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2 Classical Afrikaans-Klassieke Afrikaans
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:
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propagating the teachings of the Awakened One with Awareness the Buddha
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Digha Nikaya 9 Pottapada Sutta - About States of Consciousness Part 1
Dhammaloka Suttas
Published on Nov 11, 2013
Category
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The Suttanta Piṭaka is a collection of all the discourses
delivered by the Buddha on various occasions in their entirety. A few
discourses delivered by some of the distinguished disciples of the
Buddha, such as the Venerable Sāriputta, Mahā Moggallāna, Venerable
Ānanda etc., as well as some narratives, are also included in the books
of the Suttanta Piṭaka. The discourses of the Buddha collected together
in the Suttanta Piṭaka were delivered to suit different occasions and
different audiences with different temperaments. Although the discourses
were mostly intended for the benefit of bhikkhus and deal with the
practice of the pure life and with the explanation of the teaching,
there are also several other discourses which deal with the material and
moral progress of the lay disciple.
The Suttanta Piṭaka brings out the meaning of the Buddha’s
teachings, expresses them clearly, and protects and guards them against
distortion and misinterpretation. Just like a string which serves as a
plumb-line to guide the carpenters in their work, just like a thread
which protects flowers from being scattered or dispersed when strung
together by it, similarly by means of suttas the meaning of the Buddha’s
teachings can be brought out clearly, grasped and understood correctly,
and given perfect protection from misinterpretation.
The Suttanta Piṭaka is divided into five separate collections known as nikāyas. They are Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya.
Observances and Practices in the Teaching of the Buddha
In the Suttanta Piṭaka are found not only the fundamentals of
the Dhamma but also practical guidelines to make the Dhamma meaningful
and applicable to daily life. All observances and practices which form
steps in the Buddha’s Noble Path of Eight Constituents lead to spiritual
purification at three levels:
Sīla-moral purity through right conduct.
Samādhi-purity of mind through concentration (samatha).
Paññā-purity of insight through Vipassana meditation.
To begin with one must make the right resolution to take refuge
in the Buddha, to follow the Buddha’s teaching and to be guided by the
Sangha. The first disciples who made the declaration of faith in the
Buddha and committed themselves to follow his teaching were the two
merchant brothers, Tapussa and Bhallika. They were travelling with their
followers in five hundred carts when they saw the Buddha in the
vicinity of the Bodhi tree after his enlightenment. The two merchants
offered him honey rice cakes. Accepting their offering and thus breaking
the fast he had imposed on himself for seven weeks, the Buddha made
them his disciples by letting them recite after him:
Buddhaṃ Saranaṃ Gacchāmi (I take refuge in the Buddha)
Dhammaṃ Saranaṃ Gacchāmi (I take refuge in the Dhamma)
This recitation became the formula of declaration of faith in
the Buddha and his teaching. Later when the Sangha became established
the formula was extended to include the third commitment:
Saṅghaṃ Saranaṃ Gacchāmi (I take refuge in the Sangha)
On the Right Way to Give Alms
As a practical step capable of immediate and fruitful use by
people in all walks of life the Buddha gave discourses on charity
explaining its virtues, and on the right way and the right attitude of
mind with which an offering is to be made for spiritual benefit.
The motivating force in an act of charity is the volition, the
will to give. Charity is a meritorious action that arises only out of
volition. Without the will to give there is no act of giving. Volition
in giving alms is of three types:
(1) The volition that starts with the thought “I shall make an
offering” and that exists during the period of preparation for making
the offering: pubba cetanā (volition before the act).
(2) The volition that arises at the moment of making the offering while handing it over to the recipient: muñca cetanā (volition during the act).
(3) The volition accompanying the joy and rejoicing which arise
during repeated recollection of or reflection on the act of giving: apara cetanā (volition after the act).
Whether the offering is made in homage to the living Buddha or
to a minute particle of his relics after his passing away, it is the
volition, its strength and purity, that determines the nature of the
result thereof.
The discourses also explain the incorrect attitudes of mind with which no act of charity should be performed.
A donor should avoid looking down on others who cannot make a
similar offering nor should he celebrate his own charity. Polluted by
such unworthy thoughts his volition is only of an inferior grade.
When an act of charity is motivated by expectations of
beneficial results of immediate prosperity and happiness or rebirth in
higher existences the accompanying volition is classified as mediocre.
It is only when the good deed of alms-giving is performed out
of a spirit of renunciation motivated by thoughts of pure selflessness,
aspiring only for attainment to nibbāna where all suffering ends, that the volition underlying this act is regarded as of superior grade.
There are abundant examples in the discourses concerning charity and ways of giving alms.
Moral Purity through Right Conduct: Sīla
Practice of sīla forms a most fundamental aspect of the
Buddha’s teaching. It consists of practice of Right Speech, Right
Action, and Right Livelihood to purge oneself of impure deeds, words and
thoughts. Together with the commitment of the Threefold Refuge (as
described above) a lay disciple observes the five precepts by making the
following formal vow:
(1) I undertake to observe the precept of abstaining from killing.
(2) I undertake to observe the precept of abstaining from stealing.
(3) I undertake to observe the precept of abstaining from sexual misconduct.
(4) I undertake to observe the precept of abstaining from telling lies.
(5) I undertake to observe the precept of abstaining from alcoholic drinks, drugs or intoxicants that cloud the mind.
In addition to the negative aspect of the above formula which emphasizes abstinence, there is also the positive aspect of sīla.
For instance, we find in many discourses the statement: “He refrains
from killing, puts aside the cudgel and the sword; full of kindness and
compassion he lives for the welfare and happiness of all living things.”
Every precept laid down in the formula has these two aspects.
Depending upon the individual and the stage of one’s progress,
other forms of precepts (e.g. eight precepts, ten precepts) may be
observed. For the bhikkhus of the order higher and advanced types of
practices of morality are laid down. The five precepts are to be always
observed by lay disciples, who may occasionally enhance their
self-discipline by observing eight or ten precepts. For those who have
already embarked on the path of a holy life the ten precepts are
essential preliminaries to further progress.
Sīla of perfect purity serves as a foundation for the next stage of progress, samādhi-purity of mind through concentration meditation.
Practical Methods of Mental Cultivation for Development of Concentration: Samādhi
Mental cultivation for spiritual uplift consists of two steps.
The first step is to purify the mind from all defilements and corruption
and to have it focused on a single point. A determined effort (Right
Effort) must be made to narrow down the range of thoughts in the
wavering, unsteady mind. Then attention (Right Mindfulness or
Attentiveness) must be fixed on a selected object of meditation until
one-pointedness of mind (Right Concentration) is achieved. In such a
state, the mind becomes freed from hindrances, pure, tranquil, powerful
and bright. It is then ready to advance to the second step by which magga insight and fruition may be attained in order to transcend the state of woe and sorrow.
The Suttanta Piṭaka records numerous methods of meditation to
bring about one-pointedness of mind. These methods of meditation are
dispersed throughout the suttas of the Piṭaka and are explained by the
Buddha sometimes singly, sometimes collectively, to suit the occasion
and the purpose for which they are recommended. The Buddha knew the
diversity of character and mental make-up of each individual and the
different temperaments and inclinations of those who approached him for
guidance. Accordingly he recommended different methods to different
persons to suit the special character and need of each individual.
The practice of mental cultivation which results ultimately in one-pointedness of mind is known as samādhi bhāvanā. Whoever wishes to develop samādhi bhāvanā
must have been established in the observance of the precepts, with the
senses controlled, calm and self-possessed, and must be contented.
Having been established in these four conditions he must select a place
suitable for meditation, a secluded spot. Then he should sit
cross-legged keeping his body erect and his mind alert; he should start
purifying his mind of the five hindrances (sensual desire; ill-will;
sloth and torpor; restlessness and worry; and doubt) by choosing a
meditation method suitable to him and practising meditation with zeal
and enthusiasm. For instance, with the Anapana method he keeps watching
the incoming and outgoing breath until he can have his mind fixed
securely on the breath at the tip of the nose.
When he realizes that the five hindrances have been removed he
becomes gladdened, delighted, calm and blissful. This is the beginning
of samādhi (concentration), which will further develop until it attains one-pointedness of mind.
Thus one-pointedness of mind is concentration of mind when it
is aware of one object, and only one of a wholesome nature. This is
attained by the practice of meditation upon one of the subjects
recommended for the purpose by the Buddha.
Practical Methods of Mental Cultivation for Development of Insight Knowledge (Paññā)
The subject and methods of meditation as taught in the suttas of the Piṭaka are designed both for attainment of samādhi as well as for development of insight knowledge, Vipassana ñāṇa, as a direct path to nibbāna. As a second step in the practice of meditation after achieving samādhi,
when the concentrated mind has become purified, firm and imperturbable,
the meditator directs and inclines his mind to insight knowledge (vipassanā-ñāṇa). With this insight knowledge he discerns the three characteristics of the phenomenal world: impermanence (anicca), suffering (dukkha) and non-self (anattā).
As he advances in his practice and his mind becomes more and
more purified, firm and imperturbable, he directs and inclines his mind
to the knowledge of the extinction of moral impurities (āsavakkhaya ñāṇa). He then truly understands dukkha, the cause of dukkha, the cessation of dukkha and the path leading to the cessation of dukkha. He also comes to understand fully the moral intoxicants (āsavas) as they really are, the cause of āsavas, the cessation of āsavas and the path leading to the cessation of the āsavas.
With this knowledge of extinction of āsavas he becomes
liberated. The knowledge of liberation arises in him. He knows that
rebirth is no more, that he has lived the holy life. He has done what he
has to do for the realization of magga. There is nothing more for him to do for such realization.
The Buddha taught with only one object-the extinction of
suffering and release from conditioned existence. That object can be
obtained by the practice of meditation (for calm and insight) as laid
down in numerous suttas of the Suttanta Piṭaka.
2 Classical Afrikaans
2 Klassieke Afrikaans
2520 Vr 2 Feb 2018 LES
Klassieke Boeddhisme (Leer van die Ontwaakte Een met Bewustheid) behoort aan die wêreld, en almal het eksklusiewe regte:
is die mees positiewe energie van die insiggewende en
navorsingsgeoriënteerde webwerf wat die leer van die Ontwaakte een
vermeerder met die bewustheid van die Boeddha en oor die
Techno-Politico-Sosio Transformasie en Ekonomiese Emansipasiebeweging,
gevolg deur miljoene mense regoor die wêreld.
Die lewering van presiese vertaling as ‘n les van hierdie Universiteit
in die moedertaal van hierdie Google Vertaling
https://translate.google.com en voortplanting gee die reg om ‘n Stream
Enterer (Sottapanna) te word en om Ewige Bliss as ‘n Finale Doel te
bereik.
Analitiese Insig-Net - GRATIS Online Tipiṭaka Navorsing & Praktyk
Universiteit en verwante NUUS deur http://sarvajan.ambedkar.org in 105
KLASSE TALE
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Digha Nikaya 9 Pottapada Sutta - Oor State van Bewussyn Deel 1
Dhammaloka Suttas
Gepubliseer op 11 November 2013
kategorie
Niewinsorganisasies & Aktivisme
Digha Nikaya 9 Pottapada Sutta - Oor State van Bewussyn Deel 1
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Digha Nikaya: Die Lang Diskoerse
Die Digha Nikaya, of “Collection of Long Discourses” (Pali digha =
“long”) is die eerste afdeling van die Sutta Pitaka, en bestaan uit
vier en dertig suttas, gegroepeer in drie vaggas, of afdelings:
accesstoinsight.org
Sutta Pitaka
Die
versameling suttas, of diskoerse, toegeskryf aan die Boeddha en ‘n paar
van sy naaste dissipels, wat al die sentrale leerstellings van
Theravada Boeddhisme. (Meer as een duisend sutta vertalings is
beskikbaar op hierdie webwerf.) Die suttas word verdeel onder vyf nikayas (versamelings):
Digha Nikaya - die “lang versameling”
https://www.youtube.com/watch…
Boeddha nuwe liedjie
153,375 kyke
WAT IS SUTTANTA PIAKAA?
Die Suttanta Piṭaka is ‘n versameling van al die diskoerse wat die Boeddha by verskeie geleenthede in hul geheel lewer. ‘N
Paar diskoerse wat deur sommige van die vooraanstaande dissipels van
die Boeddha gelewer word, soos die Eerwaarde Sāriputta, Mahā Moggallāna,
Eerwaarde Ānanda, ens., Asook sommige vertellings, word ook in die
boeke van die Suttanta Piṭaka ingesluit. Die
diskoerse van die Boeddha wat saam in die Suttanta Piṭaka versamel is,
is gelewer om verskillende geleenthede en verskillende gehore met
verskillende temperamente aan te pas. Alhoewel die diskoerse meestal ten gunste van bhikkhus bedoel is en
die praktyk van die suiwer lewe en met die verduideliking van die
onderrig hanteer, is daar ook verskeie ander diskoerse wat handel oor
die materiaal en morele vordering van die leke-dissipel.
Die
Suttanta Piṭaka bring die betekenis van die Boeddha se leerstellings
uit, spreek hulle duidelik uit, en beskerm en beskerm hulle teen
verdraaiing en verkeerde interpretasie. Net
soos ‘n tou wat as ‘n loodlyn dien om die skrynwerkers in hul werk te
lei, net soos ‘n draad wat blomme beskerm teen verstrooiing of
verspreiding wanneer dit daardeur vasgegrawe word. Net so kan die
betekenis van die Boeddha se leringe wees. Uitgelê duidelik, begryp en verstaan korrek, en gegee perfekte beskerming teen verkeerde interpretasie.
Die Suttanta Piṭaka is verdeel in vyf afsonderlike versamelings bekend as nikāyas. Hulle is Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, en Khuddaka Nikāya.
Waarnemings en Praktyke in die Onderrig van die Boeddha
In
die Suttanta word Piṭaka nie net die grondbeginsels van die Dhamma
gevind nie, maar ook praktiese riglyne om die Dhamma sinvol en toepaslik
op die daaglikse lewe te maak. Alle waarnemings en praktyke wat stappe in die Boeddha se edele pad
van agt komponente vorm, lei tot geestelike suiwering op drie vlakke:
Sīla-morele suiwerheid deur regsgedrag.
Samādhi-suiwerheid van verstand deur konsentrasie (samatha).
Paññā-suiwerheid van insig deur middel van Vipassana-meditasie.
Om
te begin moet ‘n mens die regte besluit neem om in die Boeddha toevlug
te neem, die Boeddha se onderrig te volg en deur die Sangha gelei te
word. Die
eerste dissipels wat die verklaring van geloof in die Boeddha gemaak
het en hulself verbind het om sy onderrig te volg, was die twee
handelaarsbroers, Tapussa en Bhallika. Hulle
het saam met hul volgelinge in vyfhonderd karre gereis toe hulle die
Boeddha in die omgewing van die Bodhi-boom na sy verligting gesien het. Die twee handelaars het hom honingrykkoeke aangebied. Aanvaarding van hul offer en sodoende die vinnige verbreking wat hy
sewe weke aan hom opgelê het, het die Boeddha hulle sy dissipels gemaak
deur hulle na hom te laat reciteer:
Buddhaṃ Saranaṃ Gacchāmi (Ek skuil in die Boeddha)
Dhammaṃ Saranaṃ Gacchāmi (Ek skuil in die Dhamma)
Hierdie resitasie het die formule van geloofsverklaring in die Boeddha en sy onderrig geword. Later toe die Sangha gevestig is, is die formule uitgebrei om die derde verbintenis in te sluit:
Saṅghaṃ Saranaṃ Gacchāmi (Ek skuil in die Sangha)
Op die regte manier om alms te gee
As ‘n praktiese stap in staat om onmiddellik en vrugbaar deur mense in
alle vlakke van die lewe te gebruik, het die Boeddha diskoerse oor
liefdadigheid gegee wat die deugde verduidelik en op die regte manier en
die regte gesindheid waarmee ‘n aanbod vir geestelike voordeel gemaak
moet word.
Die motiveringskrag in ‘n daad van liefdadigheid is die wil, die wil om te gee. Liefdadigheid is ‘n verdienstelike optrede wat net uit onwilligheid ontstaan. Sonder die wil om te gee is daar geen daad van gee nie. Voltooi om aalmoese te gee, is van drie tipes:
(1) Die volheid wat begin met die gedagte: “Ek sal ‘n offer bring” en
dit bestaan gedurende die voorbereidingsperiode vir die aanbieding:
pubba cetanā (voor die handeling).
(2) Die vrywilligheid wat ontstaan op die oomblik waarop die aanbod
gemaak word, terwyl dit aan die ontvanger oorhandig word: muñca cetanā
(vrywilligheid tydens die daad).
(3) Die volheid wat gepaard gaan met die vreugde en vreugde wat
ontstaan tydens herhaalde herinnering of refleksie oor die daad van
gee: apara cetanā (vrywilligheid na die daad).
Of die aanbod na die lewende Boeddha of ‘n klein deeltjie van sy
relikwieë na sy afsterwe gemaak word, is die volheid, sy sterkte en
suiwerheid wat die aard van die resultaat bepaal.
Die diskoerse verduidelik ook die verkeerde gesindhede waarmee geen liefdadigheidsdaad uitgevoer moet word nie.
‘N Skenker moet vermy om na ander te kyk wat nie ‘n soortgelyke offer kan maak nie, of hy moet sy eie liefdadigheid vier. Verontreinig deur sulke onwaardige gedagtes is sy volheid slegs van ‘n minderwaardige graad.
Wanneer ‘n daad van liefdadigheid gemotiveer word deur verwagtinge van
voordelige resultate van onmiddellike voorspoed en geluk of
wedergeboorte in hoër bestaan, word die meegaande vrywilligheid as
middelmatig beskou.
Dit is eers wanneer die goeie daad van aalmoese gegee word uit ‘n
verwerpingsgees wat gemotiveer word deur gedagtes van suiwer
onbaatsugtigheid, wat slegs streef na die bereiking van nibbāna waar
alle lyding eindig, en dat die volheid wat hierdie handeling onderlê, as
‘n hoër graad beskou word.
Daar is volop voorbeelde in die diskoerse oor liefdadigheid en maniere om aalmoese te gee.
Morele suiwerheid deur regsgedrag: Sīla
Praktyk van sīla vorm ‘n mees fundamentele aspek van die Boeddha se onderrig. Dit bestaan uit die praktyk van regspraak, regsaksie en regslewe om u te verontreinig van onreine dade, woorde en gedagtes. Saam met die verbintenis van die Drievoudige Skuilplek (soos hierbo
beskryf), neem ‘n leke-dissipel die vyf voorskrifte op deur die volgende
formele gelofte te maak:
(1) Ek onderneem om die voorskrif van onthouding van die moord in ag te neem.
(2) Ek onderneem om die voorskrif van onthouding van steel te onderhou.
(3) Ek onderneem om die voorskrif van onthouding van seksuele wangedrag in ag te neem.
(4) Ek onderneem om die voorskrif van onthouding van leuens te onderhou.
(5) Ek onderneem om die voorskrif van onthouding van alkoholiese
drankies, dwelms of dronkmiddels wat die gedagtes wemel, te onderhou.
Benewens die negatiewe aspek van die bostaande formule wat abstinensie beklemtoon, is daar ook die positiewe aspek van sila. Byvoorbeeld,
ons vind in baie diskoerse die stelling: “Hy weier om dood te maak, die
kudgel en die swaard opsy te sit; vol liefde en deernis leef hy vir die
welsyn en geluk van alle lewende dinge.” Elke voorskrif wat in die formule neergelê word, het hierdie twee aspekte.
Afhangende
van die individu en die stadium van jou vordering, kan ander vorme van
voorskrifte (bv. Agt voorskrifte, tien voorskrifte) waargeneem word. Vir die bhikkhus van die orde word hoër en gevorderde soorte praktyke van moraliteit neergelê. Die
vyf voorskrifte moet altyd deur leke-dissipels waargeneem word, wat
soms hul selfdissipline kan verbeter deur agt of tien voorskrifte in ag
te neem. Vir diegene wat reeds op die pad van ‘n heilige lewe begin het, is die
tien voorskrifte noodsaaklike voorbereidings vir verdere vordering.
Sila van perfekte suiwerheid dien as ‘n basis vir die volgende stadium
van vordering, samādhi-suiwerheid van verstand deur
konsentrasie-meditasie.
Praktiese metodes van geestelike verbouing vir die ontwikkeling van konsentrasie: Samādhi
Geestelike verbouing vir geestelike opheffing bestaan uit twee stappe. Die eerste stap is om die verstand te reinig van alle beserings en korrupsie en om dit op een punt te fokus. ‘N Bepaalde poging (Right Effort) moet gemaak word om die omvang van gedagtes in die wankelende, onstabiele gedagtes te beperk. Dan
moet aandag (Right Mindfulness of Attentiveness) op ‘n geselekteerde
voorwerp van meditasie vasgestel word totdat eenstemmigheid
(Regskonsentrasie) bereik word. In so ‘n toestand word die gees bevry van hindernisse, suiwer, rustig, kragtig en helder. Dit is dan gereed om voort te gaan na die tweede stap waardeur magga
insig en vrugte bereik kan word om die toestand van wee en hartseer te
oorkom.
Die Suttanta Piṭaka teken talle metodes van meditasie aan om een puntige verstand te gee. Hierdie metodes van meditasie word versprei deur die sintas van die Piṭaka en word deur die Boeddha iewers verduidelik
Die Suttanta Piṭaka teken talle metodes van meditasie aan om een puntige verstand te gee. Hierdie
meditasiemetodes word dwarsdeur die sintas van die Piṭaka versprei en
word soms deur die Boeddha soms eensydig, soms gesamentlik, verduidelik
om die geleentheid aan te pas en die doel waarvoor dit aanbeveel word. Die
Boeddha het geweet die verskeidenheid van karakter en geestelike
samestelling van elke individu en die verskillende temperamente en
neigings van diegene wat hom genader het vir leiding. Gevolglik het hy verskillende metodes aan verskillende persone
aanbeveel om die spesiale karakter en behoefte van elke individu aan te
pas.
Die
praktyk van geestelike verbouing wat uiteindelik uiteindelik in die
eenpunt van die verstand lei, staan bekend as samādhi bhāvanā. Elkeen
wat samādhi bhāvanā wil ontwikkel, moet ingestel wees in die nakoming
van die voorskrifte, met die sintuie beheer, kalm en selfbesit, en moet
tevrede wees. Nadat hy in hierdie vier toestande gevestig is, moet hy ‘n plek kies wat geskik is vir meditasie, ‘n afgesonderde plek. Dan moet hy kruisbene sit om sy lyf regop te hou en sy gedagtes waaksaam; Hy
moet begin om die vyf struikelblokke te laat suiwer (sensuele begeerte,
slegte wil, luiheid en dwaasheid, rusteloosheid en bekommernis, en
twyfel) deur middel van ‘n meditasie metode wat vir hom geskik is en
meditasie met ywer en entoesiasme te beoefen. Byvoorbeeld, met die Anapana-metode hou hy die inkomende en uitgaande
asem in ag totdat hy sy gedagtes veilig op die asem by die punt van die
neus kan vasmaak.
Wanneer hy besef dat die vyf hindernisse verwyder is, word hy bly, bly, kalm en salig. Dit is die begin van samādhi (konsentrasie), wat verder sal ontwikkel totdat dit eenkant van verstand bereik.
So
eenpunte van verstand is konsentrasie van verstand wanneer dit bewus is
van een voorwerp, en slegs een van ‘n gesonde natuur. Dit word behaal deur die beoefening van meditasie op een van die vakke wat deur die Boeddha aanbeveel word.
Praktiese Metodes van Geestelike Teelt vir Ontwikkeling van Insigskennis (Paññā)
Die
onderwerp en metodes van meditasie soos onderrig in die Piuttaka sindas
is ontwerp vir die bereiking van samādhi asook vir die ontwikkeling van
insigskennis, Vipassana ñāṇa, as ‘n direkte pad na nibbāna. As
‘n tweede stap in die beoefening van meditasie na die bereiking van
samādhi, wanneer die gekonsentreerde gedagtes gesuiwer, ferm en
onwrikbaar is, lei die meditator sy insig in kennis (vipassanā-ñāṇa). Met hierdie insigskennis onderskei hy die drie eienskappe van die
fenomenale wêreld: impermanensie (anikka), lyding (dukkha) en nie-self
(anattā).
Soos
hy in sy praktyk vorder en sy gedagtes meer en meer suiwer, stewig en
onbuigsaam word, rig hy sy aandag aan die kennis van die uitwissing van
morele onsuiwerhede (āsavakkhaya ñāṇa). Hy verstaan dan dukkha, die oorsaak van dukkha, die beëindiging van Dukkha en die pad wat tot die beëindiging van Dukkha lei. Hy sal ook die morele dronkstowwe (āsavas) ten volle verstaan, die
oorsaak van āsavas, die beëindiging van āsavas en die pad wat tot die
beëindiging van die āsavas lei.
Met hierdie kennis van uitwissing van āsavas word hy bevry. Die kennis van bevryding ontstaan in hom. Hy weet dat wedergeboorte nie meer is nie, dat hy die heilige lewe geleef het. Hy het gedoen wat hy moet doen vir die besef van magga. Daar is niks meer vir hom om vir sulke besef te doen nie.
Die Boeddha het met net een voorwerp geleer - die uitwissing van lyding en vrystelling van gekondisioneerde bestaan. Daardie
voorwerp kan verkry word deur die beoefening van meditasie (vir kalmte
en insig) soos uiteengesit in talle suttas van die Suttanta Piṭaka.
https://www.youtube.com/watch?v=ETpkcwE1dmA
https://www.youtube.com/watch?v=ETpkcwE1dmA
L1.5 The Composition and Significance of the Tipitaka
Peter Kernaghan
Published on Oct 5, 2016
L1.5 The Composition and Significance of the Tipitaka
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People & Blogs
Digha Nikaya - “koleksioni i gjatë”
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ዳጄ Nikaya - “ረጅም ስብስብ”
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ديغا نيكايا - “مجموعة طويلة”
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Spanish-Arabic Music of Al-Andalus
Traditional Music Channel
Published on Aug 27, 2017
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Music
Digha Nikaya - «երկար հավաքածու»
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Alexander Spendiaryan - Enzeli
Ignat Frangyan
Published on Nov 25, 2011
Category
Music
Digha Nikaya - “uzun kolleksiya”
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Uzeyir Hacibeyli - Koroglu Overture (HQ)
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hasanhasanly
Published on Nov 24, 2010
Azerbaijani classical music.
Category
Music
Digha Nikaya - “bilduma luzea”
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https://www.youtube.com/watch?v=xNdealb18Lw
Holy Buddhist Tipitaka: Tittha Sutta - Various Sectarians 1-2
Supreme Master Television
Published on Jun 18, 2009
http://SupremeMasterTV.com From the Holy Buddhist Tipitaka: Tittha Sutta - Various Sectarians 1-2. Episode: 958, Air Date: 29 April 2009.
Category
News & Politics
Дигх Nikaya - «доўгая калекцыя»
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Vivaldi - The Four Seasons (Metamorphose String Orchestra)
HALIDONMUSIC
Published on Nov 13, 2017
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ANTONIO VIVALDI
THE FOUR SEASONS
Performed by Metamorphose String Orchestra
Conducted by Pavel Lyubomudrov
Violin: Yuliya Lebedenko
Recorded at the Church of St. Roch (Minsk, Belarus)
Concerto No. 1 in E major, RV 269 “Spring”
I. Allegro 00:00
II. Largo e pianissimo sempre 03:15
III. Allegro pastorale 05:37
Concerto No. 2 in G minor, RV 315 “Summer”
I. Allegro non molto 09:24
II. Adagio e piano - Presto e forte 14:30
III. Presto 16:35
Concerto No. 3 in F major, RV 293 “Autumn”
I. Allegro 19:14
II. Adagio molto 24:04
III. Allegro 26:24
Concerto No. 4 in F minor, RV 297 “Winter”
I. Allegro non molto 29:40
II. Largo 32:56
III. Allegro 34:54
The Four Seasons (Italian: Le quattro stagioni) is a group of four
violin concerti by Italian composer Antonio Vivaldi, each of which gives
a musical expression to a season of the year. They were written around
1721 and were published in 1725 in Amsterdam. The Four Seasons is the
best known of Vivaldi’s works. Unusual for the time, Vivaldi published
the concerti with accompanying poems (possibly written by Vivaldi
himself) that elucidated what it was about those seasons that his music
was intended to evoke. It provides one of the earliest and most-detailed
examples of what was later called program music—music with a narrative
element.
ABOUT THE ORCHESTRA
Founded in 2015 by conductor
Pavel Lyubomudrov, a graduate of the St. Petersburg State Conservatory,
the Metamorphose String Orchestra is a member of the prestigious
Belarusian Union of Musician. Since its inception, the Orchestra has
played more than 20 concerts in Minsk, all met with great critical
acclaim. With its constantly-changing repertoire, the Orchestra proves
true to their name – experimentation is in their DNA. Special emphasis
is put on Belarusian and Russian composers. The Orchestra’s repertoire
currently includes works by Prokofiev (“Romeo and Juliet”) and
Tchaikovsky (“The Nutcracker”, “Suite for Strings Op. 48”), as well as
pillars of the classical repertoire such as Beethoven’s “Heroic”
Symphony, Grieg’s “Holberg Suite”, Bizet’s “Carmen”, Haydn’s “Seven
Words of the Savior on the Cross” and Britten’s “Symple Symphony”. In
2016, the Orchestra premiered the works of A. Litvinovsky (”Le Grand
Cahier”, composed for the stage production of the same name) and A.
Pozharitsky. Throughout its life, the Orchestra has performed with
prominent musicians and collaborated with important personalities of the
Belarusian artistic community, such as O. Podov (Honoured Artist of the
Republic of Belarus, Concertmaster of the State Chamber and the State
Academic Symphony Orchestra) and Yulia Stefanovich (Honoured Artist of
the Republic of Belarus). The Orchestra has also shared stages with
flautist Maria Fedotova (Mariinsky Theater, St. Petersburg), cellist
Mikael Samsonov (Belarus-Germany), oboist Juan Manuel Garcia-Cano
(Spain) and pianist Stanislav Soloviev, just to mention a few. In 2016,
the Orchestra recorded their first album, Vivaldi’s “Four Seasons”, in
the unique acoustics of the church of St. Roch. The same year, they
performed at summer festival “KolerFest” (held at the Belarusian State
Museum of Folk Architecture and Life), and were invited to perform at
the concert of American metal band Manowar in Minsk, proving once again
their versatility, creativity, and talent.
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দীঘা নিকাইয়া - “দীর্ঘ সংগ্রহ”
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Bangla Buddhist Sutta Full Album By Priya Barua
144,070 views
BDS TV
Published on Jul 18, 2015
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নিজে শুনুন এবং শেয়ার করে অন্যকে দেখার ও শুনার সুযোগ করে দিন…..
বৌদ্ধ শাসন চিরজীবি হোক ।
জগতের সকল প্রাণী সুখী হোক।
Bangla Buddhist song
Buddhist Sutta
Jayamangala Atta Gatha
Nara Singha Gatha
Ratna Sutta
Mahamangala Sutta
Namami bodhag
বৌদ্ধ শাসন চিরজীবি হোক ।
জগতের সকল প্রাণী সুখী হোক।
Bangla Buddhist song
Buddhist Sutta
Category
Education
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