideen arabera. Sutta honek satisampajañña definizioa du. Mahānāma Sutta (AN 8.25) {zatia] - hitzez hitz Mahānāma-k Buddha galdetzen dio zer da jarraitzaile lokal bat eta zein iritzi jarraitzaile bizkitartean espero daitekeen. Anuruddhamahāvitakka Sutta (AN 8.30) - informazio gutxi · burbuilak Zazpi Ulertzeko eta gogoratzeko benetako pentsamenduak gertatzen dira etorri. Anuruddha. Buda zortzigarrena irakatsi zion, horrekin batera arahanship lortuko du. Buda ondoren azaltzen du zehatz-mehatz pentsamendu horien esanahia. Abhisanda Sutta (AN 8.39) - Itzulpen hobetua Zortzi modu daude Buda hartan ikasle serio guztiek merezimendu handia sortzen dutela. Duccaritavipāka Sutta (AN 8.40) - informazio gutxi · burbuilak Sutta honek menpeko sufrimendua azaltzen du predikuen printzipioak ez betetzearen ondorioz. Saṅkhitta Sutta (AN 8.53) - word by word Buda honek bere erizain ohia zortzi irizpide eman die bereizi egiten du emandako adierazpena bere irakaskuntzari dagokion ala ez, gaur egun erabilgarri izatea. Dīghajāṇu Sutta (AN 8.54) {zatia] - Testu arruntak Beste gauza batzuen artean, Buda Sutta honetan zehazten du zer eskuzabaltasunez esan nahi duen. Vimokkha Sutta (AN 8.66) - Itzulpen hobetua Zortzi vimokkhas (askapen) azalpen bat. Parihāna Sutta (AN 8.79) - itzulpenik gabe Buda honek bhikkhu baten hondatzea eragiten duen zortzi dhamma dira.
—— oooOooo ——
9. Navaka Nipāta
Nāga Sutta (AN 9.40) - Testu arruntak Sutta hau, umore sotilekin kolorekoa, azaltzen du zein den bhikkhu bat Gorputz handitua elefant bakarrarekin konparatzen da, biak normalean izeneko Nāga. Tapussa Sutta (AN 9.41) {laburpena} - Testu arruntak Hemen saññā · vedayita · nirodha, saññā eta vedanā ren bukaera bederatzigarren jhāna gisa aurkezten da. Sikkhādubbalya Sutta (AN 9.63) - word by word Zer egin behar den oraindik ez bada perfektua bost aginduetan. Nīvaraṇa Sutta (AN 9.64) - word by word Nola kendu bost atrakatu.
—— oooOooo ——
10. Dasaka Nipāta
Saṃyojana Sutta (AN 10.13) - Testu arruntak Sutta oso labur honek hamar saṃyojanas zerrendatzen ditu. Kasiṇa Sutta (AN 10.25) - word by word Hau hamar kasiketan praktikaren deskribapen estandarra da. Girimānanda Sutta (AN 10.60) - Itzulpen hobetua in Girimānanda gaixotasun larri batetik berreskuratzen laguntzeko, Buda irakaskuntza handia ematen du hamar motak oso baliagarriak diren pertzepzioak berrikusteko hori garatu daiteke. Kathāvatthu Sutta (AN 10.69) {zatia] - Testu arruntak Buda gogorarazten du bhikkhusek ez dutela hitz egin behar, ezta hitz egin behar dutenik ere. Cunda Sutta (AN 10.176) - informazio batzuk · burbuilak Budak garbitasunaren esanahi sakonagoa azaltzen du, kāya, vācā eta
mana-k, ez errituetan edo errituetan, eta frogatzen du lehenak
azpimarratu egiten duela bigarrenak, zeinaren eraginkortasunik gabekoa
den.
—— oooOooo ——
11. Ekādasaka Nipāta
30/03/2555
Mettā Sutta (AN 11.15) - gutxi informazio · burbuilak Hamaika emaitza onak sortzen dira mettāren praktikatik.
—— oooOooo ——
https://www.youtube.com/watch… Westworld: Season 1 Full Soundtrack 954,270 views Mr. Dvima Published on Jun 23, 2017 I DO NOT OWN THIS COPYRIGHT IT FULLY BELONGS TO WARNER BROS. ENTERTAINMENT. ALL CREDITS GOES TO THEM.
01. Main Title Theme – Westworld [0:00] 02. Sweetwater [1:41] 03. Black Hole Sun [4:33] 04. Paint it Black [7:01] 05. This World [12:50] 06. Online [15:19] 07. No Surprises [19:35] 08. Dr. Ford [23:37] 09. A Forest [29:08] 10. Reveries [31:56] 11. Nitro Heist [34:57] 12. Motion Picture Soundtrack [38:29] 13. Freeze All Motor Functions [41:11] 14. Pariah [44:15] 15. Fake Plastic Trees [47:25] 16. MIB [49:38] 17. The Maze [52:45] 18. House of the Rising Sun [56:50] 19. Trompe L’Oeil [58:15] 20. What Does This Mean [1:03:21] 21. Something I Can Never Have [1:06:25] 22. White Hats [1:12:20] 23. Back to Black [1:14:46] 24. No One’s Controlling Me [1:16:47] 25. Memories [1:18:45] 26. No Surprises (Stride Piano) [1:22:30] 27. Violent Delights [1:25:07] 28. Someday [1:30:07] 29. Sweetwater Stride [1:33:46] 30. Do They Dream [1:34:28] 31. The Stray [1:36:17] 32. Bicameral Mind [1:38:35] 33. Exit Music (For a Film) [1:43:01] 34. Reverie [1:47:27] Category Music
Classical Buddhism (Teachings of the
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Buddha Vacana - Budanın sözləri - Pulsuz və asan bir şəkildə Pali onlayn məlumat əldə edin.
Bu
veb sayt Pali dilinin əsaslarını öyrənməklə Buddanın sözlərini daha
yaxşı başa düşmək istəyənlərə həsr olunmuşdur, lakin bunun üçün çox vaxt
yoxdur. Fikir,
əgər onların məqsədi yalnız Pali mətnlərini oxumaq və onları başa
düşmək üçün ədalətli bir duyğu əldə etməkdirsə, bu anlayış qrammatik
qaydaların bütün dəqiq detallarını əhatə etmirsə belə, həqiqətən çox şey
sərf etməməlidirlər Çox sayda çöküntü və konjugasiya kimi şeyləri əhatə edən yorucu
qrammatik nəzəriyyənin cəsarətsiz öyrənilməsi ilə mübarizə aparan zaman.
Bu
halda, ən əhəmiyyətli Pali sözlərinin mənasını öyrənmək üçün özlərini
məhdudlaşdırmaq kifayətdir, çünki təkrarlanan oxu təcrübəsi ən ümumi
cümlə strukturlarının empirik və intuitiv bir anlayışını təmin edir. Beləliklə, öz tədqiqatlarının vaxtını, müddətini, tezliyini, məzmununu
və dərinliyini seçən autodidacts olmaq imkanına malikdirlər.
Buddha
Vacana onların anlayışı, Buddha’nın təlimində əsaslı olan sözləri və
əhəmiyyətli formullarını, müntəzəm oxu yolları ilə asanlıqla
öyrəndikləri və yadda saxladığı qədər daha dəqiq olacaqlar. Onların öyrənməsi və ondan aldıqları ilham daha da dərinləşəcək, çünki Müəllimin mesajlarına olan münasibəti yaxşılaşacaq.
Disclaimer: Bu veb-sayt autodidact tərəfindən yaradılmışdır və autodidacts üçün nəzərdə tutulmuşdur. Webmaster
rəsmi Pali kursunu təqib etməyib və burada təqdim olunan bütün
məlumatların səhvlərdən tamamilə azad olduğunu iddia etməmişdir. Akademik dəqiqliyi istəyənlər rəsmi Pali kursuna qoşulmağı düşünə bilərlər. Oxucular hər hansı bir səhv gördükdə, webmaster ‘Kontakt’ altında
göstərilən poçt qutusu vasitəsilə bildirdikləri təqdirdə minnətdar
olacaqlar.
En Français:
Bu saytda axtarın
Sutta Piṭaka -Digara Nikara
DN 9 - Poṭṭhapāda Sutta {alıntı} - Poṭṭhapāda sualları -
Poṭṭhapāda, Saññanın təbiətini əks etdirən müxtəlif suallar soruşur. Qeyd: Düz mətnlər
http://www.buddha-vacana.org/suttapitaka.html
Sutta Piṭaka - Söyləyici səbət - [sutta: söhbət]
Sutta Piṭaka, Dəhmə ilə bağlı Budanın təliminin mahiyyətini ehtiva edir. Ondan artıq suttas var. Nikayas adlı beş kolleksiyada bölünür.
Dīgha Nikāya [dīgha: long] The Dīgha Nikāya Buddha tərəfindən verilmiş ən uzun söhbətlərdən 34-ni toplayır. Çoxları əsl korpusa və şübhəli həqiqiliyinə gec keçidlər olduğuna dair müxtəlif göstərişlər var. Majjhima Nikara [Majjhima: orta] Majjhima Nikara, ara sıra uzunluğunda Buddanın 152
müzakirəsini bir araya gətirərək müxtəlif məsələlərlə məşğul olur. Saṃyutta Nikara [Samyutta: qrup] Sû’yutta Nikâya, sûttas adlı 56 alt qrupda öz mövzusuna görə sultaları toplayır. Dəyişən uzunluğu üç min-dən çox danışıqları ehtiva edir, lakin ümumiyyətlə nisbətən qısa. Aṅquttara Nikara [aṅg: faktor | uttara:
əlavə] The Aṅguttara Nikara, nipātas adlı on alt alt qrupda
alt-bölünür, hər birinin presedent nipāta ilə müqayisədə bir əlavə amil
sayılmasından ibarət ifadələr toplayır. Bu, ümumiyyətlə, qısa olan suttas minlərlədir. Khuddaka Nikara [xhddaha:
qısa, kiçik] Xuddhaka Nikara qısa mətnləri və iki qəlibdən ibarətdir:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā və
Jātaka qədim təbəqələrdən, digər kitablar gec əlavələr və onların
orijinallığıdır daha çox şübhəsizdir.
http://www.buddha-vacana.org/formulae.html
Pali formulaları
Bu
əsərin əsaslandırılması, dörd nikayada ən çox Buddha tərəfindən
təkrarlanan hesab edilən suttaların keçidlərini onun tədrisinə ən çox
maraq göstərdiyi kimi göstərmək olar. və ən dəqiqliyi onun gerçək sözləri ilə təmsil edən eyni zamanda. Səkkizlər Gaṇaka-Moggallana Sutta (MN 107) -də dərc olunur və dördüncü
jhana bütöv bir şəkildə neofitə aparan Təlim çərçivəsində bir Sekha
Paṭipada ya Path kimi təsvir olunur.
Sekha Paṭipadā - Təlimdə iştirak edən bir yol
Buddanın təyin etdiyi əsas praktikləri adım adım müəyyən edən on iki formul. Meditatora
səmərəli bir təcrübə üçün əvəzsiz şərtlərin yaradılmasına imkan verəcək
təlimatları ehtiva etdiyi üçün müvəffəqiyyətlə irəliləmək istəyən hər
kəs üçün çox əhəmiyyətlidir. Ānāpānassati - Nəfəs alveri Ānāpānassati təcrübəsi Buddha tərəfindən hər cür səmərəli məqsədlər
üçün çox yüksək səviyyədə tövsiyə olunur və burada göstərdiyiniz
təlimatları tam başa düşə bilərsiniz. Anussati - Xatirələr Burada Buddanın (≈140 kv.), Dhamma (≈90 arx) və Sangha (≈45 arx) standart təsviri var. Appamāṇā Cetovimutti - Ağılın sonsuz azadlığı Buddha tez-tez təhlükələrə qarşı qorunması və Brahmaloka üçün yol olan
üçün tanınan dörd appamāṇā cetovimutti təcrübə tərifləyir. Arahatta - Arahantship Bu arahatlığın əldə edilməsi suttalarla təsvir edilən fond formuludur. Ariya Sylakkhandha - Erdemin zadəgan məclisi Bxikhus tərəfindən təqib olunacaq müxtəlif qaydalar. Arūpajjhānā - Formsiz Jhānas Burada dördüncü jhanın kənarında olan samadinin ucluqlarını təsvir
edən fond təsvirləri vardır. Bunlar, Püliyin gecikməsində arūpajjhana
kimi istinad edilir. Āsavānaṃ Khayañāṇa - Əasavaların məhv olma biliyi Aaşavaların məhv olma biliyi: arahantship. Bhojane Mattaññutā - Yeməkdə moderation Yeməkdə mülayimlik: yemək üçün lazımi miqdarı bilmək. Cattāro Jhānā - Dörd jhānas Dörd jhānas: xoş bir əbədi var. Indriyesu Guttadvāratā - Mənəviyyat fakültələrinin girişində müşahidə Fəqət məntəqələrinin girişində mühafizə edin: mənada sərbəstlik. Jāgariyaṃ Anuyoga - Uykusuzluğa həsrət Uykusuzluğa həsrət: gecə-gündüz. Kammassakomhi - Mən öz kamımam Bu formul Buddanın tədrisinin təməl daşlarından birini ifadə edir: səbəb və təsir qanununun subyektiv bir versiyası. Nīvaraṇānaṃ Pahāna - maneələrin aradan qaldırılması Əlilliyin aradan qaldırılması: zehni maneələrin qarşısını almaq. Pabbajjā - İrəli çıxır Çıxarış: dünyadan necə imtina etməyi qərara alır. Pubbenivāsānussatiñāṇa - Köhnə yaşayış yerlərinin xatırlanması barədə məlumat Köhnə yaşayış yerlərinin xatırlanması: keçmiş həyatını xatırlamaq. Satipaṭṭāāna - Şüurun olması Bunlar Buddanın dörd satipaṭṭhānasın nə olduğunu qısa bir şəkildə təsvir edən formullardır (≈33 yaş). Satisampajañña - Mindfulness və hərtərəfli anlaşma Mindfulness və hərtərəfli anlaşma: fasiləsiz bir təcrübə. Satta saddhammā - Yeddi yaxşı keyfiyyət Təcrübəli olmaq üçün stajçı tərəfindən mənimsənilməli olan yeddi əsas xüsusiyyətlər. Bu xüsusiyyətlərdən dördü də beş mənəvi indriyas və beş baladan ibarətdir. Sattānaṃ Cutūpapātañāṇa - Yarılmış olanların dirçəlməsinin bilikləri Yarılmış olanların dirçəlməsini bilmək. Sīlasampatti - Əbədi nailiyyət Fəzilətdə müvəffəqiyyət: Pātimokkha qaydalarına diqqət yetirmək. Vivitta Senāsanena Bhajana - Tənha məskənlərə qurğular Müvafiq yer seçimi və müvafiq fiziki və psixi duruşun qəbul edilməsi uğurlu praktikanın başqa bir şərti deyildir.
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha - Bhikhunun qaydaları -
Bunlar, oxumaq üçün hər bhikhunun Pali dilində ürəkdən öyrənməsi lazım olan 227 təlimatdır. Burada hər bir təlimatın semantik təhlili (inşallah) veriləcəkdir.
Pārājika 1 Hər hansı bir bhikhu - təlimdən imtina etmədən, bhikhusun təliminə
və həyat yoldaşlığına qoşulsa, zəifliyini elan etmədən - cinsi əlaqədə
olmaq, hətta bir qadın heyvanla məşğul olsanız, o, məğlub olur və artıq
üzvlüyə daxil edilmir. Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikkhā · ājīva · samāpanno sikkhaṃ a ·
paccakkhāya du bb balyaṃ aniivi katvā methunaṃ dhammaṃ paṭiseveyya
antamaso tiracchāna · gatāy · pi, pārājiko hoti a · savāso.
Hər hansı bir bhikhu - təlimdən imtina etmədən, bhikhusun təliminə və
həyat yoldaşlığına qoşulsa, zəifliyini elan etmədən - cinsi əlaqədə
olmaq, hətta bir qadın heyvanla məşğul olsanız, o, məğlub olur və artıq
üzvlüyə daxil edilmir.
yo pana bhikkhu Hər hansı bir bhikkhu olmalıdır bhikkhūnaṃ sikkhā · ājīva · samāpanno bhikkhus təlim və həyat tərzi iştirak, sikkhaṃ a · paccakkhāya təlimdən imtina etmədən, əlbəttə ki, zəifliyini bəyan etmədən Düb Balyaṃ anivi Kətvaya müraciət etdi methunaṃ dhammaṃ paṭiseveyya cinsi əlaqə, antamaso tiracchāna · gataya · pi, hətta bir qadın heyvan ilə, pārājiko hoti a · saṃvāso. o məğlub və artıq üzvlükdədir.
http://www.buddha-vacana.org/download.html Veb səhifə yükləyin
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Dīgha Nikāya
Majjhima Nikara
Saṃyutta Nikara
Aṅquttara Nikara
http://www.buddha-vacana.org/sutta/digha.html Dīgha Nikāya
- Uzun söhbətlər - [dīgha: uzun]
Diga Nikara, Buddha tərəfindən verilmiş ən uzun söylənmələrin 34′ünü toplayır.
Sitatla cavab verin (DN 9) {excerpt} - genişləndirilmiş tərcümə Poṭṭhapāda, Saññanın təbiətini əks etdirən müxtəlif suallar soruşur. Mahāparinibbāna Sutta (DN 16) {alıntılar} - sözü sözlə Bu sütta Buddanın verdiği müxtəlif göstərişləri toplayır Onun keçirdikdən sonra öz izdivilərinə xəyanət edir, bu da çox olur Bu gün bizim üçün əhəmiyyətli təlimat dəsti. Mahāsatipaṭṭāāna Sutta (DN 22) - sözlə söz Bu sutta meditasyon praktikası üçün geniş bir əsas istinaddır.
—— oooOooo —— http://www.buddha-vacana.org/sutta/majjhima.html Sutta Piṭaka
Majjhima Nikara
- Orta uzunluqda olan söhbətlər - [ortalama]
Majhhima Nikara, ara sıra uzunluğunda Buddanın 152 söhbətini müxtəlif mövzularla əlaqələndirir.
Sabbāsava Sutta (MN 2) - inkişaf etmiş tərcümə Çox maraqlı sutta, ağılın fermentasiya edən defilementləri olan əsavaların fərqli üsulları məhv edildi. Bhayabherava Sutta (MN 4) - genişləndirilmiş tərcümə Səhrada tək-tək yaşamaq, qorxudan tamamilə azad olmaq nə olacaqdı? Buda izah edir. Vattha Sutta (MN 7) {excerpt} - genişləndirilmiş tərcümə Biz burada on altıncı defilement (upakkilesa) çox standart siyahısı tapa bilərsiniz zehin və bunları əldə edən mexanizmin izahıdır Budda, Dhamma və Sanghada “təsdiq edilmiş güvən” verildi axın girişinin amilləridir. Mahādukkhakkhandha Sutta (MN 13) - genişləndirilmiş tərcümə Assada (cəlbedicilik), Ādīnava (dezavantajlı) və nissaraṇa (azadlıq), ruma (forma) və vedana (hissi). A çox faydalı bir məsələ üzərində düşünmək. Cūḷahatthipadopama Sutta (MN 27) - inkişaf etmiş tərcümə Buda əslində bir həqiqət olduğunu necə izah edir Ruhlandırıcı olanlar iman üzərinə və ya bir zənnə alınmalıdır müəyyən bir mərhələyə çatmışdır və bu cür məlumatı heç bir iddia etməmişdir bu reallıq dəyərsizdir. Mahāvedalla Sutta (MN 43) {alındıqca} - sözlə söz Sāriputta, āymasā tərəfindən verilmiş müxtəlif maraqlı suallara cavab verir Mahakotiqika, və bu yazıda Vedanā, Saññā və Viññāṇa aydın müəyyən deyil, dərindən interwoven. Cūḷavedalla Sutta (MN 44) {excerpt} - inkişaf etmiş tərcümə Bhikhuni Dhammadinnā bir sıra maraqlı cavablar verir Visāxa tərəfindən soruşulan suallar. Başqa şeylər arasında 20 qat verir saqqāyadiṭṭhi’nin tərifi. Sekha Sutta (MN 53) - inkişaf etmiş tərcümə Buddha Ānanda’dan Sekha Paṭipadā’yı izah etmək üçün soruşur o Satisampajañña və Nīvaraṇāna a olan təəccüblü versiyası verir Pahananın maraqla yerinə yetirdiyi bir sıra yeddi “yaxşı keyfiyyət” və bir simulyasiya ilə izah olunur. Potaliya Sutta (MN 54) - inkişaf etmiş tərcümə Sevgiliyə verilməsi təhlükələri və çatışmazlıqlarını izah etmək üçün yeddi standart similadan ibarət bir sıra. Bahuvedanīya Sutta (MN 59) {alındıqca} - sözlə söz Bu qısa qəpikdə Buddha beş kāmaguṇāsı təsvir edir və başqa bir zövqlə müqayisə edir. Kīṭāgiri Sutta (MN 70) {excerpt} - inkişaf etmiş tərcümə Bu sutta dhammānusārī və saddhānusārī bir tərifi var. Bāhitikā Sutta (MN 88) {excerpt} - genişləndirilmiş tərcümə Məqalələr Kosala Kral Pasenadi tövsiyə olunanları və ya nə olduğunu anlamaq istəsə ağıllı astsetika və brahmanlarla deyil, bir sıra suallar soruşur Bizə kusala sözlərinin mənasını daha yaxşı başa düşməyə imkan verən Ānanda (sağlam) və akusala (zərərsiz). Ānāpānassati Sutta (MN 118) - sözlə söz Ānāpānassati təcrübəsi haqqında məşhur sutta və necə dörd satipaṭṭhānasın tətbiqinə gətirib çıxarır yeddi bojjhaṅgasın yerinə yetirilməsi. Sütta Sutta (MN 137) {excerpt} - genişləndirilmiş tərcümə Bu dərin və çox maraqlı sutta, Buddha müəyyən edir xoşagəlməz, xoşagəlməz araşdırmalar nədir? və neytral zehni hissləri də içərisində olan ifadəni təyin edir Buddanın standart təsviri: ‘anuttaro purisadammasārathī’. Indriyabhāvanā Sutta (MN 152) - sözlə söz Bu sutta, Indriyesu Guttadvāratā formullarını tamamlayan əlavə
göstərişləri ehtiva edən mənada sərbəstlik praktikasına üç yanaşma
təklif edir.
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