Analytic Insight Net - FREE Online Tipiṭaka Research & Practice Universitu 
in
 112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
Categories:

Archives:
Meta:
March 2018
M T W T F S S
« Feb   Apr »
 1234
567891011
12131415161718
19202122232425
262728293031  
03/31/18
2578 Sun 1 Apr 2018 LESSON in 35 Classical Hausa Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — 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-April Fool is a celebrated all over the world on 1st April by Judges. Therefore Chief Justice of India Dipak Misra has decided to follow our Marvelous Modern Constitution in letter and spirit to safe guard Equality, Fraternity and Liberty. That includes the protection of atrocities act without diluting it.Calling Kovind’s statement misleading and untrue, Muslim women want Kovind to take them back and demanded to remove them from the parliament and Rashtrapati Bhavan records.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 7:46 pm

2578 Sun 1  Apr  2018 LESSON


in 35 Classical Hausa

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
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


April Fool is a celebrated all over the world on 1st April by Judges.


Therefore Chief Justice of India Dipak Misra has decided to follow our
Marvelous Modern Constitution in letter and spirit to safe guard
Equality, Fraternity and Liberty. That includes the protection of atrocities act without diluting it.

Calling Kovind’s statement misleading and untrue, Muslim
women want Kovind to take them back and demanded to remove them from the parliament and Rashtrapati Bhavan
records.

Buddha




Buddha



Buddha






Buddha




Buddha







Buddha




Buddha




Buddha





Buddha






Buddha




Buddha Amitabha 100 Million Mantra Drupchen

Dear Jagatheesan,

All lamas, monks, nuns, and lay people at Ayang Rinpoche’s monastery in Mundgod, South India will be accumulating 100 million Buddha Amitabha mantras beginning today, March 31st, and lasting until the total count of 100 million Buddha Amitabha mantras is accomplished. Read more about the Drupchen.
 
Ayang Rinpoche requests that everyone associated with the Amitabha Foundation worldwide send their recitations of the Buddha Amitabha Mantra to contribute toward the 100 million total

Send your mantra totals daily to drikungcharitablesociety@yahoo.com.
The Buddha Amitabha mantra is OM AMI DEWA HRI.
 
We also invite you to make an offering towards meals, butter lamps, tsog, tea, tormas, offerings for monks and nuns, travel or other puja-related expenses and dedicate the merit of your offering to your loved ones.

May all beings benefit by our actions,

Becky Loy
for the Amitabha Foundation USA
Ayang Rinpoche’s Teaching Schedule

Vajrayogini Empowerment
March 30-31

Buddha Amitabha Teachings
April 1-2


Vajrasattva Empowerment and Outer, Inner, Secret & Innermost Secret Vajrasattva Teachings
July 17-21

Achi Chokyi Drolma Empowerment and Teachings
July 22-23
 Hawaii, USA

Phowa Course (New Dates)
October 11-21


Venue and details to follow.
Chinese Language Teacher Needed at Bylakuppe Monastery
Monk or middle-aged volunteer, long-term, preferred.
Accommodation and food will be provided by the monastery.
Contact Truelha to apply or for more information.
Becky Loy, Treasurer
Amitabha Foundation
P.O. Box 2572
Aptos, California 95001
831-461-4381
 


Support the Amitabha Foundation

When you shop at Smile.Amazon.com 

Amazon donates.


https://www.youtube.com/watch?v=Jalqa5QJNsc
Opposite Words and Adjectives Chant 2 - Pattern Practice for Kids by ELF Learning
ELF Kids Videos
Published on Jul 11, 2016
Opposite Words and Adjectives Chant - Pattern Practice for Kids by ELF Learning

With this simple opposites chant for kids, students can practice simple yes/no questions using opposite adjectives.

Is the rabbit slow?
No, it’s not. It’s fast.

Is the rabbit fast?
Yes, it is.

Is the turtle fast?
No, it’s not. It’s slow.

Is the turtle slow?
Yes, it is.

Is the glass empty?
No, it’s not. It’s full.

Is the glass full?
Yes, it is.

Is the glass empty?
No, it’s not. It’s full.

Is the glass full?
Yes, it is.

pencil - long/short
shirt - dry/wet
cup - small/big
truck/car - clean/dirty

Make sure you subscribe our channel and never miss a video:
https://www.youtube.com/user/omigrad?…
Join us on
Facebook: https://www.facebook.com/elflearning
G+: https://plus.google.com/+ELFKidsVideos
Twitter: https://twitter.com/ELFLearning

Click below link for more Learning videos :
https://goo.gl/OVutD4

ELF Learning creates songs, videos and other learning materials for
kids all over the world. Based in Japan, we publish books, CDs, DVDs
and of course…learning videos!

Our videos are designed for children ages 2~10 and cover a wide range of topics.

Our song videos are a mix of original and classic children’s songs. We
try hard to add the ELF touch - clear vocals, different genres and lots
of FUN!

Our learning videos cover vocabulary, phrases and patterns perfect for the ESL and EFL classroom.

Many of our videos work well with special needs children, especially
those with Autistic Disorder, Speech and Language Impairments and
Speech, Reading and Learning Disabilities. We often receive emails from
parents thanking us for helping their child learn to speak or read and
each time it makes our day!

ELF Learning - Everyone Loves FUN Learning!
Category
Education


Opposite Words and Adjectives Chant - Pattern Practice for Kids…
youtube.com

35 Classical Hausa
35 Hausa na gargajiya


2577 Sat 31 Mar 2018 LITTAFI

http://www.orgsites.com/oh/awakenedone/

Ayyukan Farko

Kusan 84,000 Khandas Kamar yadda aka gano a cikin Suttas na Pali

A al’ada akwai Dharma Doors 84,000 - hanyoyi 84,000 don samun Awakeness. Watakila haka; Hakika Buddha ya koyar da yawan ayyuka da ke haifar da Awakeness. Wannan shafin yanar gizon yana ƙoƙarin kaddamar da wadanda aka samu a cikin Suttas (DN, MN, SN, AN, Ud & Sn 1). Akwai sassa uku:

An rarraba kalmomin Buddha zuwa 84,000, don rarrabe adiresoshin. Wannan
rukuni ya hada da duk abin da Buddha ta fada: “Na karɓi daga Buddha,”
ananda Ananda, “82,000 Khandas, kuma daga firistoci 2000;
wadannan
sune Khandas 84,000 ne ke kula da ni. “An raba su kashi 275,250, game
da matakan rubutu na asali, kuma zuwa 361,550, dangane da batutuwa na
sharhin.
Dukkanin jawabin da ya hada da na Buddha da masu sharhi, an raba su
zuwa banawaras 2,547, wadanda suka kunshi 737,000 stanzas, da kuma
29,368,000 haruffa daban.

http://www.buddha-vacana.org/

BuddhaSasana-Home na Pali

 Buddha Vacana
- kalmomin Buddha -
Buddha na gargajiya (Ka’idoji na farkawa) yana cikin duniya, kuma kowa yana da ‘yanci na musamman:

shine mafi tasiri na makamashi na ilimi da kuma bincike da aka tsara
game da shafukan yanar gizo na fadada koyarwar wanda aka tada tare da
fahimtar Buddha da kuma fasaha na fasaha-siyasa-zamantakewa da kuma
tattalin arzikin tattalin arzikin da miliyoyin mutane ke yi a duk faɗin
duniya.

Komawa
daidai fassarar darasi na wannan Jami’ar a cikin harshe ta daya zuwa
wannan Google Translate https://translate.google.com da kuma yaduwa don
zama Mai Ruwa Gila (Sottapanna) da kuma samun Gudun Muryar Ciki a
matsayin Goge na Ƙarshe.
Gano Harkokin Nazari na Yanar-gizo - Binciken Harkokin Nazarin
Harkokin Lantarki na Yanar gizo na yanar gizo na yanar gizo Tipiṭaka da
kuma Harsunan Tsara ta hanyar http://sarvajan.ambedkar.org a cikin 105
LANGUAGAN LITTAFI

 Buddha Vacana
- kalmomin Buddha -
Learn Pali online don kyauta kuma hanya mai sauƙi.

Wannan
shafin yanar gizon ya sadaukar da ga wadanda suke so su fahimci kalmomi
na Buddha ta hanyar koyon abubuwan da ake nufi da harshe na Pali, amma
wanda ba shi da lokaci mai yawa.
Manufar
ita ce idan manufar su kawai don samun damar yin karatun matakan Nassin
kuma suna jin daɗin fahimtar su, koda kuwa wannan fahimta ba ya rufe
duk bayanan jimla na ka’idodin lissafi, ba sa bukatar su ciyar da yawa
lokaci yana gwagwarmaya tare da ilmantarwa na ilmantarwa na ka’idar
ilimin lissafi mai ban tsoro wanda ya shafi abubuwa masu yawa kamar
yadda yawancin ra’ayi da halayen suke.

A
wannan yanayin, ya isa su ƙayyade kansu don kawai koyi ma’anar kalmomin
da suka fi muhimmanci a cikin Kalmar, saboda karatun karatun da aka
saba da shi yana samar da cikakkiyar fahimtar sassan layi.
Don haka suna iya zama ‘yancin kai, zabar lokacin, tsawon lokaci, mita, abinda ke ciki da zurfin nazarin kansu.

Sanin
fahimtar Buddha Vacana zai zama mafi mahimmanci yayin da suke koyi da
koyaswa da haddace kalmomin da muhimmancin mahimmanci wadanda suke da
muhimmanci a koyarwar Buddha, ta hanyoyi na karatun yau da kullum.
Haɗarsu da kuma wahayi da suka samo daga gare ta zasu kara zurfafawa yayin da karɓar saƙonnin malami zai inganta.

Bayani: Wannan shafin yanar gizon ya kafa ta autodidact kuma ana nufi ne don autodidacts. Mai
kula da shafukan yanar gizon ba ta bi duk wani shirin Pali na al’ada ba
kuma babu wani iƙirarin cewa duk bayanin da aka gabatar a nan shi ne
cikakkiyar ɓata daga kurakurai.
Wadanda suke son daidaito na ilimi za su iya yin la’akari da shiga wata hanya na Pali. Idan masu karatu sun san kuskuren, mai kula da shafukan yanar gizon
zai yi godiya idan sun yi rahoton ta ta akwatin gidan waya da aka ambata
a ƙarƙashin ‘Saduwa’.

Sutta Piṭaka -Digha Nikāya

DN 9 -
Poṭṭhapāda Sutta
{yanci}
- Tambayoyi na Poṭṭhapāda -

Poṭṭhapāda yayi tambayoyi da yawa game da yanayin Saññā.
Lura: rubutun rubutu

http://www.buddha-vacana.org/suttapitaka.html
 
Sutta Piṭaka
- Kwandon jawabi -
[sutta: magana]

Sutta Piṭaka yana da ainihin koyarwar Buddha game da Dhamma. Ya ƙunshi fiye da suttas dubu goma. An rarraba a cikin tarin biyar da ake kira Nikāyas.

Dīgha Nikāya
    
[dīgha: tsawon] Dīgha Nikāya ya tattara 34 daga cikin jawabin da ya fi tsawo da Buddha ta ba da ita. Akwai alamomi daban-daban da yawa daga cikinsu sune jikunan marigayi zuwa asali na asali da kuma gaskiyar gaskiyar.
Majjhima Nikāya
    
[majjhima: matsakaici] Majjhima Nikāya ya tara jawabin 152 na Buddha na tsawon tsaka-tsakin, yana magance abubuwa daban-daban.
Saokwayutta Nikāya
    
[samyutta: ƙungiyar] Saokwayutta Nikāya ta tara suttas bisa ga batun su a cikin ƙungiyoyi 56 da ake kira saokwayuttas. Ya ƙunshi fiye da dubu uku na jawabi na tsawon tsayi, amma yawanci inganci kaɗan.
Mar
Aṅguttara Nikāya

    [harag: factor | uttara:
Karin bayani] An rarraba Nikāya Akyguttara a cikin ƙungiyoyi goma sha
ɗayan da ake kira nipātas, kowanne ɗayan suna tattara maganganu wanda ya
ƙunshi lissafi na wani ƙarin matakan da wadanda ke da alaƙa.
Ya ƙunshi dubban suttas wadanda suke da gajeren lokaci.

Khuddaka Nikāya

    [khuddha:
takaice, ƙaramin] Khuddhaka Nikāya matakan gajeren rubutu kuma ana
daukar su kamar sun hada da bangarorin biyu: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā da Jātaka sunyi daɗaɗɗa,
yayin da sauran littattafai sune jimla da yawa da amincin su
ya fi dacewa.

http://www.buddha-vacana.org/formulae.html

Alamar Formats

Halin
da aka tsara wannan aikin shi ne cewa sassan da aka ruwaito shi ne mafi
yawancin maimaitawa da Buddha a cikin dukkanin Nikāyas guda huɗu ana
iya ɗauka a matsayin abin da yake nuna abin da ya dauke shi mafi
cancanci sha’awar koyarwarsa
, kuma a lokaci guda da abin da yake wakiltar da mafi daidaitattun kalmominsa. An bayyana su takwas daga cikin Gananaka-Moggallāna Sutta (MN 107)
kuma an bayyana su a matsayin Sekha Paṭipadā ko hanyar zuwa wani a
ƙarƙashin Harkokin, wanda kusan take kaiwa neophyte har zuwa hudu jhāna.

Sekha Paṭipadā - Hanyar wanda ke karkashin horo

Dokoki goma sha biyu da suka ƙayyade mataki zuwa mataki na manyan ayyukan da Buddha ta tsara. Yana da muhimmiyar mahimmanci ga duk wanda yake so ya cigaba da ci
gaba, domin ya ƙunshi umarnin da zai taimaka wa mai daukar digiri ya
kafa yanayin da ba a buƙata don yin aiki mai kyau.

Ānāpānassati - Sanarwar Raunuka
    
Ayyukan nanāpānassati suna bada shawara sosai daga Buddha don kowane
nau’i mai kyau kuma a nan za ku iya fahimtar ainihin umarnin da ya ba.
Anussati - The Recollections
    
A nan muna da misali mai kyau na Buddha (≈140 occ.), Dhamma (≈90 occ) da Sangha (≈45 occ.).
Appamaṇā Cetovimutti - Sakamakon ‘yanci na hankali
    
Buddha sau da yawa ya yabi aikin da ake yi na kwaminis na ceto guda
hudu, wanda ake kira don kare kariya daga haɗari da kuma hanyar zama
jagoran Brahmaloka.
Arahatta - Tashin hankali
    
Wannan shi ne samfurin samfurin wanda aka samu a cikin suttas.
Ariya Sīlakkhandha - The daraja tara na nagarta
    
Daban-daban dokoki da za a bi bhikkhus.
Arūpajjhānā - Jhānas Ba’a
    
A nan ne samfurin samfurin da yake kwatanta samfurin samayya fiye da
jhāna na hudu, wanda ake magana da shi a cikin littattafai na Pali kamar
arūpajjhānas.
Āsavānaś Khayañāṇa - Sanin lalata fassarar
    
Sanin lalata fassarar: haɓaka.
Bhojane Mattaññutā - Daidaitaccen abinci
    
Daidaitawar abinci: sanin adadin adadin ku ci.
Cattaro Jhānā - Jhānas hudu
    
Jhānas hudu: kasancewa mai dadi.
Indriyesu Guttadvāratā - Kulawa a ƙofar ikon tunani
    
Kiyaye a ƙofar ƙwarewar hankula: kulawar hankali.
Jāgariyaḑ Anuyoga - Zama ga farish
    
Tsomawa zuwa wakefulness: dare da rana.
Kammassakomhi - Ni kamma ne
    
Wannan tsari ya bayyana daya daga kafuwar ginshiƙan koyarwar Buddha: wata mahimman ra’ayi na dokar shari’ar da tasiri.
Nīvaraṇānaḑ Pahāna - Cire gyare-gyare
    
Ana cire haɗin: magance matsalolin kwakwalwa.
Pabbajjā - Fitowa
    
Fitowa: yadda mutum ya yanke shawarar barin duniya.
Pubbenivāsānussatiñāṇa - Sanin kaddamar da wuraren zama
    
Sanin tunawa da wuraren zama na dā: tunawa da rayuwar da ta gabata.
Satipaṭṭhāna - Gabatar da hankali
    
Wadannan su ne ma’anar da Buddha ke fassara a taƙaice abin da satipaṭṭhānas hudu (≈33 occ.).
Satisampajañña - Mindfulness da fahimta sosai
    
Mindfulness da fahimta sosai: aiki marar katsewa.
Satata saddhammā - Kyawawan halaye guda bakwai
    
Hanyoyi guda bakwai waɗanda masu horar da su ya kamata su yi nasara don su ci nasara. Hudu daga cikin wadannan halayen suna bayyana a cikin halayen ruhaniya guda biyar da ƙananan fararen hula biyar.
Sattānawane Cutūpapātañāṇa - Sanin sake haifuwa da rayayyun halittu
    
Sanin sake haifuwa da rayayyun halittu.
Sīlasampatti - Ƙaddara a cikin halin kirki
    
Aminci a cikin halayen kirki: kulawa da hankali ga dokokin Patimokkha.
Vivitta Senāsanena Bhajana - Komawa gidaje mara kyau
    
Hanya na wuri mai kyau da kuma karbar tsinkaye na jiki da tunani a hankali shi ne wani sine qua non yanayin aikin nasara.
Bodhi leaf

http://www.buddha-vacana.org/patimokkha.html

Kashi
- Jagoran Bhikkhu -

Wadannan su ne jagorori 227 da kowanne bhikkhu ya koya da zuciya a cikin harshen Hausa don ya iya karanta su. A nan za a samar da mahimman bayani game da kowace jagora.
Patarajika 1

    Ya kamata kowane bhikkhu - musharaka a cikin horo da kuma abincinsu na
bhikkhus, ba tare da ya barranta daga horo, ba tare da ya sanar da wani
rauni - tafiyar da jima’i, ko da mace dabba, ya aka rinjãye ku, kuma ba
a akidar.

http://www.buddha-vacana.org/patimokkha/par1.html

    

">Patarajika 1

yo PANA bhikkhu bhikkhūnaṃ sikkhā · · s ājīva · samāpanno sikkhaṃ wani
· paccakkhāya du · · b balyaṃ wani · · avi katvā methunaṃ dhammaṃ
paṭiseveyya antamaso tiracchāna · · gatāya pi, pārājiko hoti wani ·
saṃvāso.

Ya kamata kowane bhikkhu - musharaka a cikin horo da kuma abincinsu na
bhikkhus, ba tare da ya barranta daga horo, ba tare da ya sanar da wani
rauni - tafiyar da jima’i, ko da mace dabba, ya aka rinjãye ku, kuma ba
a akidar.

yo pana bhikkhu Ya kamata kowane bhikkhu
bhikkhūnaśtar sikkhā · s · ājīva · samāpanno shiga cikin horarwa da kuma rayuwar rayuwar bhikkhus,
sikkhaňa a · paccakkhāya ba tare da ya rabu da horo ba,
du · b · balyawà an · āvi · katvā ba tare da bayyana rashinsa ba
methuna❚ dhamma❚ paṭiseveyya shiga cikin jima’i,
antamaso tiracchāna · gatāya · pi, har ma da dabba mace,
डाउनले प्रविष्ट. ya ci nasara kuma ba shi da alaka.

http://www.buddha-vacana.org/download.html

Binciken yanar gizo

Download da Yanar Gizo (version of Januray 2013):

Danna nan

http://www.buddha-vacana.org/contact.html

Saduwa

Ga kowane ra’ayi, shawara, tambaya:

Kada ku yi jinkirin bayar da rahoto ga wani kuskure, haɓaka, haɗin gwaninta, komai maras nauyi · kumfa da dai sauransu. Mai kula da shafukan yanar gizon zai gode.

Samun damar sauƙi:

Dīgha Nikāya

Majjhima Nikāya

Saokwayutta Nikāya

Aṅguttara Nikāya

http://www.buddha-vacana.org/sutta/digha.html
Tree
Dīgha Nikāya
- Magana da yawa -
[dīgha: dogon]

Dīgha Nikāya ya tattara 34 daga cikin jawabin da ya fi tsayi da Buddha ya ba shi.

Poṭṭhapāda Sutta (DN 9) [fassarar - fassarar ingantaccen abu
    
Poṭṭhapāda yayi tambayoyi da yawa game da yanayin Saññā.
Mahāparinibbāna Sutta (DN 16) [karin bayani] - kalma ta kalma
    
Wannan sutta ya tara wasu umarnin da Buddha ya ba domin mutuncin
mabiyansa bayan mutuwarsa, wanda ya sa ya zama umurni mai mahimmanci a
gare mu a zamanin yau.
Mahāsatipaṭṭhāna Sutta (DN 22) - kalma ta kalma
    
Wannan sutta ana dauke shi a matsayin abin da ya dace don yin tunani.

—— OooOooo ——

http://www.buddha-vacana.org/sutta/majjhima.html
">Majjhima Nikāya
- Magana game da matsakaicin matsakaici -
[majjhima: matsakaici]

Majjhima Nikāya ya tara jawabin 152 na Buddha na tsaka-tsakin tsaka-tsakin, game da batutuwa daban-daban.

Sabbāsava Sutta (MN 2) - fassarar ingantacce
    
Sutta mai ban sha’awa, inda hanyoyi daban-daban ta hanyar sabuntawa, ƙazantattun ƙazantawa na tunani, an cire su.
Sutta Blatter (MN 4) - fassarar ingantaccen
    
Mene ne ya kamata ya zauna a cikin zaman lafiya a cikin jeji, gaba daya daga tsoro? Buddha yayi bayani.
Vattha Sutta (MN 7) {fasali - ingantaccen fassara
    
Mun sami nan a wajen misali jerin goma sha shida defilements
(upakkilesa) na tunani, da kuma wani bayani na wani inji ta wadda daya
samun wadannan ‘ya tabbatar confidences’ a cikin Buddha, da Dhamma da
Sangha da suke da dalilai na rafi-shigarwa.
Mahādukkhakkhandha Sutta (MN 13) - fassarar ingantaccen abu
    
A cikin Assada (dabarce), ādīnava (drawback) da kuma nissaraṇa (fansa) na Kama (sensuality), rūpa (form) da kuma vedanā (ji). Mai yawa da amfani sosai don yin tunani a kan.
Sutta (MN 27) - fassarar ingantaccen abu
    
Buddha yayi bayanin yadda gaskiyar cewa lallai ya zama mai haske ya
kamata a dauka a kan bangaskiya ko kuma zane-zane har sai wani mataki ya
isa, kuma duk wani da’awar irin wannan ilimin ba tare da fahimta ba shi
da amfani.
Mahāvedalla Sutta (MN 43) [Magana - kalma ta kalma
    
Sāriputta amsa daban-daban ban sha’awa tambayoyi tambaye ta āyasmā
Mahākoṭṭhika, kuma a cikin wannan sharhin, an ɗauko, ya yi bayani cewa
Vedanā, sanna kuma Viññāṇa ba a fili delineated amma warai interwoven.
Cūḷavedalla Sutta (MN 44) {fasali - inganta fassarar
    
Bhikkhuni Dataninnā yana amsa tambayoyi masu ban sha’awa da tambayi Visākha ya tambayi. Daga cikin wadansu abubuwa, ta bada fassarar 20-fold na sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - fassarar ingantawa
    
Buddha ya tambayi Ānanda ya bayyana Sekha Paṭipadā, wanda ya ba da
wata alama mai ban mamaki, daga abin da Satisampajañña da Nīvaraṇānahuna
Pahāna an maye gurbin su da jerin jerin ‘halayen kirki bakwai’, kuma
wanda aka kwatanta shi da wani misali.
Potaliya Sutta (MN 54) - fassarar ingantacciyar
    
Hanyoyi bakwai na misali don bayyana fassarar da kuma haɗari na badawa ga son zuciya.
Bahuvedanīya Sutta (MN 59) [Magana - kalma ta kalma
    
A
cikin wannan taƙaitacciyar magana, Buddha ya bayyana mahimmanci biyar
tare da yin kwatanci mai kyau tare da wani nau’i na farin ciki.
Kīṭāgiri Sutta (MN 70) {fassarar - fassarar ingantaccen abu
    
Wannan sutta yana da ma’anar dhammānusārī da saddhānusārī.
Hausa Sutta (MN 88) {fassarar - fassarar ingantacciyar
    
Sarkin Pasenadi na Kosala yana so ya fahimci abin da aka ba da
shawarar ko ba da masu hikima ba, kuma yana tambaya tambayoyin tambayoyi
zuwa ga Ānanda wanda ya ba mu damar fahimtar ma’anar kalmomi kusala
(mai kyau) da akusala (maras kyau).
Ānāpānassati Sutta (MN 118) - kalma ta kalma
    
Shahararren sutta game da aikin nanāpānassati, da kuma yadda yake
haifar da aikin satipaṭṭhānas na hudu da kuma saurin aiwatar da hajji
bakwai.
Sutta Shunta (MN 137) {fassarar - fassarar ingantacciyar
    
A cikin wannan sutta mai zurfi kuma mai ban sha’awa, Buddha ya bayyana
a tsakanin sauran abubuwa abin da bincike ne game da jin dadi, rashin
tausayi da tsinkayyar tunani, kuma ya bayyana ma’anar da aka samo a
cikin cikakken bayanin Buddha: ‘anuttaro purisadammasārathī’.
Indiyabhāvanā Sutta (MN 152) - kalma ta kalma
    
Wannan sutta tana ba da hanyoyi guda uku don yin rikitarwa, wanda ya
ƙunshi ƙarin umarnin da ya dace da ka’idodin Indriyesu Guttadvāratā.

—— OooOooo ——

http://www.buddha-vacana.org/sutta/samyutta.html

Tree
">Saokwayutta Nikāya
- Harkokin jawabi -
[saxusyutta: rukuni]

Maganganun Saakonyutta Nikāya sun rarraba bisa ga jigon su a cikin sabobin 56, wanda suke da kansu a cikin biyar.

Vibhaṅga Sutta (SN 12.2) - kalma ta kalma
    
Ƙarin bayani game da paṭicca samuppāda, tare da ma’anar kowane ɗayan shafuka goma sha biyu.
Cetanā Sutta (SN 12.38) - fassarar ingantaccen abu
    
A nan Buddha yayi bayani akan yadda ceto, tare da tunani da anusaya, ya zama tushen dalilin viññana.
Upādāna Sutta (SN 12.52) - fassarar ingantacce
    
Wannan darasi ne wanda ke nunawa ta hanyar motsin zuciyar mutum wanda
ya ba da sha’awa, ya kuma bayyana yadda za a sauya sauƙin maye gurbinsu
ta yadda za a kawar da shi.
Puttamaindowssūpama Sutta (SN 12.63) - fassarar ingantaccen abu
    
Buddha ya ba da misalin huɗun abubuwa masu ban sha’awa don bayyana yadda za’a yi la’akari da hudu ahāras.
Sanidāna Sutta (SN 14.12) - fassarar ingantacce
    
Bayani mai mahimmanci game da yadda hasashe ke shiga cikin ayyuka, ƙaramin haske na hasken wuta ya haskaka. Ku ci gaba da yin hankali don ku kawar da tunaninku mara kyau!
Āṇi Sutta (SN 20.7) - kalma ta kalma
    
Abu
mafi muhimmanci shine Buddha ya tunatar da mu: don amfaninmu da kuma
tsararru na tsararraki masu zuwa, dole ne mu ba da muhimmanci ga ainihin
kalmominsa, kuma ba haka ba ga wanda ya yi daidai a yau ko kuma
ya yi da’awar a baya ya zama malamin (Dhamma).
Samādhi Sutta (SN 22.5) - kalma ta kalma
    
Buddha ya gargadi mabiyansa su ci gaba da zartar da hankali don su iya
yin hankali game da tasowa da haɗuwa da tarzoma guda biyar, bayan haka
ya bayyana abin da yake nufi ta hanyar tasowa da kuma wucewa daga masu
haɗaka, bisa ga asali na asali.
Paṭisallāṇa Sutta (SN 22.6) - ba tare da fassarar ba
    
Buddha ya gargadi mabiyansa su yi aiki da kariya don su iya yin
hankali game da tasowa da haɗuwa da haɗuwa biyar, bayan haka ya bayyana
abin da yake nufi ta hanyar tasowa da kuma wucewa daga masu haɗaka, bisa
ga asali na asali.
Upādāparitassanā Sutta (SN 22.8) - kalma ta kalma
    
Rashin tasowa da cessation na wahala yana faruwa a cikin biyar aggregates.
Nandikkhaya Sutta (SN 22.51) - kalma ta kalma
    
Yadda za a yi aiki da halakar ni’ima.
Anattalakkhana Sutta (SN 22.59) - kalma ta kalma
    
A wannan sanannen sanannen sutta, Buddha ya fara bayyanawa a karo na farko koyarwarsa a kan anatta.
Khajjanīya Sutta (SN 22.79) [kalma - kalma ta kalma
    
Wannan sutta yana samar da ma’anar bayani game da khandhas biyar.
Suddhika Sutta (SN 29.1) - fassarar ingantaccen abu
    
Nau’o'in nagas.
Suddhika Sutta (SN 30.1) - fassarar ingantacce
    
Sauran supaṇṇas (aka garudas).
Suddhika Sutta (SN 31.1) - fassarar ingantacce
    
Dabbobi daban-daban na gandhabba devas.
Suddhika Sutta (SN 32.1) - fassarar ingantacce
    
Girgijen girgije daban-daban.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - fassarar ingantaccen abu
    
Samun riba da cike da hankali.
Pubbesambodha Sutta (SN 35.13) - kalma ta kalma
    
Buddha yayi bayanin abin da yake nufi ta hanyar janyo hankalinsa, sake
dawowa da fitarwa a cikin yanayin lamura na ciki, sa’an nan kuma ya
furta cewa tada tasa ba kome ba ne ko kuma kasa da fahimtar su.
Abhinanda Sutta (SN 35.20) - kalma ta kalma
    
Babu wani gudun hijira ga duk wanda yake jin daɗin yin tunanin abubuwa.
Migajāla Sutta (SN 35.46) - fassarar ingantacce
    
Me ya sa yake da wuya a samu gaskiya? Buddha yayi bayanin dalilin da ya sa, komai inda kake tafiya, abokanka mafi banƙyama suna sa hannu akai.
Avijjāpahāna Sutta (SN 35.53) - kalma ta kalma
    
Magana mai sauƙi, duk da haka v
Sabbupādānapariññā Sutta (SN 35.60) - kalma ta kalma
    
Buddha, yayin da yake bayyana cikakkiyar fahimtar duk abin da aka
makala, ya ba da cikakken bayani mai zurfi sosai: tuntuɓi yana fitowa ne
akan abubuwa uku.
Migajāla Sutta Sutta (SN 35.64) {harafi - kalma ta kalma
    
Wasu
neophytes (kuma muna iya ɗaukar kanmu a cikinsu) wani lokaci yana so in
yi imani cewa yana da damar yin farin ciki da jin daɗi na jiki ba tare
da yin tasiri ko wahala ba.
Buddha yana koyar da Migajāla cewa wannan ba zai yiwu ba.
Adantāgutta Sutta (SN 35.94) - kalma ta kalma
    
Ga
ɗaya daga cikin shawarwarin da suke da sauƙin ganewa tare da hankali,
duk da haka yana da wuyar fahimtar matakai mafi zurfi saboda ra’ayoyinmu
na kuskuren suna shawo kan matsalar.
Sabili da haka muna buƙatar samun maimaitawa sau da yawa, kodayake wannan yana iya zama damuwa ga wasu.
Pamādavihārī Sutta (SN 35.97) - kalma ta kalma
    
Abin da ke haifar da bambanci tsakanin wanda ke zaune tare da sakaci da kuma wanda ke zaune tare da hankali.
Sakkapañhā Sutta Sutta (SN 35.118) - kalma ta kalma
    
Buddha ya ba da amsa mai sauƙi ga tambayar Sakka: menene dalilin da yasa mutane suka cimma burin karshe yayin da wasu ba su?
Rūpārāma Sutta (SN 35.137) - kalma ta kalma
    
Buddha yayi bayani akanmu sau da yawa, a wata hanya, hanyar da kuma kawar da wahala. Yana faruwa daidai a tsakiyar abin da muke ci gaba da yin dukan yini da dukan dare.
Aniccanibbānasappāya Sutta (SN 35.147) - kalma ta kalma
    
A nan akwai umarnin hardcore vipassan da ake rubutu game da fahimtar
impermanence ga masu ba da shawara na ci gaba wanda ke sa ido ga samun
Nibbana.
Ajjhattānattahetu Sutta (SN 35.142) - kalma ta kalma
    
Ta yaya ake bincika dalilai na tasowa daga jikin kwayoyin halitta,
wanda yanayin da ba na kansa ba zai iya zama sauƙin ganewa, ya ba da
izinin canja wannan fahimtar ga batun su.
Samudda Sutta (SN 35.229) - fassarar ingantacce
    
Abin da teku ke cikin horo na masu daraja shi ne. Yi hankali kada ku nutse cikin shi!
Pahāna Sutta (SN 36.3) - fassarar ingantaccen abu
    
Abinda ke tsakanin nau’in vedanā uku da uku na anusayas.
Daṭṭhabba Sutta (SN 36.5) - fassarar ingantawa
    
Yaya za’a iya ganin nau’ikan iri uku na vedanā?
Salla Sutta (SN 36.6) - fassarar ingantacce
    
Yayin
da harba ta ciwo ta jiki, mutum marar hikima ya sa ya zama mummunan
rauni ta hanyar sanya damuwa ta jiki a samansa, kamar dai idan kibiyoyi
sun harbe shi.
Mutum mai hikima yakan ji ƙugiya guda ɗaya.
Anicca Sutta (SN 36.9) - fassarar ingantacce
    
Sifofin bakwai na ‘yan kwaskwarima, wadanda kuma suna dacewa da sauran
khandhas hudu (SN 22.21) da kowane ɗayan shafuka goma sha biyu na
paṭicca · samuppāda (SN 12.20).
Sutta (SN 36.10) - kalma ta kalma
    
Nau’ikan nau’o'in nau’i guda uku suna rushewa a cikin nau’ikan lambobi uku.
Aṭṭhasata Sutta (SN 36.22) - fassarar ingantawa
    
Buddha ya fitar da vedanā a hanyoyi bakwai, yayi la’akari da su cikin
biyu, uku, biyar, shida, goma sha takwas, talatin da shida ko ɗari da
takwas.
Nirāmisa Sutta (SN 36.31) [sharhin - kalma ta kalma
    
Za mu iya fahimta a nan cewa pīti, ko da yake an rubuta shi a matsayin takarda, yana iya zama wani lokaci. Wannan nassi ya hada da ma’anar kamaguṇa biyar.
Dhammavādīpañhā Sutta (SN 38.3) - fassarar ingantawa
    
Wanene yake ikirarin Dhamma a duniya (dhamma · vādī)? Wanene yake aiki da kyau (su · p · paṭipanna)? Wanene yake da kyau (su · gata)?
Dukkara Sutta (SN 39.16) - fassarar ingantacce
    
Abin da ke da wuya a yi a cikin wannan koyarwa da horo?
Vibhaṅga Sutta (SN 45.8) - kalma ta kalma
    
A nan Buddha yana kwatanta kowane ɓangare na hanya mai daraja takwas.
Āgantuka Sutta (SN 45.159) - fassarar ingantaccen abu
    
Ta yaya hanya mai wuya tana aiki tare da abhiññā game da dhammas daban-daban azaman masaukin da ke maraba da nau’o'in baƙi.
Kusala Sutta (SN 46.32) - kalma ta kalma
    
Duk abin da yafi dacewa a cikin abu daya.
Āhāra Sutta (SN 46.51) - fassarar ingantaccen abu
    
Buddha ya kwatanta yadda zamu iya “ciyar” ko “yunwa” matsalolin da dalilai na haskakawa bisa yadda muke amfani da hankali.
Saṅitarava Sutta (SN 46.55) [fassarar - fassarar ingantaccen
    
Kyakkyawan jerin sifofin don bayyana yadda biyar nīvaraṇas (kariya) ke
shafar tsarki na tunanin da ikon iya fahimtar gaskiya kamar yadda yake.
Sati Sutta (SN 47.35) - kalma ta kalma
    
A cikin wannan sutta, Buddha yana tunawa da bhikkhus don zama satos da
sampajānos, sannan kuma ya fassara wadannan kalmomin biyu.
Vibhaṅga Sutta (SN 47.40) - kalma ta kalma
    
Satipaṭṭhānas ya koyar a takaice.
Daṭṭhabba Sutta (SN 48.8) - fassarar ingantacce
    
Kowane ɗayan halayen ruhaniya guda biyar ana ganin su a dhamma hudu.
Saokwakhitta Sutta (SN 48.14) - fassarar ingantacce
    
Cika su ne kawai abinda muke da shi, kuma wannan shine ma’auni na yalwatawa.
Vibhaṅga Sutta (SN 48.38) - fassarar ingantaccen abu
    
A nan Buddha yana nuna mahimmancin matakai biyar.
Uppaṭipāṭika Sutta (SN 48.40) - fassarar ingantacce
    
Wannan sutta yana faɗakar da abin da ya dace a tsakanin ƙarancin tunani da abubuwan da suka samu na jhānas.
Sāketa Sutta (SN 48.43) [fassarar - fassarar ingantawa
    
A cikin wannan sutta, Buddha ya bayyana cewa za a iya la’akari da
ƙaura da ƙwararru a matsayin ɗaya da abu daya ko kuma abubuwa biyu
daban.
Patiṭṭhita Sutta (SN 48.56) - fassarar ingantacce
    
Akwai hankulan tunani guda daya wanda dukkanin bangarori biyar na ruhaniya suka cika.
Bīja Sutta (SN 49.24) - fassarar ingantawa
    
Kyakkyawan misali wanda ya nuna yadda kyakkyawar dabi’a ta kasance akan aikin da ya dace na cin nasara.
Gantha Sutta (SN 50.102) - fassarar ingantacce
    
Wannan sutta ya dogara ne akan jerin abubuwan da ke da ban sha’awa
daga cikin ‘kusoshi’ ‘’ ‘guda huɗu, kuma yana inganta ci gaba da ƙarfin
ruhaniya biyar.
Viraddha Sutta (SN 51.2) - fassarar ingantacce
    
Duk wanda ya rabu da wadannan ya kauce wa hanya mai kyau.
Chandasamādhi Sutta (SN 51.13) - fassarar ingantawa
    
Wannan sutta ya bayyana ma’anar ma’anar dabarar da ke kwatanta aikin iddhi · padas.
Samaṇabrāhmaṇa Sutta (SN 51.17) - fassarar ingantawa
    
Wether a baya, a nan gaba ko a halin yanzu, duk wanda yayi amfani da
iko mafi girma ya bunkasa kuma ya yi amfani da abubuwa hudu.
Vidhā Sutta (SN 53.36) - fassarar ingantawa
    
Jhānas yana bada shawara don kawar da nau’o'in nau’o'in nau’o'i, wadanda suke da alaka da kwatanta juna tare da wasu. Ya
bayyana a fili cewa idan akwai wani matsayi a cikin Sangha, kawai don
dalilai masu amfani, kuma ba za a dauka a matsayin wakilin wani abu ba.
Ba a bayyana a fili ba ko wannan shine sutta guda 16 sau ɗaya daidai,
ko suttas guda 16 da aka haɗa tare, ko 4 suttas dauke da kowane saiti 4.
Padīpopama Sutta (SN 54.8) - kalma ta kalma
    
A nan Buddha yayi bayani anāpānassati kuma ya bada shawarar don
dalilai daban-daban: daga barin watsi da ƙazanta, ta hanyar bunkasa
jhānas takwas.
Saraṇānisakka Sutta (SN 55.24) - fassarar ingantawa
    
A cikin wannan zancen ban sha’awa, Buddha ya furta cewa, wani ba shi
da wani ƙarfin hali ga Buddha, Dhamma da Sangha don zama mai gudana a
lokacin mutuwa.
Sutta Mahmar (SN 55.37) - fassarar ingantaccen abu
    
Mene ne ma’anar zama almajiri, wanda yake da iko, ƙwaƙwalwa, karimci da ganewa.
Sugar Sutta (SN 55.50) - kalma ta kalma
    
Hanyoyi huɗu (dalilai na gudana-shigarwa).
Samādhi Sutta (SN 56.1) - kalma ta kalma
    
Buddha ya gargadi bhikkhus don yin samari, domin yana haifar da fahimtar gaskiyar gaskiya guda huɗu a cikin gaskiyar su.
Paṭisallāna Sutta (SN 56.2) - kalma ta kalma
    
Buddha ya gargadi bhikkhus yayi aiki paṭisallāna, domin yana haifar da fahimtar gaskiyar gaskiya guda hudu a cikin gaskiyar su.
Dhammacakkappavattana Sutta (SN 56.11) - kalma ta kalma
    
Wannan shi ne ainihin sanannen sutta a cikin littattafan Lardi. Buddha ya bayyana magunguna hudu na farko a karo na farko.
Saṅkāsanā Sutta (SN 56.19) - fassarar ingantacce
    
Koyarwar gaskiyar gaskiya guda huɗu, duk da haka mai ban mamaki na iya
ɗaukar tunani marar hankali, yana da zurfin zurfin tunani kuma hankali
zai iya ciyar da dukan lokacin binciken shi.
Siṃsapāvana Sutta (SN 56.31) - kalma ta kalma
    
Shahararren sutta inda Buddha ke nuna cewa ba shi da sha’awar duk wani koyarwar da ba a haɗa shi ba da haɗin kai.
Daṇḍa Sutta (SN 56.33) - fassarar ingantawa
    
Magana da aka kwatanta da itace.

—— OooOooo ——

http://www.buddha-vacana.org/sutta/anguttara.html
">Aṅguttara Nikāya
- Magana akan wani ƙarin factor -
[harag: factor | uttara: ƙarin]

Ajguttara Nikāya ya ƙunshi dubban gajeren jawabi, wanda ke da mahimmanci da za a tsara su a matsayin ƙididdigewa. An
raba shi zuwa kashi goma sha ɗaya, na farko da ake rubutu da abubuwa
guda ɗaya, na biyu tare da abubuwa biyu da dai sauransu. Buddha, wanda
bai taba yin amfani da rubutu ba, ya bukaci masu sauraronsa su saurare
su kuma su tuna da umarninsa.
Don yin kalmominsa a matsayin cikakke sosai kuma don sauƙaƙe wannan
haddacewa, sau da yawa ya gabatar da koyarwarsa a cikin nau’i-nau’i.

Nipas
1. Ekaka Nipata 7. Satumba Nipta
2. Duka Niptata 8. Aṭṭhaka Nipāta
3. Gaskiya 9. Mai watsa shiri
4. Catuka Nipta 10. Dasaka Nipta
5. Farawa Nawa 11. Ekādasaka Nipta
6. Ƙararraki

—— OooOooo ——
1. Ekaka Nipta

Rūpādi Vagga (AN 1.1-10) - kalma ta kalma
    
Akwai nau’i biyar na hanyoyi da suke rinjaye tunanin mutane (mafi yawan) mutane fiye da kowane.
Nīvaraṇappahāna Vagga (AN 1.11-20) - kalma ta kalma
    
Dhammas biyar wadanda suke inganta maganganu biyar, da kuma hanyoyi guda biyar mafi inganci don yada su.
Akammaniya Vagga (AN 1.21-30) - kalma ta kalma
    
Zuciyar zata kasance abokin gaba mafi kyau ko abokiyarmu mafi kyau.
Adanta Vagga (AN 1.31-40) - ingantaccen fassarar
Adanta Vagga (AN 1.31-40) - fassarar ingantawa
    
Zuciyar zata kasance abokin gaba mafi kyau ko abokiyarmu mafi kyau.
Udakarahaka Suttas (AN 1.45 & 46) - fassarar ingantawa
    
Bambanci tsakanin tunani mai zurfi da laka ɗaya.
Mudu Sutta (AN 1.47) - fassarar ingantacce
    
A simile ga tunani cewa ke m.
Lahuparivatta Sutta (AN 1.48) - fassarar ingantacce
    
Buddha, wanda yake da mahimmanci a gano ma’anar, yana nan a asarar.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - kalma ta kalma
    
Yin aikin kirki yana sa mutum ya cancanci kyauta.
Kusala Suttas (AN 1.56-73) - kalma ta kalma
    
Abin da ke haifarwa da abin da ke kawar da jihohi masu mahimmanci da marasa kyau.
Putada Suttas (AN 1.58-59) - fassarar ingantawa
    
Babu wani abu mai ban sha’awa kamar haka.
Babbar Matsala (AN 1.81-97) - kalma ta kalma
    
Buddha ya gargadi mu da rashin biyayya.
Kāyagatāsati Vagga (AN 1.563-574) [fasali] - fassarar ingantaccen abu
    
Buddha yayi magana a cikin babban yabo na tunani da ake nufi da jiki.

—— OooOooo ——

2. Duka Nipta

Appaṭivāna Sutta (AN 2.5) - fassarar ingantaccen abu
    
Yaya ya kamata mu koya kanmu idan muna so mu isa farkawa.
Cariya Sutta (AN 2.9) - fassarar ingantawa
    
Mene
ne, bayan haka, wannan ya tabbatar da jituwa, lalata, gaskiya, ‘yan
uwantaka a kalma na zaman lafiya a cikin al’umma da aka ba da ita?
Buddha yayi bayani a nan wanda shine masu kulawa biyu na duniya.
Ekaḑsena Sutta (AN 2.18) - fassarar ingantaccen abu
    
A nan ne abu daya da Buddha ke faɗi a fili.
Vijjābhāgiya Sutta (AN 2.32) - kalma ta kalma
    
A nan Buddha ya shafi Samatha tare da raga da cetovimutti, da Vipassanā da avijjā da paññāvimutti.

—— OooOooo ——

3. Maida hankali

Kesamutti [aka Kalāmā] Sutta (AN 3.66) - kalma ta kalma
    
A cikin wannan sanannen sutta, Buddha yana tuna mana mu dogara ne
kawai da abinda muke gani na gaskiya, ba abin da wasu ke bayyana ba,
koda kuwa sun kasance ‘malaminmu mai daraja’.
Sāduha Sutta (AN 3.67) - fassarar ingantacce
    
Shawara da aka bayar a nan yana da kama da wannan da aka ba wa Kalamas.
Aññatitthiya Sutta (AN 3.69) - fassarar ingantacce
    
An bayyana tushen uku na marasa kyau tare da halayyar halayyarsu, dalilin da suke tasowa, da kuma yadda za a kawo ƙarshen su.
Uposatha Sutta (AN 3.71) - fassarar ingantacce
    
A cikin wannan sutta, Buddha yana bayanin yadda mutane su yi aiki da Uposatha kuma suyi bayanin bambancin devas.
Sīlabbata Sutta (AN 3.79) - fassarar ingantawa
    
Ana iya bayanin ma’anar Ananda ta hanyar kirkiro da al’adu mai sauƙin gaske.
Samaṇa Sutta (AN 3.82) - fassarar ingantawa
    
Anan ayyuka uku na ascetics na ascetic.
Vajjiputta Sutta (AN 3.85) - fassarar ingantawa
    
Wani malami ba zai iya horar da dokoki da yawa ba. Buddha ya bayyana masa yadda zai iya yin ba tare da su ba, kuma yana da kyau sosai.
Sikkhattaya Sutta (AN 3.90) - kalma ta kalma
    
Buddha yana fassara hotunan uku, wato adhisīlasikkhā, adhicittasikkhā da adhipaññāsikkhā.
Accāyika Sutta (AN 3.93) - fassarar ingantacce
    
Ayyuka guda uku na gaggawa wadanda suke da nauyin gaggawa guda uku.
Sikkhattaya Sutta (AN 3.91) - kalma ta kalma
    
A nan Buddha yana ba da ma’anar ma’anar adhipaññāsikkhā.
Paitiasudhovaka Sutta (AN 3.102) - ƙananan bayanai · kumfa
    
A cikin wannan sutta, Buddha ya kwatanta kawar da ƙazantar da hankali ta hanyar aiki zuwa aikin wani maƙerin zinariya. Yana da ban sha’awa sosai, domin yana bayar da wani bayani mai zurfi
na marasa tsarki wanda ya kamata ya magance shi a lokacin aikin, wanda
ya ba da amfani mai amfani.
Nimitta Sutta (AN 3.103) - ƙananan bayanai · kumfa
    
Kuna ganin kanka yana kangewa ko ya zama da damuwa yayin aikin tunani? Wannan
labari ne mai mahimmanci ga masu kallon tunani waɗanda suke son
daidaita daidaitattun ruhaniya guda biyu na ƙoƙari da ƙaddara, tare da
daidaituwa.
Yawancinmu za su amfana sosai daga yin amfani da wannan umarni daidai.
Ruṇṇa Sutta (AN 3.108) - kalma ta kalma
    
A nan Buddha yayi bayanin abin da yake raira waƙa da rawa a cikin
jagorancin masu daraja, sa’an nan kuma ya ba da hankalinsa game da
dariya da murmushi.
Atitti Sutta (AN 3.109) - fassarar ingantacce
    
Abubuwa uku da ba daidai ba, wanda mutane da yawa suna jin dadi sosai, wanda ba zai iya kawo rashin lafiya ba.
Nidāna Sutta (AN 3.112) - fassarar ingantacce
    
Dalili guda shida, uku masu kyau da uku maras kyau, zuwa tarin kamma.
Kammapatha Sutta (AN 3.164) - kalma ta kalma
    
An nuna shi a nan cewa ra’ayi bisa ga abin da babu wani abu mara kyau a kasancewa mara cin ganyayyaki ba daidai ba ne.

—— OooOooo ——
4. Catukka Nipta

Yoga Sutta (AN 4.10) - fassarar ingantawa
    
Abin da Buddha ke nufi lokacin da yake magana game da yoga da yogakkhema (hutawa daga karke).
Padhāna Sutta (AN 4.13) - kalma ta kalma
    
A cikin wannan sutta, Buddha yana ba da ma’anar sammappadhānas.
Aparihāniya Sutta (AN 4.37) - fassarar ingantacce
    
Ayyuka guda huɗu waɗanda suke sa mutum ya kasa fadowa, dama a gaban Nibbāna.
Samādhibhāvanā Sutta (AN 4.41) - kalma ta kalma
    
Nau’ikan nau’o'i hudu na Buddha suna yaba. Babu shakka a fili cewa babu wani bambanci tsakanin samādhi da paññā.
Vipallāsa Sutta (AN 4.49) - kalma ta kalma
    
A cikin wannan sutta, Buddha ya kwatanta raguwa hudu na sañana, citta da diṭṭhi.
Appurada Sutta (AN 4.116) - fassarar sauƙi
    
Hanyoyi guda hudu wanda ya kamata ya yi aiki tare da assiduity.
Ārakkha Sutta (AN 4.117) - fassarar sauƙi
    
Abubuwa hudu da za a yi tare da assiduity, tunani yayin da yake kare hankali.
Metta Sutta (AN 4.125) - fassarar ingantawa
    
A nan Buddha yayi bayanin irin nauyin sake haihuwa wanda yayi cikakken
aiki da hudu Brahmavihāras zai iya tsammanin, kuma babbar dama ta
kasance almajirinsa.
Asubha Sutta (AN 4.163) - fassarar ingantacce
    
Hanyoyi guda hudu na yin aiki, bisa ga irin aikin da aka zaba da kuma ƙarfin ko rauni na ƙarfin da kuma ruhaniya na ruhaniya.
Abhiññā Sutta (AN 4.254) - ba tare da fassarar ba
    
Ta yaya hanya mai wuya tana aiki tare da abhiññā game da dhammas daban-daban azaman masaukin da ke maraba da nau’o'in baƙi.
Arañña Sutta (AN 4.262) - fassarar ingantawa
    
Wane irin mutum ne ya dace ya zauna a cikin jeji?

—— OooOooo ——

5. Cikin Gaggawa

Vitthata Sutta (AN 5.2) - ba tare da fassarar ba
    
A nan Buddha yayi cikakken bayani game da abin da ya kira Sekha-balas guda biyar (wanda ya saba da horo). Wannan
sutta yana da sauƙin fahimta ba tare da bukatar fassarar daidaituwa ba,
idan ka koma zuwa samfurin Saddamats Formulas kamar yadda za’a nuna a
cikin rubutun.
Harshen Hausa-English Dictionary yana samuwa, kawai idan akwai.
Sutta Vitthata (AN 5.14) - kalma ta kalma
    
A nan an bayyana alamun biyar.
Samādhi Sutta (AN 5.27) - fassarar ingantawa
    
Bayanan biyar masu tasowa wanda ke faruwa a kan wanda ke aiki da ƙaddamarwa marar iyaka.
Akusalarāsi Sutta (AN 5.52) - fassarar ingantawa
    
Da yake magana da gaskiya, menene ya kamata a kira ‘haɗuwa da demerit’?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) Harshe - kalma ta kalma
    
Yadda za a yi la’akari da kamma na kansa.
Anāgatabhaya Sutta (AN 5.80) - fassarar ingantacce
    
Buddha yana tunawa da sarakuna cewa ba’a kamata a bar aikin Dhamma don
kwanan wata ba, domin babu tabbacin cewa makomar za ta ba da dama ga
aikin.
Sekha Sutta (AN 5.89) - ba tare da fassarar ba
    
Buddha yana tunatar da mu abubuwa biyar da suka ɓata aikin, wanda duk
wanda yake so ya ci gaba a horo yana da kusan mahimmanci a san, tuna da
kuma hadewa a cikin rayuwar mu kamar ilimin nīvaraṇas biyar.
Sekha Sutta (AN 5.90) ​​- fassarar ingantacce
    
Abubuwa biyar da suka haifar da lalacewar aikin.
Sutadhara Sutta (AN 5.96) - fassarar ingantawa
    
Abubuwa guda biyar halayen jagoranci suna yin la’akari da numfashi na numfashi a cikin lokaci mai tsawo.
Kathā Sutta (AN 5.97) - fassarar ingantacce
    
Abubuwa guda biyar halayen jagoranci suna yin la’akari da numfashi na numfashi a cikin lokaci mai tsawo.
Āraññaka Sutta (AN 5.98) - fassarar ingantawa
    
Abubuwa guda biyar halayen jagoranci suna yin la’akari da numfashi na numfashi a cikin lokaci mai tsawo.
Sutta (AN 5.114) - wanda aka haɓaka
    
Abubuwa guda biyar da Buddha ya yi wa shugabannin sabbin ‘yan majalisa su yi.
Samayavimutta Sutta (AN 5.149) - ba tare da fassarar ba
    
Dokoki guda biyar wanda wanda ya sami ‘’ yanci na ‘yan lokaci’ zai dawo.
Samayavimutta Sutta (AN 5.150) - ba tare da fassarar ba
    
Wani tsari na biyar wanda wanda ya sami ‘’ yanci na ‘yan lokaci’ zai dawo.
Vaṇijjā Sutta (AN 5.177) - fassarar ingantawa
    
Buddha ya kwatanta wurare guda biyar wadanda baza su ci gaba da bin su ba, daga cikinsu harkar kasuwanci.
Gihī Sutta (AN 5.179) - fassarar ingantawa
    
A cikin wannan sutta, Buddha ya ba da cikakkun bayani game da hanyar
da za’a saba wa sotāpattiyavi guda hudu domin ya kasance da yanayin
dacewa ga sotāpatti.
Nissāraṇīya Sutta (AN 5.200) - fassarar ingantawa
    
Wannan sutta ya ƙi iri iri na nissāraṇas.
Yāgu Sutta (AN 5.207) - fassarar ingantacciyar
    
Buddha yana ba da amfani biyar na cin abincin shinkafa.
Dantakaṭṭha ​​Sutta (AN 5.208) - fassarar ingantacce
    
Buddha ya ba da dalilai guda biyar don amfani da mai tsabta.
Gītassara Sutta (AN 5.209) - kalma ta kalma
    
Wannan sutta ya kasance mafi yawancin abin da ya shafe shi daga wasu
al’adun buddha: Buddha ya bayyana dalilin da ya sa bai yarda da bhikkhus
ya yi waƙa ba.
Muṭṭhassati Sutta (AN 5.210) - fassarar ingantawa
    
Abubuwan rashin amfani na barci ba tare da sati da sambajañña ba, kuma suna da amfani da yin haka tare da su.
Duccarita Sutta (AN 5.245) - fassarar ingantacciyar
    
Wani sutta game da hatsarori guda biyar na duccarita da sau biyar masu amfani da su.
Sivathika Sutta (AN 5.249) - fassarar ingantawa
    
Hanyoyi guda biyar wanda mutumin da ba shi da lafiya ya iya kama da wata ƙasa mai tasowa inda mutane suka jefa gawawwaki.
Puggalappasāda Sutta (AN 5,250) - fassarar ingantacce
    
A nan ne gargadi mai ban mamaki da Buddha ta ba game da haɗari na sanya amincewar kowa.
Rāgassa abhiññāya Sutta (AN 5,303) - fassarar ingantawa
    
Abubuwa guda biyar da za a yi don sanin ilimin raga.

—— OooOooo ——

6. Ƙararraki

Bhaddaka Sutta (AN 6.14) - ƴan bayani · kumfa
    
Saharari ya bayyana abin da ke haifar da bambanci a tsakanin wani
bhikkhu wanda mutuwar zata zama maras tabbas kuma wanda mutuwarsa zai
kasance mai kyau.
Anutappiya Sutta (AN 6.15) - kadan info · kumfa
    
Sharibitutta yayi bayanin abin da ke haifar da bambanci a tsakanin
wani bhikkhu wanda mutuwa zai yi nadama kuma wanda mutuwarsa ba zato ba
tsammani.
Maraṇassati Sutta (AN 6.20) - fassarar ingantawa
    
Wannan sutta yayi bayani dalla-dalla yadda za a yi aiki da hankali game da mutuwa.
Sāmaka Sutta (AN 6.21) - ƙananan bayanai · kumfa
    
An gabatar da shi ne ta hanyar shiga tsakani, Buddha ya nuna hanyoyi guda shida wanda bhikkhus ya raguwa a kusala dhammas.
Aparihāniya Sutta (AN 6.22) - ƴan bayanai · kumfa
    
Dhammas shida da aka hade da rashin ciwo. Wani tsari na dampmas masu amfani da gaske don masu aikin doki.
Himavanta Sutta (AN 6.24) - fassarar ingantawa
    
Hanyoyi guda shida waɗanda aka yi amfani da shi a ciki da abin da likitoci zasu faɗa a cikin rukunin Himalayas.
Anussatiṭṭhāna Sutta (AN 6.25) - fassarar ingantawa
    
Wannan sutta ya bayyana abin da waɗannan batutuwan shida suke tunani.
Sekha Sutta (AN 6.31) - ba tare da fassarar ba
    
Buddha yayi bayanin abin da ke cikin dhammas shida wanda ya haifar da lalacewar wani bhikkhu karkashin horo.
Nāgita Sutta (AN 6.42) - fassarar ingantacce
    
Yayin da yake zama a cikin kurmi, Buddha yayi magana da yabon tufafi, jin dadi, rashin tsaro, da ɓoye a cikin jeji.
Dhammika Sutta (AN 6,54) - matakan rubutu
    
A cikin wannan sutta, kalmar tathāgata baya amfani da ita don sanya
Buddha ba amma a ma’ana, wanda ya ba mu damar fahimtar ma’anarsa.
Nibbedhika Sutta (AN 6.63) - matakan rubutu
    
Wannan sutta tana samar da kyakkyawan nazarin tsarin Kasu, Vedanā, Saññā, Āsavā, Kamma da Dukkha. An rarraba kowane ɗayan waɗannan kalmomi sannan an kwatanta shi tare da alamu na madaidaiciya hudu.
Anavatthitā Sutta (AN 6.102) - fassarar ingantawa
    
Sakamako shida da ya kamata ya zama abin dalili don kafa tunanin da anicca.
Atammaya Sutta (AN 6.104) - fassarar ingantacce
    
Sakamako shida da ya kamata ya zama abin dalili don kafa tunanin da anatta.
Assāda Sutta (AN 6.112) - fassarar ingantacciyar
    
Yadda za a kawar da ra’ayi na jin dadi, da ra’ayi na kai, da kuma kuskuren ra’ayi a gaba ɗaya.
Dhammānupassī Sutta (AN 6.118) - kalma ta kalma
    
Ya
kamata a sake maimaita saƙon da aka ba a cikin wannan sutta: halaye
shida ba tare da barin abin da ba zai yiwu a yi satipaṭṭhānas dace ba.
Wasu tsabtatawa na iya zama dabara a nan.

—— OooOooo ——

7. Shirya Nipta

Anusaya Sutta (AN 7.11) - matakan rubutu
    
A nan an tsara sunayen anusayas bakwai.
Anusaya Sutta (AN 7.12) - fassarar ingantaccen abu
    
Bayan watsi da anusaya bakwai (al’amuran hali ko halayen hagu).
Saññā Sutta (AN 7.27) - fassarar ingantawa
    
Hasashen bakwai da ke haifar da jin dadi na tsawon lokaci na bhikkhus kuma ya hana haɓarsu.
Farhanci Sutta (AN 7.28) - fassarar ingantacce
    
Bakwai maki akan abin da bhikkhu a horo zai iya ƙi ko a’a.
Farhanci Sutta (AN 7.29) - fassarar ingantaccen abu
    
Hanyoyi guda bakwai wanda haƙiƙa mai bi zai iya ƙi ko a’a.
Vipatti Sutta (AN 7.30) - fassarar ingantawa
    
Hanyoyi guda bakwai wanda halayen dangi zasu iya saduwa da rashin nasararsa ko nasararsa.
Parābhava Sutta (AN 7.31) - fassarar ingantacce
    
Hanyoyi guda bakwai na hali wanda mai bin layi zai iya haɗu da lalacewa ko wadata.
Saññā Sutta (AN 7,49) - fassarar ingantacciyar
    
Hanyoyi bakwai da suka dace su bi.
Nagaropama Sutta (AN 7.67) - matakan rubutu tare da Formats na Pali
    
A nan Buddha yana amfani da similin haske don bayyana yadda halayen
kirki guda bakwai suka kamata suyi nasara don suyi aiki tare tare don
hana sojojin Gura (watau akusala dhammas) daga shiga dakin tsaro.
Satthusāsana Sutta (AN 7.83) - kalma ta kalma
    
A nan ne taƙaitacciyar koyarwar sau bakwai don nuna bambancin abin da yake koyar da Buddha daga abin da ba’a ba.

—— OooOooo ——
8. Aṭṭhaka Nipāta

Nanda Sutta (AN 8.9) {harafi - kalma ta kalma
    
Buddha ya kwatanta yadda Nanda, duk da yake yana da ganima ga son zuciya, yana aiki da yawa bisa ga umarninsa. Wannan sutta yana da ma’anar satisampajañña.
Sutta Mahukunta (AN 8.25) [Magana - kalma ta kalma
    
Malānama ya tambayi Buddha ya bayyana abin da yake a l
Sutta Mahukunta (AN 8.25) [Magana - kalma ta kalma
    
Malānama yayi tambaya ga Buddha don ya bayyana abin da yake bin layi da kuma abin da ake sa ran mai bin sa zai kasance mai kyau.
Anuruddhamahāvitakka Sutta (AN 8.30) - kadan info · kumfa
    
Hikima masu hikima guda bakwai waɗanda suke fahimtar fahimtar gaske da kuma tunawa suna faruwa ne. Anuruddha. Buddha ya zo wurinsa don ya koya masa na takwas, wanda ya ba shi damar yin haƙuri. Buddha ya bayyana cikakken ma’anar waɗannan tunani.
Abhisanda Sutta (AN 8.39) - fassarar ingantaccen abu
    
A nan akwai hanyoyi guda takwas da dukkan masu bi na Buddha suka kirkira masu yawa.
Duccaritavipāka Sutta (AN 8.40) - ƙananan bayanai · kumfa
    
Wannan sutta ya kwatanta irin wahalar da ake aikatawa saboda rashin bin ka’idoji.
Saṅkhitta Sutta (AN 8.53) - kalma ta kalma
    
Buddha ya ba wa tsohuwar likita ka’idodi guda takwas don nuna bambanci
ko bayanin da aka ba da shi na koyarwarsa ko a’a, wanda zai iya
kasancewa a yau.
Dīghajāṇu Sutta (AN 8.54) [fassarar - matakan rubutu
    
Daga cikin wadansu abubuwa, Buddha ya bayyana a cikin wannan sutta abin da yake nufi da karimci.
Vimokkha Sutta (AN 8.66) - fassarar ingantawa
    
Bayani na takwas vimokkhas (’yanci).
Parihāna Sutta (AN 8.79) - ba tare da fassarar ba
    
Buddha yayi bayanin abin da ke da dhammas takwas wanda zai haifar da mummunan aiki na wani bhikkhu karkashin horo.

—— OooOooo ——

9. Nagarta Navaka

Nāga Sutta (AN 9.40) - matakan rubutu
    
Wannan sutta, mai launi tare da jin dadi, ya bayyana yadda kullun
hankali ya fi dacewa da giwaye, wanda ake kiran su a matsayin Naga.
Tapussa Sutta (AN 9.41) [fasali] - matakan rubutu
    
A nan saññā · vedayita · nirodha, an kawar da saññā da vedanā a matsayin jhāna na tara.
Sikkhādubbalya Sutta (AN 9.63) - kalma ta kalma
    
Abin da za a yi idan wanda bai kasance cikakke a cikin dokoki guda biyar ba.
Nīvaraṇa Sutta (AN 9.64) - kalma ta kalma
    
Yaya za a cire shinge biyar.

—— OooOooo ——

10. Dasaka Nipta

Saokwayojana Sutta (AN 10.13) - matakan rubutu
    
Wannan sutta na takaitaccen jerin sunaye goma ne.
Kasiṇa Sutta (AN 10.25) - kalma ta kalma
    
Wannan shi ne cikakken kwatancin aikin akan goma kasiṇas.
Girimānanda Sutta (AN 10.60) - fassarar ingantawa
    
Don taimakawa Girimānanda dawowa daga wata cuta mai tsanani, Buddha
yana ba da babbar koyarwa akan bita iri iri mai amfani da gaske wanda
za’a iya bunkasa.
Kathāvatthu Sutta (AN 10.69) [fasali - matakan rubutu
    
Buddha yana tunawa da bhikkhus abin da basu kamata su yi magana da abin da zasu kamata suyi ba.
Cunda Sutta (AN 10.176) - wasu bayanai · kumfa
    
Buddha yana bayyana mahimmancin ma’anar tsarki, a cikin kāya, vācā da
iko, ba a cikin al’ada ba ko ka’idodi ba kuma ya nuna cewa tsohon ya
biyo baya, wanda rashin aikinsa ya bayyana.

—— OooOooo ——

11. Ekādasaka Nipta

30/03/2555
Metta Sutta (AN 11.15) - ƙananan bayanai · kumfa
    
Sakamakon sakamako guda goma sha ɗaya da suka fito daga aikin ƙaddara.

—— OooOooo ——


http://ummid.com/…/mumbai-muslim-women-protest-against-trip…
Muslim women are upset with
Ramnath Kovind over his address to the Joint Session of the Parliament
wherein he had said, “For decades, the dignity of Muslim women has
remained captive to political cost-benefit. Now the Nation has an
opportunity to emancipate them from this situation.

Calling Kovind’s statement misleading and untrue, Muslim
women want Kovind to take them back and demanded to remove them from the parliament and Rashtrapati Bhavan
records.


Prophet
Mohammed (Peace be upon him) was the first who talked about women’s
rights at the time when they were a suppressed lot, thousands of women
who…
ummid.com

http://stopgangstalkingpolice.com/dailysnapshotsmarch2018.h…

When you call Petco to exchange a puffy bird who is inactive for a
lively one – And That Call Is Monitored By The Abusive National Security
State…

When There Is Surveillance Every Step of The Way – When You Go To Petco To Exchange A Parakeet…

When There are Government Gang Stalkers There As You Park, As You
Arrive At The Parakeet Cage – That’s Not National Security, That is a
Stasi Program of UNREMITTING HARASSMENT that has gone on for 12 YEARS,
that both political parties enable through their silence…

That’s
the American Government Trashing the Constitution, Lawless, Out-of
–Control, Bullying, Corrupting Citizens Who Participate in The Fascist
Program With Its Lies

That’s the Time Every American has to Rise
To The Occasion And Expose Stasi, UNREMITTING HARASSMENT, Government
Gang Stalking, So We Can Finally Get Change, Reform For A Government
That Has Become A Massive Tyranny.

It’s Time Every Citizens is
Free To Exchange A Parakeet Without Being UNREMITTINGLY HARASSED by An
American Stasi Every Step of The Wa

My Website:

http://www.stopgangstalkingpolice.com

My You Tube Channel:

www.youtube.com/user/bonnieleec

Bonnie


Americans
are being put under surveillance or harassed by police in at least 36
states, said the ACLU. I have personally been GANG STALKED by police in
Oceanside, CA…
stopgangstalkingpolice.com



Americans
are being put under surveillance or harassed by police in at least 36
states, said the ACLU. I have personally been GANG STALKED by police in
Oceanside, CA…
stopgangstalkingpolice.com



https://www.newstimesdaily.com/happy-1st-april-fools-day-2017-gif-images-animated-pictures-3d-animation-gif-pics-photos/

https://www.newstimesdaily.com/happy-1st-april-fools-day-2…/
Happy 1st April Fool’s Day 2018 GIF Images, Animated Pictures, 3D Animation GIF Pics and Photos

April Fool is a celebrated all over the world on 1st April by Judges.

https://barandbench.com/read-impeachment-motion-chief-just…/
To be sure, the motion, even if taken up, will not be roundly defeated.
For reasons very well known.

It is a good Kamma (Action)

The Ex CJI Sathasivam committed a grave error of judgement by ordering
that the fraud EVMs could be replaced in a phased manner as suggested by
the ex CEC Sampath because of the cost of Rs1600 crore involved for the
replacement of the entire EVMs. As the order for replacement itself is a
clear proof that the EVMs could be tampered. Now the CJI after
realising the damagecommitted to the Universal Adult Franchise have
decided to ordered for using Ballot Papers as followed by 80 democracies
of the world.Hence it is a good Kamma as the usage of these fraud EVMs
will not be continued which has negated the Universal Adult Franchise.

But the very fact of the motion being taken up by the parliament will
be a big political jolt not for Murderers of democratic institutions
(Modi)

It’d highlight the nexus and moral legitimacy of all
judgements delivered by the incumbent CJI and his favoured judges will
stand seriously undermined after deciding to establish the equal right
of the Judiciary to that of Executive, Parliament and the Media .

Never mind that the CJI may just not bother.

Three major cases, in the pipeleine:
I. Aadhaar.
II.. Justice Loya’s controversial death.
III. Babri Masjid / Ram Janambhoomi land dispute.

As per the impeachment motion, the following five charges have been levelled against Chief Justice Misra:

The facts and circumstances relating to the Prasad Educational Trust
case, show prima facie evidence suggesting that Chief Justice Dipak
Misra may have been involved in the conspiracy of paying illegal
gratification in the case, which at least warrants a thorough
investigation.

That the Chief Justice Dipak Misra dealt on the
administrative as well as judicial side, with a writ petition which
sought investigation into a matter in which he too was likely to fall
within the scope of investigation since he had presided over every bench
which had dealt with the case and passed orders in the case of Prasad
Educational Trust, and thus violated the first principle of the Code of
Conduct for Judges.

That the Chief Justice Dipak Misra appears to
have antedated an administrative order dated 6th November 2017 which
amounts to a serious act of forgery/fabrication.

That Chief
Justice Dipak Misra acquired land when he was an advocate, by giving an
affidavit that was found to be false and despite the orders of the ADM
cancelling the allotment in 1985, surrendered the said land only in 2012
after he was elevated to the Supreme Court.

That Chief Justice
Dipak Misra has abused his administrative authority as master of roster
to arbitrarily assign individual cases of particular advocates in
politically sensitive cases, to select judges in order to achieve a
predetermined outcome.>>]

https://barandbench.com/read-impeachment-motion-chief-just…/

Aditya AK March 28, 2018 Litigation News, News
[Exclusive]: Read the draft impeachment note being circulated against Chief Justice of India Dipak Misra

Congress leaders in the Rajya Sabha yesterday sparked a furore when it
was revealed that a motion had been prepared to initiate impeachment
proceedings against Chief Justice of India Dipak Misra.

Sources
indicate that 23 MPs have signed the petition. Speaking to Bar &
Bench NCP MP Majeed Memon said that “all the MPs of NCP has signed the
petition and the copy of the petition is with the Congress”.

The
controversial chain of events that took place in the Supreme Court
towards the end of last year, specifically the Medical College bribery
case (Prasad Educational Trust) seems to be root cause for this
impeachment motion.

Other allegations include that he had
acquired land by producing a false affidavit, and that he had abused his
administrative authority as master of the Supreme Court roster.

As per the impeachment motion, the following five charges have been levelled against Chief Justice Misra:

The facts and circumstances relating to the Prasad Educational Trust
case, show prima facie evidence suggesting that Chief Justice Dipak
Misra may have been involved in the conspiracy of paying illegal
gratification in the case, which at least warrants a thorough
investigation.

That the Chief Justice Dipak Misra dealt on the
administrative as well as judicial side, with a writ petition which
sought investigation into a matter in which he too was likely to fall
within the scope of investigation since he had presided over every bench
which had dealt with the case and passed orders in the case of Prasad
Educational Trust, and thus violated the first principle of the Code of
Conduct for Judges.

That the Chief Justice Dipak Misra appears to
have antedated an administrative order dated 6th November 2017 which
amounts to a serious act of forgery/fabrication.

That Chief
Justice Dipak Misra acquired land when he was an advocate, by giving an
affidavit that was found to be false and despite the orders of the ADM
cancelling the allotment in 1985, surrendered the said land only in 2012
after he was elevated to the Supreme Court.

That Chief Justice
Dipak Misra has abused his administrative authority as master of roster
to arbitrarily assign individual cases of particular advocates in
politically sensitive cases, to select judges in order to achieve a
predetermined outcome.

MPs from Trinamool Congress, CPI (M), CPI, NCP and Congress have reportedly signed the impeachment proceedings
As regards the first charge, the way Chief Justice Dipak Misra dealt
with the Prasad Educational Trust case has been criticised.

Secondly, the MPs have brought to light the manner in which he dealt
with petitions filed by Kamini Jaiswal and CJAR, calling for an
investigation into the medical college bribery case in relation to which
former High Court judge Justice IM Quddusi was arrested by the CBI.
This, the MPs claim, is a violation of the Code of Conduct of Judges
formulated in 1997, which states,

“Justice must not merely be
done but it must also be seen to be done. The behaviour and conduct of
members of the higher judiciary must reaffirm the people’s faith in the
impartiality of the judiciary. Accordingly, any act of a judge of the
Supreme Court or a High Court, whether in official or personal capacity,
which erodes the credibility of this perception has to be avoided.”

The third charge alludes to the improper manner in which a note from
the Registry was “antedated”, amounting to “fabrication”. After Justice J
Chelameswar agreed to hear the Kamini Jaiswal petition on November 9, a
note from the Registry was taken on record.

The letter initially
bore the date of November 6, and was later changed to November 9,
raising a few eyebrows. In light of these facts, the MPs have asked,

“If there were already pre exisiting orders of the Chief Justice of
India on this issue, what was the occasion of the Chief Justice to call
for, and for the registrar to put up a fresh note on the 6th of November
2017?

If this note was indeed issued on 6th November 2017, why
was it not communicated to Court No. 2 which has to hear the urgent
mentionings while the Chief Justice of India was sitting in the
Constitution Bench? Why was it only communicated in a hurry while the
hearing of Mrs Kamini Jaiswal’s petition was in progress?”

As
regards the issue of land allotment, the motion notes that the Orissa
High Court had ordered a CBI investigation into “this case and other
similar illegal land allotments”. However, the motion notes, the PIL
calling for the same has been pending in the High Court for years.

The final charge alleges that Chief Justice Dipak Misra has abused his power as master of the roster.

“Though the Chief Justice of India is the master of roster and has the
administrative authority to determine benches to hear cases, it does not
mean that such power can be exercised in an arbitrary or malafide
manner…

In a stark departure from this practice and raising
questions about the Chief Justice of India’s accountability, there have
been various instances where Chief Justice Dipak Misra has abused his
authority as master of roster and exercised this power in a mala fide
and arbitrary manner.”

The preparing of the motion is only the
first step in a long process; it remains to be seen whether the MPs will
get the requisite number of signatures to actually set things in
motion.

Chief Justice Dipak Misra is currently hearing petitions
regarding Babri Masjid dispute, Aadhaar case and other constitutional
bench cases before him.

Read the draft impeachment motion that is being circulated:

[The Draft: Facsimile]

Here are the stories relating to this case

In-house panel recommends removal of Allahabad HC judge SN Shukla J for involvement in medical college bribery case

Justice SN Shukla goes on leave as CJI Misra recommends removal

CJAR calls for In-House Inquiry against CJI Dipak Misra by five senior-most judges of the SC

Plea for investigation cannot be termed as contemptuous: CJAR files review in SC

Breaking: Supreme Court dismisses CJAR petition, imposes costs of 25 lakh

Contemptuous but not initiating contempt, Supreme Court dismisses Kamini Jaiswal petition [Read Judgment]

Why are you involving Court 2 unnecessarily?”, Arun Mishra J to Prashant Bhushan

Here is the petition filed by Kamini Jaiswal in the Supreme Court that is causing quite a stir [Read Petition]

#Breaking

: Prashant Bhushan storms out of CJI’s Court during hearing of CJAR petition

Former HC judge IM Quddusi arrested by CBIin medical college graft case

CBI launches corruption case against former Allahabad, Orissa HC judge IM Quddusi


Peace Is Doable
[Exclusive] Read the draft impeachment note being circulated against Chief Justice of India Dipak Misra
The controversial chain of events that took place in the Supreme Court
towards the end of last year seems to be root cause for initiating
impeachment proceedings…
barandbench.com

Therefore Chief Justice of India Dipak Misra has decided to follow our
Marvelous Modern Constitution in letter and spirit to safe guard
Equality, Fraternity and Liberty. That includes the protection of atrocities act without diluting it.

The jokes and their victims are called April fools. People playing April Fool jokes expose their prank by shouting April Fool.

On this day people attempt hoaxes and practical jokes, of varying
sophistication, on friends, family members, neighbors, etc. You can also
send someone on a foolish errand, the aim of which is to embarrass the
gullible.

April Fools’ Day (sometimes called All Fools’ Day) is
celebrated every year on April 1 by playing practical jokes and
spreading hoaxes.

See: 1st April Fool’s Day 2017 Funny Memes Images and Pics

April Fools Pranks and April Fool Jokes are not just embarrassing but
even grab a lot of eyeballs and attention from media. The pranks cracked
on this day are just light-hearted jokes which kick starts with a huge
celebration.

Check: Happy April Fool Day WhatsApp Troll and FB Funny Status

On this occasion, we need some Good April Fool Pranks or April Fool
Memes to make fool to our family members, relatives, and friends.

See This: April Fools’ Day 2017 SMS Messages Quotes Wallpaper Greetings

Are you searching for Happy 1st April Fool’s Day 2018 GIF Images
Animated Pictures?? Then you are on a very right post as here in this
post we are going to share with you a large Collection of Happy April
Fool Day 2017 GIF Images, 3D Animation Pics, and Photos.

Happy 1st April Fool’s Day 2018 GIF Images, Animated Pictures

April Fool GIF

April Fool GIF

April Fool's Day GIF

April Fool’s Day GIF

1st April Fool Day GIF

1st April Fool Day GIF

Happy April Fool Animated Images

Happy April Fool Animated Images

April Fool's Day Animation

April Fool’s Day Animation

Happy 1st April Fool’s Day 3D Animation GIF Photos and Moving Pictures

April Fool Moving Pics

April Fool Moving Pics

April Fool 3D Animation

April Fool 3D Animation

April Fool Animated Images

April
Fool is a celebrated all over the world on 1st April. The jokes and
their victims are called April fools. People playing April Fool jokes
expose their prank by…
newstimesdaily.com

comments (0)
03/30/18
2577 Sat 31 Mar 2018 LESSON in 34 Classical Haitian Creole Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — 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 Just take note of the stark contrast with the local Brashtachar Jiyadha Psychopaths (BJP) MP, trying to stoke fires of violence: As some people approached him, news channels showed Supriyo telling them, “Aami ki apnader ke bolbo lorai koro? Ami chole jabo, apnader opor goli cholbe (Will I ask you to fight? I will leave and you will come under fire).” Ram Navami violence: His son dead, Asansol Imam says if you retaliate, will leave town Murderer of democratic institutions (Modi) Brshshtachar Jiyadha Psychopaths (BJP) is being left with one year of its term. with Data leak! Aadhar leak! SSC Exam leak! Election date leak! CBSE papers leak! There is a leak in everything, the ‘chowkidar’ is weak. and is strong in using the fraud EVMs to win elections at its peak! Ajay Bhushan Pandey, CEO of the Unique Identification Authority of India (UIDAI), the agency that implements India’s controversial Aadhaar project, shared his authentication logs with the Constitutional bench of the Supreme Court last week. His aim, ostensibly, was to show how Aadhaar incorporates “privacy by design”, to quote the accompanying power-point presentation. It wasn’t long before Aadhaar critics on Twitter poured through his logs and proved just the opposite.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 7:37 pm

2577 Sat 31  Mar 2018 LESSON

in 34 Classical Haitian Creole

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
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



Just take note of the stark contrast with the local Brashtachar Jiyadha
Psychopaths (BJP) MP, trying to stoke fires of violence: As some people
approached him, news channels showed Supriyo telling them, “Aami ki
apnader ke bolbo lorai koro? Ami chole jabo, apnader opor goli cholbe
(Will I ask you to fight? I will leave and you will come under fire).”

Ram Navami violence: His son dead, Asansol Imam says if you retaliate, will leave town

Murderer of democratic institutions (Modi) Brshshtachar Jiyadha Psychopaths (BJP) is being left with one year of its term.

with Data leak!
Aadhar leak!
SSC Exam leak!
Election date leak!
CBSE papers leak!
There is a leak in everything, the ‘chowkidar’ is weak. and is strong in using the fraud EVMs to win elections at its peak!

Ajay Bhushan Pandey, CEO of the Unique Identification Authority of
India (UIDAI), the agency that implements India’s controversial Aadhaar
project, shared his authentication logs with the Constitutional bench of
the Supreme Court last week.
His aim, ostensibly, was to show how
Aadhaar incorporates “privacy by design”, to quote the accompanying
power-point presentation.

It wasn’t long before Aadhaar critics on Twitter poured through his logs and proved just the opposite.



 34 Classical Haitian Creole
34 Klasik kreyòl ayisyen

2577 Sat 31 Mar 2018 LESSON

http://www.orgsites.com/oh/awakenedone/

Pratik Awakès

Tout 84,000 Khandas jan yo te jwenn nan Pali Suttas yo

Tradisyonèlman yo se 84,000 Pòt Dharma - 84,000 fason yo ka resevwa Awakeness. Petèt sa; sètènman Bouda a anseye yon gwo kantite pratik ki mennen nan Awakeness. Paj entènèt sa a eseye katalòg sa yo ki te jwenn nan Pali Suttas yo (DN, MN, SN, AN, UD & Sn 1). Gen 3 seksyon:

Diskou yo nan Bouddha yo divize an 84,000, menm jan yo separe adrès. Divizyon
an gen ladan tout sa ki te di pa Bouda: “Mwen te resevwa nan men
Bouddha,” te di Ananda, “82,000 Khandas, ak nan prèt 2000 yo;
Sa
yo se 84,000 Khandas konsève pa m ‘. “Yo divize an 275,250, tankou
stanzas yo nan tèks orijinal la, ak nan 361,550, menm jan ak stanzas yo
nan Next a.
Tout diskou yo ki gen ladan tou de sa yo nan Bouda ak sa yo ki nan
kòmantatè a, yo divize an 2.547 banawaras, ki gen 737,000 stanzas, ak
29,368,000 lèt separe.

http://www.buddha-vacana.org/

BuddhaSasana-kay la nan Pali

 Bouda Vacana
- Mo sa yo nan Bouda -
Boudis klasik (Enseignements de la ouverture ak konsyantizasyon) apatni a mond lan, ak tout moun gen dwa eksklizif:

se pi pozitif Enèji nan sit enfòmatif ak rechèch oryante pwopagasyon
ansèyman yo nan yon sèl la leve ak konsyans Bouda a, epi sou
Teknolojik-politico-sosyo transfòmasyon ak Mouvman emansipasyon ekonomik
ki te swiv pa dè milyon de moun nan tout mond lan.

Bay
tradiksyon egzak kòm yon leson nan Inivèsite sa a nan lang manman an
nan sa a Tradiksyon Google https://translate.google.com ak pwopagasyon
dwa pou yo vin yon Antreur Stream (Sottapanna) ak atenn Bliss p’ap janm
fini an kòm yon objektif Final.
Analytic Insight-Filè - GRATIS sou entènèt Analytic Insight-Filè
Tipiṭaka Rechèch ak Pratike Inivèsite ak ki gen rapò NEWS nan
http://sarvajan.ambedkar.org nan 105 lang yo KLASIK

 Bouda Vacana
- Mo sa yo nan Bouda -
Aprann Pali sou entènèt pou gratis ak fason ki pi fasil.

Sit
entènèt sa a dedye a moun ki vle konprann pi byen pawòl Bouddha yo nan
aprann Basics lang Pali, men ki pa gen anpil tan ki disponib pou li.
Lide
a se ke si bi yo se senpleman jwenn pèmèt li tèks yo Pali epi yo gen
yon santiman ki jis nan konprann yo, menm si ke konpreyansyon pa kouvri
tout detay yo minit nan règ gramatikal, yo pa reyèlman bezwen depanse
anpil
tan difikilte ak yon aprantisaj dekouraje nan teyori fatigan gramatikal ki enplike bagay tankou deklarasyon anpil ak konjigezon.

Nan
ka sa a, li se ase yo limite tèt yo nan tou senpleman aprann
siyifikasyon an nan pawòl ki pi enpòtan Pali, paske eksperyans nan
repete lekti bay yon konpreyansyon empirik ak entwisyon nan estrikti yo
fraz ki pi komen.
Yo pèmèt yo vin otodidaks, chwazi tan, dire, frekans, sa ak pwofondè etid pwòp yo.

Konpreyansyon
yo nan Bouda Vacana yo ap vin pi plis presi jan yo efor aprann ak
memorize mo yo ak fòmil yo enpòtan ki fondamantal nan ansèyman Bouddha
a, pa fason pou lekti regilye.
Aprantisaj yo ak enspirasyon yo jwenn nan li ap grandi pi fon pase reseptivite yo nan mesaj pwofesè a ap amelyore.

Limit responsabilite nou: Sit entènèt sa a kreye pa yon otodidact epi li vle di pou otodidaks. Webmaster
a pa swiv nenpòt ki ofisyèl Pali kou e pa gen okenn reklamasyon ke tout
enfòmasyon ki prezante isit la se totalman gratis nan erè.
Moun ki vle ak presizyon akademik ka konsidere rantre nan yon kou fòmèl Pali. Nan ka lektè yo avi nenpòt ki erè, webmaster a pral rekonesan si yo rapòte li via bwat la mansyone anba ‘Kontakte’.

Sutta Piṭaka - Diya Nikiya

DN 9 -
Patenarya Sutta
{ekstrè}
- Kesyon yo poze kesyon -

Pasyèl mande plizyè kesyon reyaji nati a nan Sañà.
Remak: tèks plenn

http://www.buddha-vacana.org/suttapitaka.html
 
Sutta Piṭaka
- panyen an nan diskou -
[Sutta: diskou]

Sṭta Piṭaka a gen sans nan ansèyman Bouddha a konsènan Dhamma la. Li gen plis pase dis mil suttas. Li se divize an senk koleksyon yo rele Nikayas.

Dijital Nikiya
    
[dijè: tan] Dīgha Nikāya a ranmase 34 nan diskou yo pi long yo bay nan Bouda la. Gen divès kalite sijesyon ke anpil nan yo se ajoute an reta nan corpus orijinal la ak nan bon jan kalite dout.
Majjhima Nikya
    
[maj: medyòm] Majjhima Nikāya a ranmase 152 diskou nan Bouda a nan longè entèmedyè, fè fas ak divès zafè.
Sa a Nikiya
    
[chakutta: gwoup] Saṃyutta Nikāya a rasanble suttas yo selon sijè yo nan 56 sub-gwoup yo rele sa nyyyuttas. Li gen plis pase twa mil diskours nan longè varyab, men jeneralman relativman kout.


Aksamutara Nikiya

    [aṅg: faktè | Apre
sa: adisyonèl] Nikiya a Aṅguttara se sibdivize nan onz sub-gwoup yo
rele nipātas, chak nan yo rasanble diskours ki gen ladan enimerasyon nan
yon sèl faktè adisyonèl kont sa yo ki nan presedan nipāta.
Li gen dè milye de suttas ki jeneralman kout.

Khuddaka Nikiya

    [Khuddha:
kout, ti] Ti tèks yo Khuddhaka Nikiya ak konsidere kòm te konpoze de de
stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā ak Jātaka fòme kouch yo ansyen, pandan y ap liv
lòt yo se ajoute anreta ak otantisite yo
se plis dout.

http://www.buddha-vacana.org/formulae.html

Fòmil yo

View
ki baze sou travay sa a se ke pasaj yo nan suttas yo ki rapòte yo dwe
pi souvan repete pa Bouda a nan tout kat Nikiya yo ka pran kòm endike sa
li konsidere kòm yo te pi merite a nan enterè nan ansèyman li
, ak nan menm tan an tankou sa ki reprezante ak pi presizyon mo aktyèl l ‘yo. Youn nan yo ap esplike nan Gaingaaka-Moggallāna Sutta a (MN 107) epi
li dekri kòm sekha Paṭipadā a oswa Path pou youn anba Fòmasyon, ki
pratikman mennen neophyte la tout wout la nan katriyèm jhāna la.

Seka Paṭipadā - Path la pou youn anba Fòmasyon

Douz fòmil ki defini etap pa etap pratik prensipal yo preskri pa Bouda la. Li se enpòtans fondamantal pou nenpòt moun ki vle pwogrè avèk siksè,
paske li gen enstriksyon yo ki pral pèmèt meditatè a yo mete kanpe
kondisyon yo endispansab pou yon pratik efikas.

Ānāpānassati - Konsyantizasyon sou souf la
    
Pratik la nan ānāpānassati se trè rekòmande pa Bouda a pou tout kalite
bon rezon epi isit la ou ka konprann byen jisteman enstriksyon yo li
bay.
Anussati - Recollections yo
    
Isit la nou gen deskripsyon an estanda nan Bouda a (≈140 okazyonèl), Dhamma la (≈90 rive.) Ak Sangha la (≈45 rive.).
Appamāṇā Cetovimutti - liberasyon yo san limit nan tèt ou la
    
Bouda a souvan fè lwanj pratik la nan kat la, ki yo rekonèt pou pote
pwoteksyon kont danje ak pou yo te yon fason ki mennen nan Brahmaloka.
Arahatta - Arahantship
    
Sa a se fòmil la stock pa ki reyalizasyon nan arahantship ki dekri nan suttas yo.
Ariya Sīlakkhandha - Gwoup la nòb nan vèti
    
Règ divès kalite yo dwe ki te swiv pa bhikkhus.
Pwomosyon - Fòmil la Fòm
    
Isit la yo se fòmil yo stock ki dekri absòpsyon yo nan samādhi pi lwen
pase katriyèm jhāna a, ki yo refere yo bay an reta Pali litterature kòm
arūpajjhānas.
Pwovizwa Khayañāṇa - Konesans nan destriksyon nan sa yo
    
Konesans nan destriksyon nan āsavas: arahantship.
Bhojane Mattaññutā - Moderasyon nan manje
    
Modération nan manje: konnen kantite lajan apwopriye pou manje.
Cattāro Jhānā - kat jhānas la
    
Kat jana yo: li gen yon respektab bèl.
Indriyesu Guttadvāratā - Siveyans nan papòt la nan kapasite sans
    
Gad nan antre nan kapasite sans: kontrent sans.
Jāgariyaṃ Anuyoga - Dedikasyon nan wakefulness
    
Dedikasyon nan wakefulness: lajounen kou lannwit.
Kammassakomhi - Mwen se pwòp kamma mwen
    
Fòmil sa a eksplike youn nan fondasyon wòch yo nan ansèyman Bouddha a: yon vèsyon subjectif nan lwa a nan kòz ak efè.
Pèdi pwa - Retire nan antrav
    
Retire nan entraveni yo: simonte obsève eta mantal.
Pabbajjā - ale nan
    
Ale nan: ki jan yon sèl deside abandone mond lan.
Pèsonalite - Konesans nan rekoleksyon an nan kote k ap viv ansyen
    
Konesans nan rekoleksyon an nan kote k ap viv ansyen: sonje lavi sot pase yo.
Satipaṭṭhāna - Prezans nan Konsyantizasyon
    
Sa yo se fòmil pa ki Bouda a defini nan brèf sa ki kat satipaṭṭhānas yo (≈33 rive.).
Satisampajaña - Mindfulness ak konpreyansyon bon jan
    
Akonpayans ak konpreyansyon bon jan: yon pratik san enteripsyon.
Saddhammā Sèt - Seven kalite bon
    
Sèt kalite fondamantal ki dwe metrize pa trainee a yo nan lòd yo gen siksè. Kat nan sa yo kalite parèt tou nan mitan senk Indriyas yo espirityèl ak senk balas yo.
Satisfè konesans - Konesans nan rne a nan èt epatan
    
Konesans nan rne a nan èt epatan.
Sèlasampatti - Akonplisman nan vèti
    
Akonplisman nan vèti: yon obsèvans atansyon nan règleman yo Pātimokkha.
Vivitta Senāsanena Bhajana - Resort nan solitèr abite
    
Chwa a nan yon kote ki apwopriye ak adopsyon an nan pwèstans ki kòrèk
la fizik ak mantal se yon lòt sin ki pa kondisyon nan pratik siksè.
Bodhi fèy

http://www.buddha-vacana.org/patimokkha.html

Patisyon
- Gid Bhikkhu a -

Sa yo se direktiv yo 227 ke chak bhikkhu dwe aprann pa kè nan lang Pali yo nan lòd yo kapab resite yo. Isit la yon analiz semantik nan chak gid yo pral (èspere ke) dwe bay.


Paj 1

    Ta dwe nenpòt ki bhikkhu - patisipe nan fòmasyon an ak mwayen poul viv
nan bhikkhus la, san yo pa gen renonse fòmasyon an, san yo pa gen te
deklare feblès li - angaje yo nan kouche seksyèl, menm ak yon bèt fi, li
se bat epi pa gen ankò nan afilyasyon.

http://www.buddha-vacana.org/patimokkha/par1.html

    Paj 1

Yo ta dwe anpeche yo fè sèks nan lavi yo, epi yo ta dwe anpeche yo fè
sa pou yo ka rive jwenn yon fason pou yo ka angaje yo pou yo ka ede yo.

Ta dwe nenpòt ki bhikkhu - patisipe nan fòmasyon an ak mwayen poul viv
nan bhikkhus la, san yo pa gen renonse fòmasyon an, san yo pa gen te
deklare feblès li - angaje yo nan kouche seksyèl, menm ak yon bèt fi, li
se bat epi pa gen ankò nan afilyasyon.

Yo pana bhikkhu Ta dwe nenpòt ki bhikkhu
Bhikkhūnaṃ sikkhā · s · ājva · samāpanno k ap patisipe nan fòmasyon an ak mwayen poul viv nan bhikkhus la,
sikkhaṃ a · paccakkhāya san yo pa gen renonse fòmasyon an,
Du · balyaṃ anavvi · katvā san li te deklare feblès li
muhunaṃ dhammaṃ paṭiseveyya angaje yo nan kouche seksyèl,
antamaso tiracchāna · gatāya · pi, menm avèk yon bèt fi,
Sèvi ak sa a. li se bat epi li pa nan afilyasyon.

http://www.buddha-vacana.org/download.html

Sit wèb download

Download sit entènèt la (vèsyon nan Januray 2013):

Klike la a

http://www.buddha-vacana.org/contact.html

Kontakte

Pou nenpòt ki remak, sijesyon, kesyon:

Pa ezite rapòte nenpòt erè, erè, lyen ki kase, vid enfòmasyon · ti wonn elatriye ou ka vini nan tout. Webmaster a pral rekonesan.

Fasil aksè:

Dijital Nikiya

Majjhima Nikya

Sa a Nikiya

Aksamutara Nikiya

http://www.buddha-vacana.org/sutta/digha.html
Tree
Dijital Nikiya
- Diskou yo long -
[dijè: long]

Dīgha Nikāya a ranmase 34 nan diskou yo pi long ke yo sipoze bay Bouda la.

Patenarya Sutta (DN 9) {ekstrè} - Ranfòse tradiksyon
    
Pasyèl mande plizyè kesyon reyaji nati a nan Sañà.
Mahāparinibbāna Sutta (DN 16) {ekstrè} - mo pa mo
    
Sa a sutta rasanble divès enstriksyon Bouda a te bay pou dedomajman
pou disip li yo apre yo fin pase l ‘yo, ki fè li dwe yon seri trè
enpòtan nan enstriksyon pou nou sèjousi.
Sansa Mahāsatipaṭṭānā (DN 22) - mo pa mo
    
Sa a sutta se lajman konsidere kòm yon referans fondamantal pou pratik meditasyon.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikya
- Diskou yo nan longè mwayen -
[Dejwe: mwayen]

Majjhima Nikāya rasanble 152 diskou nan Bouda a nan longè entèmedyè, fè fas ak divès zafè.

Sabbāsava Sutta (MN 2) - amelyore tradiksyon
    
Trè enteresan sutta, kote fason yo diferan pa ki āsavas a, fèrmantine ekilib nan tèt ou a, yo disipe.
Bhayabherava Sutta (MN 4) - amelyore tradiksyon
    
Ki sa ki ta li pran yo viv nan solitid nan dezè a, konplètman gratis nan pè? Bouda a eksplike.
Vattha Sutta (MN 7) {ekstrè} - amelyore tradiksyon
    
Nou jwenn isit la yon lis olye estanda nan sèz dévlopman (upakkilesa)
nan tèt ou a, ak yon eksplikasyon sou yon mekanis pa ki yon sèl vin sa
yo ‘konfime konfidans’ nan Bouda a, Dhamma a ak Sangha a ki se faktè nan
kouran antre-.
Mahādukkhakkhandha Sutta (MN 13) - amelyore tradiksyon
    
Sou assâda (atire), ādīnava (dezavantaj) ak nissaraṇa (emansipasyon) nan kama (sensuality), rūpa (fòm) ak vedanā (santi). Yon anpil bagay trè itil yo medite sou.
Sutta a (MN 27) - ranfòse tradiksyon
    
Bouda a eksplike kòman lefèt ke li se aktyèlman yo dwe yon fòs eklere
dwe pran sou lafwa oswa kòm yon konjekti jiskaske yon etap sèten rive, e
ke nenpòt reklamasyon nan konesans sa yo san sa realizasyon se pa vo
anyen.
Mahāvedalla Sutta (MN 43) {ekstrè} - mo pa mo
    
Li repons plizyè kesyon enteresan ki te mande pa Mahajnik Mahāko, epi
nan ekstrè sa a, li eksplike ke Vedanā, Sañāā ak Viņāāṇa pa klèman
detaye men pwofondman mele.
Cutta Sutta (MN 44) {ekstrè} - amelyore tradiksyon
    
Bhikkhuni Dhammadinnā reponn yon seri kesyon enteresan ki te mande pa Visākha. Pami lòt bagay, li bay definisyon 20-pliye sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - amelyore tradiksyon
    
Bouda a mande Ānanda pou esplike Sekha Paṭipadā, nan ki li bay yon
vèsyon etone, ki soti nan ki Satisampajaña ak Nīvaraṇānaṃ Pahāna yo
curiously ranplase pa yon seri de ‘bon kalite’ sèt, ak ki ilistre pa yon
similan di.
Potaliya Sutta (MN 54) - amelyore tradiksyon
    
Yon seri sèt ajil estanda yo eksplike dezavantaj yo ak danje nan bay nan sensuality.
Bahuvedanīya Sutta (MN 59) {ekstrè} - mo pa mo
    
Nan ekstrè kout sa a, Bouda a defini senk kanmarad yo epi li fè yon konparezon enpòtan ak yon lòt kalite plezi. Kilti Sutta (MN 70) {ekstrè} - amelyore tradiksyon
    
Sa a sutta gen yon definisyon nan dwòg ak endepandan.
Bhatik Sutta (MN 88) {ekstrè} - amelyore tradiksyon
    
Wa Pasenadi a nan Kosala se anvi konprann ki sa ki rekòmande oswa pa
pa asenetik ki gen bon konprann ak brahmans, epi li mande seri de kesyon
nan Ānanda ki pèmèt nou yon pi bon konprann nan mo sa yo kusala (bon
poul) ak akusala (unwholesome).
Ānāpānassati Sutta (MN 118) - mo pa mo
    
Sutta nan pi popilè sou pratik nan anpatikalati, ak ki jan li mennen
nan pratik la nan kat satipaṭṭhānas ak abondans nan pwogrè nan sèt
bojjhaṅgas la.
Sutta sa a (MN 137) {ekstrè} - amelyorasyon tradiksyon
    
Nan sa a sutta gwo twou san fon ak trè enteresan, Bouda a defini nan
mitan lòt bagay sa yo se ankèt yo nan santiman bèl, dezagreyab ak net
mantal, epi tou li defini ekspresyon yo te jwenn nan deskripsyon estanda
nan Bouda a: ‘anuttaro purisadammasārathī’.
Indrayabhāvanā Sutta (MN 152) - mo pa mo
    
Sa a sutta ofri twa apwòch pratike nan kontrent sans, ki gen ladan
enstriksyon adisyonèl konplete fòma yo Guttadvāratā Indriyesu.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/samyutta.html

Tree
Sa a Nikiya
- Diskou yo klase -
[sa a]: gwoup]

Diskou yo nan Sāyutta Nikāya a yo divize dapre tèm yo nan 56 ane, ki se tèt yo gwoupe nan senk vaggas.

Vibhaṅga Sutta (SN 12.2) - mo pa mo
    
Yon esplikasyon detaye sou paipal, ak yon definisyon chak nan douz lyen yo.
Cetanā Sutta (SN 12.38) - amelyore tradiksyon
    
Isit la Bouda a eksplike ki jan cetanā, ansanm ak medite ak anusaya, aji kòm yon baz pou viññāṇa.
Satisfè Sutta (SN 12.52) - amelyore tradiksyon
    
Sa a se yon leson trè Enstriktif ki revele pa ki sikolojik mekanis yon
sèl bay nan bzwen, epi eksplike kijan li ka fasil ranplase pa
konsiderasyon serye debarase m de li.
Sutta Puttama (SN 12.63) - amelyore tradiksyon
    
Bouda a ofri isit la kat similes enpresyonan ak enspire pou esplike kijan kat kat yo ta dwe konsidere.
Sanidāna Sutta (SN 14.12) - amelyore tradiksyon
    
Yon eksplikasyon bèl bagay sou fason pèsepsyon vire nan aksyon, plis fòs ankò ak similman nan flanbo a flanm dife. Rete avèk dilijans bliye pou w devwale move lide!
Āṇi Sutta (SN 20.7) - mo pa mo
    
Yon
bagay ki enpòtan anpil se raple nou pa Bouda a: pou benefis pwòp nou an
kòm byen ke pou benediksyon an nan jenerasyon yo poko rive, nou dwe bay
pi enpòtans nan mo pwòp li yo aktyèlman, epi yo pa tèlman bay moun ki
lòt moun pretann sèjousi oswa
te pran pòz nan tan pase a yo dwe yon bon (Dhamma) pwofesè.
Samādhi Sutta (SN 22.5) - mo pa mo
    
Bouda a ekspòte disip li yo pou yo devlope konsantrasyon pou yo ka
pratike insight nan rive ak pase lwen senk gran yo, apre yo fin ki
defini sa li vle di pa rive ak pase lwen granules yo, an tèm de orijin
depandan.
Paṭisallāṇa Sutta (SN 22.6) - san tradiksyon
    
Bouda a esplike disip li yo pratike entimid pou yo ka pratike insight
nan rive ak pase lwen senk gran yo, apre yo fin ki defini sa li vle di
pa rive epi pase lwen nan granula yo, an tèm de orijin depandan.
Satisfè Sutta (SN 22.8) - mo pa mo
    
Ki rive ak sispann nan soufrans pran plas nan senk gran yo.
Nandikkhaya Sutta (SN 22.51) - mo pa mo
    
Ki jan yo opere destriksyon nan pran plezi.
Anattalakkhana Sutta (SN 22.59) - mo pa mo
    
Nan sutta sa a trè popilè, Bouda a ekspoze pou premye fwa ansèyman li sou anatta.
Khajjanīya Sutta (SN 22.79) {ekstrè} - mo pa mo
    
Sa a sutta bay yon definisyon pikant nan senk khandhas yo.
Suddhika Sutta (SN 29.1) - amelyore tradiksyon
    
Diferan kalite nazi.
Suddhika Sutta (SN 30.1) - amelyore tradiksyon
    
Diferan kalite supaṇṇas (aka garudas).
Suddhika Sutta (SN 31.1) - amelyore tradiksyon
    
Diferan kalite gandhabba devas.
Suddhika Sutta (SN 32.1) - amelyore tradiksyon
    
Kalite diferan nan nwaj devas.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - amelyore tradiksyon
    
Vin konsantrasyon kontwole konsantrasyon.
Pubbesambodha Sutta (SN 35,13) - mo pa mo
    
Bouda a defini sa li vle di pa atire, dezavantaj ak emansipasyon nan
ka a nan esfè yo sans entèn yo, ak Lè sa a, deklare ke Awakening l ‘te
pa gen anyen plis ni mwens pase konprann yo.
Abhinanda Sutta (SN 35.20) - mo pa mo
    
Pa gen okenn chape pou moun ki pran plezi nan objè sans.
Migajāla Sutta (SN 35.46) - amelyore tradiksyon
    
Poukisa se solitid vre konsa difisil pou jwenn? Bouda a eksplike poukisa, pa gen pwoblèm kote ou ale, kanmarad ki pi anmède ou toujou tag ansanm.
Avètisman Sutta (SN 35.53) - mo pa mo
    
Yon konferans trè senp, ankò vSabbupādānapariñāā Sutta (SN 35.60) - mo pa mo
    
Bouda a, pandan y ap esplike konpreyansyon konplè sou tout atachman,
bay yon eksplikasyon byen fon, men trè klè: kontak rive sou baz twa
fenomèn.
Migajāla Sutta Sutta (SN 35.64) {ekstrè} - mo pa mo
    
Gen
kèk neyophytes (e nou ka souvan konte tèt nou pami yo) pafwa vle kwè ke
li posib pran plezi nan plezi sensual san yo pa bay monte atachman ni
soufrans.
Bouda a anseye Migajāla ke sa a se kareman enposib.
Sutta adapte (SN 35.94) - mo pa mo
    
Isit
la se youn nan moun ki konseye ki yo, se pou fasil a konprann ak
intelijans lan, men se konsa difisil yo konprann nan pi fon nivo paske
opinyon ki mal nou toujou ap entèfere nan pwosesis la.
Se poutèt sa, nou bezwen jwenn li repete souvan, menm si sa ka sanble raz kèk.
Chwazi Sutta (SN 35,97) - mo pa mo
    
Ki sa ki fè diferans ki genyen ant yon moun ki abite avèk neglijans ak yon moun ki abite avèk vijilans.
Sakkapañhā Sutta Sutta (SN 35.118) - mo pa mo
    
Bouda a bay yon repons olye senp nan kesyon Sakka a: kisa rezon ki fè
kèk moun atenn objektif final la pandan ke lòt moun pa fè sa?
Ritm Sutta (SN 35.137) - mo pa mo
    
Bouda a eksplike pou nou yon fwa plis, nan ankò yon lòt fason, kòz la ak sispann nan soufrans. Li pran plas dwa nan mitan an nan sa nou kenbe fè tout jounen an ak tout lannwit lan.
Aniccanibbānasappāya Sutta (SN 35.147) - mo pa mo
    
Isit la yo se hardcore vipassanā enstriksyon ki gen rapò ak pèsepsyon
la nan enpandans pou meditatè avanse ki ap chèche pou pi devan pou rive
Nibbāna.
Itilize Sutta (SN 35.142) - mo pa mo
    
Ki jan ankèt sou kòz yo pou rive nan ògàn yo sans, nan ki
karakteristik nan nonself ka pi fasil yo konprann, pèmèt yon transfè nan
konpreyansyon sa a nan ka yo.
Samudda Sutta (SN 35.229) - amelyore tradiksyon
    
Ki sa ki oseyan an nan disiplin nan moun yo nòb la. Pran prekosyon nou pa koule nan li!
Pahāna Sutta (SN 36.3) - amelyore tradiksyon
    
Relasyon ki genyen ant twa kalite vedanā ak twa nan anusayas yo.
Daṭṭhabba Sutta (SN 36.5) - amelyore tradiksyon
    
Ki jan twa kalite vedanā (santiman) yo ta dwe wè.
Salla Sutta (SN 36.6) - amelyore tradiksyon
    

tire pa flèch la nan doulè fizik, yon moun ki mal fè zafè vin pi mal pa
anpile anmè mantal sou tèt li, menm jan si si li te tire pa de flèch.
Yon moun ki gen bon konprann santi l pike yon sèl flèch poukont li.
Anicca Sutta (SN 36.9) - amelyore tradiksyon
    
Sèt karakteristik nan vedanā (santiman), ki yo tou aplikab a lòt kat
khandhas yo (SN 22.21) ak chak nan douz disip lyen yo nan paṭicca ·
samuppāda (SN 12,20).
Phassamūlaka Sutta (SN 36,10) - mo pa mo
    
Twa kalite santiman yo rasin nan twa kalite kontak.
Aṭṭhasata Sutta (SN 36.22) - amelyorasyon tradiksyon
    
Bouda a ekspoze vedanās nan sèt diferan fason, analize yo nan de, twa, senk, sis, dizwit, trant sis oswa san uit kategori.
Nirāmisa Sutta (SN 36.31) {ekstrè} - mo pa mo
    
Nou ka konprann isit la ke pita, menm si yo te souvan ki nan lis kòm yon bojjhaṅga, ka pafwa tou akusala. Pasaj sa a gen ladan tou yon definisyon senk kanmarad yo.
Dhammavādīpañhā Sutta (SN 38.3) - amelyore tradiksyon
    
Ki moun ki professes Dhamma a nan mond lan (dhamma · vādī)? Ki moun ki pratike byen (su · p · paṭipanna)? Ki moun ki byen byen (su · gata)?
Dukkara Sutta (SN 39,16) - amelyore tradiksyon
    
Ki sa ki difisil fè nan ansèyman sa a ak disiplin?
Vibhaṅga Sutta (SN 45,8) - mo pa mo
    
Isit la Bouda a defini jisteman chak faktè nan wout la uitfold nòb.
Āgantuka Sutta (SN 45.159) - Ranfòse tradiksyon
    
Ki jan Noble Path la travay ak abhiññā a ki gen rapò ak dhammas divès kalite kòm yon envite-kay akeyi divès kalite vizitè yo.
Kusala Sutta (SN 46,32) - mo pa mo
    
Tout sa ki avantaje ini nan yon sèl bagay.
Āhāra Sutta (SN 46.51) - amelyore tradiksyon
    
Bouda a dekri ki jan nou ka swa “manje” oswa “grangou” antrav yo ak
faktè yo nan Syèk Limyè selon kijan nou aplike atansyon nou an.
Saṅgārava Sutta (SN 46,55) {ekstrè} - ranfòse tradiksyon
    
Yon seri bèl nan similes yo eksplike kijan senk nīvaraṇas yo
(entraveni) afekte pite a nan lespri a ak kapasite li nan wè reyalite a
jan li ye.
Sati Sutta (SN 47,35) - mo pa mo
    
Nan sa a sutta, Bouda a raple bhikkhus la yo dwe satos ak sampajānos, ak Lè sa a, defini tèm sa yo de.
Vibhaṅga Sutta (SN 47.40) - mo pa mo
    
Satipaṭṭhānas te anseye nan ti bout tan.
Daṭṭhabba Sutta (SN 48.8) - amelyore tradiksyon
    
Chak nan senk endriyoloji yo espirityèl yo te di yo dwe wè nan yon dmama kat fwa.
Sa a Sutta (SN 48.14) - amelyore tradiksyon
    
Akonpli yo se tout sa nou dwe fè, e sa se mezi liberasyon nou an.
Vibhaṅga Sutta (SN 48.38) - amelyore tradiksyon
    
Isit la Bouda a defini senk endirèk yo sansib.Uppaṭipāṭika Sutta (SN 48,40) - amelyorasyon tradiksyon
    
Sa a sutta trase yon paralèl enteresan ant sispansyon an nan kapasite yo santi yo ak siksè reyalizasyon nan jhānas.
Saka Sutta (SN 48.43) {ekstrè} - amelyore tradiksyon
    
Nan sa a sutta, eta yo Bouda ki balas yo ak indriyas yo ka konsidere kòm youn ak menm bagay la oswa kòm de bagay diferan.
Patiṭṭhita Sutta (SN 48.56) - amelyorasyon tradiksyon
    
Gen yon eta mantal nan ki tout senk kapasite yo espirityèl yo pèfeksyone.
Bata Sutta (SN 49.24) - amelyore tradiksyon
    
Yon senp bèl ki montre ki jan fondamantal vèti se pou pratik la nan kat strivings yo dwa.
Gantha Sutta (SN 50.102) - amelyore tradiksyon
    
Sa a sutta ki baze sou lis la enteresan nan kat ‘kò a ne’, ak fè pwomosyon devlopman nan senk fòs yo espirityèl.
Viraddha Sutta (SN 51,2) - amelyore tradiksyon
    
Nenpòt moun ki neglije sa yo neglije chemen an nòb.
Chandasamādhi Sutta (SN 51,13) - amelyore tradiksyon
    
Sa a sutta eksplike byen klè siyifikasyon fòmil ki dekri pratik nan iddhi · pandas yo.
Chwazi Sutta (SN 51,17) - amelyore tradiksyon
    
Eske nan tan lontan an, nan tan kap vini an oswa kounye a, nenpòt moun
ki fè egzèsis pouvwa Supernormal devlope ak asiduously pratike kat
bagay.
Vidhā Sutta (SN 53,36) - amelyore tradiksyon
    
Jhannas yo rekòmande yo debarase m de twa kalite konsider, ki gen rapò ak konpare tèt li ak lòt moun. Li
fè li klè ke si gen nenpòt yerachi nan Sangha a, li se sèlman pou rezon
pratik, epi li pa dwe pran kòm ke yo te reprezantan nan nenpòt ki
reyalite.
Li pa byen klè si sa a se yon sèl sutta repete 16 fwa menm bagay la,
oswa 16 suttas gwoupe ansanm, oswa 4 suttas ki gen chak 4 repetisyon.
Padīpopama Sutta (SN 54.8) - mo pa mo
    
Isit la Bouda a eksplike ānāpānassati ak rekòmande li pou divès rezon:
soti nan abandone enpurte brit, nan devlope tout uit jhānas la.
Sarajanisakka Sutta (SN 55.24) - amelyore tradiksyon
    
Nan konferans sa a enteresan, eta yo Bouda ke yon sèl pa menm gen te
genyen konfyans solid nan Bouda a, Dhamma ak Sangha yo vin yon gayan
kouran nan yon moman nan lanmò.
Mahānāma Sutta (SN 55,37) - amelyore tradiksyon
    
Ki sa sa vle di yo dwe yon kouche kouche disip, doue ak vèti, kondanasyon, jenewozite ak discernment.
Aṅga Sutta (SN 55,50) - mo pa mo
    
Kat sotāpattiyaṅgas la (faktè pou kouran-antre).
Samādhi Sutta (SN 56.1) - mo pa mo
    
Bouda a exhorts bhikkhus pou yo pratike samādhi, pou li mennen pou konprann verite kat nòb nan nati vre yo.
Sutta Paṭisallāna (SN 56.2) - mo pa mo
    
Bouda a exhorts bhikkhus nan pratik paṭisallāna, pou li mennen nan konprann verite yo kat nòb nan nati vre yo.
Dhammacakkappavattana Sutta (SN 56.11) - mo pa mo
    
Sa a se sètènman sutta ki pi popilè nan litoral la Pali. Bouda a esplike kat ariya-sakas la pou premye fwa.
Saṅkāsanā Sutta (SN 56.19) - amelyore tradiksyon
    
Ansèyman an nan verite yo kat nòb, sepandan raz li pouvwa sanble lide
sa a pèdi wout, se aktyèlman trè gwo twou san fon ak lide a te kapab
pase tout tan an mennen ankèt sou li.
Si Sutta Sutta (SN 56.31) - mo pa mo
    
Sutta la pi popilè kote eta yo Bouda ke li pa gen okenn enterè nan nenpòt ansèyman ki pa imedyatman konekte ak rive objektif la.
Daṇḍa Sutta (SN 56,33) - amelyore tradiksyon
    
Similaj la di nan bwa a.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/anguttara.html
Aksamutara Nikiya
- Diskou yo nan yon sèl faktè adisyonèl -
[aṅg: faktè | Lòt: plis]

Nikiya a Aṅguttara gen dè milye de diskou kout, ki gen patikilye a yo dwe estriktire kòm enimerasyon. Li
se divize an divès seksyon, premye a fè fas ak enimerasyon nan yon sèl
atik, dezyèm lan ak sa yo ki nan de atik elatriye Bouda a, li pa janm te
fè pou sèvi ak ekri, mande koute l ‘yo dwe atantif ak memorize
enstriksyon l’ yo.
Nan lòd pou fè pawòl li yo klè ke posib epi pou fasilite memorizasyon sa a, li souvan prezante ansèyman li nan fòm enemèr.

NipaTas
1. Ekaka Nipata 7. Sattaka Nipāta
2. Duka Nipāta 8. Ayi Kilti
3. Tika Nipāta 9. Navaka Nipāta
4. Lè sa a, klike sou 10. Soti nan
5. Pòs ki pa Peye 11. Eksepsyon
6. Chakka Nipāta

—— oooOooo ——
1. Ekaka Nipāta

Pye Vagga (AN 1.1-10) - mo pa mo
    
Gen senk kalite objè sans ki kraze tèt ou nan (pifò) èt imen plis pase nenpòt ki lòt moun.
Louvwi Vagga (AN 1.11-20) - mo pa mo
    
Dedamm yo senk ki nouri pi efikasman senk entraveni yo, ak senk fason ki pi efikas yo dispile yo.
Akammaniya Vagga (AN 1.21-30) - mo pa mo
    
Lide a kapab nou pi move lènmi oswa pi bon zanmi nou yo.
Adanta Vagga (AN 1.31-40) - Ranfòse translatiAdanta Vagga (AN 1.31-40) - amelyore tradiksyon
    
Lide a kapab nou pi move lènmi oswa pi bon zanmi nou yo.
Udakarahaka Suttas (AN 1.45 & 46) - amelyore tradiksyon
    
Diferans ki genyen ant yon lespri klè ak yon sèl labou.
Mudu Sutta (AN 1.47) - amelyorasyon tradiksyon
    
Yon simil pou yon lide ki nan pliyan.
Lahuparivatta Sutta (AN 1.48) - Ranfòse tradiksyon
    
Bouda a, nòmalman konsa abil nan jwenn similes, se isit la nan yon pèt.
Peyyāla Akcharāsaṅghāta (AN 1.53-55) - mo pa mo
    
Pratike bòn volonte fè yon sèl merite pou yo kado.
Kusala Suttas (AN 1.56-73) - mo pa mo
    
Ki sa ki pwodui ak ki sa elimine eta mantal ak move mantal.
Pamāda Suttas (AN 1.58-59) - Ranfòse tradiksyon
    
Pa gen anyen ki enkonvenyan konsa.
Vagga (AN 1.81-97) - mo pa mo
    
Bouda a repetitivman avèti nou kont enpèfeksyon.
Chwazi Vagga (AN 1.563-574) {Ekstrè} - amelyore tradiksyon
    
Bouda a pale nan fè lwanj segondè nan atensyon an ki dirije nan kò a.

—— oooOooo ——

2. Deyò

Appaṭivāna Sutta (AN 2.5) - amelyorasyon tradiksyon
    
Ki jan nou dwe antrene tèt nou si nou vle yo rive jwenn leve.
Cariya Sutta (Yon 2.9) - amelyore tradiksyon
    
Ki sa ki, apre tout, ki garanti amoni, politès, onètete, fratènite nan yon lapè mo nan yon sosyete bay? Bouda a eksplike isit la ki se de gadyen yo nan mond lan.
Ekaṃsena Sutta (yon 2.18) - amelyore tradiksyon
    
Isit la se yon sèl bagay ki Bouda a deklare kategorikman.
Vyetnamyen Sutta (AN 2.32) - mo pa mo
    
Isit la Bouda a gen rapò Samatha ak ràga ak cetovimutti, ak Vipassanā ak avijjā ak paññāvimutti.

—— oooOooo ——

3. Tika Nipāta

Kesamutti [aka Kālāmā] Sutta (AN 3.66) - mo pa mo
    
Nan sa a pi popilè sutta, Bouda a raple nou finalman mete konfyans
sèlman eksperyans pwòp nou an dirèk nan reyalite a, se pa sa ki te
deklare pa lòt moun, menm si yo rive yo ‘nou venere pwofesè’.
Sutta Sutta (AN 3.67) - amelyore tradiksyon
    
Konsèy la bay isit la trè menm jan ak sa yo bay kalam yo.
Atenn Sutta (Yon 3.69) - amelyore tradiksyon
    
Rasin yo twa nan unwholesome la yo eksplike ak karakteristik respectv
yo, kòz la nan rive yo, ak wout la yo pote sou sispansyon yo.
Uposatha Sutta (yon 3.71) - amelyore tradiksyon
    
Nan sa a sutta, Bouda a defini kijan kouche moun ta dwe pratike Uposatha ak dekri diferan kalite devas.
Sīlabbata Sutta (yon 3.79) - amelyore tradiksyon
    
Ānanda eksplike pa ki trè senp kretyen valè ak rituèl ka jije kòm benefisye oswa ou pa.
Samaṇa Sutta (AN 3.82) - Ranfòse tradiksyon
    
Isit la yo se twa travay yo ascétics nan yon asèt.
Vajjiputta Sutta (Yon 3.85) - amelyore tradiksyon
    
Yon mwàn sèten pa ka antrene ak anpil règleman. Bouda a eksplike l ‘ki jan li ka fè san yo pa yo, epi li travay deyò olye byen.
Sikkhattaya Sutta (Yon 3.90) - mo pa mo
    
Bouda a defini twa fòmasyon yo, se sa ki adisyasasyon, abilite ak responsabilite.
Accāyika Sutta (yon 3.93) - amelyore tradiksyon
    
Twa travay ijan nan yon asèt ki tankou twa travay ijan nan yon kiltivatè.
Sikkhattaya Sutta (yon 3.91) - mo pa mo
    
Isit la Bouda a bay yon definisyon altène nan adhipaññsikkhā.
Paṃsudhovaka Sutta (Yon 3.102) - kèk info · bul
    
Nan sa a sutta, Bouda a konpare pou retire elèv la nan enpurte mantal nan pratik la nan travay la nan yon bòs chapant. Li se patikilyèman enteresan, paske li bay yon ekspozisyon gradyèl nan
enpurte yo yon sèl gen fè fas ak pandan pratik la, ki bay yon referans
itil.
Nimitta Sutta (Yon 3.103) - kèk info · bul
    
Ou jwenn tèt ou koudeta oswa ouvè tro ajite pandan pratik meditasyon ou a? Sa
a se yon diskou trè itil pou meditatè yo ki vle balanse de kapasite ki
koresponn ak espirityèl nan efò ak konsantrasyon, ansanm ak egalite.
Anpil nan nou ta benefisye anpil de aplike byen enstriksyon sa yo.
Ruṇṇa Sutta (Yon 3.108) - mo pa mo
    
Isit la Bouda a eksplike sa ki chante ak danse nan disiplin nan moun
yo nòb, ak Lè sa a, bay enstriksyon li konsènan ri ak souri.
Atitti Sutta (Yon 3.109) - amelyore tradiksyon
    
Twa bagay sa yo mal, ki anpil moun ki malerezman renmen, ki pa janm ka pote sou sasyete.
Nidāna Sutta (AN 3.112) - amelyore tradiksyon
    
Sis kòz, twa bon ak twa move, pou leve nan kamma.
Kammapatha Sutta (Yon 3.164) - mo pa mo
    
Li demontre isit la ke gade nan dapre ki pa gen anyen mal nan yo te ki pa vejetaryen se inègza.

—— oooOooo ——
4. Catukka Nipāta

Yoga Sutta (Yon 4.10) - amelyore tradiksyon
    
Ki sa ki Bouda a vle di lè li chita pale sou yoga ak yogakkhema (rès soti nan jouk bèf la).
Padhāna Sutta (Yon 4.13) - mo pa mo
    
Nan sa a sutta, Bouda a bay yon definisyon nan sammappadhānas la.Apwouve Sutta (Yon 4.37) - amelyore tradiksyon
    
Kat pratik senp ki fè yon sèl enkapab nan tonbe lwen, dwa nan prezans Nibbāna.
Satisfè Sutta (yon 4.41) - mo pa mo
    
Kat kalite konsantrasyon ke Bouda a rekòmande. Li se byen evidan isit la ke pa gen diferans distenksyon ki fèt ant samādhi ak pañàā.
Vipallāsa Sutta (yon 4.49) - mo pa mo
    
Nan sa a sutta, Bouda a dekri deformation de quadruple de sañà, citta ak diṭṭhi.
Appamāda Sutta (Yon 4,116) - tradiksyon senp
    
Kat ka kote youn ta dwe pratike ak asidwite.
Ārakkha Sutta (AN 4,117) - tradiksyon senp
    
Kat bagay yo dwe eskize ak asiduite, atantite pandan y ap pwoteje tèt ou an.
Mettā Sutta (Yon 4.125) - amelyore tradiksyon
    
Isit la Bouda a eksplike ki kalite rne yon moun ki byen pratike
Brahmavihāras nan kat ka atann, ak avantaj nan gwo pou yo te disip li
yo.
Asubha Sutta (Yon 4.163) - amelyore tradiksyon
    
Kat fason yo nan pratike, dapre kalite pratik yo chwazi ak entansite a oswa feblès nan fòs ak espektakite espirityèl.
Abhiññā Sutta (AN 4.254) - san tradiksyon
    
Ki jan Noble Path la travay ak abhiññā a ki gen rapò ak dhammas divès kalite kòm yon envite-kay akeyi divès kalite vizitè yo.
Araña Sutta (Yon 4.262) - amelyore tradiksyon
    
Ki kalite moun ki anfòm pou viv nan dezè a?

—— oooOooo ——

5. Pa gen koup

Vitthata Sutta (AN 5.2) - san tradiksyon
    
Isit la Bouda a defini an detay sa li rele senk Sekha balas yo (strenghs nan yon sèl nan fòmasyon). Sa
a sutta se fasil konprann san yo pa egzije yon tradiksyon paralèl, si
ou al gade nan fòma saddhammā Saddhammā kòm yo pral sijere nan tèks la.
Pali-angle dictionnaire disponib tou, jis nan ka.
Vitthata Sutta (AN 5,14) - mo pa mo
    
Isit la yo defini senk balas yo.
Samādhi Sutta (AN 5.27) - amelyore tradiksyon
    
Senk konnen konesans ki rive nan yon sèl ki pratike konsantrasyon an san limit.
Akusalarāsi Sutta (AN 5.52) - amelyore tradiksyon
    
Pale rezon, ki sa yo ta dwe rele ‘akimile demerit’?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {ekstrè} - mo pa mo
    
Ki jan yo konsidere pwòp kamma yon sèl la.
Anāgatabhaya Sutta (AN 5.80) - Ranfòse tradiksyon
    
Bouda a raple relijye yo ke pratik Dhamma pa ta dwe mete pou yon dat
pita, paske pa gen okenn garanti ke lavni an ap bay nenpòt opòtinite pou
pratik.
Sekha Sutta (AN 5.89) - san tradiksyon
    
Bouda a raple nou nan senk bagay ki deteryore pratik la, ki pou nenpòt
moun ki vle pwogrè nan fòmasyon an yo se prèske kòm enpòtan yo konnen
sou, sonje epi entegre nan vi nou kòm konesans nan senk nīvaraṇas yo
estanda.
Sekha Sutta (AN 5.90) ​​- Ranfòse tradiksyon
    
Senk atitid ki mennen nan deteryorasyon nan pratik la.
Sutadhara Sutta (AN 5.96) - amelyore tradiksyon
    
Senk kalite youn nan plon pratike atensyon nan respire liberasyon nan pa gen lontan.
Kathā Sutta (AN 5.97) - Ranfòse tradiksyon
    
Senk kalite youn nan plon pratike atensyon nan respire liberasyon nan pa gen lontan.
Ārañska Sutta (AN 5.98) - Ranfòse tradiksyon
    
Senk kalite youn nan plon pratike atensyon nan respire liberasyon nan pa gen lontan.
Andhakavinda Sutta (AN 5.114) - amelyore tradiksyon
    
Senk bagay Bouda te ankouraje relijyon ki fèk òdone yo pou yo fè.
Samayavimutta Sutta (yon 5.149) - san tradiksyon
    
Senk kondisyon anba ki youn ki te vin ‘okazyonèl liberasyon’ ap retounen.
Samayavimutta Sutta (yon 5.150) - san tradiksyon
    
Yon lòt seri senk kondisyon ki anba ki youn ki te vin ‘okazyonèl liberasyon’ ap retounen.
Vaťijjā Sutta (Yon 5.177) - Ranfòse tradiksyon
    
Bouda a presize isit la senk echanj ki pa ta dwe te pote sou pa disip li kouche, nan mitan ki biznis la nan vyann.
Gita Sutta (Yon 5.179) - Ranfòse tradiksyon
    
Nan sa a sutta, Bouda a bay pi gwo presizyon sou wout la nan ki kat
abityèl sotāpattiyaṅgas a dwe fè enteryalize yo nan lòd yo konstitye
kondisyon yo apwopriye pou sotāpatti.
Nissāraṇīya Sutta (AN 5.200) - amelyore tradiksyon
    
Sa a sutta refize senk kalite nissāraṇas.
Yāgu Sutta (AN 5.207) - amelyore tradiksyon
    
Bouda a bay senk avantaj ki genyen nan manje diri-gaz.
Dantakaṭṭha ​​Sutta (AN 5.208) - amelyorasyon tradiksyon
    
Bouda a bay senk rezon pou itilize yon dan-cleaner.
Gītassara Sutta (AN 5.209) - mo pa mo
    
Sa a sutta te lajman neglije pa tradisyon divès kalite Boudis: Bouda a
eksplike poukisa li pa pèmèt bhikkhus la fè nenpòt melodi chante.
Muṭṭhassati Sutta (AN 5.210) - amelyorasyon tradiksyon
    
Dezavantaj yo nan tonbe nan dòmi san sati apwopriye ak sampajañña, ak avantaj ki genyen nan rèspè nan fè sa ak yo.Duccarita Sutta (AN 5.245) - amelyore tradiksyon
    
Yon lòt sutta sou senk danje yo nan duccarita ak senk avantaj nan sucarita.
Sivatika Sutta (AN 5.249) - amelyore tradiksyon
    
Senk fason nan ki yon moun malad-fèt ka sanble ak yon tè ajil kote moun voye kò mouri.
Puggalappasāda Sutta (AN 5.250) - ranfòse tradiksyon
    
Isit la se yon avètisman ki ra bay Bouda a sou danje ki genyen nan mete konfyans nan nenpòt moun.
Rāgassa abhiññāya Sutta (Yon 5.303) - amelyore tradiksyon
    
Senk bagay yo dwe pratike pou konesans dirèk la nan raj.

—— oooOooo ——

6. Chakka Nipāta

Bhaddaka Sutta (AN 6.14) - kèk enfòmasyon · bul
    
Di eksplike sa ki fè diferans ki genyen ant yon bhikkhu ki gen lanmò
yo pral ungepicious ak yon sèl ki gen lanmò yo pral favorab.
Anutappiya Sutta (AN 6.15) - kèk info · bul
    
Sa a eksplike ki sa ki fè diferans ki genyen ant yon bhikkhu ki gen
lanmò yo pral remorseful ak yon sèl ki gen lanmò yo pral remorseless.
Maraṇassati Sutta (AN 6.20) - amelyore tradiksyon
    
Sa a sutta eksplike an detay ki jan yo pratike atensyon a nan lanmò.
Saki Sutta (AN 6.21) - kèk info · bul
    
Pwovoke pa entèvansyon an nan yon deva, Bouda a revele sis fason yo san yo pa ki bhikkhus deteryore nan kusala dhammas.
Apwouve Sutta (AN 6.22) - kèk info · bul
    
Six dhammas ki konekte nan ki pa deteryorasyon. Yon lòt seri dhammas trè itil pou pratik pike.
Himavanta Sutta (AN 6.24) - amelyore tradiksyon
    
Sis kalite akoud ak ki yon meditatè ta rapòte kraze an moso Himalayas yo.
Anussatiṭṭhāna Sutta (AN 6.25) - Ranfòse tradiksyon
    
Sa a sutta defini ki sa yo sis sijè yo nan rekoleksyon.
Sekha Sutta (AN 6.31) - san tradiksyon
    
Bouda a eksplike ki se sis dhammas ki mennen ale nan deteryorasyon nan yon bhikkhu anba fòmasyon.
Nita Sutta (AN 6.42) - amelyore tradiksyon
    
Pandan ke rete nan yon forè Achera, Bouda a pale nan fè lwanj nan modesti, kontantman, unentanglement, ak entimite nan dezè a.
Dhammika Sutta (AN 6.54) - tèks plenn
    
Nan sa a sutta, mo a tathāgata pa itilize yo deziyen Bouda a, men nan
sans komen, ki pèmèt nou yon pi bon konprann nan sans li yo.
Nibbedhika Sutta (AN 6.63) - tèks plenn
    
Sa a sutta bay yon analiz enteresan sistematik nan Kama, Vedan, Sañana, Asava, Kamma ak Dukkha. Chak nan tèm sa yo defini ak Lè sa a, dekri ak modèl la nan kat ariya-sakka yo.
Anavatthitā Sutta (AN 6.102) - amelyore tradiksyon
    
Sis rekonpans ki ta dwe aji kòm yon motivasyon pou etabli pèsepsyon an nan anicca.
Atammaya Sutta (AN 6.104) - amelyore tradiksyon
    
Sis rekonpans ki ta dwe aji kòm yon motivasyon pou etabli pèsepsyon an nan anatta.
Assāda Sutta (AN 6.112) - amelyore tradiksyon
    
Ki jan yo detwi gade nan nan jwisans, gade nan tèt ou, ak move View an jeneral.
Satisfè Sutta (AN 6.118) - mo pa mo
    
Li vo gen repete mesaj yo bay nan sa a sutta: sis abitid san abandone ki li pa posib yo pratike satipaṭṭhānas a byen. Byen kèk netwayaj ka rekòmande isit la.

—— oooOooo ——

7. Sattaka Nipāta

Anusaya Sutta (AN 7.11) - tèks plenn
    
Isit la yo ki nan lis sèt anusayas yo.
Anusaya Sutta (AN 7.12) - amelyore tradiksyon
    
Sou abandone sèt anusaya a (obsession oswa tandans inaktif).
Sañña Sutta (AN 7.27) - Ranfòse tradiksyon
    
Six pèsepsyon ki mennen nan byennèt la alontèm nan bhikkhus la ak anpeche n bès yo.
Parihāni Sutta (AN 7.28) - amelyore tradiksyon
    
Sèt pwen sou ki yon bhikkhu nan fòmasyon pouvwa refize oswa ou pa.
Parihāni Sutta (AN 7.29) - amelyore tradiksyon
    
Sèt pwen nan konpòtman sou ki yon disip kouche pouvwa refize oswa ou pa.
Vipatti Sutta (AN 7.30) - Ranfòse tradiksyon
    
Sèt pwen nan konpòtman sou ki yon disip kouch ka satisfè echèk li oswa siksè.
Parabba Sutta (AN 7.31) - amelyore tradiksyon
    
Sèt pwen nan konpòtman sou ki yon disip kouche ka rankontre / ruine li oswa pwosperite.
Sañña Sutta (AN 7.49) - Ranfòse tradiksyon
    
Sèt refleksyon anndan ki byen vo pouswiv.
Nagaropama Sutta (AN 7.67) - tèks plenn ak fòma Pali
    
Isit la Bouda a sèvi ak yon senile Enstriktif pou eksplike kouman sèt
bon kalite ki ta dwe metrize pa trainee a yo nan lòd yo gen siksè travay
ansanm yo anpeche twoup yo nan Mara (ie akusala dhammas) soti nan k ap
antre nan fò a nan tèt ou.
Satthusāsana Sutta (AN 7.83) - mo pa mo
    
Isit la se yon ansèyman trè kout sètfold diskrimine sa ki ansèyman an nan Bouda a soti nan sa ki pa.

—— oooOooo ——
8. Atenn

Nanda Sutta (AN 8.9) {ekstrè} - mo pa mo
    
Bouda a dekri kouman Nanda, menm si yo te karanklou vle dezi move, pratik byen nan dapre enstriksyon li yo. Sa a sutta gen yon definisyon nan satisfampajañña.
Mahānāma Sutta (AN 8.25) {ekstrè} - mo pa mo
    
Mahanma mande Bouda a pou defini ki sa ki yon l
Mahānāma Sutta (AN 8.25) {ekstrè} - mo pa mo
    
Mahānāma mande Bouda a pou defini ki sa ki se yon disip kouch ak nan ki respekte yon disip kouche espere yo dwe vètye.
Anuudhamahāvitakka Sutta (AN 8,30) - kèk info · bul
    
Sèt panse ki gen bon konprann ki se vrèman vo konpreyansyon ak sonje rive nan ven. Anuruddha. Bouddha a vini pou l ‘anseye l’ wityèm lan, doue ak ki li pral atenn arahantship. Bouda a Lè sa a, eksplike an detay siyifikasyon an nan sa yo panse.
Abhisanda Sutta (AN 8.39) - amelyore tradiksyon
    
Isit la yo se uit fason nan ki tout disip grav nan Bouda a kreye anpil merit pou tèt yo.
Suk kuti (AN 8.40) - kèk info · bul
    
Sa a sutta dekri ki kalite soufrans ki yon sèl sibi en nan obsèvans ki pa nan prensipal la lòd.
Saṅkhitta Sutta (AN 8.53) - mo pa mo
    
Bouda a bay isit la enfimyè ansyen l ‘uit kritè yo fè diskriminasyon
si yon deklarasyon bay fè pati ansèyman l’ oswa ou pa, ki ka rive yo dwe
sou la men sèjousi.
Dutta Sutta (AN 8.54) {ekstrè} - tèks plenn
    
Pami lòt bagay, Bouda a defini nan sa a sutta sa li vle di pa jenerozite.
Vimokkha Sutta (AN 8.66) - amelyore tradiksyon
    
Yon eksplikasyon sou uit vimokkhas a (liberasyon).
Parihāna Sutta (AN 8.79) - san tradiksyon
    
Bouda a eksplike ki se uit dhamm ki mennen nan deteryorasyon nan yon bhikkhu anba fòmasyon.

—— oooOooo ——

9. Navaka Nipāta

Nāga Sutta (Yon 9.40) - tèks plenn
    
Sa a sutta, ki gen koulè pal ak imè sibtil, eksplike kijan yon bhikkhu
nan tèt ou entansifye se konparab ak yon elefan klè, tou de nan yo
anjeneral yo rele Nāga.
Tapussa Sutta (AN 9.41) {ekstrè} - tèks plenn
    
Men saññà · vedayita · nirodha, sispansyon an nan sañña ak vedanā prezante kòm yon nevyèm jhāna.
Sikkhādubbalya Sutta (AN 9.63) - mo pa mo
    
Ki sa ki fè si yon sèl pa pafè pafè nan senk lòd yo.
Nutta Sutta (AN 9.64) - mo pa mo
    
Ki jan yo retire senk entraveni yo.

—— oooOooo ——

10. Dwa sa a

Saitrao Sutta (AN 10.13) - tèks plenn
    
Sa a trè kout sutta bay lis dis la.
Kasiṇa Sutta (AN 10.25) - mo pa mo
    
Sa a se deskripsyon an estanda nan pratik la sou dis kasiṇas yo.
Girimānanda Sutta (AN 10.60) - Ranfòse tradiksyon
    
Yo nan lòd yo ede Girimānanda rekipere li nan yon maladi grav, Bouda a
bay yon ansèyman gwo revize dis kalite pèsepsyon trè itil ki ka
devlope.
Kathāvatthu Sutta (AN 10.69) {ekstrè} - tèks plenn
    
Bouda a raple bhikkhus la ki sa yo pa ta dwe pale sou ak sa yo ta dwe pale sou.
Cunda Sutta (AN 10.176) - kèk info · bul
    
Bouddha a eksplike yon siyifikasyon ki pi fon nan pite, nan kàya, vācā
ak mana, pa nan rites oswa rituèl ak demontre ke ansyen a fondman lèt
la, ki gen inefikasite te fè evidan.

—— oooOooo ——

11. Ekonomik

30/03/2555
Mutta Sutta (AN 11.15) - kèk info · bul
    
Onz bon rezilta ki soti nan pratik la nan mwatye.

—— oooOooo ——

https://www.youtube.com/watch…
Rodrigue Milien - Confession
Emmanuel V
Published on Nov 30, 2008
Rodrigue Milien - Confession
Category
Music



Rodrigue Milien - Confession
youtube.com

http://indianexpress.com/…/babul-supriyo-booked-for-violat…/
http://indianexpress.com/…/ram-navami-violence-his-son-dea…/

Just take note of the stark contrast with the local Brashtachar Jiyadha
Psychopaths (BJP) MP, trying to stoke fires of violence: As some people
approached him, news channels showed Supriyo telling them, “Aami ki
apnader ke bolbo lorai koro? Ami chole jabo, apnader opor goli cholbe
(Will I ask you to fight? I will leave and you will come under fire).”

But when a person asked him to “go back” and leave them alone, Supriyo
was heard shouting, “Chamra guthiye debo ekdom… (Will skin them alive).”

(Ref.: ‘Babul Supriyo stokes Asansol tension, tells crowd: Will skin you alive’ at <http://indianexpress.com/…/babul-supriyo-booked-for-violat…/>.)

<

Sibtulla Rashidi,
who appeared for his Class X board exams this year, was reported missing
after communal clashes in Rail Par area of Asansol on Tuesday
afternoon. According to sources, he was picked up by a mob. His body was
recovered late on Wednesday night and identified on Thursday. He is
suspected to have been beaten to death.>>


Babul
Supriyo has been booked under section of Rioting and 353 (assault or
criminal force to deter public servant from discharge of his duty)”, a
senior police official told…
indianexpress.com

http://indianexpress.com/…/ram-navami-violence-his-son-dea…/

Just take note of the stark contrast with the local Brashtachar Jiyadha
Psychopaths (BJP) MP, trying to stoke fires of violence: As some
people approached him, news channels showed Supriyo telling them, “Aami
ki apnader ke bolbo lorai koro? Ami chole jabo, apnader opor goli cholbe
(Will I ask you to fight? I will leave and you will come under fire).”

But when a person asked him to “go back” and leave them alone, Supriyo
was heard shouting, “Chamra guthiye debo ekdom… (Will skin them alive).”

(Ref.: ‘Babul Supriyo stokes Asansol tension, tells crowd: Will skin you alive’ at <http://indianexpress.com/…/babul-supriyo-booked-for-violat…/>.)

<

Sibtulla Rashidi,
who appeared for his Class X board exams this year, was reported missing
after communal clashes in Rail Par area of Asansol on Tuesday
afternoon. According to sources, he was picked up by a mob. His body was
recovered late on Wednesday night and identified on Thursday. He is
suspected to have been beaten to death.>>

(Excerpted from below.)

http://indianexpress.com/…/ram-navami-violence-his-son-dea…/

Ram Navami violence: His son dead, Asansol Imam says if you retaliate, will leave town

Asansol violence: Sibtulla Rashidi, who appeared for his Class X board
exams this year, was reported missing after communal clashes in Rail Par
area of Asansol on Tuesday afternoon.

Written by Ravik Bhattacharya | Kolkata | Updated: March 30, 2018 9:45 am

Police patrol Asansol Thursday. (Express Photo)

Hours after his 16-year-old son was found dead, becoming the fourth
victim of violence triggered by Ram Navami processions across the state
since Sunday, Maulana Imdadul Rashidi, Imam of a mosque in Asansol, on
Thursday presided over a congregation where he appealed for peace. He
told the crowd that he would leave the mosque and the town if there was
any retaliation for his son’s death.

Sibtulla Rashidi, who
appeared for his Class X board exams this year, was reported missing
after communal clashes in Rail Par area of Asansol on Tuesday afternoon.
According to sources, he was picked up by a mob. His body was recovered
late on Wednesday night and identified on Thursday. He is suspected to
have been beaten to death.

“There was chaos outside when he went
out. He was picked up by a group of miscreants. My older son alerted the
police, but he was made to wait at the police station. We were later
informed that a body had been recovered by the police. He was identified
in the morning,” Rashidi, 48, told The Indian Express.

Read | Babul Supriyo stokes Asansol tension, tells crowd: Will skin you alive

As thousands of people gathered at the Eidgah Maidan in the afternoon,
after Sibtulla was buried, Rashidi appealed for peace. “I want peace. My
boy has been taken away. I don’t want any more families to lose their
loved ones. I don’t want any more houses to burn. I have already told
the gathering that I will leave Asansol if there is any kind of
retaliation. I told them that if you love me, you will not raise a
finger,” said Rashidi, Imam of Noorani Mosque in Chetladanga Nadi Par.

“I have been an Imam for the last 30 years. It is important that I give
the right message to the people — a message of peace. I need to get
over my personal loss. People of Asansol are not like this. This is a
conspiracy,” he said.

READ | West Bengal govt shuts data services to maintain public order

“The Imam was instrumental in calming the angry youth and cooperated
with the administration. We are proud of him. Despite the pain he is
suffering following the loss of a son, he appealed for peace,” said
Jitendra Tiwari, Mayor of Asansol.

Read | Babul Supriyo accuses Mamata Banerjee-led TMC for violence in Asansol, Raniganj

“We did not expect this from a father who has just lost his son. This
is an example, not only for Bengal but for the entire country. People
started to cry after his speech. I was present there… I was awestruck.
There was anger among the youth after the body was found, but the
message for peace struck the right chord. He is popular in the area. If
he had not appealed for peace, Asansol would have been caught in a
fire,” said Mohammed Nasim Ansari, councillor of Ward 25 in Asansol,
where the victim’s family lives.


Peace Is Doable


Asansol
violence: Sibtulla Rashidi, who appeared for his Class X board exams
this year, was reported missing after communal clashes in Rail Par area
of Asansol on…
indianexpress.com

http://www.asianage.com/…/cbse-paper-leak-sack-prakash-java…

Murderer of democratic institutions (Modi) Brshshtachar Jiyadha Psychopaths (BJP) is being left with one year of its term.

with Data leak!
Aadhar leak!
SSC Exam leak!
Election date leak!
CBSE papers leak!
There is a leak in everything, the ‘chowkidar’ is weak. and is strong in using the fraud EVMs to win elections at its peak!

http://www.asianage.com/…/cbse-paper-leak-sack-prakash-java…

CBSE paper leak: Sack Prakash Javadekar,

THE ASIAN AGE.

Published : Mar 30, 2018, 6:09 am IST Updated : Mar 30, 2018, 6:07 am IST

The CBSE is expected to announce the date of re-examination on Monday or Tuesday.

CBSE chief Anita Karwal (Photo: ANI/Twitter)

New Delhi: Even as students, angry over the re-examination of the Class
XII Economics and Class X Mathematics papers, took to Delhi streets
shouting “Stop playing hit and trial with our lives; It’s not the
students who need a retest, it’s the system,” Prakash Javadekar and the
CBSE board chairperson Anita Karwal be sacked and a probe be ordered by
a high court judge into the matter. The CBSE is expected to announce
the date of re-examination on Monday or Tuesday.

Modi’s should work as a watchman and stop wrongdoings, “exam mafia” was being encouraged under the Modi.

The exam leaks destroy the hopes and futures of millions of students.
This is what happens when institutions are destroyed by the Rowdy
Rakshasa Swayam Sevaks RSS/BJP. to protect their manusmriti agenda to
see that only the 0.1% intolerant, cunning, crooked, number one
terrorists of the world, violent, militant, ever shooting, lynching,
lunatic, mentally retarded chitpavan brahmins only have to get educated
and to pour molten lead into the ears of the rest of the 99.9 % sarvajan
samaj students in order to avoid education to them.

All the
students are users of internet and the users are the owners of the net.
Anything put in the net is the property of all the users. Nobody can
control that like the airr, water, fire and the earth.

Murderer
of democratic institutions App itself has leaked as he is not aware of
the fact that once something is loaded in the net it becomes the
property of all the users in the world. Now the whole world is aware
that the fraud EVMs usage to win elections is no more a secret andis a
bad Kamma (action) the law of cause and condition will take care of
that.

The users who are the owners of the net are quiet happy,
well, and secure as they are calm, quiet, alert, attentive and have an
equanimity mind with a clear understanding that everything is changing!

The RSS/BJP with their practice of hatred, anger, jealousy, delusion
which are defilement of the mind will one day land in mental asylums for
their mental disease.

Many students claimed that almost all the
papers had been leaked a day before the examinations and demanded that
if reexamination is to be held, it should be held for all the subjects.

The Delhi Police has questioned 25 people, including 18 students and
five tutors, in connection with the alleged leak, including the owner of
a coaching centre in Rajender Nagar who is suspected to be behind the
alleged leak.

It is termed the paper leak issue “unfortunate”,
“This (paper leak) has been a breach by the culprits and we will not let
go any culprit scot-free. The police is on the job and it is very sure,
they will nab the culprit as they have done in case of the SSC exam
leak case. We have also instituted internal inquiry.”

All these
are only drama as ever since the education is meant only for the
chitpavan brahmins as per manusmriti this has been happening.

It
is only an eye wash to assure that efforts are being made to make the
examination system “fool-proof”, he could “understand the pain, anguish
and frustrations” of students and parents because “we are one of them”
and that he could not sleep last night.

Therefore no body can fixed and the culprits and CBSE chairperson Anita Karwal removed.


Peace Is Doable


asianage.com

https://www.huffingtonpost.in/…/uidai-ceo-gave-the-supreme…/

[《Ajay Bhushan Pandey, CEO of the Unique Identification Authority of
India (UIDAI), the agency that implements India’s controversial Aadhaar
project, shared his authentication logs with the Constitutional bench of
the Supreme Court last week.
His aim, ostensibly, was to show how
Aadhaar incorporates “privacy by design”, to quote the accompanying
power-point presentation.

It wasn’t long before Aadhaar critics on Twitter poured through his logs and proved just the opposite.

Cybersecurity analyst and software developer, Anand Venkatanarayanan,
revealed how just looking at six months worth of authentication data
could offer clues to Pandey’s physical movements, his phone service
provider, the banks where he has his accounts, and even his daily
schedule.

Two failed attempts to link his ICICI bank account to
his Aadhaar at midnight on Republic Day, for instance, suggests seeding
bank accounts with Aadhaar is giving the UIDAI CEO sleepless nights as
well.》]

https://www.huffingtonpost.in/…/uidai-ceo-gave-the-supreme…/

29/03/2018 12:21 PM IST | Updated 11 hours ago
UIDAI CEO Gave The Supreme Court His Aadhaar Logs, Now Twitter Knows Everything About Him
Read the thread to know more about Pandey’s life.

HuffPost Staff

HINDUSTAN TIMES VIA GETTY IMAGES
Ajay Bhushan Pandey, CEO of UIDAI.
Ajay Bhushan Pandey, CEO of the Unique Identification Authority of
India (UIDAI), the agency that implements India’s controversial Aadhaar
project, shared his authentication logs with the Constitutional bench of
the Supreme Court last week.

His aim, ostensibly, was to show
how Aadhaar incorporates “privacy by design”, to quote the accompanying
power-point presentation.

It wasn’t long before Aadhaar critics on Twitter poured through his logs and proved just the opposite.

Cybersecurity analyst and software developer, Anand Venkatanarayanan,
revealed how just looking at six months worth of authentication data
could offer clues to Pandey’s physical movements, his phone service
provider, the banks where he has his accounts, and even his daily
schedule..

Two failed attempts to link his ICICI bank account to
his Aadhaar at midnight on Republic Day, for instance, suggests seeding
bank accounts with Aadhaar is giving the UIDAI CEO sleepless nights as
well.

Other gems include the fact that only one transaction in
the past six months was authorised using his biometrics. The
transaction, which was conducted at IDFC bank a day before the Court
re-convened to discuss the Aadhaar matter, failed.

Privacy
advocates have long maintained that seeding Aadhaar with other forms of
identification allows for the creation of detailed databases that can be
used to track citizens.

Read the thread to know more about Pandey’s life.

Anand V
@iam_anandv
So everyone is citing Authentication failures on @ceo_uidai’s
authentication history, but I can understand quite a bit about his life
with just that. Let us begin. 👇

8:55 AM - Mar 29, 2018
345
382 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
He has a Vodafone phone and did not link it until last week for the
court demo (OR) He just bought a new one. Given his position and status,
this is most likely a Post Paid connection.

9:00 AM - Mar 29, 2018
66
51 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
He used “UIDAI Services”. That is not an internal AUA and not a public
one. So we can conclude that he was browsing the web then from the
confines of his office during this time among other things.

9:09 AM - Mar 29, 2018
32
24 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
Another “internal” AUA. With the transaction name of the AUA, it is
easy to conclude that he was using a Demo Application. Hence most likely
he was giving a Presentation to someone on the greatness of Aadhaar.

9:12 AM - Mar 29, 2018
37
23 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
Another “Internal AUA” at 8 PM in the night, one after another within a
minute. OK. Pandeyji had a busy day in office that day. He definitely
came home late and did not reach before 9 PM.

9:17 AM - Mar 29, 2018
32
23 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
OK. OTP linking at midnight. He definitely has 3 accounts with ICICI
Bank. May be a credit card (OR) 2 bank accounts (OR) 3 bank accounts. He
has linked them all on Republic day. So he was not in office but is
doing it from his home. Why 3 accounts? UKC:XXX is different.

9:21 AM - Mar 29, 2018
51
39 people are talking about this
Twitter Ads info and privacy

Anand V
@iam_anandv
29 Mar
Replying to @iam_anandv
OK. OTP linking at midnight. He definitely has 3 accounts with ICICI
Bank. May be a credit card (OR) 2 bank accounts (OR) 3 bank accounts. He
has linked them all on Republic day. So he was not in office but is
doing it from his home. Why 3 accounts? UKC:XXX is different. pic.twitter.com/RIPGA18rDl

Anand V
@iam_anandv
Another “Internal Auth Service Monitoring” at Republic day at 7 PM?
Hmnn, he was probably in office checking out some data centers.. May be
they have a special PIN based terminal for him to go in. That is one
hypothesis. Let us keep that to ourselves for now. pic.twitter.com/3BnKZpfDJd

9:25 AM - Mar 29, 2018
View image on Twitter
31
22 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
He has a Vodafone phone and did not link it until last week for the
court demo (OR) He just bought a new one. Given his position and status,
this is most likely a Post Paid connection.

9:00 AM - Mar 29, 2018
66
51 people are talking about this
Twitter Ads info and privacy
View image on Twitter
View image on Twitter

Anand V
@iam_anandv
Replying to @iam_anandv
He used “UIDAI Services”. That is not an internal AUA and not a public
one. So we can conclude that he was browsing the web then from the
confines of his office during this time among other things.

9:09 AM - Mar 29, 2018
32
24 people are talking about this


Peace Is Doable


Read the thread to know more about Pandey’s life.
huffingtonpost.in

comments (0)
2576 Fri 30 Mar 2018 LESSON 33 Classical Gujarati- - ક્લાસિકલ ગ્રીક Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — 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-33 Classical Gujarati 33 ક્લાસિકલ ગ્રીક
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 2:49 am

2576 Fri 30  Mar 2018 LESSON

33 Classical Gujarati-

- ક્લાસિકલ ગ્રીક

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
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

33 Classical Gujarati

33 ક્લાસિકલ ગ્રીક


https://www.youtube.com/watch?v=etVHHa4IpeM&list=RDetVHHa4IpeM&t=3

https://www.youtube.com/watch…

Ani Choying Drolma: “Buddhist Chants and Songs”

Buddhist Studies at Stanford
Published on Dec 14, 2017
“Celebrating Our Twenty Year Milestone”

The Stanford Center for Buddhist studies was originally founded in
1997. In 2008 it was renamed The Robert H. N. Ho Family Foundation
Center for Buddhist Studies at Stanford as a result of a generous
endowment from The Robert H. N. Ho Family Foundation with matching funds
from the William and Flora Hewlett Foundation.

The Center is dedicated to promoting both the academic study and public understanding of the Buddhist tradition.

November 11, 2017
Buddhist chants and songs by Ani Choying Drolma
Stanford Memorial Church

For more information:
https://buddhiststudies.stanford.edu/
Category
Education


“Celebrating Our Twenty Year Milestone” The Stanford Center for…
youtube.com



Buddha





Buddha




Buddha




Buddha






Buddha





Buddha





Buddha





33 Classical Gujarati

33 ક્લાસિકલ ગ્રીક

2575 ગુરુ 29 માર્ચ 2018 પાઠ

http://www.orgsites.com/oh/awakenedone/

અવેકનીક પ્રેક્ટિસિસ

પાલી સુત્તોમાં મળ્યા મુજબ 84,000 ખંડો બધા

પરંપરાગત રીતે 84,000 ધર્મના દરવાજા છે- 84,000 માર્ગો એવુકેનસેસ મેળવવા માટે. કદાચ તેથી; ચોક્કસપણે બુદ્ધે અસંખ્ય પ્રથાઓને શીખવ્યાં કે જે Awakeness તરફ દોરી જાય છે. આ વેબપૃષ્ઠ પાલી સુત્તો (ડીએન, એમએન, એસએન, એએન, ઉદ અને એસએન 1) માં મળેલા સૂચિને શોધવાનો પ્રયાસ કરે છે. 3 વિભાગો છે:

જુદા જુદા સરનામાઓ તરીકે, બુદ્ધના પ્રવચનને 84,000 માં વિભાજીત કરવામાં આવે છે.
વિભાગમાં બુદ્ધ દ્વારા બોલાતી તમામ બાબતોનો સમાવેશ થાય છે. “મને બુદ્ધથી
પ્રાપ્ત થયો,” આનંદે જણાવ્યું, “82,000 ખાંડ, અને પાદરીઓ 2000 થી;

મારા દ્વારા જાળવવામાં આવેલ 84,000 ખંડો છે. “તેઓ 275,250 માં વહેંચાયેલા
છે, મૂળ લખાણની પટ્ટાઓ પ્રમાણે, અને 361,550 માં, ભાષ્યના પટ્ટાઓ તરીકે.
બૌદ્ધ અને વિવેચક બંને સહિતના તમામ પ્રવચનઓ, 2,547 બાનવારામાં વહેંચાયેલા છે, જેમાં 737,000 પદલાઓ અને 29,368,000 અલગ અક્ષરો છે.

http://www.buddha-vacana.org/

બુદ્ધ શાસન-પાળીનું ઘર

 બુદ્ધ Vacana
- બુદ્ધના શબ્દો -
ક્લાસિકલ બૌદ્ધવાદ (જાગરૂકતા સાથે જાગૃત એકનું ઉપદેશ) વિશ્વની છે, અને દરેક પાસે વિશિષ્ટ અધિકાર છે:

વિશ્વભરમાં લાખો લોકો દ્વારા અનુસરતા માહિતી અને સંશોધન લક્ષી સ્થળની
સૌથી સકારાત્મક ઊર્જા એવી જાગરૂકતા બુદ્ધિ અને ટેક્નો-પોલિટિકો-સોશિઓ
ટ્રાન્સફોર્મેશન અને આર્થિક અનુકરણ ચળવળ સાથેની જાગૃત એકની ઉપદેશોનો પ્રચાર
કરે છે.

ચોક્કસ
અનુવાદને આ Google ભાષાંતર https://translate.google.com પરના માતૃભાષામાં
પાઠ તરીકે અનુવાદિત કરો અને પ્રચાર એક સ્ટ્રીમ એન્ટેરર (સૉટેપાન્ના) બનવા
અને અંતિમ ગોલ તરીકે શાશ્વત બ્લિસ પ્રાપ્ત કરવા માટે હકદાર છે.
વિશ્લેષણાત્મક આંતરદૃષ્ટિ - મફત ઓનલાઇન વિશ્લેષણાત્મક ઇન્સાઇટ-નેટ
ટીપિકાક સંશોધન અને પ્રેક્ટિસ યુનિવર્સિટી અને સંબંધિત સમાચાર
http://sarvajan.ambedkar.org દ્વારા 105 ક્લાસિક ભાષાઓમાં

 બુદ્ધ Vacana
- બુદ્ધના શબ્દો -
પાલી ઓનલાઇન મફત અને સરળ રીત માટે જાણો.

આ વેબસાઈટ પાળી ભાષાના મૂળભૂતો શીખીને બુદ્ધના શબ્દો વધુ સારી રીતે સમજવા માગે છે, પણ તે માટે તેના માટે વધારે સમય ઉપલબ્ધ નથી. તેનો
વિચાર એ છે કે જો તેનો હેતુ પાલી ગ્રંથો વાંચવા અને તેમને સમજવાની યોગ્ય
લાગણી ધરાવે છે, જો તે સમજણ વ્યાકરણના નિયમોની તમામ મિનિટની વિગતોને આવરી
લેવામાં ન આવે તો પણ તેમને ખરેખર ખર્ચ કરવાની જરૂર નથી.
અસંખ્ય ઘોષણા અને સંયોજનો જેવી વસ્તુઓને સંડોવતા કંટાળાજનક વ્યાકરણ સિદ્ધાંતના નિરુત્સાહ શિક્ષણ સાથે સંઘર્ષ કરવો.

તે
કિસ્સામાં, સૌથી મહત્વપૂર્ણ પાલી શબ્દોના અર્થને ફક્ત શીખવા માટે તે
મર્યાદિત છે, કારણ કે વાંચનનો પુનરાવર્તિત અનુભવ સૌથી સામાન્ય વાક્ય
માળખાઓની પ્રયોગમૂલક અને સાહજિક સમજ પૂરી પાડે છે.
આમ, તેઓ પોતાના અભ્યાસના સમય, અવધિ, આવર્તન, સમાવિષ્ટો અને ઊંડાણને પસંદ કરીને, સ્વતઃ વ્યવસ્થિત થવામાં સક્ષમ થઈ શકે છે.

બુધ્ધ
વેકાની તેમની સમજ વધુ ચોક્કસ બની જશે કારણ કે તેઓ સરળતાથી શબ્દો અને
મહત્વપૂર્ણ સૂત્રો જે બુધના શિક્ષણમાં મૂળભૂત છે, નિયમિત વાંચનના માર્ગો
દ્વારા શીખવા અને યાદ કરે છે.
તેઓનું શિક્ષણ અને પ્રેરણા તેમાંથી મળે છે તે ઊંડા ઊગે છે કારણ કે શિક્ષકના સંદેશામાં તેમની ગ્રહણશક્તિમાં સુધારો થશે.

ડિસક્લેમર: આ વેબસાઈટ ઑટોડાડાએક્ટ દ્વારા બનાવવામાં આવી છે અને ઑટોડાઈડેક્સ માટે છે. વેબમાસ્ટરે કોઈ સત્તાવાર પાલી કોર્સનું પાલન કર્યું નથી અને કોઈ એવો દાવો નથી કે અહીં પ્રસ્તુત બધી માહિતી ભૂલોથી સંપૂર્ણપણે મફત છે જેઓ શૈક્ષણિક ચોકસાઇ કરવા ઇચ્છતા હોય તેઓ સામાન્ય પાલી કોર્સમાં જોડાઈ શકે છે. જો વાચકો કોઈપણ ભૂલ નોટિસ કરે, તો તેઓ ‘સંપર્ક’ હેઠળ ઉલ્લેખિત મેઈલબોક્સ દ્વારા જાણ કરે તો વેબમાસ્ટર આભારી રહેશે.

સુત્ત પિકકા - દિગા નિકારા

DN 9 -
પોપ્પા સુત્તા
{ટૂંકસાર}
- પૌપાપદના પ્રશ્નો -

પોંઘપદે સન્નાની પ્રકૃતિની પુનઃવપરાશ કરતા વિવિધ પ્રશ્નો પૂછે છે.
નોંધ: સાદા ગ્રંથો

http://www.buddha-vacana.org/suttapitaka.html
 
સુત્ત પિકાકા
- પ્રવચનની બાસ્કેટ -
[સુત્ત: પ્રવચન]

સુત્ત પીતુંમાં ધમ્મા સંબંધિત બુદ્ધના શિક્ષણનો સાર છે. તેમાં દસ હજારથી વધુ સંતો છે. તે પાંચ સંગ્રહોમાં વિભાજિત થાય છે જેને નાયક્યા કહેવાય છે.

દિગાં નિકાયા
    
[દીઘા: લાંબું] દિવ નિકારીય બુદ્ધ દ્વારા આપવામાં આવેલા સૌથી લાંબી ઉપદેશોમાંથી 34 ભેગી કરે છે. તેમાં વિવિધ સંકેતો છે કે તેમાંના ઘણા મૂળ ભંડોળ અને પ્રશ્નાર્થ અધિકૃતતાના અંતમાં વધારા છે.
મેજિહિમા નિકારા
    
[મજ્હિમાઃ મધ્ય] મેજિહિમા નિકારાહ વિવિધ વિષયો સાથે વ્યવહાર કરતા મધ્યવર્તી લંબાઈના બુદ્ધના 152 પ્રવચનમાં એકત્ર કરે છે.
સૈયુતા નિકાયા
    
[સમ્યૂતા: ગ્રૂપ] સૈતૂતા નિકારાએ તેમના વિષય મુજબ સ્યુતુઓને 56 સબ-જૂથોમાં સંતોષ આપ્યા છે. તે ચલ લંબાઈના ત્રણ હજાર કરતાં વધારે ભાષણ ધરાવે છે, પરંતુ સામાન્ય રીતે પ્રમાણમાં ટૂંકા હોય છે.
અગમતુ નિકારા

    [દા.ત .: પરિબળ | uttara:
additionnal] અગટ્તાર નીયઆને અગિયાર પેટા જૂથોમાં નિપ્તા તરીકે ઓળખાવામાં
આવે છે, તેમાંના દરેક ઉપાસનામાં ભેગા થાય છે જેમાં એક અતિરિક્ત પરિબળની
ગણતરીની ગણતરી કરવામાં આવે છે.
તેમાં હજારો સુત્તાનો સમાવેશ થાય છે જે સામાન્ય રીતે ટૂંકા હોય છે.

ખુડક નિકારા

    [ખુઘા:
ટૂંકા, નાનો] ખદ્દક નિકાયા ટૂંકા ગ્રંથો અને તેને બે સ્તરોથી બનેલ ગણવામાં
આવે છે: ધમ્મપદ, ઉદના, ઇતિવત્તાક, સુત્ત નિપાત, થ્રગતા-થિરાગથા અને જાકાક
પ્રાચીન સ્તરની રચના કરે છે, જ્યારે અન્ય પુસ્તકો અંતમાં ઉમેરા અને તેમની
અધિકૃતતા છે
વધુ શંકાસ્પદ છે

http://www.buddha-vacana.org/formulae.html

પાલી ફોર્મ્યુલા

જે
દ્રશ્ય પર આ કાર્ય આધારિત છે તે એ છે કે સૂત્રોના ફકરાઓ જે તમામ ચાર
નાયકમાં બુદ્ધ દ્વારા પુનરાવર્તન કરવામાં આવે છે તે સૂચવવામાં આવે છે કે
તેઓ તેમના શિક્ષણમાં રસ ધરાવતા સૌથી વધુ લાયક છે.
, અને એ જ સમયે કે જેની વાસ્તવિકતાની સૌથી વાસ્તવિકતાની સાથે રજૂ થાય છે. તેમને આઠ ગૌકા-મોગાલલા સુત્ત (એમ.એન. 107) માં વર્ણવવામાં આવ્યા છે અને
તાલીમ હેઠળ એક માટે સેખા પાલીપદા અથવા પાથ તરીકે વર્ણવવામાં આવે છે, જે
વ્યવસ્થિત રીતે કનિષ્ઠને ચોથું જહાને તમામ માર્ગ તરફ દોરી જાય છે.

સેખા પાઈપદા - એક હેઠળ તાલીમ માટે તાલીમ

બાર સૂત્રો કે જેણે બુદ્ધ દ્વારા નિર્ધારિત મુખ્ય સિદ્ધાંતોને પગલે પગલું નક્કી કર્યું છે. તે સફળતાપૂર્વક પ્રગતિ કરવા ઇચ્છુક વ્યક્તિ માટે મૂળભૂત મહત્વ છે, કારણ
કે તેમાં સૂચનો છે જે ધ્યાન આપનારને કાર્યક્ષમ પ્રેક્ટિસ માટે અનિવાર્ય
શરતોની રચના કરવા માટે સક્ષમ બનાવશે.

જ્ઞાનપ્રાણી - શ્વાસની જાગૃતિ
    
બૌદ્ધ દ્વારા હાનિકારક હેતુઓ માટે આધિપત્યની ભલામણ કરવામાં આવે છે અને અહીં તમે જે સૂચનો આપે છે તે ચોક્કસપણે સમજી શકો છો.
અનસૌટી - ધ રિકલેક્શન
    
અહીં આપણી પાસે બુદ્ધ (≈140 occ.), ધમ્મા (≈ 90 occ.) અને સંઘ (≈45 occ.) નું પ્રમાણભૂત વર્ણન છે.
અપમાના સીટોવિમુટ્ટી - મનની અનહદ મુક્તિ
    
બુદ્ધે ઘણી વખત ચાર એપામના સીટોવિમુટ્ટીની પ્રશંસા કરી છે, જે જોખમો સામે
રક્ષણ લાવવા માટે અને બ્રહ્માલોક તરફ આગળ વધવા માટે જાણીતા છે.
અરાહત્ત - અરહંતશીપ
    
આ સ્ટોક સૂત્ર છે જેના દ્વારા અરહંતશક્તિની પ્રાપ્તિ સંતોષમાં વર્ણવવામાં આવી છે.
અરીયા સીલખખંડ - સદ્ગુણના ઉમદા એકંદર
    
ભિક્ષુ દ્વારા અનુસરવામાં આવતા વિવિધ નિયમો.
અરુપજંહના - ધ ફોર્મલેસ ઝાંનાઓ
    
અહીં ચોથા જાનથી બહાર સમાધિના શોષણનું વર્ણન કરતું સ્ટોક સૂત્રો છે, જેને અંતમાં પાલી સાહિત્યમાં અર્પજજનો તરીકે ઓળખવામાં આવે છે.
Āસ્વાણુ ખ્યાનાઃ - આસવના વિનાશનો જ્ઞાન
    
આસાવાસના વિનાશના જ્ઞાન: અરહંતશક્તિ
ભોજને મટ્ટાનુણા - ખોરાકમાં મધ્યસ્થતા
    
ખાદ્યમાં મધ્યસ્થતા: ખાવા માટે યોગ્ય રકમ જાણવી.
કાટ્ટાઓ ઝાના - ચાર જહાના
    
ચાર જણ: એક સુખદ કાયમી રહે છે.
ઇન્દ્રિયુશુ ગુત્તદ્વારાત - અર્થમાં ફેકલ્ટીઓના પ્રવેશ પર દેખરેખ
    
સેન્સ ફેકલ્ટીઝના પ્રવેશદ્વાર પર ગાર્ડ: અર્થમાં સંયમ.
જાગરીય જ્ઞાન - જાગૃતતા માટે સમર્પણ
    
જાગૃતતા માટે સમર્પણ: દિવસ અને રાત.
Kammasskomhi - હું મારી પોતાની કમ્મા છું
    
આ સૂત્ર બુદ્ધના શિક્ષણના પાયાના પાયામાંના એકનું વિવેચન કરે છે: કારણ અને અસરના કાયદાના વ્યક્તિલક્ષી સંસ્કરણ.
નિવારણનું પર્વ. - અવરોધ દૂર
    
અવરોધોને દૂર કરવું: માનસિક સ્થિતિને અવરોધે છે.
Pabbajjā - આગળ જાય છે
    
આગળ જતાં: દુનિયાને છોડી દેવાનું નક્કી કરે છે.
પુબિનિવાસાસંત્સનણા - ભૂતપૂર્વ જીવંત સ્થાનોની સ્મૃતિનું જ્ઞાન
    
ભૂતકાળના વસવાટ કરો છો સ્થાનોની સ્મૃતિનું જ્ઞાન: ભૂતકાળના જીવનને યાદ રાખવું.
સતીપંધાન - જાગૃતિની હાજરી
    
આ એવા સૂત્રો છે જેના દ્વારા બુદ્ધ ચાર સંતોષો (≈33 વાગ્યે) શું સંક્ષિપ્તમાં વ્યાખ્યાયિત કરે છે.
સટિસમ્પજાના - માઇન્ડફુલનેસ અને સંપૂર્ણ સમજ
    
માઇન્ડફુલનેસ અને સંપૂર્ણ સમજ: અવિરત પ્રથા
સત સદ્ધામા - સાત સારા ગુણો
    
સફળ થવા માટે તાલીમાર્થી દ્વારા સાત મૂળભૂત ગુણો વિકસાવવી જોઈએ. આ ચાર ગુણો પાંચ આધ્યાત્મિક ઇન્દ્રિયાઓમાં અને પાંચ બાલ્સમાં જોવા મળે છે.
સત્તન કટુપપ્તાણા - પાસાવાળા જીવોના પુનર્જન્મનું જ્ઞાન
    
ડાઇસ લોકોના પુનર્જન્મનું જ્ઞાન.
સિલાસંપટ્ટી - સદ્ગુણમાં સિદ્ધિ
    
સદ્ગુણમાં પરિપૂર્ણતા: પાટમોક્ષના નિયમોનું સાવચેત પાલન
વિવિટ્ટા સેનાસનાના ભજના- એકલા અલાયદું નિવાસસ્થાનનો આશરો આપવો
    
યોગ્ય સ્થાને પસંદગી અને યોગ્ય શારીરિક અને માનસિક મુદ્રામાં દત્તક એ સફળ પ્રથાના અન્ય એક પ્રકાર છે.
બૉધી પાન

http://www.buddha-vacana.org/patimokkha.html

પાટીમોક્ષ
- ભિકુહુની માર્ગદર્શિકા -

આ 227 માર્ગદર્શિકા છે કે દરેક ભિક્હને પાળી ભાષામાં હૃદયથી શીખવા માટે ક્રમમાં વાંચવા માટે સક્ષમ થવું જોઈએ. અહીં દરેક માર્ગદર્શિકાના અર્થનિર્ધારણિક વિશ્લેષણ (આશાપૂર્વક) આપવામાં આવશે.પારજિકા 1

    કોઈપણ ભિક્હ - ભિક્ષુની તાલીમ અને આજીવિકામાં ભાગ લેવો જોઈએ, તાલીમ ન
છોડ્યા વગર, તેની નબળાઈ જાહેર કર્યા વિના - જાતીય સંબંધમાં સંલગ્ન હોવા
છતાં સ્ત્રી પશુ સાથે પણ તે હરાવ્યો છે અને હવે જોડાણમાં નથી.

http://www.buddha-vacana.org/patimokkha/par1.html

    પારજિકા 1

યો પના ભિક્ ભીખુંન સિખખા · સજીવીવ · સમપન્નો સિક્ઢા · ઋણખાદ્ય ડુ · બ ·
બાલ્ય અ ā ē · કાત્વા મેથુન ધમમ પળસીય અંતઃમાશો તિરકચણ · ગટ્ય · પાઈ,
પાર્જીકો હોટી એ · સંવાસ.

કોઈપણ ભિક્હ - ભિક્ષુની તાલીમ અને આજીવિકામાં ભાગ લેવો જોઈએ, તાલીમ ન
છોડ્યા વગર, તેની નબળાઈ જાહેર કર્યા વિના - જાતીય સંબંધમાં સંલગ્ન હોવા
છતાં સ્ત્રી પશુ સાથે પણ તે હરાવ્યો છે અને હવે જોડાણમાં નથી.

યો પન ભિક્હ જોઈએ કોઈ ભિક્હ
ભિક્ખાણ સાખખા · સજીવિ · સમપનો, ભિક્ષુઓની તાલીમ અને આજીવિકામાં ભાગ લે છે,
તાલીમ છોડી દીધી વગર સિક્કાની ઋગ્જ્ઞા.
ડ્યૂબ · બાલ્યાન અજીવી કાત્વાએ પોતાની નબળાઈ જાહેર કર્યા વગર
મેથુન ધમ્મા પાઈસીસેય્યા જાતીય સંબંધો,
એન્ટામસો તિરકચણ, ગેટ્ય પી, સ્ત્રી પશુ સાથે પણ,
પારકિક્કા હોટી એ · સંવાસ તે પરાજિત છે અને હવે જોડાણમાં નથી.

http://www.buddha-vacana.org/download.html

વેબસાઇટ ડાઉનલોડ

વેબસાઇટ ડાઉનલોડ કરો (જાન્યુઆરી 2013 નું સંસ્કરણ):

અહીં ક્લિક કરો

http://www.buddha-vacana.org/contact.html

સંપર્ક કરો

કોઈપણ ટિપ્પણી માટે, સૂચન, પ્રશ્ન:

કોઈપણ ભૂલ, અસંગતતા, તૂટેલી કડી, ખાલી માહિતી વગેરે · બબલ વગેરેની જાણ ન કરો. વેબમાસ્ટર કૃતજ્ઞ બનશે.

સરળ ઍક્સેસ:

દિગાં નિકાયા

મેજિહિમા નિકારા

સૈયુતા નિકાયા

અગમતુ નિકારા

http://www.buddha-vacana.org/sutta/digha.html
વૃક્ષ
દિગાં નિકાયા
- લાંબા પ્રવચન -
[ડિગ: લાંબું]

બુદ્ધા દ્વારા આપવામાં આવેલા સૌથી લાંબી પ્રવચનમાં દિગં વિરાયણ 34 માં મળે છે.

પોપાપદ સુત્ત (ડીએન 9) {ટૂંકસાર} - વિસ્તૃત અનુવાદ
    
પોંઘપદે સન્નાની પ્રકૃતિની પુનઃવપરાશ કરતા વિવિધ પ્રશ્નો પૂછે છે.
મહાપારિનીબબન સૂત (ડીએન 16) {ઉપસંહાર} - શબ્દ દ્વારા શબ્દ
    
આ સૂત્ત, બુદ્ધિએ તેમના અનુયાયીઓ બાદ તેમના અનુયાયીઓ માટે જે વિવિધ સૂચનો આપ્યા છે, જે આજે આપણા માટે સૂચનોનો અગત્યનો સમૂહ છે.
મહાશિતીપંધાન સુત્ત (DN 22) - શબ્દ દ્વારા શબ્દ
    
આ સુત્તાનો ધ્યાન અભ્યાસ પ્રથાના મૂળભૂત સંદર્ભ તરીકે વ્યાપક રીતે ગણવામાં આવે છે.

—— ઓઉઓઉઓ ——

http://www.buddha-vacana.org/sutta/majjhima.html
મેજિહિમા નિકારા
- મધ્યમ લંબાઈના પ્રવચન -
[મજ્હિહિમા: મધ્યમ]

વિવિધ બાબતો સાથે વ્યવહાર કરતા, મધ્યમ લંબાઈના બુદ્ધના 152 પ્રવચનમાં મેજિહિમા નિકારા ભેગી કરે છે.

સાબ્બાસ્વા સુત્ત (એમએન 2) - વિસ્તૃત અનુવાદ
    
અત્યંત રસપ્રદ સૂત્ર, જ્યાં વિવિધ માર્ગો જેના દ્વારા આસવ, મનની આબાદીની નિકંદન દૂર કરવામાં આવે છે.
ભૈભરાવ સુત્ત (એમએન 4) - વિસ્તૃત અનુવાદ
    
અરણ્યમાં એકાંતવાસમાં રહેવા માટે શું લેશે, સંપૂર્ણ ભયથી મુક્ત? બુદ્ધ સમજાવે છે.
વથતા સુત્ત (એમએન 7) {એક્સર્પટ} - ઉન્નત ભાષાંતર
    
અમે અહીં મનની સોળ નિરાશાઓ (અપક્ષિલેસા) ની એક નિશ્ચિત પ્રમાણભૂત સૂચિ
શોધી કાઢીએ છીએ અને બુદ્ધિ, ધમ્મા અને સંઘમાં આ ‘સમર્થિત પુરાવાઓ’ મળે છે
તે પદ્ધતિનું સમજૂતી છે, જે સ્ટ્રીમ-એન્ટ્રીના પરિબળો છે.
મહાદુખખાખંડ સુત્ત (એમએન 13) - વિસ્તૃત અનુવાદ
    
આશ્રય (લાલચ) પર, આદિના (ખામી) અને કામ (નિષ્ઠા) ના નિસાર (મુક્તિ), સ્વરૂપ (સ્વરૂપ) અને વેદના (લાગણી). ઉપર મનન કરવા માટે ઘણું ઉપયોગી છે.
કુહાથત્થીપાડોપ્મા સુત્ત (એમએન 27) - વિસ્તૃત અનુવાદ
    
બુદ્ધ સમજાવે છે કે કેવી રીતે તે વાસ્તવમાં એક પ્રબુધ્ધિ છે તે વિશ્વાસ
અથવા એક ચોક્કસ તબક્કા સુધી પહોંચી ત્યાં સુધી અનુમાન પર લઈ જવું જોઈએ, અને
તે અનુભૂતિ વગર આવા જ્ઞાનનો કોઈ દાવો નકામું છે.
મહાવેદલ્લા સુત્ત (એમએન 43) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
સૈયિપટ્ટા એ યાસા મહાખોખીક દ્વારા પૂછવામાં આવેલા વિવિધ રસપ્રદ પ્રશ્નોનો
જવાબ આપે છે, અને આ અવતરણમાં, તે સમજાવે છે કે વેદના, સંન્યા અને વિષ્ણુ
સ્પષ્ટપણે સ્પષ્ટ નથી પરંતુ ઊંડે આંતર વણાયેલી છે.
કુવાવેદલ્લા સુત્ત (એમએન 44) {એક્સર્પટ} - ઉન્નત ભાષાંતર
    
ભીખખા દ્વારા પૂછવામાં આવેલા રસપ્રદ પ્રશ્નોના જવાબમાં ભિખુની દામાદ્દીનો જવાબ આપે છે. અન્ય વસ્તુઓ પૈકી, તેણીએ સાક્ક્યદીથીની 20-ગણીની વ્યાખ્યા આપી છે.
સેખા સુત્ત (એમએન 53) - વિસ્તૃત અનુવાદ
    
બુદ્ધે શીખ પિનીપદાને સમજાવવાની માંગણી કરી હતી, જેમાં તેમણે આશ્ચર્યજનક
સંસ્કરણ આપ્યું હતું, જેમાંથી સત્યામપંજાણા અને નિરૂપરણ પહાના
ઉત્સુકતાપૂર્વક સાત ‘સારા ગુણો’ ની શ્રેણીથી ઉત્સુકતાપૂર્વક સ્થાનાંતરિત
છે, અને જે કહેવાતી વાર્તા દ્વારા સચિત્ર છે.
પોટાલીયા સુત્ત (એમએન 54) - વિસ્તૃત અનુવાદ
    
ભોગ બનવાની તકલીફ અને જોખમો સમજાવવા માટે સાત સ્ટાન્ડર્ડ સિમિલ્સની શ્રેણી.
બહુવદ્દીનિયા સુત્ત (એમએન 59) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
આ ટૂંકા અવતરણમાં, બુદ્ધ પાંચ કામાગુરુને વ્યાખ્યાયિત કરે છે અને અન્ય પ્રકારની આનંદ સાથે મહત્વપૂર્ણ સરખામણી કરે છે.



કિગાગીરી સુત્ત (એમએન 70) {એક્સર્પટ} - ઉન્નત ભાષાંતર
    
આ સૂતમાં ધ્વંણુસારી અને સહનસૂરીની વ્યાખ્યા છે.
બાહતિકા સુત્ત (એમએન 88) {એક્સર્પટ} - ઉન્નત ભાષાંતર
    
કોસલાના રાજા પાસાનાદીને સમજવા માટે ઉત્સુક છે કે જેને જ્ઞાનાશાહી અને
બ્રાહ્મણો દ્વારા ભલામણ કરવામાં આવે છે, અને તે મંત્રોના શ્રેણીબદ્ધ
પ્રશ્નો પૂછે છે, જે અમને કસલા (તંદુરસ્ત) અને અકુસલા (ખોટાં) શબ્દોના
અર્થની વધુ સારી સમજણ આપે છે.
જ્ઞાનપ્રાપ્ત સુત્ત (એમએન 118) - શબ્દ દ્વારા શબ્દ
    
આણપણાસતીની પ્રથા વિશે પ્રસિદ્ધ સુત્ત અને તે ચાર સત્પાદનની પ્રથા તરફ
અને કેવી રીતે તે સાત બોજજગાંસની પરિપૂર્ણતાની તરફેણમાં પરિણમે છે.
સમાધાનવિભાગ સુત્ત (એમએન 137) {ઉપસંહાર} - વિસ્તૃત અનુવાદ
    
આ ઊંડા અને અત્યંત રસપ્રદ સૂત્રમાં, બુદ્ધ અન્ય સુવાક્યો, અપ્રિય અને
તટસ્થ માનસિક લાગણીઓની તપાસ, અને બુદ્ધના પ્રમાણભૂત વર્ણનમાં મળેલી
અભિવ્યક્તિને પણ વ્યાખ્યાયિત કરે છે: ‘અનટ્ટારો શુરુસદમમસરાઠી’.
ઇન્દ્રિયભવન સુત્ત (એમએન 152) - શબ્દ દ્વારા શબ્દ
    
આ સૂત અર્થતંત્રની સંયમતિ માટેના ત્રણ અભિગમો આપે છે, જેમાં ઇન્દ્રિયસુ ગુત્તદાવતાર સૂત્રોના પૂરક વધારાનાં સૂચનો છે.

—— ઓઉઓઉઓ ——


http://www.buddha-vacana.org/sutta/samyutta.html

વૃક્ષ
સૈયુતા નિકાયા
- વર્ગીકરણ પ્રવચન -
[સાઈટ્યુટા: ગ્રૂપ]

સમાત નિકારાના પ્રવચનને તેમની થીમ અનુસાર 56 સ્યુયુટાસમાં વિભાજીત કરવામાં આવે છે, જે પોતાને પાંચ યોગાસમાં જૂથમાં છે.

વિભંગ સુત્ત (એસએન 12.2) - શબ્દ દ્વારા શબ્દ
    
બાર કડીઓમાંની દરેકની વ્યાખ્યા સાથે પાટીકા સમપપદાનું વિગતવાર વર્ણન.
સેનાના સુત્ત (એસએન 12.38) - વિસ્તૃત અનુવાદ
    
અહીં બુદ્ધ સમજાવે છે કે કેવી રીતે સેતાન, સાથે સાથે પંડિત અને અનૂસા સાથે, વિષ્ણુના આધારે કાર્ય કરો.
ઉપન સુત્ત (એસએન 12.52) - વિસ્તૃત અનુવાદ
    
આ એક ખૂબ જ જ્ઞાનધશક પાઠ છે જે દર્શાવે છે કે મનોવૈજ્ઞાનિક પદ્ધતિથી
તૃષ્ણામાં શામેલ થાય છે, અને સમજાવે છે કે કેવી રીતે સરળતાથી તેને દૂર કરવા
માટે તંદુરસ્ત વિચારણાઓ દ્વારા બદલી શકાય છે.
પુટમાસાસુમા સુત્ત (એસએન 12.63) - વિસ્તૃત અનુવાદ
    
ચાર આહારની ગણના કેવી રીતે કરવી તે સમજાવવા માટે બુદ્ધ ચાર પ્રભાવિત અને પ્રેરણાદાયક સિમાઓ આપે છે.
સનિદાન સુત્ત (એસએન 14.12) - વિસ્તૃત અનુવાદ
    
કેવી રીતે વિભાવના ક્રિયાઓ માં ફેરવે છે, વધુ ઉત્તેજક જ્યોત ના simile દ્વારા પ્રબુદ્ધ એક અદ્ભુત સમજૂતી. નકારાત્મક વિચારો દૂર કરવા માટે સખત ધ્યાન રાખો!
ĀṇĀṇ Sutta (એસએન 20.7) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધ
દ્વારા અમને એક ખૂબ મહત્વની વસ્તુ યાદ અપાવવામાં આવે છે: આપણા પોતાના લાભ
માટે તેમજ પેઢીઓના અનુગામી માટે હજુ સુધી આવવું નથી, આપણે તેના પોતાના
વાસ્તવિક શબ્દોને સૌથી વધુ મહત્વ આપવું જોઈએ, અને જે કોઈ આજે આને ઢોંગ કરતા
નથી
ભૂતકાળમાં યોગ્ય (ધમ્મા) શિક્ષક હોવાનો ઢોંગ કર્યો છે.
સમાધિ સુત્ત (એસએન 22.5) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધ પોતાના એકાધ્ધાંતોને એકાગ્રતા વિકસાવવા માટે પ્રોત્સાહિત કરે છે
જેથી તેઓ ઉદ્દભવતા અને પાંચ સમૂહોના અંતરની સમજ લઈ શકે, ત્યારબાદ તેમણે
નિર્ભર ઉત્પત્તિના સંદર્ભમાં, ઉદ્દભવતા અને દૂર કરવાને કારણે તેનો અર્થ શું
છે તે વ્યાખ્યાયિત કરે છે.
પતીસલતા સુત્ત (એસએન 22.6) - અનુવાદ વગર
    
બુદ્ધ પોતાના અનુયાયીઓને અલગતા પ્રેક્ટિસ કરવા પ્રેરે છે જેથી તેઓ
ઉદ્દભવતા અને પાંચ સમૂહોના અંતમાં પરિચય કરી શકે, પછી તે આશ્રિત ઉત્પત્તિની
દ્રષ્ટિએ, ઉદ્દભવતા અને દૂર કરવાથી તેનો અર્થ શું કરે છે તે વ્યાખ્યા આપે
છે.
ઉપપાદીપિતસાના સુત્ત (એસએન 22.8) - શબ્દ દ્વારા શબ્દ
    
વેદના ઉદ્દભવતી અને સમાપ્તિ પાંચ મિશ્રણોમાં થાય છે.
નંદિકખાય સુત્ત (એસએન 22.51) - શબ્દ દ્વારા શબ્દ
    
આનંદના વિનાશ કેવી રીતે ચલાવવા?
અનંતલક્ખણ સુત્ત (એસએન 22.59) - શબ્દ દ્વારા શબ્દ
    
આ ખૂબ જ પ્રખ્યાત સૂત્રમાં, બુદ્ધે પ્રથમ વખત એનાટ્ટા પરનું શિક્ષણ પ્રગટ કર્યું.
ખજનારી સુત્ત (એસએન 22.79) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
આ સુત્ત પાંચ ખન્હોની સંક્ષિપ્ત વ્યાખ્યા પૂરી પાડે છે.
શુદ્ધિકા સુત્ત (એસએન 29.1) - વિસ્તૃત અનુવાદ
    
વિવિધ પ્રકારના નાગાસ.
શુદ્ધિકા સુત્ત (એસએન 30.1) - વિસ્તૃત અનુવાદ
    
જુદા જુદા પ્રકારનાં સૂત્રો (ઉર્ફ ગરુદાસ)
શુદ્ધિકા સુત્ત (એસએન 31.1) - વિસ્તૃત અનુવાદ
    
વિવિધ પ્રકારના ગંધાના દેવો
શુદ્ધિકા સુત્ત (એસએન 32.1) - વિસ્તૃત અનુવાદ
    
જુદા જુદા પ્રકારની વાદળ દેવો
સમાપતિમૂલકૃદ્ધિ સુત્ત (એસએન 34.11) - વિસ્તૃત અનુવાદ
    
સાંદ્રતા જાળવી રાખતા એકાગ્રતા વિ.
Pubbesambodha સુત્ત (SN 35.13) - શબ્દ દ્વારા શબ્દ
    
આંતરિક અર્થમાં ગોળાઓના કિસ્સામાં બુદ્ધ, વૈમનસ્ય, ખામી અને મુક્તિ
દ્વારા તેનો અર્થ કરે છે, અને પછી તે ઘોષણા કરે છે કે તેમનું જાગૃતિ તેમને
સમજવા કરતાં વધુ કંઇ નહી.
અભિનંદ સુત્ત (એસએન 35.20) - શબ્દ દ્વારા શબ્દ
    
જે કોઈ અર્થમાં વસ્તુઓમાં આનંદ કરે છે તે માટે કોઈ ભાગી નથી.
મિજાજલા સુત્ત (એસએન 35.46) - વિસ્તૃત અનુવાદ
    
સાચું એકાંત શોધવા માટે શા માટે મુશ્કેલ છે? બુદ્ધ શા માટે સમજાવે છે, તમે જ્યાં જાઓ તે કોઈ બાબત નથી, તમારા સૌથી નકામી સાથીઓ હંમેશા સાથે ટેગ કરે છે.
અવજ્જપહાણ સુત્ત (એસએન 35.53) - શબ્દ દ્વારા શબ્દ
    
એક ખૂબ જ સરળ પ્રવચન, છતાં વી

સબ્બુદાંપરીના સુત્ત (એસએન 35.60) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધ, બધા જોડાણોની સંપૂર્ણ સમજણનો ખુલાસો કરતી વખતે, ઊંડી અને હજુ સુધી
ખૂબ જ સ્પષ્ટ સમજૂતી આપે છે: ત્રણ ચમત્કારોના આધારે સંપર્ક ઉદ્દભવે છે.
મિજાજલા સુત્ત સુત્ત (એસએન 35.64) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
કેટલાક
નિયોફિટ્સ (અને આપણે ઘણીવાર તેમની વચ્ચે પોતાની જાતને ગણતરીમાં લઈ શકીએ
છીએ) ક્યારેક એવું માનવું છે કે સંસ્કારિત આનંદમાં ખુશી વ્યક્ત કર્યા વગર
જોડાણ અથવા વેદનાને વેગ આપવો શક્ય છે.
બુદ્ધ મિજાજલાને શીખવે છે કે આ અવિશ્વસનીય અશક્ય છે.
એડન્ટાગુપ્ત સુત્ત (એસએન 35.94) - શબ્દ દ્વારા શબ્દ
    
અહીં
તે સલાહ છે કે જે બુદ્ધિથી સમજવા માટે ખૂબ સરળ છે, છતાં ઊંડા સ્તર પર
સમજવું મુશ્કેલ છે કારણ કે અમારા ખોટા વિચારો સતત પ્રક્રિયામાં દખલ કરે છે.
તેથી આપણે તેને વારંવાર પુનરાવર્તન કરવાની જરૂર છે, ભલે તે કેટલાકને કંટાળાજનક લાગે.
પમાડાવીહારી સુત્ત (એસએન 35.97) - શબ્દ દ્વારા શબ્દ
    
જે બેદરકારી સાથે રહે છે અને તકેદારી સાથે રહે છે તે વ્યક્તિ વચ્ચે શું તફાવત છે?
સકડકિંહ સુત્ત સુત્ત (એસએન 35.118) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધ સકકાના સવાલનો એક સરળ જવાબ આપે છે: કેટલાંક લોકો અંતિમ ધ્યેય પ્રાપ્ત કરે છે અને અન્ય લોકો શા માટે નથી?
આધ્યાત્મિક સૂત્ર (એસએન 35.137) - શબ્દ દ્વારા શબ્દ
    
બુધ્ધિ આપણા માટે વધુ એક વખત સમજાવે છે, બીજી એક રીતે, દુઃખોનું કારણ અને સમાપ્તિ. તે બધા જ દિવસ અને આખી રાત શું કરવાનું ચાલુ રાખે છે તે મધ્યમાં જ થાય છે.
અનિક્કિનબનાસનપ્પુ સુત્ત (એસએન 35.147) - શબ્દ દ્વારા શબ્દ
    
અહીં આગેવાન વિપશ્યનની સૂચનાઓ છે કે જે ઉન્નત સંવાદકર્તાઓ માટે
અસ્થાયિત્વની દ્રષ્ટિ સાથે કામ કરે છે, જે નિબ્બાનની પ્રાપ્તિ આગળ જોઈ
રહ્યા છે.
અજજથ્તાનાત્તેશુ સુત્ત (એસએન 35.142) - શબ્દ દ્વારા શબ્દ
    
અર્થમાં અંગોના ઉદભવના કારણોની તપાસ કેવી રીતે કરી શકાય છે, જેમાં
વિશિષ્ટતાની લાક્ષણિકતા સમજવામાં સરળ હોઈ શકે છે, આ સમજૂતી તેમના કેસમાં
ટ્રાન્સફર કરવાની મંજૂરી આપે છે.
સમાધ્ધ સુત્ત (એસએન 35.229) - વિસ્તૃત અનુવાદ
    
ઉમદા લોકોના શિસ્તમાં સમુદ્ર શું છે? તેમાં ડૂબી ન જાવ!
ક્ષેત્ર સૂત (એસએન 36.3) - વિસ્તૃત અનુવાદ
    
વેદના અને ત્રણ અનૂસાઓ વચ્ચેના સંબંધો.

comments (0)
03/29/18
2576 Fri 30 Mar 2018 LESSON Bad Kamma (Action) of Brashtachar Jiyadha Psychopaths (BJP) The frequency of bloopers, the omens are not very positive for the BJP. BJP campaigns for Cong again! Amit Shah’s Kannada translator says Modi won’t help poor because of their Kamma Explaining the rationale for its latest sting, Cobrapost.com said in a press release, “What Operation 136 establishes, for the first time in the history of Independent India and the world at large: Yes,country media houses do have the propensity to `influence country’s electoral process through undesirable means’as they are the PRESSTITUTES.” Not like Napolean what said:”I can face two battalions but not two scribes”. thoses days are gone. Interestingly, some of the presstitute media houses expressed a willingness to take payment in cash so that the transaction was kept off the books and GST could be evaded.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 10:43 pm


2576 Fri 30  Mar 2018 LESSON


Bad Kamma (Action) of Brashtachar Jiyadha Psychopaths (BJP)

The frequency of bloopers, the omens are not very positive for the BJP.
BJP campaigns for Cong again! Amit Shah’s Kannada translator says Modi won’t help poor because of their Kamma


Explaining the rationale for its latest sting, Cobrapost.com
said in a press release, “What Operation 136 establishes, for the first
time in the history of Independent India and the world at large:
Yes,country media houses do have the propensity to `influence country’s
electoral process through undesirable means’as they are the
PRESSTITUTES.” Not like Napolean what said:”I can face two battalions
but not two scribes”. thoses days are gone.

Interestingly, some
of the presstitute media houses expressed a willingness to take payment
in cash so that the transaction was kept off the books and GST could be
evaded.







Dahhba Sutta (એસએન 36.5) - ઉન્નત અનુવાદ
    
કેવી રીતે ત્રણ પ્રકારના વેદના (લાગણીઓ) જોવા જોઈએ.
સલ્લા સુત્ત (એસએન 36.6) - વિસ્તૃત અનુવાદ
    
જ્યારે
શારિરીક પીડાના તીર દ્વારા ગોળી ચલાવવામાં આવે છે, ત્યારે એક મૂર્ખ
વ્યક્તિ તેના ઉપરના માનસિક ત્રાસને તોડી પાડે છે, જેમ કે તે બે બાણો દ્વારા
ગોળી ચલાવવામાં આવે છે.
એક જ્ઞાની વ્યક્તિ એકલા એકલા ડંખને અનુભવે છે.
ઍનિકકા સુત્ત (એસએન 36.9) - વિસ્તૃત અનુવાદ
    
વેદનાની સાત લાક્ષણિકતાઓ (લાગણીઓ), જે અન્ય ચાર ખંભાઓ (એસએન 22.21) અને
પાઈનિકા સંસ્કરણ (એસએન 12.20) ના બાર લિંક્સ પર પણ લાગુ પડે છે.
ફાસમુલક સુત્ત (એસએન 36.10) - શબ્દ દ્વારા શબ્દ
    
ત્રણ પ્રકારની લાગણીઓ ત્રણ પ્રકારની સંપર્કોમાં રહે છે.
અહસાત સુત્ત (એસએન 36.22) - વિસ્તૃત અનુવાદ
    
બુદ્ધે સાત અલગ અલગ રીતોમાં વેદનાસનું નિરૂપણ કર્યું છે, તેમને બે, ત્રણ,
પાંચ, છ, અઢાર, ત્રીસ છ કે એકસો આઠ શ્રેણીમાં વિશ્લેષણ કર્યું છે.
નિરામીસ સુત્ત (એસએન 36.31) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
આપણે અહીં સમજી શકીએ છીએ કે પિટી, ઘણી વાર બૂઝ્હંગા તરીકે યાદી થયેલ હોવા છતાં, ક્યારેક ક્યારેક અકુસલા હોઈ શકે છે આ માર્ગમાં પાંચ કામાગુરુની વ્યાખ્યા પણ સામેલ છે.
ધમ્મવાદિંહ સુત્ત (એસએન 38.3) - વિસ્તૃત અનુવાદ
    
દુનિયામાં ધમ્માને કોણ માને છે (ધમ્મા વાડી)? કોણ સારી કામગીરી કરે છે (સુપ્રસિદ્ધ પીપીપ્પન)? કોણ સારી રીતે ચાલે છે (સુગટ)?
Dukkara Sutta (એસએન 39.16) - ઉન્નત અનુવાદ
    
આ અધ્યાપન અને શિસ્તમાં શું કરવું મુશ્કેલ છે?
વિભંગ સુત્ત (એસએન 45.8) - શબ્દ દ્વારા શબ્દ
    
અહીં બુદ્ધે અઢારમું ઉમદા માર્ગ દરેક પરિબળ ચોક્કસપણે વ્યાખ્યાયિત કરે છે.
Āgantuka સુત્ત (એસએન 45.159) - વિસ્તૃત અનુવાદ
    
કેવી રીતે નોબલ પાથ વિવિધ ધમામને લગતી અભિનણ સાથે કામ કરે છે, મહેમાન તરીકે વિવિધ પ્રકારના મુલાકાતીઓનું સ્વાગત કરે છે.
કુસલ સુત્ત (એસએન 46.32) - શબ્દ દ્વારા શબ્દ
    
એક વસ્તુમાં ફાયદાકારક એક થવું એ ફાયદાકારક છે.
Āhā Sutta (SN 46.51) - વિસ્તૃત અનુવાદ
    
બુદ્ધે વર્ણવે છે કે કેવી રીતે અમે અમારા ધ્યાન પર કેવી રીતે લાગુ પાડીએ
છીએ તે મુજબ આપણે કેવી રીતે કાં તો “ખવડાવી” અથવા “અનાજ” અથવા બાહ્ય અવરોધો
અને આત્મજ્ઞાનના પરિબળોને કેવી રીતે રાખી શકીએ?
સંગ્રાવ સુત્ત (એસએન 46.55) {ટૂંકસાર} - વિસ્તૃત અનુવાદ
    
કેવી રીતે પાંચ નવરરાવ (અવરોધો) મનની શુદ્ધતા પર અસર કરે છે અને તેની
વાસ્તવિકતાને સમજવા માટેની તેની ક્ષમતાને કેવી રીતે અસર કરે છે તે સમજાવવા
માટે એક સિમિતોની સુંદર શ્રેણી.
સતી સુત્ત (એસએન 47.35) - શબ્દ દ્વારા શબ્દ
    
આ સુત્તમાં, બુદ્ધ ભિક્ષુને સતોસ અને સંજજનોની યાદ અપાવે છે, અને તે પછી આ બે શબ્દો વ્યાખ્યાયિત કરે છે.
વિભંગ સુત્ત (એસએન 47.40) - શબ્દ દ્વારા શબ્દ
    
સત્પાદન ટૂંકોમાં શીખવવામાં આવે છે.
Dahhba Sutta (એસએન 48.8) - ઉન્નત અનુવાદ
    
પાંચ આધ્યાત્મિક ઇન્દ્રિયાઓમાંથી દરેકને ચારગણું ધમ્મમાં જોવા મળે છે.
સાખિત્ત સુત્ત (એસએન 48.14) - વિસ્તૃત અનુવાદ
    
તેમને પૂરું કરવું એ અમારે જ કરવાનું છે, અને આ અમારી મુક્તિનું માપ છે.
વિભંગ સુત્ત (એસએન 48.38) - વિસ્તૃત અનુવાદ
    
અહીં બુદ્ધે પાંચ સંવેદનશીલ ઇન્દ્રિયોને વ્યાખ્યાયિત કર્યા છે.
અપપીપીપિકા સુત્ત (એસએન 48.40) - વિસ્તૃત અનુવાદ
    
આ સૂત્ર લાગણી ફેકલ્ટીની સમાપ્તિ અને જણસની સફળ પ્રાપ્તિ વચ્ચે રસપ્રદ સમાંતર ખેંચે છે.
સાક્ષા સુત્ત (એસએન 48.43) {એક્સર્પટ} - ઉન્નત ભાષાંતર
    
આ સુષ્ટમાં, બુદ્ધ જણાવે છે કે બાલ્સ અને ઇન્દ્રિયાઓને એક અને એક જ વસ્તુ અથવા બે અલગ અલગ વસ્તુઓ તરીકે ગણવામાં આવે છે.
પ્રતિષ્ઠા સુત્ત (એસએન 48.56) - વિસ્તૃત અનુવાદ
    
એક માનસિક સ્થિતિ છે જેના દ્વારા તમામ પાંચ આધ્યાત્મિક શિક્ષકો પૂર્ણ થાય છે.
બિજા સુત્ત (એસએન 49.24) - વિસ્તૃત અનુવાદ
    
એક સુંદર સિક્વલ જે સમજાવે છે કે કેવી રીતે મૂળભૂત સદ્ગુણ ચાર અધિકાર સ્ટિવિંગ્સની પ્રથા છે.
ગંથ સુત્ત (એસએન 50.102) - વિસ્તૃત અનુવાદ
    
આ સુત્ત ચાર ‘શારીરિક ગાંઠોની’ રસપ્રદ યાદી પર આધારિત છે, અને પાંચ આધ્યાત્મિક શક્તિઓના વિકાસને પ્રોત્સાહન આપે છે.
વિરડ સુત્ત (એસએન 51.2) - વિસ્તૃત અનુવાદ
    
જે કોઈ ઉપેક્ષા કરે છે તે ઉમદા માર્ગને અવગણશે.
ચન્દ્રસ્માથી સુત્ત (એસએન 51.13) - વિસ્તૃત અનુવાદ
    
આ સુત્ત સ્પષ્ટપણે iddhi padas ની પ્રથાને વર્ણવતા સૂત્રોના અર્થને સમજાવે છે.
સામ્રાજ્યમા સુત્ત (એસએન 51.17) - વિસ્તૃત અનુવાદ
    
ભૂતકાળમાં, ભૂતકાળમાં અથવા હાલમાં, જે કોઈ પણ અસાધારણ સત્તાઓનું સંચાલન
કરે છે તે ચાર બાબતોને વિકસાવ્યું છે અને વિશિષ્ટપણે પ્રેક્ટિસ કર્યું છે.
વિધા સુત્ત (એસએન 53.36) - વિસ્તૃત અનુવાદ
    
ત્રણ પ્રકારની ગહનતા છુટકારો મેળવવા માટે હિંમતની ભલામણ કરવામાં આવે છે, જે અન્ય લોકો સાથે પોતાની સરખામણી કરવા સાથે સંબંધિત છે. તે
સાદા બનાવે છે કે જો સંગઠનમાં કોઈ પણ પદાનુક્રમ છે, તે ફક્ત વ્યવહારુ
હેતુઓ માટે જ છે, અને તે કોઈ પણ વાસ્તવિકતાના પ્રતિનિધિ તરીકે ન લેવાવું
જોઈએ.
તે તદ્દન સ્પષ્ટ નથી કે આ એક સૂત્ર છે જે 16 વખત એક જ વસ્તુને પુનરાવર્તન
કરે છે, અથવા 16 સૂત્રો એક સાથે જૂથમાં છે, અથવા 4 સંતો દરેક 4
પુનરાવર્તનો ધરાવે છે.
પદીપોપમા સુત્ત (એસએન 54.8) - શબ્દ દ્વારા શબ્દ
    
અહીં બુદ્ધે એનાપાસંસીને સમજાવે છે અને તેને વિવિધ હેતુઓ માટે ભલામણ કરે છે: કુલ આઠ જુના વિકાસ દ્વારા કુલ અશુદ્ધિઓને છોડી દેવાથી.
સરાતનિસક સુત્ત (એસએન 55.24) - વિસ્તૃત અનુવાદ
    
આ રસપ્રદ પ્રવચનમાં, બુદ્ધ જણાવે છે કે બુદ્ધ, ધમ્મા અને સંઘમાં મરણ સમયે
સ્ટ્રીમ-વિજેતા બનવા માટે વ્યક્તિને મજબૂત આત્મવિશ્વાસ નથી મળવો જોઈએ.
મહાનામ સુત્ત (એસએન 55.37) - વિસ્તૃત અનુવાદ
    
સદ્ગુણ, પ્રતીતિ, ઉદારતા અને બુધ્ધિથી પ્રાધાન્ય આપનારું શિષ્ય, જેનો અર્થ એ થાય છે.
દેવ સુત્ત (એસએન 55.50) - શબ્દ દ્વારા શબ્દ
    
ચાર સોટાપટ્ટીયગાસ (સ્ટ્રીમ-એન્ટ્રી માટે પરિબળો).
સમાધિ સુત્ત (એસએન 56.1) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધે સાધ્ધિ પ્રેક્ટિસ કરવા માટે ભિક્ષુને પ્રોત્સાહન આપ્યું છે, કારણ
કે તે તેમના સાચા પ્રકૃતિમાં ચાર ઉમદા સત્યોને સમજવા તરફ દોરી જાય છે.
પતીસલના સુત્ત (એસએન 56.2) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધે ભિક્ખુઓને પાસલનાના અભ્યાસ માટે પ્રોત્સાહન આપ્યું છે, કારણ કે તે
તેમના સાચા પ્રકૃતિમાં ચાર ઉમદા સત્યોને સમજવા તરફ દોરી જાય છે.
ધમ્માક્કપ્પાટ્ટન સુત્ત (એસએન 56.11) - શબ્દ દ્વારા શબ્દ
    
પાલી લિટરેચરમાં આ સૌથી પ્રસિદ્ધ સૂત છે. બુદ્ધે પ્રથમ વખત ચાર આર્ય-શ્વેતોનો અભિવ્યક્ત કર્યો છે.
સંસ્સાન સુત્ત (એસએન 56.19) - વિસ્તૃત અનુવાદ
    
ચાર ઉમદા સત્યોનું શિક્ષણ, જો કે તે કંટાળાજનક છે જે ભટકતા મનને લાગે શકે
છે, તે વાસ્તવમાં ખૂબ ઊંડો છે અને મન તે તપાસવા માટે સમગ્ર સમય પસાર કરી
શકે છે.
સિંઘાપન સુત્ત (એસએન 56.31) - શબ્દ દ્વારા શબ્દ
    
પ્રસિદ્ધ સૂત જ્યાં બુદ્ધ જણાવે છે કે તેમની કોઈ પણ ઉપાયમાં કોઈ રુચિ નથી કે જે લક્ષ્ય પ્રાપ્ત કરવા સાથે તુરંત જ જોડાયેલા નથી.
દ્હા સુત્ત (એસએન 56.33) - વિસ્તૃત અનુવાદ
    
સ્ટીકની કહેવાતી વાર્તા.

—— ઓઉઓઉઓ ——

http://www.buddha-vacana.org/sutta/anguttara.html
અગમતુ નિકારા
- એક વધારાના પરિબળના પ્રવચન -
[દા.ત .: પરિબળ | ઉક્તારા: વધારાના]

અગુદુરા ઉક્ત્ય્યમાં હજારો ટૂંકા પ્રવચનો હોય છે, જેમની ગણતરી આંકડાઓ તરીકે કરવામાં આવી છે. તે
અગિયાર વિભાગોમાં વહેંચાયેલું છે, પ્રથમ એક આઇટમની ગણતરીઓ સાથે, બીજી
વસ્તુઓની સાથે બીજું વગેરે. બુદ્ધે, લેખનનો ઉપયોગ ક્યારેય કર્યો ન હતો,
તેના શ્રોતાઓને સાવધાન રહેવા માટે અને તેમની સૂચનાઓને યાદ રાખવા કહ્યું.
શક્ય તેટલી સ્પષ્ટ રીતે તેમના શબ્દો સ્પષ્ટ કરવા અને આ યાદ રાખવા માટે,
તેમણે વારંવાર તેમના શિક્ષણને ગણતરીઓના રૂપમાં પ્રસ્તુત કર્યા.

નિપતા
1. એકક નિપાતા 7. સત્તક નિપાત
2. દૂકા નિપાતા 8. અછક નિપતા
3. તિકા નિપાતા 9. નવકા નિપાતા
4. કતકા નેપત 10. દશક નિપાતા
5. પંકક નિપાત 11. એકદાસક નિપાત
6. ચક્કા નિપ્તા

—— ઓઉઓઉઓ ——

1. એકકા નિપાતા

રૂપાડી વાઘા (એએન 1.1-10) - શબ્દ દ્વારા શબ્દ
    
મનુષ્યોના મનને વધુ પડતો મૂકવા માટે પાંચ પ્રકારનાં અર્થમાં પદાર્થો છે.
નિવારણપ્પાહાના વાઘા (એએન 1.11-20) - શબ્દ દ્વારા શબ્દ
    
પાંચ ધમામ કે જે સૌથી અસરકારક રીતે પાંચ અવરોધોનો પોષાય છે, અને તેમને વિખેરાવું પાંચ સૌથી વધુ અસરકારક રીતો.
Akammaniya Vagga (એએન 1.21-30) - શબ્દ દ્વારા શબ્દ
    
મન આપણા સૌથી ખરાબ શત્રુ અથવા શ્રેષ્ઠ મિત્ર હોઈ શકે છે.
એડન્ટ વગા (એએન 1.31-40) - ઉન્નત અનુવાદ
અદનાન્ગા વાઘા (એએન 1.31-40) - વિસ્તૃત અનુવાદ
    
મન આપણા સૌથી ખરાબ શત્રુ અથવા શ્રેષ્ઠ મિત્ર હોઈ શકે છે.
ઉદકારાકાક સૂત્રો (એ.એન. 1.45 અને 46) - વિસ્તૃત અનુવાદ
    
સ્પષ્ટ મન અને કાદવવાળું એક વચ્ચે તફાવત.
મદુ સુત્ત (એ.એન. 1.47) - વિસ્તૃત અનુવાદ
    
મગજના માટે એક દાખલો છે કે જે સાધારણ છે.
Lahuparivatta સુત્ત (એ.એન. 1.48) - વિસ્તૃત અનુવાદ
    
બુદ્ધિ, સામાન્ય રીતે ખૂબ જ સીમિત શોધવામાં પારંગત છે, અહીં નુકશાન થાય છે.
અચરાસાઘાટા પેયાલા (એ.એન. 1.53-55) - શબ્દ દ્વારા શબ્દ
    
શુભેચ્છા પાળવાથી ભેટો લાયક બને છે
કુસ્લા સૂત્રો (એ.એન. 1.56-73) - શબ્દ દ્વારા શબ્દ
    
શું પેદા કરે છે અને શું તંદુરસ્ત અને ખોટાં માનસિક સ્થિતિ દૂર કરે છે
પ્યાદા સત્તો (એ.એન. 1.58-59) - વિસ્તૃત અનુવાદ
    
આ કંઈ એટલું હાનિકારક નથી.
પમાડાદી વાઘા (એએન 1.81-97) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધ પુનરાવર્તિત અમને સાવધાનીથી ચેતવણી આપે છે.
ક્યાગતાસતિ વાઘા (એ.એન. 1.563-574) {ઉદ્દેશો} - વિસ્તૃત અનુવાદ
    
બુદ્ધ શરીરને નિર્દેશિત માઇન્ડફુલનેસની ઉચ્ચ પ્રશંસામાં બોલે છે.

—— ઓઉઓઉઓ ——

2. દોકા નિપ્તા

અપાચ્વાણ સુત્ત (એ.એન. 2.5) - વિસ્તૃત અનુવાદ
    
જો આપણે જાગૃત થવું હોય તો આપણી જાતને તાલીમ આપવી જોઈએ.
કરિયા સુત્ત (એ.એન. 2.9) - વિસ્તૃત અનુવાદ
    
તે શું છે, તે પછી, સમાધાન, વિનય, પ્રમાણિકતા, ભાઈબહેનને આપેલ સમાજની અંદર એક શબ્દ શાંતિમાં બાંયધરી આપે છે? બુદ્ધ અહીં વિશ્વના બે વાલીઓ છે, જે સમજાવે છે.
ઈકેસન સુત્ત (એ.એન. 2.18) - વિસ્તૃત અનુવાદ
    
અહીં એક વાત છે કે બુદ્ધ સ્પષ્ટ રીતે ઘોષણા કરે છે.
વિજ્જાભાઈ સુત્ત (એ.એન. 2.32) - શબ્દ દ્વારા શબ્દ
    
અહીં બુદ્ધ સમથા સાથે રાગ અને સીટોવિમુટ્ટી સાથે સંબંધિત છે, અને વિજાસાના અને અવિજ્જા અને પનિવિમુક્તિ સાથે.

—— ઓઉઓઉઓ ——

3. તિકા નિપતા

કેસમુટ્ટી [ઉર્ફ કાલામા] સુત્ત (એએન 3.66) - શબ્દ દ્વારા શબ્દ
    
આ પ્રસિદ્ધ સૂત્રમાં, બુદ્ધે અમને યાદ અપાવ્યું છે કે આખરે વાસ્તવિકતાના
આપણા પોતાના સીધો અનુભવ પર વિશ્વાસ કરવો, નહીં કે અન્ય લોકોએ શું જાહેર
કર્યું છે, ભલે તે આપણા ‘આદરણીય શિક્ષક’ થાય.
સાથ સુત્ત (એએન 3.67) - વિસ્તૃત અનુવાદ
    
અહીં આપવામાં આવેલી સલાહ, કલામાને આપવામાં આવેલી સમાન છે.
અન્નતિતિયા સુત્ત (એએન 3.69) - ઉન્નત ભાષાંતર
    
ખોટાંના ત્રણ મૂળને તેમના આદરપૂર્ણ લાક્ષણિકતા સાથે સમજાવી શકાય છે, તેમના ઉત્પન્ન થવાના કારણ અને તેમની સમાપ્તિ વિશે લાવવાની રીત.
ઉપસ્થમ સુત્ત (એએન 3.71) - વિસ્તૃત અનુવાદ
    
આ સુષ્ટમાં, બુદ્ધે વ્યાખ્યાયિત કર્યું છે કે કેવી રીતે લોકોને ઉપોસથાનો
અભ્યાસ કરવો જોઈએ અને વિવિધ પ્રકારનાં દેવોનું વર્ણન કરવું જોઈએ.
સિલબબાટ સુત્ત (એ.એન. 3.79) - વિસ્તૃત અનુવાદ
    
Āણંડા સમજાવે છે કે જેના દ્વારા ખૂબ સરળ creteria વિધિઓ અને ધાર્મિક વિધિઓ ફાયદાકારક અથવા નથી તરીકે નક્કી કરી શકાય છે.
સમાજ સુત્ત (એ.એન. 3.82) - વિસ્તૃત અનુવાદ
    
અહીં સન્યાસીનાં ત્રણ સંતોષ કાર્ય છે.
વાજીપ્તતા સુત્ત (એ.એન. 3.85) - વિસ્તૃત અનુવાદ
    
ચોક્કસ સાધુ ઘણા નિયમો સાથે તાલીમ આપી શકતા નથી. બુદ્ધ તેમને સમજાવે છે કે તેઓ તેમના વિના કેવી રીતે કરી શકે છે, અને તે તેના બદલે સારી રીતે કામ કરે છે.
સિક્કટ્ટા સુત્ત (એએન 3.90) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધે ત્રણ તાલીમ આપ્યા છે, એટલે કે, અદિસીલાસિખ્ા, આદિક્તાશિક્ષા અને આદિપાંનાસિક્કા.
અદાયકા સુત્ત (એ 3.9 3) - વિસ્તૃત અનુવાદ
    
ખેડૂતની ત્રણ તાકીદનાં કાર્યોની જેમ જ સન્યાસીના ત્રણ તાકીદનાં કાર્યો.
શિક્ષાટ્ટા સુત્ત (એ.એન. 3.91) - શબ્દ દ્વારા શબ્દ
    
અહીં બુદ્ધ આધ્યાત્મિક જ્ઞાનની એક વૈકલ્પિક વ્યાખ્યા આપે છે.
પાસુધવોક સુત્ત (એએન 3.102) - થોડી માહિતી · પરપોટા
    
આ સુત્તમાં, બુદ્ધે સોનેરીના કામ માટે વ્યવહાર દ્વારા માનસિક અશુદ્ધિઓ દૂર કરવાની સરખામણી કરી છે. તે ખાસ કરીને રસપ્રદ છે, કારણ કે તે અશુદ્ધિઓનો એક ક્રમિક પ્રદર્શન પૂરો
પાડે છે જે વ્યવહારમાં એક સાથે વ્યવહાર કરે છે, જે ઉપયોગી સંદર્ભ આપે છે.
નિમિત્ત સુત્ત (એએન 3.103) - થોડી માહિતી · પરપોટા
    
શું તમે તમારી ધ્યાનની પ્રેક્ટિસ દરમિયાન અતિશય ઉત્સાહિત થાવ છો?
સંવાદિતા સાથે બે પ્રયાસો અને એકાગ્રતાના અનુરૂપ આધ્યાત્મિક મંડળોમાં
સંતુલન કરવા માગતા સંયમકર્તાઓ માટે આ એક ખૂબ ઉપયોગી પ્રવચન છે.
અમને ઘણા આ સૂચનો યોગ્ય રીતે લાગુ કરવાથી લાભ થશે
રુવા સુત્ત (એ.એન. 3.108) - શબ્દ દ્વારા શબ્દ
    
અહીં બુદ્ધ સમજાવે છે કે ઉમદા લોકોના શિસ્તમાં ગાયન અને નૃત્ય શું છે, અને પછી હસવું અને હસતાં તે અંગે ઉત્સાહપૂર્વક આપે છે.
અતિિત સુત્ત (એએન 3.109) - વિસ્તૃત અનુવાદ
    
ત્રણ ખોટી બાબતો, જેમાંથી ઘણા દુર્ભાગ્યે શોખીન છે, જે તૃપ્તિ વિશે ક્યારેય લાવી શકે નહીં.
નિદા સુત્ત (એ.એન. 3.112) - વિસ્તૃત અનુવાદ
    
કમ્પની ઉદભવ માટે છ કારણો, ત્રણ તંદુરસ્ત અને ત્રણ ખોટાં.
કામપાથા સુત્ત (એ.એન 3.164) - શબ્દ દ્વારા શબ્દ
    
અહીં દર્શાવ્યું છે કે મત મુજબ બિન-શાકાહારી હોવામાં કશું ખોટું નથી તે ભૂલભરેલું છે.

—— ઓઉઓઉઓ ——
4. કતક્ક નિપાત

યોગ સુત્ત (એ.એન. 4.10) - વિસ્તૃત અનુવાદ
    
જ્યારે યોગ અને યોગક્કેમ (યૂક્સમાંથી આરામ) વિશે વાત કરે છે ત્યારે બુદ્ધનો અર્થ શું છે?
પદણ સુત્ત (એનએ 4.13) - શબ્દ દ્વારા શબ્દ
    
આ સુષ્ટમાં, બુદ્ધ સામ્પ્પાધનાની વ્યાખ્યા આપે છે.

અપૃહનીયા સુત્ત (એ.એન 4.37) - વિસ્તૃત અનુવાદ
    
ચાર સરળ પ્રણાલીઓ કે જે નિબ્બાનની હાજરીમાં દૂર થવામાં અસમર્થ બને છે
સમાધિ શાંત (એએન 4.41) - શબ્દ દ્વારા શબ્દ
    
ચાર પ્રકારની એકાગ્રતા કે જે બુદ્ધની પ્રશંસા કરે છે. અહીં સ્પષ્ટ છે કે સમાધી અને પના વચ્ચે કોઈ સ્પષ્ટ તફાવત નથી.
વિપ્લસા સુત્ત (એ.એન 4.49) - શબ્દ દ્વારા શબ્દ
    
આ સૂત્રમાં, બુદ્ધે સંન્યાસ, ચિત્ત અને દ્વિના ચારગૂંકો વિકૃતિનું વર્ણન કર્યું છે.
અપમાન સુત્ત (એ.એન 4.116) - સરળ અનુવાદ
    
ચાર ઉદાહરણો કે જેમાં કોઈએ વિશ્લેષણ સાથે પ્રેક્ટિસ કરવું જોઈએ.
ઋણખા સુત્ત (એન 4.117) - સરળ ભાષાંતર
    
મનની રક્ષા કરતી વખતે ચાર બાબતોની કાળજી રાખવી, માઇન્ડફુલનેસ.
મેટા સુત્ત (એએન 4.125) - વિસ્તૃત અનુવાદ
    
અહીં બુદ્ધ સમજાવે છે કે કયા પ્રકારના પુનર્જન્મ જે ચાર બ્રહ્મવિહોને
સંપૂર્ણ રીતે પ્રેક્ટિસ કરે છે તે અપેક્ષા કરી શકે છે, અને તેમના શિષ્ય
હોવાનો મહાન લાભ.
અસાબુ સુત્ત (એ.એન 4.163) - વિસ્તૃત અનુવાદ
    
પ્રેક્ટિસના ચાર માર્ગો પસંદ કરેલા પ્રથા મુજબ અને તાકાત અને આધ્યાત્મિક ફેકલ્ટીઝની તીવ્રતા અથવા નબળાઇ.
અભણ સુત્ત (એ.એન. 4.254) - અનુવાદ વગર
    
કેવી રીતે નોબલ પાથ વિવિધ ધમામને લગતી અભિનણ સાથે કામ કરે છે, મહેમાન તરીકે વિવિધ પ્રકારના મુલાકાતીઓનું સ્વાગત કરે છે.
અરાના સુત્ત (એએન 4.262) - વિસ્તૃત અનુવાદ
    
રણમાં રહેવા માટે કયા પ્રકારનું વ્યક્તિ ફિટ છે?

—— ઓઉઓઉઓ ——


5. પંકક નિપાત

વિઠ્ઠતા સુત્ત (એ.એન. 5.2) - અનુવાદ વિના
    
અહીં બુદ્ધે પાંચ સેખા-બાલા (પ્રશિક્ષણમાં એકની તીવ્રતા) નો ઉલ્લેખ કર્યો છે તે વિગતવાર વર્ણવે છે. આ સુત્ત સરળતાથી સમલૈંગિક અનુવાદની જરૂર વગર સમજી શકાય છે, જો તમે સત્વ સદ્ધામ્ય સૂત્રોનો સંદર્ભ લો છો જે લખાણમાં સૂચવવામાં આવશે. પાલી-અંગ્રેજી ડિક્શનરી પણ ઉપલબ્ધ છે, માત્ર જો.
વિઠ્ઠા સુત્ત (એ.એન 5.14) - શબ્દ દ્વારા શબ્દ
    
અહીં પાંચ બાલાને વ્યાખ્યાયિત કરવામાં આવે છે.
સમાધી સુત્ત (એએન 5.27) - વિસ્તૃત અનુવાદ
    
અનહદ એકાગ્રતા પ્રેક્ટિસ કરનારને ઉત્પન્ન થતાં પાંચ અપ્રગટ જ્ઞાન.
અકલ્લાસરસી સુત્ત (એ.એન. 5.52) - વિસ્તૃત અનુવાદ
    
યોગ્ય રીતે કહીએ તો ‘ડિમરિટ ઓફ સંચય’ શું કહેવાય?
અભીપેપાકકિતબૌઘણ સુત્ત (એ.એન. 5.57) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
પોતાના કમ્માને કેવી રીતે ગણવું?
અનાગતિહાત સુત્ત (એ.એન. 5.80) - વિસ્તૃત અનુવાદ
    
બુદ્ધે ભક્તોને યાદ કરાવ્યું કે ધમ્માની પ્રથાને પછીની તારીખથી દૂર ન
કરવી જોઈએ, કારણ કે ત્યાં કોઈ બાંયધરી નથી કે ભવિષ્યમાં પ્રથા માટે કોઈ તકો
પૂરી પાડવામાં આવશે.
સેખા સુત્ત (એએન 5.89) - અનુવાદ વગર
    
બુધ્ધ અમને પાંચ બાબતોની યાદ અપાવે છે જે આ પ્રથાને બગડે છે, જે તાલીમ
માટે પ્રગતિ કરવા ઇચ્છે છે તે દરેક માટે લગભગ અગત્યનું છે, યાદ રાખવું અને
અમારા જીવનશૈલીમાં સંકલન કરવું, કારણ કે પાંચ ધોરણ નિવારણના જ્ઞાન.
સેખા સુત્ત (એ.એન. 5.90) ​​- વિસ્તૃત અનુવાદ
    
પાંચ વલણ કે જે પ્રથા બગાડ તરફ દોરી જાય છે.
સૂત્રધર સુત્ત (એએન 5.96) - વિસ્તૃત અનુવાદ
    
લાંબા સમયથી મુક્તિ માટે શ્વાસ લેવાની મગજની પ્રેક્ટિસ કરનાર પાંચ ગુણો.
કથા સુત્ત (એએન 5.97) - વિસ્તૃત અનુવાદ
    
લાંબા સમયથી મુક્તિ માટે શ્વાસ લેવાની મગજની પ્રેક્ટિસ કરનાર પાંચ ગુણો.
Āraññaka સુત્ત (એએન 5.98) - વિસ્તૃત અનુવાદ
    
લાંબા સમયથી મુક્તિ માટે શ્વાસ લેવાની મગજની પ્રેક્ટિસ કરનાર પાંચ ગુણો.
અંધક્વિંદ સુત્ત (5.114) - વિસ્તૃત અનુવાદ
    
પાંચ વસ્તુઓ જે બુદ્ધે તેના નવો વિધિવત સાધુઓને પ્રોત્સાહન આપ્યું.
સમાયેવિમુક્ત સુત્ત (એક 5.149) - અનુવાદ વગર
    
પાંચ પરિસ્થિતિઓ કે જેના હેઠળ ‘પ્રસંગોપાત મુક્તિ’ પ્રાપ્ત થઈ છે તે બેસસલાઇડ થશે.
સમાયેવિમુક્ત સુત્ત (એક 5.150) - અનુવાદ વિના
    
પાંચ શરતોનો બીજો સેટ કે જેમાં ‘પ્રસંગોપાત મુક્તિ’ પ્રાપ્ત થઈ છે તે પાછું બદલાશે.
વાંજજા સુત્ત (એ.એન. 5.177) - વિસ્તૃત અનુવાદ
    
બુદ્ધ અહીં પાંચ વેપાર કરે છે, જે તેમના અનુયાયીઓ દ્વારા ન લેવા જોઈએ, જેમાં માંસનું વ્યવસાય.
ગિહિ સુત્ત (એ.એન. 5.179) - વિસ્તૃત અનુવાદ
    
આ સુત્તમાં, બુદ્ધે સતોપટ્ટીની યોગ્ય સ્થિતિનું નિર્માણ કરવા માટે જે ચાર
સામાન્ય સૉટપટ્ટીયાગોનો આંતરિક ભાગ હોવો તે અંગે વધુ ચોકસાઇ આપે છે.
નિસાનરીય સુત્ત (એએન 5.200) - ઉન્નત ભાષાંતર
    
આ સૂત્ર પાંચ પ્રકારનાં નિસારસોને ઘટે છે.
યોગ સુત્ત (એએન 5.207) - વિસ્તૃત અનુવાદ
    
બુદ્ધ ચોખા-ઉકરો ખાવાથી પાંચ લાભ આપે છે.
દંતકાથા સુત્ત (એએન 5.208) - વિસ્તૃત અનુવાદ
    
બુદ્ધ એક દાંત ક્લીનર વાપરવા માટે પાંચ કારણો આપે છે.
ગીતેસર સુત્ત (એ.એન. 5.209) - શબ્દ દ્વારા શબ્દ
    
આ સુત્તાની ઘણી બૌદ્ધ પરંપરાઓ દ્વારા મોટેભાગે અવગણના કરવામાં આવી છે:
બુદ્ધ સમજાવે છે કે શા માટે તેઓ ભિક્ષુને કોઈ સંગીતમય રટણ કરવા દેતા નથી.
મુહહાશતી સુત્ત (એ.એન. 5.210) - વિસ્તૃત અનુવાદ
    
યોગ્ય સતી અને સંજાનાના વિના ઊંઘી ઊઠવાનો ગેરફાયદા, અને તેમની સાથે આવું કરવાના સંબંધિત લાભો.Duccarita સુત્ત (એએન 5.245) - વિસ્તૃત અનુવાદ
    
દ્વિક્કારિતાના પાંચ જોખમો અને સુકેરાતાના પાંચ ફાયદા વિશેની અન્ય સૂત.
શિવથિકા સુત્ત (એ.એચ. 5.249) - વિસ્તૃત અનુવાદ
    
પાંચ માર્ગો જેમાં એક દુર્ભાવનાપૂર્ણ વ્યક્તિ ચર્નલ ગ્રાઉન્ડ જેવું હોઈ શકે છે જ્યાં લોકો મૃત શરીરને ફેંકી દે છે.
પુગ્ગલપ્પાદ સુત્ત (એએન 5.250) - વિસ્તૃત અનુવાદ
    
અહીં કોઈ પણ વ્યક્તિમાં આત્મવિશ્ર્વાસના જોખમો વિશે બુદ્ધ દ્વારા આપવામાં આવતી એક દુર્લભ ચેતવણી છે.
રાગસા અભિનય સુત્ત (એ.એન. 5.303) - વિસ્તૃત અનુવાદ
    
રાગના પ્રત્યક્ષ જ્ઞાન માટે પાંચ વસ્તુઓનો ઉપયોગ કરવો.

—— ઓઉઓઉઓ ——

6. ચક્કા નિપ્તા

ભાંડકા સુત્ત (એએન 6.14) - થોડા માહિતી · પરપોટા
    
સરીપટ્ટા સમજાવે છે કે ભીખુમાં શું તફાવત છે, જેના મૃત્યુ અશુભ છે અને જેની મૃત્યુ શુભ રહેશે.
અનુપપ્પુત સુત્ત (એએન 6.15) - થોડી માહિતી · પરપોટા
    
સરીપટ્ટા સમજાવે છે કે ભિક્હુ વચ્ચે શું તફાવત છે, જેના મૃત્યુ પસ્તાવો કરવામાં આવશે અને જેની મૃત્યુ નિરંકુશ હશે.
મારાસાસતી સુત્ત (એ.એન. 6.20) - વિસ્તૃત અનુવાદ
    
આ સુત્તાન વિગતવાર વર્ણન કરે છે કે કેવી રીતે મૃત્યુની માઇન્ડફુલનેસનો અભ્યાસ કરવો.
સામક સુત્ત (એ.એન. 6.21) - થોડી માહિતી · પરપોટા
    
દેવના હસ્તક્ષેપ દ્વારા પ્રગટ થયેલી, બુદ્ધે છ ઉમદા રીત પ્રગટ કર્યાં છે, જેના દ્વારા કુષાલ ધમમામાં ભિક્ષુ બગડે છે.
અપરિહનીયા સુત્ત (એ.એન. 6.22) - થોડી માહિતી · પરપોટા
    
બિન ધડાકોથી જોડાયેલા છ ધામા. આતુર પ્રેક્ટિશનરો માટે ખૂબ જ ઉપયોગી ધાર્મિક સમૂહનો બીજો સમૂહ.
હિવાવંત સુત્ત (એ.એન. 6.24) - વિસ્તૃત અનુવાદ
    
છ ગુણો જેની સાથે ધ્યાન કેન્દ્રિત અહેવાલ હિમાલયના ટુકડાઓમાં તૂટી જશે.
અનસૌટીનાહના સુત્ત (એ.એન. 6.25) - વિસ્તૃત અનુવાદ
    
આ સુત્તાન વ્યાખ્યા આપે છે કે સ્મરણના છ વિષયો શું છે.
સેખા સુત્ત (એએન 6.31) - અનુવાદ વગર
    
બુધ્ધ સમજાવે છે કે તાલીમ હેઠળ છીખાના બગાડ તરફ દોરી જાય તેવા છ ધમામીઓ છે.
નાગીતા સુત્ત (એ.એન. 6.42) - વિસ્તૃત અનુવાદ
    
જંગલ ગ્રોવમાં નિવાસ કરતી વખતે, બુદ્ધે વિનમ્રતા, સંતોષ, અસંસ્કારીતા અને જંગલી પ્રદેશમાં એકાંતના વખાણ કર્યા હતા.
ધામ્મક સુત્ત (એ.એન. 6.54) - સાદા ગ્રંથો
    
આ સૂતમાં, તથગાટ શબ્દનો ઉપયોગ બુદ્ધની રચના કરવા માટે થતો નથી પરંતુ સામાન્ય અર્થમાં, જે તેના અર્થના વધુ સારી રીતે સમજણ આપે છે.
નીબેન્ધિકા સુત્ત (એએન 6.63) - સાદા ગ્રંથો
    
આ સૂત્ર કામા, વેદના, સંન્યા, આસાવા, કામમા અને દુખાનો રસપ્રદ વ્યવસ્થિત વિશ્લેષણ પૂરો પાડે છે. આમાંના દરેક શબ્દોને વ્યાખ્યાયિત કરવામાં આવે છે અને ત્યારબાદ ચાર આર્ય-શ્વેકાના પેટર્નની સાથે વર્ણવવામાં આવે છે.
અનવત્થિતા સુત્ત (એએન 6.102) - વિસ્તૃત અનુવાદ
    
છ પારિતોષિકો જે ઍનિકાના દ્રષ્ટિકોણની સ્થાપના માટે પ્રેરણા તરીકે કામ કરે છે.
અતમાયા સુત્ત (એએન 6.104) - વિસ્તૃત અનુવાદ
    
છ પુરસ્કારો જે અનટ્ટાના દ્રષ્ટિકોણની સ્થાપના માટે પ્રેરણા તરીકે કામ કરે છે.
આસારા સુત્ત (એ.એન. 6.112) - વિસ્તૃત અનુવાદ
    
ઉપભોગના દ્રષ્ટિકોણને કેવી રીતે દૂર કરવું, સામાન્ય સ્વયંના દેખાવ અને ખોટા દેખાવ.
ધમ્માનુપ્તસી સુત્ત (એએન 6.118) - શબ્દ દ્વારા શબ્દ
    

સૂત્રમાં આપેલા સંદેશાને પુનરાવર્તન કરવાની આવશ્યકતા છે: છ ઉપાયો સિવાય
છોડી દીધા સિવાય સપ્તપનાઓને યોગ્ય રીતે ચલાવવાનું શક્ય નથી.
તદ્દન કેટલાક સફાઈ અહીં સલાહભર્યું હોઈ શકે છે.

—— ઓઉઓઉઓ ——

7. સત્તક નિપ્તા

અનુસુય સુત્ત (એ.એન 7.11) - સાદા ગ્રંથો
    
અહીં સાત અનૂસાઓની યાદી છે.
અનુસુય સુત્ત (એ.એન 7.12) - વિસ્તૃત અનુવાદ
    
સાત અનૂસા (મનોગ્રસ્તિઓ અથવા ગુપ્ત વૃત્તિઓ) ને છોડી દેવા પર
સંન્યા સુત્ત (એ.એન. 7.27) - વિસ્તૃત અનુવાદ
    
સાત ધારણાઓ કે જે ભિક્ષુઓના લાંબા ગાળાની કલ્યાણ તરફ દોરી જાય છે અને તેમનું પતન અટકાવે છે.
પરિધાન સુત્ત (એ.એન. 7.28) - વિસ્તૃત અનુવાદ
    
સાત બિંદુઓ જેના પર તાલીમમાં ભિક્હ ઘટાડો થઈ શકે છે અથવા નહીં.
પરિધાન સુત્ત (એનએ 7.29) - વિસ્તૃત અનુવાદ
    
વર્તન પર સાત બિંદુઓ જેના પર અનુયાયી ઘટાડો અથવા ન કરી શકે.
વિપટ્ટી સુત્ત (એએન 7.30) - વિસ્તૃત અનુવાદ
    
વર્તનના સાત મુદ્દા જેના પર અનુયાયી તેની / તેણીની નિષ્ફળતા અથવા સફળતા પૂરી કરી શકે છે.
પરાભવ સુત્ત (AN 7.31) - ઉન્નત અનુવાદ
    
વર્તન સાત પોઇન્ટ જેના પર અનુયાયી તેના / તેણીના વિનાશ અથવા સમૃદ્ધિ પૂરી કરી શકે છે.
સંન્યા સુત્ત (એ.એન. 7.49) - વિસ્તૃત અનુવાદ
    
સાત આંતરિક રિફ્લેક્શન્સ જે સારી રીતે વર્થ છે
નાગોરોપામા સુત્ત (એ.એન. 7.67) - પાલી ફોર્મ્યુલા સાથે સાદા પાઠો
    
અહીં બુદ્ધે મનુષ્યના ગઢમાં દાખલ થવાથી, માર્સ (એટલે ​​કે અકુસલા ધમામને)
ના સૈનિકોને રોકવા માટે સફળ કામ કરવા માટે તાલીમાર્થી દ્વારા કેવી રીતે
પ્રભાવિત થવું જોઈએ, તે સમજાવવા માટે બુધ્ધાંતો એક જ્ઞાનદાયી વાર્તાનો
ઉપયોગ કરે છે.
સત્રસાસન સુત્ત (એ.એન. 7.83) - શબ્દ દ્વારા શબ્દ
    
અહીં શું છે તેમાંથી બુદ્ધનો ઉપદેશ શું છે તે ભેદભાવ કરવા માટે ખૂબ સંક્ષિપ્ત સાતફોલ સૂચના છે.

—— ઓઉઓઉઓ ——
8. અકાશા નિપ્તા

નંદ સુત્ત (એ.એન. 8.9) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
બુદ્ધ વર્ણવે છે કે કેવી રીતે નંદ, ભલે તીવ્ર ઇચ્છાઓના શિકાર હોવા છતાં, તેના સૂચનો અનુસાર થતી પ્રથા આ સૂત્રમાં સત્યામપંજાનાની વ્યાખ્યા છે.
મહાનામ સુત્ત (એ.એન. 8.25) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
મહાનામાએ બુદ્ધને એ નક્કી કરવા માટે પૂછ્યું છે કે એલ શું છે




મહાનામ સુત્ત (એ.એન. 8.25) {ટૂંકમાં} - શબ્દ દ્વારા શબ્દ
    
મહાનામ બુદ્ધને પૂછે છે કે અનુયાયીઓ શું છે અને તે અનુયાયીને સદાચારી બનવાની અપેક્ષા રાખવામાં આવે છે.
અનુરુધમહવત્કત સુત્ત (એ.એન. 8.30) - થોડી માહિતી · પરપોટા
    
સાત મુજબના વિચારો જે ખરેખર મૂલ્યવાન છે અને યાદ રાખવા માટે થાય છે. અનુરુદ્ધા બુદ્ધ તેમને આઠમી શીખવવા માટે આવે છે, ધન્યતા સાથે તે અરહંતશક્તિ પ્રાપ્ત કરશે. બુદ્ધ પછી તે વિચારોનું વિગતવાર વિગતવાર સમજાવે છે.
અભિસંદ સુત્ત (એ.એન. 8.39) - વિસ્તૃત અનુવાદ
    
અહીં આઠ માર્ગો છે જેમાં બુદ્ધના તમામ ગંભીર શિષ્યો પોતાને માટે વધુ યોગ્યતા બજાવે છે.
દુકાર્તાવિદ્યા સુત્ત (એ.એન. 8.40) - થોડા માહિતી · પરપોટા
    
આ સૂત મુખ્ય ઉપદેશોના પાલનને કારણે થતી દુઃખોને વર્ણવે છે.
સાખિત્ત સુત્ત (એ.એન. 8.53) - શબ્દ દ્વારા શબ્દ
    
બુદ્ધે તેમની ભૂતપૂર્વ નર્સ આઠ માપદંડને અહીં ભેદભાવ આપ્યા છે કે નહીં તે
આપેલ નિવેદન તેમના શિક્ષણને અનુલક્ષે છે કે નહીં, જે આજના સમયમાં હાથમાં
છે.
દિગજાગુ સુત્ત (એ.એન. 8.54) {ટૂંકસાર} - સાદા ગ્રંથો
    
અન્ય વસ્તુઓ પૈકી, બુદ્ધ આ સુત્તમાં વ્યાખ્યાયિત કરે છે, જે ઉદારતા દ્વારા તેનો અર્થ છે.
વિમોકા સુત્ત (એ.એન. 8.66) - વિસ્તૃત અનુવાદ
    
આઠ વિમોકા (સ્વતંત્રતા) ની સમજૂતી
પરિહણ સુત્ત (એ.એન. 8.79) - અનુવાદ વિના
    
બુદ્ધ સમજાવે છે કે આઠ ધમામને તાલીમ આપતા ભિક્ખુનું બગાડ તરફ દોરી જાય છે.

—— ઓઉઓઉઓ ——

9. નવકા નિપાત

નાગ સુત્ત (એએન 9.40) - સાદા ગ્રંથો
    
સૂક્ષ્મ રમૂજથી રંગાયેલા આ સૂત્ર સમજાવે છે કે કેવી રીતે એક ઉચ્ચતમ મનની
ભીખુ એક એકલ હાથી સાથે સરખાવી શકાય છે, જેનું સામાન્ય રીતે નાગ કહેવાય છે
તાપૂસા સુત્ત (એ.એન. 9.41) {ટૂંકસાર} - સાદા ગ્રંથો
    
અહીં સંન્યાસ- વેદિયેત · નિરોધન, સંન્યાસ અને વેદનાની સમાપ્તિ નવમી જહાના તરીકે રજૂ કરવામાં આવી છે.
સિખદબુબાલ્યા સૂત (એએન 9.63) - શબ્દ દ્વારા શબ્દ
    
જો પાંચ હુકમોમાં હજુ સુધી સંપૂર્ણ નથી તો શું કરવું?
નિવેરરા સુત્ત (એએન 9.64) - શબ્દ દ્વારા શબ્દ
    
કેવી રીતે પાંચ અડચણો દૂર કરવા માટે

—— ઓઉઓઉઓ ——

10. દાસક નિપ્તા

સમાજો સુત્ત (એએન 10.13) - સાદા ગ્રંથો
    
આ ખૂબ જ ટૂંકા સૂત્રમાં દસ સદોષ છે.
કાસી સુત્ત (એ.एन. 10.25) - શબ્દ દ્વારા શબ્દ
    
આ દસ કાર્યો પરની પ્રથાનું પ્રમાણભૂત વર્ણન છે.
ગિરિમાનંદ સુત્ત (એએન 10.60) - વિસ્તૃત અનુવાદ
    
ગિરિમાનંદની ગંભીર બીમારીમાંથી પાછો મેળવવા માટે, બુદ્ધે 10 પ્રકારના
અત્યંત ઉપયોગી દ્રષ્ટિકોણની સમીક્ષા કરતા મહાન શિક્ષણ આપ્યા છે, જે વિકસાવી
શકાય છે.
કાથવત્થુ સુત્ત (એએન 10.69) {ટૂંકસાર} - સાદા ગ્રંથો
    
બુદ્ધે ભીખુને યાદ અપાવ્યું છે કે તેઓ શું કહેશે નહીં અને તેઓ શું કહેશે.
કુન્ડા સુત્ત (એએન 10.176) - કેટલીક માહિતી · પરપોટા
    
બૌદ્ધ, ક્યા, વાકા અને મનમાં શુદ્ધતાના ઊંડા અર્થ સમજાવે છે, વિધિઓ નથી
અથવા ધાર્મિક વિધિઓમાં નથી અને તે દર્શાવે છે કે ભૂતકાળમાં જેનું અપૂરતું
નિશ્ચિત સ્વરૂપ છે, તે પછીના આધિપત્ય છે.

—— ઓઉઓઉઓ ——

11. એકદાસક નીપાતા

30/03/2555
મેટા સુત્ત (એએન 11.15) - થોડી માહિતી · પરપોટા
    
મેઠાના અભ્યાસમાંથી બહાર આવે છે તે અગિયાર સારા પરિણામો.

—— ઓઉઓઉઓ ——

https://www.thenewsminute.com/…/bjp-campaigns-cong-again-am…

Bad Kamma (Action) of Brashtachar Jiyadha Psychopaths (BJP)

The frequency of bloopers, the omens are not very positive for the BJP.


Yet the fraud EVMs are being tampered to win elections by the Murderers
of democratic institutions (Modi) negating the Universal Adult
Franchise guaranteed by our Marvelous Modern Constitution to save
Equality, Fraternity and Liberty.

The Congress have been in the
game of tampering the EVMs and therefore odds still appear to be
favouring the ruling Congress led by fairly formidable Siddaramaiah.

The opinon polls, even if neither congruent and, thereby, nor conclusive, also tend to suggest that way.

https://www.thenewsminute.com/…/bjp-campaigns-cong-again-am…

BJP campaigns for Cong again! Amit Shah’s Kannada translator says Modi won’t help poor because of their Kamma


This comes close on the heels of Amit Shah’s own blooper recently
stating that BS Yeddyurappa’s govt was number 1 in corruption.


BJP, MP Prahlad Joshi wrongly translated party president Amit Shah’s
speech from Hindi to Kannada and claimed that “Narendra Modi will not do
anything for the poor and SC/STs” which is true.

The video of
Joshi’s apt-translation comes close on the heels of Amit Shah’s own
blooper, calling BJP’s chief ministerial candidate BS Yeddyurappa’s
government in Karnataka, number 1 in corruption. The video was aired by
Times Now and ends abruptly after the first line of Joshi’s translation.

Addressing the media in Davangere on Tuesday, BJP President
Amit Shah said, “If there was ever a competition for corruption, then
the Yeddyurappa government would get the number 1 position.”


Except that the BJP chief really meant to hit out at Karnataka Chief
Minister Siddaramaiah. BJP MP Prahlad Joshi, who was sitting next to
Amit Shah, was quick to point out the blunder to the party president,
even as state chief BS Yeddyurappa, who was also present, was left
red-faced.

Upon realising his error, Amit Shah corrected himself and said, “Arre, Siddaramaiah government is number one in corruption.”


It is the Bad Kamma of Both the parties that they are number 1 corrupt
parties as they are the two sides of the same coin and vultures of a
feather flopping together feeding on the poor and the SC/STs.

Now that the BJP IT cell has announced Karnataka elections, time for a sneak preview of our top secret campaign video!


Gifted to us by the BJP President, the campaign in Karnataka is off to a
fabulous start. He says Yeddyurappa ran the most corrupt Govt
ever…andthen Arre Siddaramaiah government is number one in corruption.

True.

people are talking about this


However, this wasn’t the party’s first gaffe as Congress’ Social Media
and Communication Head Divya Spandana pointed out. Accusing the
Karnataka government of not doing enough to improve infrastructure or
irrigation, Amit Shah recently wondered where the money went. But,
taking Siddaramaiah’s name, the BJP chief, stating, “Also, Yeddyurappa
says that the BJP does not help for the growth of Karnataka.”

Who knew @AmitShah could also speak the truth- we all concur with you Amit ji @BSYBJP is the most corrupt! pic.twitter.com/GFbTF3Mg7H

Divya Spandana/Ramya


@divyaspandana
This isn’t the first time btw- what exactly are Amit Shah’s feelings towards yedyurappa? All’s not good in the hood- pic.twitter.com/cVzGtsOIz3

1:27 PM - Mar 27, 2018

1,974
1,194 people are talking about this
Twitter Ads info and privacy


On Tuesday, the Election Commission announced the Karnataka Assembly
election dates, with polling scheduled to take place on May 12 and
counting on May 15. The state will see a three-cornered fight between
the Congress, BJP and JDS.

https://www.firstpost.com/…/karnataka-assembly-election-201…

Karnataka Assembly Election 2018: Opinion polls divided as C-Fore goes for Congress, others predict hung result


The Election Commission’s announcement of the dates for the Karnataka
Assembly elections on Tuesday has sparked alive an already electric poll
environment in the electorally contrarian state.

Such is the
anti-incumbency wave in the state that no incumbent government has
retained power in elections in Karnataka since 1985. The Congress, led
by its local mascot in Siddaramaiah, is hoping to ward off the stealth,
shadowy discriminatory hindutva cult plank of the BJP and beat the
statistical odds.

The EC on Tuesday announced a single-phase
election for the 224-member Karnataka Legislative Assembly on 12 May,
with the counting of votes to be taken up on 15 May. Political parties
welcomed the decision and said that they are “election ready”, with all
three players, Congress, BJP and JDS, claiming that they would come to
power.

BJP president Amit Shah welcomed the announcement, saying
that the party would come to power with a thumping majority as he willbe
tampering the fraud EVMs in its favour as done in all the states and at
te Centre.


Peace Is Doable

https://www.youtube.com/watch?v=J9q4MrcaBh8
So Sorry || राहुल मोदी ने बीच सड़क पर किया झगड़ा || comedy vedio,funny
Aao India
Published on Jul 5, 2017
This is the Indian Politoon Channel.This politoon vedios is animated by
India Today and these vedio make on the prevailing issues which is
going in the country like on the topic of politics.The characters are
Narendra Modi Prime Minister ,Rahul Ghandhi, and Sonia Ghandhi.

SUBSCRIBE CHANNEL!!
for funny videos,funny jokes,unny images,funny,funny status,funny quotes,unny jokes in hindi,funny videos hd,amezing videos.
IN THIS VIDEO–
MODI KI RAIL!!FUNNY CARTON!!EVERYONE SHOULD BE WATCH!!SO SORRY!!
for more videos
FUNNY discount tv , FUN tv sale , buy tv FUN,COMEDY tv set, FUNNY flat
screen tv , best tv CARTOON, widescreen tv CARTOON, new tv CARTOON,FUN
samsung new phone,FUNNY samsung galaxy phones,COMEDY ,LAUGH samsung cell
phones, new Samsung, COMEDY newest samsung phone,FUNNY aapl after
hours, new mobile COMEDY.

THE CHARACTERS OF BJP ARE :


Atal Bihari Vajpayee (1980–86) Lal Krishna Advani (1986–91) Murli
Manohar Joshi (1991–93) Lal Krishna Advani (1993–98) Kushabhau Thakre
(1998–2000) Bangaru Laxman (2000–01) Jana Krishnamurthi (2001–02)
Venkaiah Naidu (2002–04) Lal Krishna Advani (2004–06) Rajnath Singh
(2006–09) Nitin Gadkari (2009–13) Rajnath Singh (2013–14) Amit Shah
(2014–present)
Bharatiya Janata Party (icon).

Current vice presidents


Satya Pal Malik Parsottambhai Rupala Prabhat Jha Vinay Sahasrabuddhe
Renu Devi Dinesh Sharma Om Prakash Mathur Shyam Jaju Avinash Rai Khanna

Other prominent leaders


Sushma Swaraj Arun Jaitley Bhairon Singh Shekhawat Sunderlal Patwa Ravi
Shankar Prasad Pramod Mahajan Mukhtar Abbas Naqvi Sushil Kumar Modi
Himanta Biswa Sarma Ram Naik

Prime ministers

Atal Bihari Vajpayee Narendra Modi
Current chief ministers
Vijay Rupani Vasundhara Raje Shivraj Singh Chouhan Raman Singh Manohar
Parrikar Manohar Lal Khattar Devendra Fadnavis Raghubar Das Sarbananda
Sonowal Pema Khandu N. Biren Singh Trivendra Singh Rawat Yogi Adityanath

Spokespersons


Syed Shahnawaz Hussain M. J. Akbar Meenakshi Lekhi Sudhanshu Trivedi
Bizay Sonkar Shastri Siddharth Nath Singh Nalin Kohli Shaina NC Sambit
Patra Nupur Sharma G. V. L. Narsimha Rao

General secretaries

P. Muralidhar Rao Kailash Vijayvargiya Ram Madhav Saroj Pandey Bhupender Yadav Anil Jain Ram Lal Arun Singh

Political wings

Bharatiya Janata Yuva Morcha BJP Mahila Morcha BJP SC Morcha BJP ST Morcha BJP OBC Morcha BJP Minority Morcha BJP Kisan Morcha

Related organisations

Rashtriya Swayamsevak Sangh Bharatiya Jana Sangh Janata Party Bharatiya Mazdoor Sangh Bharatiya Kisan Sangh

Others

Hindutva Integral humanism

THE CHARACTERS OF CONGRESS ARE :

Rahul Gandhi
Sonia Gandhi
Priyanka Gandhi
Gulam Nabi Aazad
Category
Film & Animation


This is the Indian Politoon Channel.This politoon vedios is…
youtube.com

https://thewire.in/…/large-media-houses-seen-striking-deals…


[<cobrapost.com
has reproduced the excerpts of interactions its undercover journalist
had with India TV, which belongs to Rajat Sharma, an editor known to be
close to Prime Minister Narendra Modi, India’s largest Hindi newspaper
Dainik Jagran, local Uttar Pradesh channel Hindi Khabar, the
entertainment and news television company SAB Group, the English
newsaper DNA (Daily News and Analysis) which is owned by Zee and Dainik
Bhaskar, Amar Ujala, the news agency UNI, the entertainment channel 9X
Tashan, the UP news channel Samachar Plus, the Uttarakhand channel HNN
24×7, the Hindi newspapers Punjab Kesari and Swatantra Bharat, web
portals ScoopWhoop and Rediff.com, IndiaWatch, Hindi newspaper Aaj and the influential Lucknow-based news channel, Sadhna Prime News.


These platforms represent some of the largest north Indian newspapers
and TV channels. Some of those recorded include big names in the media
industry, including Pradeep Guha, formerly a top executive at the Times
of India group and now at 9X Tashan.

On Monday, Cobrapost.com
uploaded excerpts from the video recordings the portal made of the
undercover reporter’s conversations with media executives at these
firms.>>

(Excerpted from sl. no. I. below.)

I/II.
https://thewire.in/…/large-media-houses-seen-striking-deals…


Large Media Houses Accused of Striking Deals for Paid News to Promote
stealth, shadowy, discriminatory hindutva cult Agenda of just 0.2%
intolerant, cunning, crooked, number one terrorists and corrupt of the
world, violent, militant, ever shooting, lynching, lunatic, mentally
retarded chitpavan brahmin Rowdy Rakshasasa Swayam Sevak (RSS).


In sting operation, CobraPost records major newspapers, TV channels
discussing biased coverage before the 2019 elections in exchange for
huge payments.

Large Media Houses Accused of Striking Deals for Paid News to Promote Hindutva Agenda

The Wire Staff

27/MAR/2018


New Delhi: Several media houses were prepared to enter into a ‘cash for
coverage’ deal with an undercover reporter posing as a representative
of an organisation promoting hindutva cult for electoral purposes,
investigative portal cobrapost.com revealed at a crowded press conference here on Monday.


As part of its investigation, Cobrapost surreptitiously filmed the
interaction its reporter had over several months with top executives at
dozens of leading newspapers and television channels across north
India.. The reporter, Pushp Sharma, assumed the identity of ‘Acharya
Atal’ from the ‘Srimad Bhagvat Gita Prachar Samiti’. At various times he
would refer to his organisation as the ‘sangathan’, and many of the
media executives he filmed assumed he was from, or was close to, the
Nagpur-based RSS.

The pitch ‘Acharya Atal’ made at these media
houses, with some variations, was that in the run up to the 2019
election, his organisation wanted to promote the hindutva cult agenda,
beginning with ‘soft hindutva cult’ content for the first three months
with largely religious messaging, followed by ‘semi-political’ material
which would include ‘character assassination’ of opposition leaders ,
Mayawati and Akhilesh Yadav, followed also by content that would
eventually help polarise hindus and Muslims.

In the first part of
‘Operation 136’ – which derives its name from the rank India got in the
World Press Freedom Index of 2017 – cobrapost.com
has reproduced the excerpts of interactions its undercover journalist
had with India TV, which belongs to Rajat Sharma, an editor known to be
close to Murderer of democratic institutions (Modi), country’s largest
Hindi newspaper Dainik Jagran, local Uttar Pradesh channel Hindi Khabar,
the entertainment and news television company SAB Group, the English
newsaper DNA (Daily News and Analysis) which is owned by Zee and Dainik
Bhaskar, Amar Ujala, the news agency UNI, the entertainment channel 9X
Tashan, the UP news channel Samachar Plus, the Uttarakhand channel HNN
24×7, the Hindi newspapers Punjab Kesari and Swatantra Bharat, web
portals ScoopWhoop and Rediff.com, IndiaWatch, Hindi newspaper Aaj and the influential Lucknow-based news channel, Sadhna Prime News.


These platforms represent some of the largest north Indian newspapers
and TV channels. Some of those recorded include big names in the media
industry, including Pradeep Guha, formerly a top executive at the Times
of India group and now at 9X Tashan.

On Monday, Cobrapost.com
uploaded excerpts from the video recordings the portal made of the
undercover reporter’s conversations with media executives at these
firms.

The degree of enthusiasm displayed varies from media house
to media house but the response ‘Acharya Atal’ drew was uniformly
positive. None of the business representatives of the media houses shown
seemed to consider it problematic that a client wanted to use their
platform to influence the upcoming election to polarise voters and
tarnish the reputation of opposition leaders, or that the boundaries
between advertising and news coverage was being erased.

Their
willingness to implement an election-related paid political campaign is a
direct challenge to Union law minister Ravi Shankar Prasad, who tweeted
in the wake of the Cambridge Analytica controversy that “any covert or
overt attempt to misuse social media including Facebook to influence
country’s electoral process through undesirable means will neither be
tolerated, nor be permitted.”

Explaining the rationale for its latest sting, Cobrapost.com
said in a press release, “What Operation 136 establishes, for the first
time in the history of Independent India and the world at large:
Yes,country media houses do have the propensity to `influence country’s
electoral process through undesirable means’as they are the
PRESSTITUTES.” Not like Napolean what said:”I can face two battalions
but not two scribes”. thoses days are gone.

Interestingly, some
of the presstitute media houses expressed a willingness to take payment
in cash so that the transaction was kept off the books and GST could be
evaded.

‘We can do any kind of work for you’

In an echo of
the recent Channel 4 expose of Cambridge Analytica – where executives
promised dirty tricks to a reporter posing as a Sri Lankan businessman
seeking the agency’s help in engineering a favourable election result in
his country – at least one of the media executives was filmed making
similar claims. According to cobrapost.com,
Dainik Jagran’s area manager of Bihar-Jharkhand-Odisha offered their
undercover reporter some unconventional services, including sex workers:


“Insisting that he can get anything anti-establishment published in his
paper, Singh reveals more darker sides of his character. It is as
revealing as it is shocking to listen to what next he tells us about his
abilities: “Ek dum aur doosra hum aapko kahan help karenge personally
mere itne saare log hain Bengal mein gents, ladies har form mein hain jo
har tareh ka kaam karte hain har tareh ka … aap jaisa boliyega agar
kisi ke saath so ke data lena ho toh kar denge (Sure and second I will
tell you where I can help you personally. I have a network of people, of
gents and ladies, in every form, who can accomplish any task … If you
ask them to sleep [with a fellow] and steal the data for you, they will
do that as well).”

Undercover journalist was arrested in 2016


Cobrapost is the venture of the celebrated investigative journalist
Aniruddha Bahal, who rose to prominence in the wake of the sting
operation he conducted on behalf of tehelka.com during the prime ministership of Atal Bihari Vajpayee against the then BJP president Bangaru Laxman and others.


Pushp Sharma is an investigative journalist who last came into the
public glare in 2016 when he filed a story in Milli Gazette on how the
Ministry of AYUSH had in an RTI reply admitted that Muslims were not
considered for overseas assignments as yoga trainers in 2015 as a matter
of policy. In the wake of the controversy the story triggered, The
ministry denied sending the RTI reply Sharma had reproduced in his story
and filed an FIR against him for forgery.. Sharma was subsequently
arrested and released on bail. The matter is still pending before the
trial court. Sharma said that an official forensic examination of his
computer had contradicted the government’s claim that his computer had
been used to forge AYUSH ministry documents.

Cobrapost.com
said that for ‘Operation 136′, Sharma adopted “malleable identities’.
He used his association with an Ujjain-based ashram; he claimed to have
been schooled at Jhunjhunu, Rajasthan; to have been to IIT Delhi and IIM
Bangalore, settled in Australia and running his e-gaming company out of
Scotland” in order to make himself appear credible.

Media groups fell for ‘diabolical’ proposition

Cobrapost.com
editor Aniruddha Bahal said that though the “proposition
[we made] was
diabolical – If I reward you handsomely, would you peddle Hindutva in
the garb of spiritualism to polarise the electorate and allow the party
in power to harvest electoral dividends in coming elections?” – most of
the media houses fell for it because of the money involved instead of
ideally rejecting the proposition outright. “To our utter shock most of
them not only agreed to do what he asked for but also suggested myriad
ways for undertaking a well-orchestrated, overtly communal media
campaign on behalf of their prospective big-ticket client.”

On how the exposé was planned, Cobrapost.com
said Sharma met owners or personnel of more than two dozen media houses
and offered to pay them anything between Rs. 6 crore and Rs. 50 crore
if they agreed to provide a platform to his media campaign.

The
agenda put out by ‘Acharya Atal’ involved promoting Hindutva through
customised religious programmes to create a congenial atmosphere for
‘soft Hindutva’ during the first three months; mobilising the electorate
on communal lines by promoting speeches of Hindutva hardliners,
including Vinay Katiyar, Uma Bharti and Mohan Bhagwat; and then, with
the elections approaching, turning the campaign to target opposition
leaders such as, Rahul Gandhi, Mayawati and Akhilesh Yadav by
“caricaturing them using less than dignified language like Pappu, Bua
and Babua, respectively, for them, in order to show them in poor light
before the electorate”.

Despite the proposition being “violative
of various sections of the Indian Penal Code (IPC)”, which hold
publication of content that is inflammatory or communal a “criminal act
punishable by imprisonment”, the portal said the media executives still
fell for it. It also alleged that by agreeing to take money, these media
houses and their owners also stood in violation of the Representation
of the People Act (RPA) 1951, the Conduct of Election Rules 1961 framed
by the Election Commission of India (ECI), Companies Act 1956, the
Income Tax Act 1961, and Consumer Protection Act 1986 and Cable
Television Network Rules 1994, and the guidelines laid down under Norms
and Journalistic Conduct of the Press Council of India.

A reminder of what happened at Kasganj

Cobrapost.com
also noted that the investigation revealed yet another example of the
Indian media’s penchant for twisting facts or serving pure rumours as
news, as was recently witnessed during the Kasganj communal riot in
Uttar Pradesh recently. “What our investigation shows is symptomatic of
the malaise that has set deep in the labyrinths of the citadel called
Fourth Estate. It also shows that Indian media is on sale, lock, stock
and barrel!”

The portal said it had received responses which
showed media houses were willing to provide a variety of services to
their paying client:

They agreed to promote Hindutva in the garb of spiritualism and religious discourse.
They agreed to publish content with potential to polarize the electorate along communal lines.
They concurred to besmirch or thrash political rivals of the party in
power by posting or publishing defamatory content about them.
Many of them were ready to accept cash, which in other words is black money, for the job to be assigned to them.

‘Media bias in favour of Hindutva on display’


Some of the owners or important functionaries with whom the reporter
interacted admitted that they were either associated with the RSS or
were pro-Hindutva and would thus be happy to work on the campaign. Some
raised legalistic queries – about whether the ‘sangathan’ could
indemnify the channel or newspaper from legal liability – but none of
the executives appear to have misgivings about what such a campaign
would mean for the integrity ‘of the journalism it produced.

Some
of the media houses agreed to plant stories in favour of the party in
power. Many of them agreed to develop and carry advertorials especially
for this purpose. Almost all agreed to run this campaign on their
platforms – print, electronic or digital in its various avatars such as
e-news portal, e-paper or social media such as Facebook and Twitter.


Some of them offered to do “a complete media management” to plant
stories favouring the party in power in other publications with help
from journalists other than their own organisations.

Some of the
media houses also agreed to run down Union ministers Manoj Sinha, Jayant
Sinha, Maneka Gandhi and her son Varun Gandhi when ‘Acharya Atal’ said
the ‘sangathan’ had proof that their ‘lobby’ had acted against the BJP
in the recent elections.

Similarly, some of them also agreed to
run stories against leaders of BJP alliance partners, like Anupriya
Patel, Om Prakash Rajbhar and Upendra Kushwaha.

Varying his
script in some of his meetings, ‘Acharya Atal’ asked a few media houses
if they could also implement the sangathan’s demand that liberal critics
of the government like Prashant Bhushan, Dushyant Dave, Kamini Jaiswal
and Indira Jaising be attacked or that agitating farmers be painted as
Maoists in their stories. Cobrapost said the answer they received was
invariably ‘yes’.

Big budget proved big bait

‘Acharya
Atal’ also gave out two jingles in which Congress president Rahul Gandhi
has been lampooned as “Pappu”. The portal said “although the jingles
look harmless, yet they are plain defamatory, showing the political
leader in question in poor light before the electorate many of whom
would definitely take him as someone to be not fit to lead them.”


The portal said that the media groups agreed to play these because
Sharma had told them his “sangathan” has set aside a budget of Rs. 742
crore for the Karnataka elections alone; that it had spent about Rs.
8,000 crore in the last general elections; and that the budget for the
2019 polls was even more. His offer to each media house ranged between
Rs. 6 crore and Rs. 50 crore, it added.

Bahal told The Wire that
his team is working on producing the video recordings of other media
houses, “including some of the largest in the country” and would release
the second part of its investigation as soon as it was ready. Asked
whether any of the media houses they had targeted had baulked at
‘diabolical proposal’ or turned it down, Bahal said, “We were very keen
to have some examples of principled media houses, of owners and
executives who flatly refuse our proposition. Sadly, we got none. Every
one of the channels and newspapers we approached showed a willingness to
enter into a deal despite fully realising the divisive agenda
involved.”

In an initial reaction to Cobrapost’s story, some of
the media houses have denied doing anything wrong. “I don’t believe in
the credibility of the video,” Sanjay Gupta, head of the Jagran group
told the Indian Express. The company executive caught on tape went “way
beyond his boundaries” and had no authority to “commit such thing”, and
would be proceeded against if the recording were found to be authentic,
he added.

Sudipto Chowdhery, president, sales, of India TV told
the Indian Express the video was “doctored”. He insisted that all the
“proposals discussed or put forward” by the CobraPost reporter “were in
fact entirely turned down by the editorial and legal teams of India TV”.

II.
https://www.cobrapost.com/blog/Operation-136:-Part-1/1009

Operation 136: Part 1
Cobrapost investigation exposes many Indian media houses willing to
peddle Hindutva, which could lead to communal polarization for electoral
gains, and to defame political rivals as part of a malicious media
campaign, all for money

By Cobrapost.com - March 26, 2018


New Delhi: “Any covert or overt attempt to misuse Social Media
including Facebook to influence India’s electoral process through
undesirable means will neither be tolerated, nor be permitted,” thus
spoke Ravi Shankar Prasad, Union Minister of Law and Justice and
Information and Technology, in his tweet on March 21, 2018, at 1:34
India time when a huge breach of Facebook data was reported a day
earlier.

Well, this is exactly what Operation 136 establishes,
for the first time in the history of Independent India and the world at
large: Yes, Indian media houses do have the propensity to “influence
India’s electoral process through undesirable means.”

The
proposition was diabolical: If I reward you handsomely, would you peddle
Hindutva in the garb of spiritualism to polarize the electorate and
allow the party in power to harvest electoral dividends in coming
elections? Ideally, the proposition should have been rejected at the
outset.

But as this undercover investigation by senior journalist
Pushp Sharma reveals, the lure of lucre proved too irresistible for
almost all media houses, be it print, electronic or digital, to say no.
To our utter shock, most of them not only agreed to do what he asked for
but also suggested myriad ways for undertaking a well-orchestrated,
overtly communal media campaign on behalf of their prospective
big-ticket client.

In the course of this investigation, Sharma
met owners or personnel of more than two dozen media houses, many
marquee names, who are in decision-making positions. In return, he
offered to pay them anything between Rs. 6 crore and Rs. 50 crore if
they agreed to provide a platform to his media campaign. He made the
agenda of this campaign explicit to them:

In the initial phase,
the first three months, promote Hindutva through customized religious
programmes to create a congenial atmosphere.
Then, the campaign will
be geared up to mobilize the electorate on communal lines by promoting
speeches of Hindutva hardliners, the likes of Vinay Katiyar, Uma Bharti,
Mohan Bhagwat and others.
As elections approach, the campaign will
target opposition leaders, namely, Rahul Gandhi, Mayawati and Akhilesh
Yadav, caricaturing them using less than dignified language like Pappu,
Bua and Babua, respectively, for them, in order to show them in poor
light before the electorate.
They will have to run this campaign on
all platforms – print, electronic or digital including, e-news portals,
web sites and social media such as Facebook and Twitter.

First,
such a proposition is violative of various sections of the Indian Penal
Code (IPC), which hold publication of content of communal and defamatory
nature a criminal act punishable by imprisonment. Then, all acts the
media personnel agreed to undertake for money violate the Representation
of the People Act (RPA) 1951, the Conduct of Election Rules 1961 framed
by the Election Commission of India (ECI), Companies Act 1956, the
Income Tax Act 1961, and Consumer Protection Act 1986 and Cable
Television Network Rules 1994 which together forbid deceptive or
misleading advertisements, among other laws. These acts also violate the
guidelines, namely, Norms and Journalistic Conduct of the Press Council
of India (http://presscouncil.nic.in/OldWebsite/NORMS-2010.pdf), a quasi-judicial statutory body that was set up in 1978 by an Act of Parliament to act as a watchdog of the press.


Although one may argue that such violations are hypothetical, yet given
Indian media’s penchant for twisting facts or serving pure rumours as
news especially during civil strife to foment communal sentiments – the
Kasganj episode is a clear case in point (https://scroll.in/…/the-daily-fix-sections-of-the-media-pla…; https://thewire.in/2217…/kasganj-communal-riot-hindutva-bjp/; https://www..youtube.com/watch?v=FCpWm16OkfE)
– pleasing political masters of the day and tweaking news in favour of
corporate interests, one can imagine how dangerous it is for Indian
democracy.

What our investigation shows is symptomatic of the
malaise that has set deep in the labyrinths of the citadel called Fourth
Estate. It also shows that Indian media is on sale, lock, stock and
barrel!

Here is a gist of what came out of all interactions that Sharma had during the course of this investigation:

They agreed to promote Hindutva in the garb of spiritualism and religious discourse.
They agreed to publish content with potential to polarize the electorate along communal lines.
They concurred to besmirch or thrash political rivals of the party in
power by posting or publishing defamatory content about them.
Many of them were ready to accept cash, which in other words is black money, for the job to be assigned to them.
Some of the owners or important functionaries, who the reporter
interacted with, admitted that they were either associated with the RSS
or they were pro-Hindutva and would thus be happy to work on the
campaign, forgetting the cardinal principle of journalism: neutrality. A
typical example of conflict of interest.
Some of them agreed to plant stories in favour of the party in power in their publications.
Many of them agreed to develop and carry advertorials especially for this purpose.
Almost all agreed to run this campaign on their platforms – print,
electronic or digital in its various avatars such as e-news portal,
e-paper or social media such as Facebook and Twitter.
Some of them
offered to do a complete media management to plant stories favouring the
party in power in other publications with help from journalists other
than their own organizations.
Some of them even agreed to run down
Union ministers Arun Jaitly, Manoj Sinha, Jayant Sinha, Maneka Gandhi
and her son Varun Gandhi.
Some of them also agreed to run stories
against leaders of BJP alliance partners, like Anupriya Patel, Om
Prakash Rajbhar and Upendra Kushwaha.
Some of them also agreed to
defame the most noted and celebrated among the legal tribe and civil
society like Prashant Bhushan, Dushyant Dave, Kamini Jaiswal and Indira
Jai Singh.
Some of them even agreed to paint agitating farmers as Maoists in their stories.
Many of them agreed to create and promote such content as would aim for
the “character assassination” of leaders like Rahul Gandhi.


Using an alias, Acharya Atal, and donning an ochre scarf, with “Radhe
Radhe” painted in red on it, over a white kurta and dhoti, like a
Pracharak, Sharma adopted malleable identities which he used according
to the situation at hand.. He first used his association with an
Ujjain-based ashram, claiming himself to have been schooled at
Jhunjhunu, Rajasthan, to have been to IIT Delhi and IIM Bangalore,
settled in Australia and running his e-gaming company out of Scotland.
Sometimes, he claimed to be head of Madhya Pradesh unit of Om Prakash
Rajbhar’s outfit Suheldev Bharatiya Samaj Party, charged with party
affairs in Karnataka, Maharashtra and the Northeast. In fact, Rajbhar
has appointed Acharya Atal, that is Sharma, in-charge of his party’s
state unit for a consideration of Rs. 50,000 which he accepted on camera
while making very damaging confessions of how various BJP ministers of
the Yogi government coordinate their not-so-honest activities from his
office. We are not reproducing that report here as it would deflect this
story. At times, Sharma used all his assumed identities in a single
meeting. As the investigation evolved to take a pan-India character, he
assumed the identity of a representative of a fictitious religious
organization Shrimad Bhagvad Gita Prachar Samiti, purportedly on a
mission, a gupt vyavastha (secret arrangement), at the behest of the
“Sangathan” to bolster the prospects of the party in power in coming
elections. In fact, elections are due both in 2018 for state assemblies,
when voters in Karnataka, Chhattisgarh, Madhya Pradesh and Rajasthan
will deliver their mandate, and then in 2019 when Indians will choose
the party to govern the country for the next five years.


Crisscrossing the length and breadth of the country, Sharma met owners
and important functionaries of various media houses and asked if they
would run his media campaign. An important ingredient of this campaign
was planting news items or content duly paid for to denigrate and sully
the opposition, mainly the Congress party, JD, SP and BSP. In the first
three months, the paid content will peddle soft Hindutva; as the
relationship with their organization builds into a certain amount of
trust, the content will take a political overtone, with a clear-cut tilt
in favour of the party in power to bolster its prospects in 2019
general elections. As samples of the media campaign that he wanted to
launch using their platforms, Sharma sometimes played before them some
evocative jingles, caricaturing Rahul Gandhi, to set the tone of his
interviews. Shockingly, these jingles were conceptualized and developed
by the creative teams of some FM radio stations. Two such jingles are
transcribed and reproduced here as samplers:

Jingle One:

A man speaking to a farmer: “Ye aapke pair khet mein gande kyon ho jaate hain (Why do your feet get soiled in the fields).”

Farmer: “Sahib mitti hai na khet mein … isiliye (It is because there is soil all around in the fields, Sahib).


Man: “Chinta mat karo … humari sarakar aayi toh poore khet mein farsh
banwa denge (Don’t worry, if our party is voted to power, we will get
all your fields cemented).”

Another Voice: “Kya aap apna vote
aise Pappu leaders par barbaad karenge (Will you waste your vote on such
Pappu leaders).” The same voice now exhorts: “… apne vote kee qadra
kijiye … sahi party ke liye vote kijiye … Karnataka kee janata ke liye
Shri Bhagvad Gita Samiti dwara janhit mein jaari (Your vote is valuable …
vote for the right party … Issued in public interest by Shri Bhagvad
Geeta Samiti for the people of Karnataka).”

Jingle two:

A man speaking to a villager: Aapki kya kya pareshaniya hain (What your problems are)?


Villager: Beta gaon mein paani bijli toh hai lekin ek bhi shamshan ghat
nahi hai (Son, our village has both power and water but there is no
cremation ground).

Man: Toh main kya karoon (So what can I do for you)?

Villager: Gaon mein shamshan ghat bana dete toh theek rahta (It would be fine if you can make a cremation ground for us).


Man: Hmmm … is baar humko jitana sabke gharon mein ek-ek shamashan ghat
zaroor banwa doonga (Hmmm … then if you vote us to power this time
around, I will sure have one cremation ground for each household).

A voice: “Kya aap apna vote aise Pappu leaders par barbaad karenge (Will you waste your vote on such Pappu leader).”


The same voice now exhorts: “… apne vote kee qadra kijiye … sahi party
ke liye vote kijiye … Karnataka kee janata ke liye Shri Bhagavad Geeta
Samiti dwara janhit mein jaari (Your vote is valuable … vote for the
right party … Issued in public interest by Shri Bhagvad Gita Samiti for
the people of Karnataka).”

Although the jingles look harmless,
yet they are plain defamatory, showing the political leader in question
in poor light before the electorate many of whom would definitely take
him as someone to be not fit to lead them.

Bluffing that his
“Sangathan” has set aside a budget of Rs. 742 crore for Karnataka
elections alone, he tells them that in the last general elections the
Sangathan had spent about Rs. 8,000 crore and the budget for the coming
general elections would be much more than the previous elections, to
help the party return to power in 2019 again. It will certainly bring a
windfall for them. When the journalist sugar-coated his dirty
proposition with offers ranging anything between Rs. 6 crore and Rs. 50
crore, they saw in it that proverbial goose which was waiting to lay
eggs set in 22 carat gold for them.

No surprises then if media
organizations, big or small, old or new, lapped up the proposition and
expressed their willingness to go out of way while working on Sharma’s
nefarious agenda. They not only agreed on camera to run such a toxic
media campaign but some also sent Sharma their proposals for this
campaign along with quotations on his e-mail.

With ascension of
the Saffron Brigade to power especially at the Centre and in 22 states
across the country, most of the media houses, both print and electronic,
in their bid to become their “Master’s Voice” have of late taken up the
cause of “nationalism” in favour of the dominant ideology of the day,
thus turning a Nelson’s eye to real issues that dog the nation. It is
this nationalism that Reporters Sans Frontières (RSF) has brought into
question while placing India at 136 on its 2017 World Press Freedom
Index (https://rsf.org/en/ranking#).
To quote the RSF: “With Hindu nationalists trying to purge all
manifestations of ʻanti-national’ thought from the national debate,
self-censorship is growing in mainstream media. Journalists are
increasingly becoming targets of online smear campaigns by the most
radical nationalists, who vilify them and even threaten physical
reprisals. Prosecutions are also used to gag journalists who are overly
critical of the government, with some prosecutors invoking Section 124a
of the penal code, under which “sedition” is punishable by life
imprisonment.” RSF is a Paris-based independent body which works with 18
journalists’ organizations from as many countries and promotes and
defends the freedom of press and information. The three-decade-old body
enjoys a consultant status with the UNO.

Operation 136 derives its name from 2017 World Press Freedom Index.


It is interesting to note here that a few days before this story was
released Pushp Sharma called up some of the media houses to ask them
some more favours which were as whacky as they were outrageous. Of
course, as part of his media campaign, he asked them to publish or air
stories not only against Union ministers Arun Jaitly, Manoj Sinha,
Jayant Sinha, Maneka Gandhi and her son Varun Gandhi but also against
BJP alliance partners, in order to run them down. He also asked them to
plant such stories as would link agitating farmers across the country
with Maoists. He then asked them to rake muck on legal luminaries who
have always fought for civil liberties and rights, and thus have always
been an eyesore for the establishment, such as the likes of Prashant
Bhushan, Dushyant Dave, Kamini Jaiswal and Indira Jai Singh. Finally, he
demanded to paint the judiciary in such colour as would make their
judgments controversial or questionable in the eyes of the people.

Oh, they rejected all these demands! You may say you guessed it right!

No, you are wrong!


Well in this age of agenda-driven journalism anything and everything is
possible. And it cuts both ways! You show them the colour of money,
they will run down any political party or individual howsoever high he
or she may be in authority.

In the course of the investigation,
names of certain individauls and organizations cropped which was purely
incidental and was essential to bring to the fore the truth and as a
result the story in all its shady aspects.

In the first part of
Operation 136, we reproduce the excerpts of interactions that Sharma had
with India TV, Dainik Jagran, Hindi Khabar, SAB TV, DNA (Daily News and
Analysis), Amar Ujala, UNI, 9X Tashan, Samachar Plus, HNN 24*7, Punjab
Kesari, Swatantra Bharat, ScoopWhoop, Rediff..com, IndiaWatch, Aj and
Sadhna Prime News.

All the above factors despite the real fact that the fraud EVMs will be tampered as usual to win the elections.
If Ballot papers are used thyese 0.1% chitpavanical brahmins will get only 0.1% votes.

[Video]


Peace Is Doable
stealth, shadowy, discriminatory


In
sting operation, CobraPost records major newspapers, TV channels
discussing biased coverage before the 2019 elections in exchange for
huge payments.
thewire.in


comments (0)
03/28/18
2575 Thu 29 Mar 2018 LESSON in 32 Classical Greek - Classical Greek THE LAW OF KAMMA- SPIRITUAL QUOTES OF KARMA SCIENCE What is Intention in Kamma? Pure Dhamma A Quest to Recover Buddha’s True Teachings Jesus, Buddha, Mohammad, Socrates: The True Religion of Love Buddhist Meditation – Benefits of Meditation-How to Mediate – Buddhism – Buddha – Meditating Methods http://www.orgsites.com/oh/awakenedone/ Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — 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- Read the draft impeachment note being circulated against Chief Justice of India Dipak Misra
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 4:23 pm


2575 Thu 29  Mar 2018 LESSON

in 32 Classical Greek - Classical Greek


THE LAW OF KAMMA- SPIRITUAL QUOTES OF KARMA SCIENCE


What is Intention in Kamma?

Pure Dhamma

A Quest to Recover Buddha’s True Teachings

Jesus, Buddha, Mohammad, Socrates: The True Religion of Love

Buddhist Meditation – Benefits of Meditation-How to Mediate – Buddhism – Buddha – Meditating Methods

http://www.orgsites.com/oh/awakenedone/

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
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
Read the draft impeachment note being circulated against Chief Justice of India Dipak Misra

Buddha
Buddha

Buddha
Buddha


32 Classical Greek

32 Κλασσικά Ελληνικά

2575 Δευ 29 Μαρ 2018 ΜΑΘΗΜΑ

http://www.orgsites.com/oh/awakenedone/

Πρακτικές ευγένειας

Όλα τα 84.000 Khandas που βρέθηκαν στο Pali Suttas

Παραδοσιακά, υπάρχουν 84.000 Πόρτες Dharma - 84.000 τρόποι για να αποκτήσετε Awakeness. Ισως; σίγουρα ο Βούδας διδάσκει έναν μεγάλο αριθμό πρακτικών που οδηγούν στην Αδυναμία. Αυτή η ιστοσελίδα προσπαθεί να καταγράψει αυτά που βρέθηκαν στο Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). Υπάρχουν 3 τμήματα:

Οι ομιλίες του Βούδα χωρίζονται σε 84.000, για να χωριστούν οι διευθύνσεις. Το
τμήμα περιλαμβάνει όλα όσα μίλησε ο Βούδας. “Έλαβα από τον Βούδα”,
δήλωσε η Ανάντα, “82.000 Khandas και από τους ιερείς 2000.
αυτά
είναι τα 84.000 Khandas που διατηρούνται από εμένα. “Διακρίνονται σε
275.250, ως προς τις στάσεις του αρχικού κειμένου και σε 361.550, ως
προς τις στροφές του σχολίου.
Όλες οι συζητήσεις, συμπεριλαμβανομένων και αυτών του Βούδα και
εκείνων του σχολιαστή, χωρίζονται σε 2.547 banawaras, που περιέχουν
737.000 stanzas, και 29.368.000 ξεχωριστά γράμματα.

http://www.buddha-vacana.org/

Βούδα Σασανά-Το σπίτι του Πάλι

 Βούδα Vacana
- Τα λόγια του Βούδα -
Ο Κλασικός Βουδισμός (Διδασκαλίες του Αφυπνισμένου με την
Ευαισθητοποίηση) ανήκουν στον κόσμο και όλοι έχουν αποκλειστικά
δικαιώματα:

είναι η πιο Θετική Ενέργεια ενός ενημερωτικού και ερευνητικού
ιστότοπου που διαδίδει τις διδασκαλίες του Αφυπνισμένου με την
Ευαισθητοποίηση του Βούδα και το Κίνημα Τεχνικοπολιτικής-Κοινωνικής
Μεταμόρφωσης και Οικονομικής Απελευθέρωσης ακολουθούμενο από εκατομμύρια
ανθρώπους σε όλο τον κόσμο.

Η
απόδοση της ακριβούς μετάφρασης ως μαθήματος αυτού του Πανεπιστημίου
στη μητρική του γλώσσα σε αυτή τη Μετάφραση Google
https://translate.google.com και η διάδοση δίνει το δικαίωμα να γίνετε
Streter Enterer (Sottapanna) και να επιτύχουμε την Αιώνια Ευδαιμονία ως
Τελικό Στόχο.
Αναλυτικό Insight-Net - ΔΩΡΕΑΝ σε απευθείας σύνδεση αναλυτικό
Insight-Net Tipiṭaka Έρευνα & Πρακτική Πανεπιστήμιο και σχετικά ΝΕΑ
μέσω http://sarvajan.ambedkar.org σε 105 ΚΛΑΣΙΚΕΣ ΓΛΩΣΣΕΣ

 Βούδα Vacana
- Τα λόγια του Βούδα -
Μάθετε το Pali online δωρεάν και με τον εύκολο τρόπο.

Αυτός
ο ιστότοπος είναι αφιερωμένος σε όσους επιθυμούν να κατανοήσουν
καλύτερα τα λόγια του Βούδα, μαθαίνοντας τα βασικά της γλώσσας Pali,
αλλά που δεν έχουν πολύ χρόνο στη διάθεσή τους.
Η
ιδέα είναι ότι εάν ο σκοπός τους είναι απλώς να έχουν τη δυνατότητα να
διαβάζουν τα κείμενα του Pali και να έχουν ένα δίκαιο αίσθημα κατανόησης
τους, ακόμα κι αν η κατανόηση αυτή δεν καλύπτει όλες τις λεπτομέρειες
των γραμματικών κανόνων, δεν χρειάζεται πραγματικά να ξοδεύουν πολλά
ο χρόνος που αγωνίζεται με μια αποθαρρυντική μάθηση κουραστική
γραμματική θεωρία που περιλαμβάνει τέτοια πράγματα όπως πολυάριθμες
εκπτώσεις και συζεύξεις.

Σε
αυτή την περίπτωση, αρκεί να περιοριστούμε μόνο να μάθουμε την έννοια
των πιο σημαντικών λέξεων Pali, διότι η επαναλαμβανόμενη εμπειρία της
ανάγνωσης παρέχει μια εμπειρική και διαισθητική κατανόηση των πιο
συνηθισμένων δομών φράσης.
Έτσι μπορούν να γίνουν αυτοκτονία, επιλέγοντας τον χρόνο, τη διάρκεια,
τη συχνότητα, το περιεχόμενο και το βάθος της δικής τους μελέτης.

Η
κατανόησή τους για τον Βούδα Vacana θα γίνει πολύ πιο ακριβής καθώς
αβίαστα μαθαίνουν και απομνημονεύουν τις λέξεις και τους σημαντικούς
τύπους που είναι θεμελιώδεις στη διδασκαλία του Βούδα, με τρόπους
τακτικής ανάγνωσης.
Η μάθηση και η έμπνευση που αντλούν από αυτό θα γίνουν όλο και πιο
βαθιές καθώς η δεκτικότητα τους στα μηνύματα του Δασκάλου θα βελτιωθεί.

Αποποίηση ευθύνης: Αυτός ο ιστότοπος δημιουργείται από ένα autodidact και προορίζεται για autodidacts. Ο
webmaster δεν ακολούθησε καμία επίσημη πορεία Pali και δεν υπάρχει
κανένας ισχυρισμός ότι όλες οι πληροφορίες που παρουσιάζονται εδώ είναι
εντελώς απαλλαγμένες από λάθη.
Όσοι επιθυμούν ακαδημαϊκή ακρίβεια μπορούν να εξετάσουν το ενδεχόμενο να συμμετάσχουν σε μια επίσημη πορεία Pali Σε περίπτωση που οι αναγνώστες παρατηρήσουν κάποιο λάθος, ο webmaster
θα είναι ευγνώμων αν το αναφέρουν μέσω του γραμματοκιβωτίου που
αναφέρεται στην ενότητα “Επικοινωνία”.

Σούτα Πιάτα - Δύγα Νικαγιά

DN 9 -
Poṭṭhapāda Sutta
{απόσπασμα}
- Τα ερωτήματα του Poṭṭhapāda -

Ο Poṭṭhapāda ρωτά διάφορα ερωτήματα που αφορούν την φύση της Σαίννας.
Σημείωση: απλά κείμενα

http://www.buddha-vacana.org/suttapitaka.html
 
Sutta Piṭaka
- Το καλάθι των συζητήσεων -
[sutta: λόγος]

Η Sutta Piṭaka περιέχει την ουσία της διδασκαλίας του Βούδα σχετικά με το Dhamma. Περιέχει περισσότερες από δέκα χιλιάδες suttas. Είναι χωρισμένη σε πέντε συλλογές που ονομάζονται Nikāyas.

Νίγκα Νικαγιά
    
[dīgha: long] Η Dīgha Nikāya συγκεντρώνει 34 από τις μακρύτερες ομιλίες που έδωσε ο Βούδας. Υπάρχουν διάφοροι υπαινιγμοί ότι πολλοί από αυτούς είναι
καθυστερημένες προσθήκες στο αρχικό σώμα και αμφισβητήσιμη
αυθεντικότητα.
Majjhima Nikāya
    
[majjhima: medium] Η Majjhima Nikaya συγκεντρώνει 152 ομιλίες του Βούδα ενδιάμεσου μήκους, που ασχολούνται με διάφορα θέματα.
Σαύντουτα Νικαγιά
    
[samyutta: group] Η Saṃyutta Nikāya συγκεντρώνει τα suttas σύμφωνα με το θέμα τους σε 56 υποομάδες που ονομάζονται saṃyuttas. Περιέχει περισσότερες από τρεις χιλιάδες συζητήσεις μεταβλητού μήκους, αλλά γενικά σχετικά μικρές.Aṅguttara Nikāya

    [aṅg: συντελεστής | uttara:
additionnal] Η Aṅguttara Nikāya υποδιαιρείται σε έντεκα υποομάδες που
ονομάζονται nipātas, κάθε μία από τις οποίες συγκεντρώνει ομιλίες που
συνίστανται σε απαριθμήσεις ενός επιπλέον παράγοντα σε σχέση με εκείνες
του προηγούμενου nipāta.
Περιέχει χιλιάδες suttas τα οποία είναι γενικά μικρά.

Khuddaka Nikāya

    [khuddha:
short, small] Τα σύντομα κείμενα της Khuddhaka Nikāya και θεωρείται ότι
αποτελούνταν από δύο στρώματα: τα αρχαία στρώματα αποτελούν τα
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā και
Jātaka, ενώ άλλα βιβλία είναι καθυστερημένα,
είναι πιο αμφισβητήσιμη.

http://www.buddha-vacana.org/formulae.html

Pali Formulas

Η
άποψη επί της οποίας βασίζεται αυτή η δουλειά είναι ότι τα χωρία των
suttas που αναφέρθηκαν ως τα πιο συχνά επαναλαμβανόμενα από τον Βούδα σε
όλες τις τέσσερις Νικαίες μπορούν να ληφθούν ως δείχνοντας τι θεωρούσε
ως το πλέον άξιο ενδιαφέροντος για τη διδασκαλία του
, και ταυτόχρονα με αυτό που αντιπροσωπεύει με την μεγαλύτερη ακρίβεια τα πραγματικά του λόγια. Οκτώ από αυτές εκτίθενται στη Gaṇaka-Moggallāna Sutta (MN 107) και
περιγράφονται ως Sekha Paṭipadā ή Path for one under Training, η οποία
πρακτικά οδηγεί τον νεόφυτο μέχρι το τέταρτο jhāna.

Sekha Paṭipadā - Η διαδρομή για έναν υπό Εκπαίδευση

Δώδεκα τύποι που ορίζουν βήμα προς βήμα τις κύριες πρακτικές που ορίζει ο Βούδας. Είναι θεμελιώδους σημασίας για όσους επιθυμούν να προχωρήσουν με
επιτυχία, επειδή περιέχουν τις οδηγίες που θα επιτρέψουν στον διαλογισμό
να καθορίσει τις απαραίτητες προϋποθέσεις για μια αποτελεσματική
πρακτική.

Ànāpānassati - Η συνειδητοποίηση της αναπνοής
    
Η πρακτική της ānāpānassati συνιστάται ιδιαίτερα από τον Βούδα για όλα
τα είδη υγιεινών σκοπών και εδώ μπορείτε να καταλάβετε με ακρίβεια τις
οδηγίες που δίνει.
Ανουσάτι - Οι αναμνήσεις
    
Εδώ έχουμε την τυποποιημένη περιγραφή του Βούδα (≈ 140 αι.), Του Dhamma (≈ 90 αι.) Και του Sangha (≈ 45 αι.).
Appamāṇa Cetovimutti - Οι απεριόριστες απελευθερώσεις του νου
    
Ο Βούδας συχνά επαινεί την πρακτική των τεσσάρων appamāṇa cetovimutti,
οι οποίες φημολογούνται ότι προσφέρουν προστασία από τους κινδύνους και
ότι είναι ένας τρόπος που οδηγεί στην Brahmaloka.
Αραχάτα - Αραχάντα
    
Αυτός είναι ο τύπος του αποθέματος με τον οποίο περιγράφεται η επίτευξη του αραχάνσιμου στα suttas.
Ariya Sīlakkhandha - Το ευγενές σύνολο των αρετών
    
Διάφοροι κανόνες που πρέπει να ακολουθούνται από τον bhikkhus.
Arūpajjhānā - Ο άμορφος Τζάνες
    
Ακολουθούν οι τύποι των αποθεμάτων που περιγράφουν τις απορροφήσεις
του samādhi πέραν της τέταρτης jhāna, οι οποίες αναφέρονται στην
καθυστερημένη λογοτεχνία του Pali ως arūpajjhānas.
Āsavānaṃ Khayañāṇa - Γνώση της καταστροφής των ásavas
    
Γνώση της καταστροφής των ásavas: arahantship.
Bhojane Mattaññutā - Μέτρηση στα τρόφιμα
    
Μεροληψία στα τρόφιμα: γνωρίζοντας το σωστό ποσό για φαγητό.
Cattāro Jhānā - Τα τέσσερα jhānas
    
Οι τέσσερις jhānas: έχοντας μια ευχάριστη διαμονή.
Indriyesu Guttadvāratā - Παρακολούθηση στην είσοδο των αισθηματικών σχολών
    
Φρουρά στην είσοδο των νοητικών σχολών: αισθητική συγκράτηση.
Jāgariyaṃ Anuyoga - Αφιερωμένο στην αφύπνιση
    
Αφοσίωση στην αφύπνιση: μέρα και νύχτα.
Kammassakomhi - Είμαι δικό μου καμάρα
    
Αυτός ο τύπος εξηγεί μία από τις θεμέλιες πέτρες της διδασκαλίας του
Βούδα: μια υποκειμενική εκδοχή του νόμου της αιτίας και του
αποτελέσματος.
Nīvaraṇānaṃ Pahāna - Απομάκρυνση των εμποδίων
    
Απομάκρυνση των εμποδίων: υπερνίκηση των παρεμποδιστικών ψυχικών καταστάσεων.
Pabbajjā - Η μετάβαση
    
Η εξέλιξη: πώς αποφασίζουμε να αποκηρύξουμε τον κόσμο.
Pubbenivāsānussatiñāṇa - Γνώση της ανάμνησης των πρώην ζωντανών χώρων
    
Γνώση της ανάμνησης των πρώην ζωντανών χώρων: θυμόμαστε τις προηγούμενες ζωές κάποιου.
Satipaṭṭhāna - Παρουσία Ευαισθητοποίησης
    
Αυτοί είναι οι τύποι με τους οποίους ο Βούδας ορίζει εν συντομία τι είναι οι τέσσερις satipaṭṭhānas (≈33 εκατοστά).
Satisampajañña - Ευαισθησία και βαθιά κατανόηση
    
Ευαισθησία και πλήρη κατανόηση: μια απρόσκοπτη πρακτική.
Satta saddhammā - Επτά καλές ιδιότητες
    
Επτά θεμελιώδεις ιδιότητες που πρέπει να κυριαρχήσει ο εκπαιδευόμενος για να είναι επιτυχής. Τέσσερις από αυτές τις ιδιότητες εμφανίζονται επίσης μεταξύ των πέντε πνευματικών ινδιών και των πέντε μπαλών.
Sattānaṃ Cutūpapātañāṇa - Γνώση της αναγέννησης των diceased όντων
    
Γνώση της αναγέννησης των δομημένων όντων.
Sīlasampatti - Υλοποίηση στην αρετή
    
Ολοκλήρωση στην αρετή: προσεκτική τήρηση των κανόνων του Pātimokkha.
Vivitta Senāsanena Bhajana - Εγκαταστάσεις σε απομονωμένες κατοικίες
    
Η επιλογή ενός κατάλληλου χώρου και η υιοθέτηση της σωστής σωματικής
και ψυχικής στάσης είναι μια άλλη προϋπόθεση sine qua non της
επιτυχημένης πρακτικής.
Μποντί φύλλο

http://www.buddha-vacana.org/patimokkha.html

Pātimokkha
- Οι κατευθυντήριες γραμμές του Bhikkhu -

Αυτές
είναι οι κατευθυντήριες γραμμές 227 που κάθε bhikkhu πρέπει να μάθει
από την καρδιά της γλώσσας του Pali ώστε να μπορέσει να τις απαγγείλει.
Εδώ θα πρέπει να δοθεί (ενδεχομένως) μια σημασιολογική ανάλυση κάθε κατευθυντήριας γραμμής.

Pārājika 1

    Εάν κάποιος bhikkhu - που συμμετέχει στην εκπαίδευση και το βιοπορισμό
του bhikkhus, χωρίς να έχει αποποιηθεί την εκπαίδευση, χωρίς να έχει
δηλώσει την αδυναμία του - συμμετέχει σε σεξουαλική επαφή, ακόμη και με
ένα θηλυκό ζώο, νικήθηκε και δεν είναι πλέον μέλος.

http://www.buddha-vacana.org/patimokkha/par1.html

    Pārājika 1

yo pana bhikkhu bhikkhūnaṃ sikkhā · sājīva · samāpanno sikkha · a ·
paccakkhāya du · b · balya · a · āvi · katvā methunaṃ dhammaṃ
paṭiseveyya anamaso tiracchāna · gatāya · pi, pārājiko hoti a · saṁvāso.

Εάν κάποιος bhikkhu - που συμμετέχει στην εκπαίδευση και το βιοπορισμό
του bhikkhus, χωρίς να έχει αποποιηθεί την εκπαίδευση, χωρίς να έχει
δηλώσει την αδυναμία του - συμμετέχει σε σεξουαλική επαφή, ακόμη και με
ένα θηλυκό ζώο, νικήθηκε και δεν είναι πλέον μέλος.

yo pana bhikkhu Θα πρέπει να bhikkhu
bhikkhūnaṃ sikkhā · sājīva · samāpanno που συμμετέχει στην εκπαίδευση και τη διαβίωση του bhikkhus,
sikkhaṃa · paccakkhāya χωρίς να έχει αποποιηθεί την εκπαίδευση,
du · b · balya · an · ‡ · katvα χωρίς να έχει δηλώσει την αδυναμία του
methunaṃ dhammaṃ paṭiseveyya συμμετέχουν σε σεξουαλική επαφή,
antamaso tiracchāna · gatāya · pi, ακόμη και με ένα θηλυκό ζώο,
pārājiko hoti a · saṁvāso. αυτός είναι ηττημένος και δεν είναι πλέον σε υπαγωγή.

http://www.buddha-vacana.org/download.html

Λήψη ιστοτόπου

Κατεβάστε τον ιστότοπο (έκδοση του Januray 2013):

Κάντε κλικ ΕΔΩ

http://www.buddha-vacana.org/contact.html

Επικοινωνία

Για οποιαδήποτε παρατήρηση, πρόταση, ερώτηση:

Μην
διστάσετε να αναφέρετε οποιοδήποτε λάθος, ασυμφωνία, σπασμένο σύνδεσμο,
κενές πληροφορίες · φούσκα κ.λπ. μπορεί να συναντήσετε.
Ο webmaster θα είναι ευγνώμων.

Εύκολη πρόσβαση:

Νίγκα Νικαγιά

Majjhima Nikāya

Σαύντουτα Νικαγιά

Aṅguttara Nikāya

http://www.buddha-vacana.org/sutta/digha.html
Δέντρο
Νίγκα Νικαγιά
- Οι μακρές συζητήσεις -
[dīgha: long]

Το Dīgha Nikaya συγκεντρώνει 34 από τις μακρύτερες ομιλίες που υποτίθεται ότι δόθηκαν από τον Βούδα.

Poṭṭhapāda Sutta (DN 9) {απόσπασμα} - βελτιωμένη μετάφραση
    
Ο Poṭṭhapāda ρωτά διάφορα ερωτήματα που αφορούν την φύση της Σαίννας.
Mahāparinibbāna Sutta (DN 16) {αποσπάσματα} - λέξη με λέξη
    
Αυτή η sutta συγκεντρώνει τις διάφορες οδηγίες που έδωσε ο Βούδας για
χάρη των οπαδών του μετά το θάνατό του, γεγονός που καθιστά σήμερα ένα
πολύ σημαντικό σύνολο οδηγιών για εμάς σήμερα.
Mahāsatipaṭṭhāna Sutta (DN 22) - λέξη με λέξη
    
Αυτή η sutta θεωρείται ευρέως ως θεμελιώδης αναφορά στην πρακτική του διαλογισμού.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikāya
- Οι συζητήσεις μέσου μήκους -
[majjhima: μέτρια]

Η Majjhima Nikaya συγκεντρώνει 152 ομιλίες του Βούδα ενδιάμεσου μήκους, που ασχολούνται με διάφορα θέματα.

Sabbāsava Sutta (MN 2) - ενισχυμένη μετάφραση
    
Πολύ ενδιαφέρουσα sutta, όπου οι διαφορετικοί τρόποι με τους οποίους οι άσβα, που ζυμώνουν τις θολές του νου, διαλύονται.
Bhayabherava Sutta (MN 4) - ενισχυμένη μετάφραση
    
Τι θα χρειαζόταν για να ζήσει κανείς μοναχικά στην έρημο, εντελώς απαλλαγμένη από φόβο; Ο Βούδας εξηγεί.
Vattha Sutta (MN 7) {απόσπασμα} - βελτιωμένη μετάφραση
    
Βρίσκουμε εδώ έναν μάλλον πρότυπο κατάλογο δεκαέξι μανιών (upakkilesa)
του μυαλού και μια εξήγηση ενός μηχανισμού με τον οποίο κάποιος παίρνει
αυτές τις «επιβεβαιωμένες εμπιστοσύνη» στον Βούδα, το Dhamma και το
Sangha που είναι παράγοντες της ροής εισόδου.
Mahādukkhakkhandha Sutta (MN 13) - ενισχυμένη μετάφραση
    
Στον
ασσάδα, το ādīnava (μειονέκτημα) και τη nissaraṇa (χειραφέτηση) του
kāma (αισθαντικότητα), rūpa (μορφή) και vedanā (συναίσθημα).
Πολλή πολύ χρήσιμη ύλη που πρέπει να αναλογιστεί κανείς.
Cūḷahatthipadopama Sutta (MN 27) - ενισχυμένη μετάφραση
    
Ο Βούδας εξηγεί πώς το γεγονός ότι είναι στην πραγματικότητα ένα
φωτισμένο ον πρέπει να ληφθεί με πίστη ή ως εικασία μέχρις ότου
επιτευχθεί ένα συγκεκριμένο στάδιο και ότι κάθε αξίωση μιας τέτοιας
γνώσης χωρίς αυτή την πραγματοποίηση είναι άχρηστη.
Mahāvedalla Sutta (MN 43) {απόσπασμα} - λέξη με λέξη
    
Η Sāriputta απαντά σε διάφορα ενδιαφέροντα ερωτήματα του ιάσμα
Mahākoṭṭika, και σε αυτό το απόσπασμα εξηγεί ότι οι Vedanā, Saññā και
Viññāṇa δεν είναι σαφώς οριοθετημένοι αλλά βαθιά συνυφασμένοι.
Cūḷavedalla Sutta (MN 44) {απόσπασμα} - βελτιωμένη μετάφραση
    
Το bhikkhuni Dhammadinnā απαντά σε μια σειρά από ενδιαφέροντα ερωτήματα που έθεσε ο Visākha. Μεταξύ άλλων, δίνει τον 20-πλάσιο ορισμό του sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - ενισχυμένη μετάφραση
    
Ο Βούδας ζητά από την Ανάντα να εκθέσει το Sekha Paṭipadā, του οποίου
δίνει μια εκπληκτική εκδοχή, από την οποία οι Satisampajañña και
Nīvaraṇānaṃ Pahāna αντικαθίστανται με περίεργο τρόπο από μια σειρά επτά
«καλών ποιοτήτων» και η οποία απεικονίζεται από μια φανερή εικόνα.
Potaliya Sutta (MN 54) - ενισχυμένη μετάφραση
    
Μια σειρά επτά τυποποιημένων προσομοιώσεων για να εξηγήσει τα μειονεκτήματα και τους κινδύνους της προσφοράς στο αισθησιασμό.
Bahuvedanīya Sutta (MN 59) {απόσπασμα} - λέξη με λέξη
    
Σε
αυτό το σύντομο απόσπασμα, ο Βούδας ορίζει τα πέντε kāmaguṇas και κάνει
μια σημαντική σύγκριση με ένα άλλο είδος ευχαρίστησης.
Kīṭagiri Sutta (MN 70) {απόσπασμα} - βελτιωμένη μετάφραση
    
Αυτό το sutta περιέχει έναν ορισμό του dhammānusārī και saddhānusārī.
Bāhitikā Sutta (MN 88) {απόσπασμα} - βελτιωμένη μετάφραση
    
Ο βασιλιάς Πασναντί ​​του Κοσάλα είναι πρόθυμος να καταλάβει τι
συνιστάται ή όχι από τους σοφούς ασκητές και τους brahmans και ρωτάει
σειρά ερωτήσεων στην Ānanda που μας επιτρέπουν να κατανοήσουμε καλύτερα
την έννοια των λέξεων kusala και akusala (άβολα).
Ānāpānassati Sutta (MN 118) - λέξη με λέξη
    
Η περίφημη sutta σχετικά με την πρακτική της ānāpānassati και πώς
οδηγεί στην πρακτική των τεσσάρων satipaṭṭhānas και μετά από την
εκπλήρωση των επτά bojjhaṅgas.
Saḷāyatanavibhaṅga Sutta (MN 137) {απόσπασμα} - βελτιωμένη μετάφραση
    
Σε αυτό το βαθύ και πολύ ενδιαφέρον sutta, ο Βούδας ορίζει, μεταξύ
άλλων, ποιες είναι οι έρευνες για ευχάριστα, δυσάρεστα και ουδέτερα
πνευματικά συναισθήματα, και ορίζει επίσης την έκφραση που βρίσκεται
στην τυποποιημένη περιγραφή του Βούδα: ‘anuttaro purisadammasārathī’.
Indriyabhāvanā Sutta (MN 152) - λέξη με λέξη
    
Αυτό το sutta προσφέρει τρεις προσεγγίσεις στην πρακτική του
περιορισμού της λογικής, που περιέχουν πρόσθετες οδηγίες που
συμπληρώνουν τους τύπους Indriyesu Guttadvāratā.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/samyutta.html

Δέντρο
Σαύντουτα Νικαγιά
- Οι ταξινομημένοι λόγοι -
[saṃyutta: ομάδα]

Οι ομιλίες του Saṃyutta Nikāya χωρίζονται ανάλογα με το θέμα τους σε 56 saṃyuttas, οι οποίες ομαδοποιούνται σε πέντε vaggas.

Vibhaṅga Sutta (SN 12.2) - λέξη με λέξη
    
Μια λεπτομερής εξήγηση της paṭicca samuppāda, με τον ορισμό καθενός από τους δώδεκα συνδέσμους.
Cetanā Sutta (SN 12.38) - ενισχυμένη μετάφραση
    
Εδώ ο Βούδας εξηγεί πώς το cetanā, μαζί με το pondering και το anusaya, δρουν ως βάση για viññāṇa.
Upādāna Sutta (SN 12.52) - ενισχυμένη μετάφραση
    
Αυτό είναι ένα πολύ διαφωτιστικό μάθημα που αποκαλύπτει με ποιον
ψυχολογικό μηχανισμό προσδίδεται στον πόθο και εξηγεί πώς μπορεί εύκολα
να αντικατασταθεί από υγιεινές σκέψεις για να απαλλαγούμε από αυτό.
Puttamaṃsūpama Sutta (SN 12.63) - ενισχυμένη μετάφραση
    
Ο Βούδας προσφέρει εδώ τέσσερα εντυπωσιακά και εμπνευσμένα
παραδείγματα για να εξηγήσει πώς πρέπει να θεωρηθούν οι τέσσερις āhāras.
Sanidāna Sutta (SN 14.12) - ενισχυμένη μετάφραση
    
Μια θαυμάσια εξήγηση για το πώς οι αντιλήψεις μετατρέπονται σε πράξεις, που φωτίζονται περαιτέρω από την όμοια του πυρκαγιά. Παραμείνετε επιμελώς προσεκτικοί για να διαλύσετε τις ανεπιθύμητες σκέψεις!
Āνι Sutta (SN 20.7) - λέξη με λέξη
    
Ένα
πολύ σημαντικό πράγμα μας υπενθυμίζει ο Βούδας: για δικό μας όφελος,
καθώς και για την ωφέλεια των επόμενων γενεών, πρέπει να δώσουμε
μεγαλύτερη σημασία στα δικά του λόγια και όχι σε όποιον άλλο
προσποιείται σήμερα ή
έχει προσποιηθSabbupādānapariññā Sutta (SN 35.60) - λέξη με λέξη
    
Ο Βούδας, ενώ εξηγεί την πλήρη κατανόηση της κάθε προσκόλλησης, δίνει
μια βαθιά και όμως πολύ σαφή εξήγηση: η επαφή προκύπτει με βάση τρία
φαινόμενα.
Migajāla Sutta Sutta (SN 35.64) {απόσπασμα} - λέξη με λέξη
    
Μερικοί
νεοφώτιστοι (και μπορούμε συχνά να μετράμε τους εαυτούς τους) θέλουν
μερικές φορές να πιστεύουν ότι είναι δυνατόν να απολαύσετε αισθησιακές
απολαύσεις χωρίς να προκαλέσετε προσκόλληση ή πόνο.
Ο Βούδας διδάσκει τη Migajāla ότι αυτό είναι εντελώς αδύνατο.
Adantāgutta Sutta (SN 35.94) - λέξη με λέξη
    
Εδώ
είναι μία από αυτές τις συμβουλές που είναι τόσο εύκολο να κατανοηθούν
με τη διάνοια, αλλά είναι τόσο δύσκολο να καταλάβουμε σε βαθύτερα
επίπεδα, διότι οι λανθασμένες μας απόψεις παρεμβαίνουν συνεχώς στη
διαδικασία.
Επομένως, πρέπει να το επαναλαμβάνουμε συχνά, παρόλο που αυτό μπορεί να φαίνεται βαρετό σε κάποιους.
Pamādavihārī Sutta (SN 35.97) - λέξη με λέξη
    
Αυτό που κάνει τη διαφορά ανάμεσα σε κάποιον που ζει με αμέλεια και κάποιος που ζει με επαγρύπνηση.
Sakkapañhā Sutta Sutta (SN 35.118) - λέξη με λέξη
    
Ο Βούδας δίνει μάλλον μια απλή απάντηση στην ερώτηση του Σακκά: Ποιος
είναι ο λόγος για τον οποίο ορισμένοι άνθρωποι επιτυγχάνουν τον τελικό
στόχο ενώ άλλοι δεν το κάνουν;
Rūpārāma Sutta (SN 35.137) - λέξη με λέξη
    
Ο Βούδας εξηγεί για άλλη μια φορά, με άλλο τρόπο, την αιτία και την παύση του πόνου. Γίνεται ακριβώς στη μέση αυτού που συνεχίζουμε να κάνουμε όλη μέρα και όλη τη νύχτα.
Aniccanibbānasappāya Sutta (SN 35.147) - λέξη με λέξη
    
Ακολουθούν οι σκληρές εντολές vipassanā που ασχολούνται με την
αντίληψη της ακαταστασίας για προχωρημένους διαλογιστές που προσβλέπουν
στην επίτευξη του Nibbāna.
Ajjhattānattahetu Sutta (SN 35.142) - λέξη με λέξη
    
Πώς η διερεύνηση των αιτιών της εμφάνισης των αισθητικών οργάνων, στα
οποία το χαρακτηριστικό του εαυτού τους μπορεί να είναι ευκολότερο να
κατανοηθεί, επιτρέπει τη μεταφορά αυτής της κατανόησης στην περίπτωσή
τους.
Samudda Sutta (SN 35.229) - ενισχυμένη μετάφραση
    
Τι είναι ο ωκεανός στον κλάδο των ευγενών. Προσοχή να μην βυθιστείτε σε αυτό!
Pahāna Sutta (SN 36.3) - ενισχυμένη μετάφραση
    
Η σχέση μεταξύ των τριών τύπων Vedanα και τριών από τους anusayas.
Daṭṭhabba Sutta (SN 36.5) - ενισχυμένη μετάφραση
    
Πώς πρέπει να δουν οι τρεις τύποι Vedanā (συναισθήματα).
Salla Sutta (SN 36.6) - ενισχυμένη μετάφραση
    
Όταν
πυροβοληθεί από το βέλος του φυσικού πόνου, ένας άσχημα άτομο κάνει τα
πράγματα χειρότερα, συσσωρεύοντας ψυχική αγωνία επάνω του, σαν να είχε
πυροβοληθεί από δύο βέλη.
Ένας σοφός αισθάνεται το τσίμπημα ενός βέλους και μόνο.
Anicca Sutta (SN 36.9) - ενισχυμένη μετάφραση
    
Επτά χαρακτηριστικά γνωρίσματα (συναισθήματα), τα οποία ισχύουν και
για τις άλλες τέσσερις khandhas (SN 22.21) και για κάθε έναν από τους
δώδεκα συνδέσμους του paṭicca · samuppāda (SN 12.20).
Phassamūlaka Sutta (SN 36.10) - λέξη με λέξη
    
Οι τρεις τύποι συναισθημάτων έχουν τις ρίζες τους σε τρεις τύπους επαφών.
Aṭṭhasata Sutta (SN 36.22) - ενισχυμένη μετάφραση
    
Ο Βούδας εκθέτει τα Vedanās με επτά διαφορετικούς τρόπους, αναλύοντας
τους σε δύο, τρεις, πέντε, έξι, δεκατρείς, τριάντα έξι ή εκατό οκτώ
κατηγορίες.
Nirāmisa Sutta (SN 36.31) {απόσπασμα} - λέξη με λέξη
    
Μπορούμε να καταλάβουμε εδώ ότι το pīti, αν και συχνά αναφέρεται ως bojjhaṅga, μπορεί επίσης μερικές φορές να είναι akusala. Αυτό το απόσπασμα περιλαμβάνει επίσης έναν ορισμό των πέντε kāmaguṇā.
Dhammavādīpañhā Sutta (SN 38.3) - ενισχυμένη μετάφραση
    
Ποιος διεκδικεί το Dhamma στον κόσμο (dhamma · vādī); Ποιος χειρίζεται καλά (su · p · paṭipanna); Ποιος φεύγει καλά (su gata);
Dukkara Sutta (SN 39.16) - ενισχυμένη μετάφραση
    
Τι είναι δύσκολο να γίνει σε αυτή τη διδασκαλία και την πειθαρχία;
Vibhaṅga Sutta (SN 45.8) - λέξη με λέξη
    
Εδώ ο Βούδας ορίζει ακριβώς κάθε παράγοντα της οκταπλής ευγενής πορείας.
Āgantuka Sutta (SN 45.159) - ενισχυμένη μετάφραση
    
Πώς λειτουργεί το Ευγενές Μονοπάτι με το abhiñña που σχετίζεται με
διάφορα dhammas ως ξενώνας που καλωσορίζει διάφορους τύπους επισκεπτών.
Kusala Sutta (SN 46.32) - λέξη με λέξη
    
Όλα όσα είναι επωφελώς ενωθούν σε ένα πράγμα.
Āhāra Sutta (SN 46.51) - βελτιωμένη μετάφραση
    
Ο Βούδας περιγράφει πώς μπορούμε είτε να «τροφοδοτούμε» είτε να
«λιμοκτονούν» τα εμπόδια και τους παράγοντες της διαφώτισης ανάλογα με
το πώς εφαρμόζουμε την προσοχή μας.
Saṅgārava Sutta (SN 46.55) {απόσπασμα} - βελτιωμένη μετάφραση
    
Μια όμορφη σειρά προσομοιώσεων για να εξηγήσει πώς οι πέντε nīvaraṇas
(εμπόδια) επηρεάζουν την καθαρότητα του νου και την ικανότητά του να
αντιλαμβάνεται την πραγματικότητα όπως είναι.
Sati Sutta (SN 47.35) - λέξη με λέξη
    
Σε αυτό το sutta, ο Βούδας υπενθυμίζει στον bhikkhus ότι είναι satos
και sampajānos, και στη συνέχεια ορίζει αυτούς τους δύο όρους.
Vibhaṅga Sutta (SN 47.40) - λέξη με λέξη
    
Ο διδακτορικός διδάσκει με λίγα λόγια.
Daṭṭhabba Sutta (SN 48.8) - ενισχυμένη μετάφραση
    
Κάθε μία από τις πέντε πνευματικές indriyas λέγεται ότι φαίνεται σε ένα τετραπλό dhamma.
Saṃkhitta Sutta (SN 48.14) - ενισχυμένη μετάφραση
    
Η πλήρωσή τους είναι το μόνο που πρέπει να κάνουμε και αυτό είναι το μέτρο της απελευθέρωσής μας.
Vibhaṅga Sutta (SN 48.38) - ενισχυμένη μετάφραση
    
Εδώ ο Βούδας ορίζει τις πέντε ευαίσθητες indriyas.Uppaṭipāṭika Sutta (SN 48.40) - ενισχυμένη μετάφραση
    
Αυτή η sutta προσελκύει ένα ενδιαφέρον παράλληλο μεταξύ της παύσης των
αισθηματικών ικανοτήτων και των διαδοχικών επιτευγμάτων του jhānas.
Sāketa Sutta (SN 48.43) {απόσπασμα} - βελτιωμένη μετάφραση
    
Σε αυτό το sutta, ο Βούδας δηλώνει ότι τα μπαλάκια και οι indriyas
μπορούν να θεωρηθούν ως ένα και το ίδιο πράγμα ή ως δύο διαφορετικά
πράγματα.
Patiṭṭhita Sutta (SN 48.56) - βελτιωμένη μετάφραση
    
Υπάρχει μια ψυχική κατάσταση μέσω της οποίας τελειοποιούνται όλες οι πέντε πνευματικές ικανότητες.
Bīja Sutta (SN 49.24) - βελτιωμένη μετάφραση
    
Μια όμορφη προσομοίωση που δείχνει πόσο θεμελιώδης είναι η αρετή για την άσκηση των τεσσάρων σωστών αντιπαραθέσεων.
Gantha Sutta (SN 50.102) - βελτιωμένη μετάφραση
    
Αυτή η sutta βασίζεται στην ενδιαφέρουσα λίστα των τεσσάρων «σωματικών
κόμβων» και προωθεί την ανάπτυξη των πέντε πνευματικών δυνάμεων.
Viraddha Sutta (SN 51.2) - ενισχυμένη μετάφραση
    
Όποιος παραμελεί αυτά παραμελούν το ευγενές μονοπάτι.
Chandasamādhi Sutta (SN 51.13) - ενισχυμένη μετάφραση
    
Αυτό το sutta εξηγεί σαφώς την έννοια των τύπων που περιγράφουν την πρακτική των iddhi · pādas.
Samaṇabrāhmaṇa Sutta (SN 51.17) - ενισχυμένη μετάφραση
    
Ενώ στο παρελθόν, στο μέλλον ή σήμερα, όποιος ασκεί υπερφυσικές δυνάμεις έχει αναπτύξει και ασκεί επιμελώς τέσσερα πράγματα.
Vidhā Sutta (SN 53.36) - βελτιωμένη μετάφραση
    
Οι jhānas συνιστώνται να ξεφορτωθούν τους τρεις τύπους συγκίνησης, οι οποίοι σχετίζονται με τη σύγκριση με τους άλλους. Αυτό
καθιστά σαφές ότι εάν υπάρχει κάποια ιεραρχία στο Sangha, είναι μόνο
για πρακτικούς σκοπούς και δεν πρέπει να θεωρείται αντιπροσωπευτικό μιας
πραγματικότητας.
Δεν είναι απολύτως σαφές εάν αυτό είναι ένα sutta που επαναλαμβάνει 16
φορές το ίδιο πράγμα, ή 16 suttas συγκεντρωμένα μαζί, ή 4 suttas που
περιέχουν κάθε 4 επαναλήψεις.
Padīpopama Sutta (SN 54.8) - λέξη με λέξη
    
Εδώ ο Βούδας εξηγεί το ānāpānassati και το απευθύνει για διάφορους
σκοπούς: από την εγκατάλειψη ακαθάριστων ακαθαρσιών, αναπτύσσοντας και
τα οκτώ jhānas.
Saraṇānisakka Sutta (SN 55.24) - ενισχυμένη μετάφραση
    
Σε αυτό το ενδιαφέρον λόγο, ο Βούδας δηλώνει ότι κανείς δεν χρειάζεται
καν να έχει αποκτήσει ισχυρή εμπιστοσύνη στον Βούδα, το Ντάμμα και το
Σανγκά για να γίνει νικητής της ροής κατά τη στιγμή του θανάτου.
Mahānāma Sutta (SN 55.37) - ενισχυμένη μετάφραση
    
Τι σημαίνει να είσαι μαθητής λαϊκής θέσης, προικισμένος με αρετή, πεποίθηση, γενναιοδωρία και διάκριση.
Aṅga Sutta (SN 55.50) - λέξη με λέξη
    
Τα τέσσερα sotāpattiyaṅgas (παράγοντες για εισροή ρεύματος).
Σαμάντι Σούτα (SN 56.1) - λέξη με λέξη
    
Ο Βούδας προτρέπει τον bhikkhus να ασκεί το σαμάντι, γιατί οδηγεί στην
κατανόηση των τεσσάρων ευγενών αληθειών στην πραγματική τους φύση.
Paṭisallāna Sutta (SN 56.2) - λέξη με λέξη
    
Ο Βούδας προτρέπει τον bhikkhus να ασκήσει paṭisallāna, διότι οδηγεί
στην κατανόηση των τεσσάρων ευγενών αληθειών στην πραγματική τους φύση.
Dhammacakkappavattana Sutta (SN 56.11) - λέξη με λέξη
    
Αυτή είναι σίγουρα η πιο γνωστή sutta της λογοτεχνίας του Pali. Ο Βούδας εξηγεί για πρώτη φορά τα τέσσερα ariya-saccas.
Saṅkāsanā Sutta (SN 56.19) - ενισχυμένη μετάφραση
    
Η διδασκαλία των τεσσάρων ευγενών αληθειών, όσο βαρετή μπορεί να φανεί
στο περιπλανώμενο μυαλό, είναι στην πραγματικότητα πολύ βαθιά και ο
νους θα μπορούσε να ξοδέψει όλη την ώρα να την ερευνήσει.
Siṃsapāvana Sutta (SN 56.31) - λέξη με λέξη
    
Η περίφημη sutta όπου ο Βούδας δηλώνει ότι δεν ενδιαφέρεται για διδασκαλίες που δεν συνδέονται άμεσα με την επίτευξη του στόχου.
Daṇḍa Sutta (SN 56.33) - ενισχυμένη μετάφραση
    
Η λέξη παρόμοια με το ραβδί.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/anguttara.html
Aṅguttara Nikāya
- Οι λόγοι ενός επιπλέον παράγοντα -
[aṅg: συντελεστής | uttara: επιπλέον]

Η Aṅguttara Nikāya περιέχει χιλιάδες σύντομες ομιλίες, οι οποίες έχουν την ιδιαιτερότητα να είναι δομημένες ως απαριθμήσεις. Είναι
χωρισμένο σε έντεκα ενότητες, το πρώτο αφορά σε απαριθμήσεις ενός
στοιχείου, το δεύτερο σε δύο στοιχεία κλπ. Ο Βούδας, αφού ποτέ δεν έκανε
χρήση της γραφής, ζήτησε από τους ακροατές του να είναι προσεκτικοί και
να απομνημονεύουν τις οδηγίες του.
Προκειμένου να κάνει τα λόγια του όσο το δυνατόν σαφή και να
διευκολύνει αυτή την απομνημόνευση, συχνά παρουσίασε τη διδασκαλία του
με τη μορφή απαριθμήσεων.

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. Ekadasaka Nipāta
6. Chakka Nipāta

—— oooOooo ——
1. Ekaka Nipāta

Rūpādi Vagga (AN 1.1-10) - λέξη με λέξη
    
Υπάρχουν πέντε είδη αντικειμένων αίσθησης που υπερνικά το μυαλό των (περισσότερων) ανθρώπων περισσότερο από κάθε άλλο.
Nīvaraṇappahāna Vagga (AN 1.11-20) - λέξη με λέξη
    
Τα πέντε δχάμματα που τροφοδοτούν πιο αποτελεσματικά τα πέντε εμπόδια
και τους πέντε πιο αποτελεσματικούς τρόπους για να τους διαλύσουν.
Akammaniya Vagga (AN 1.21-30) - λέξη με λέξη
    
Το μυαλό μπορεί να είναι ο χειρότερος εχθρός ή ο καλύτερος φίλος μας.
Adanta Vagga (ΑΝ 1.31-40) - ενισχυμένη μετάφρασηAdanta Vagga (AN 1.31-40) - ενισχυμένη μετάφραση
    
Το μυαλό μπορεί να είναι ο χειρότερος εχθρός ή ο καλύτερος φίλος μας.
Udakarahaka Suttas (AN 1.45 & 46) - ενισχυμένη μετάφραση
    
Η διαφορά ανάμεσα σε ένα καθαρό μυαλό και ένα λασπώδες.
Mudu Sutta (AN 1.47) - ενισχυμένη μετάφραση
    
Μια παρόμοια για ένα μυαλό που είναι φυτεμένο.
Lahuparivatta Sutta (AN 1.48) - ενισχυμένη μετάφραση
    
Ο Βούδας, συνήθως τόσο έμπειρος στην εύρεση ομοιωμάτων, είναι εδώ με απώλειες.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - λέξη με λέξη
    
Η άσκηση καλής θέλησης καθιστά ένα άξιο δώρων.
Kusala Suttas (AN 1.56-73) - λέξη με λέξη
    
Τι παράγει και τι εξαλείφει τις υγιεινές και ανθυγιεινές ψυχικές καταστάσεις.
Pamāda Suttas (AN 1.58-59) - ενισχυμένη μετάφραση
    
Τίποτα δεν είναι τόσο μειονεκτικό ως αυτό.
Pamādādi Vagga (AN 1.81-97) - λέξη με λέξη
    
Ο Βούδας μας προειδοποιεί επανειλημμένα ενάντια στην απροσεξία.
Kāyagatāsati Vagga (AN 1.563-574) {αποσπάσματα} - ενισχυμένη μετάφραση
    
Ο Βούδας μιλά με μεγάλο έπαινο για την προσοχή που απευθύνεται στο σώμα.

—— oooOooo ——

2. Duka Nipāta

Appaṭivāna Sutta (AN 2.5) - βελτιωμένη μετάφραση
    
Πώς θα έπρεπε να εκπαιδεύσουμε τον εαυτό μας αν θέλουμε να φτάσουμε στο ξύπνημα.
Cariya Sutta (AN 2.9) - ενισχυμένη μετάφραση
    
Ποιο
είναι, τελικά, αυτό που εγγυάται αρμονία, ευγένεια, ειλικρίνεια,
αδελφοσύνη σε μια λέξη ειρήνης μέσα σε μια δεδομένη κοινωνία;
Ο Βούδας εξηγεί εδώ ποιες είναι οι δύο κηδεμόνες του κόσμου.
Ekaṃsena Sutta (AN 2.18) - ενισχυμένη μετάφραση
    
Εδώ είναι ένα πράγμα που ο Βούδας δηλώνει κατηγορηματικά.
Vijjābhāgiya Sutta (ΑΝ 2.32) - λέξη με λέξη
    
Εδώ ο Βούδας αναφέρεται στη Σάμαθα με το ραγκα και το κετοβιμούττι και τη Βιπάσσανα με την αβιζιά και την παναναβιμουτί.

—— oooOooo ——

3. Tika Nipāta

Kesamutti [alias Kālāmā] Sutta (AN 3.66) - λέξη με λέξη
    
Σε αυτό το διάσημο sutta, ο Βούδας μας θυμίζει να εμπιστευόμαστε
τελικά μόνο τη δική μας άμεση εμπειρία της πραγματικότητας, όχι αυτό που
δηλώνουν οι άλλοι, ακόμα κι αν συμβαίνουν να είναι ο «σεβαστός
δάσκαλος» μας.
Sāḷha Sutta (AN 3.67) - βελτιωμένη μετάφραση
    
Οι συμβουλές που δίνονται εδώ είναι πολύ παρόμοιες με αυτές που δόθηκαν στον Καλαμά.
Aññatitthiya Sutta (AN 3.69) - βελτιωμένη μετάφραση
    
Οι τρεις ρίζες του ανθυγιεινού εξηγούνται με το σέβικο χαρακτηριστικό
τους, την αιτία της εμφάνισής τους και τον τρόπο να επιτύχουν την παύση
τους.
Uposatha Sutta (AN 3.71) - ενισχυμένη μετάφραση
    
Σε αυτό το Sutta, ο Βούδας ορίζει πώς οι λαοί πρέπει να εξασκούν την Uposatha και περιγράφουν τους διάφορους τύπους devas.
Sīlabbata Sutta (AN 3.79) - ενισχυμένη μετάφραση
    
Ο Ānanda εξηγεί με ποια απλά κληροδοτήματα και τελετουργίες μπορεί να κριθούν ωφέλιμα ή όχι.
Samaṇa Sutta (AN 3.82) - βελτιωμένη μετάφραση
    
Εδώ είναι τα τρία ασκητικά καθήκοντα ενός ασκητή.
Vajjiputta Sutta (AN 3.85) - ενισχυμένη μετάφραση
    
Ένας μοναχός δεν μπορεί να εκπαιδεύσει με τόσους πολλούς κανόνες. Ο Βούδας τον εξηγεί πώς μπορεί να κάνει χωρίς αυτούς, και λειτουργεί αρκετά καλά.
Sikkhattaya Sutta (AN 3.90) - λέξη με λέξη
    
Ο Βούδας ορίζει τις τρεις προπονήσεις, δηλαδή adhisīlasikkhā, adhicittasikkhā και adhipaññāsikkhā.
Accāyika Sutta (AN 3.93) - βελτιωμένη μετάφραση
    
Τρία επείγοντα καθήκοντα ενός ασκητή που είναι σαν τρία επείγοντα καθήκοντα ενός αγρότη.
Sikkhattaya Sutta (AN 3.91) - λέξη με λέξη
    
Εδώ ο Βούδας δίνει έναν εναλλακτικό ορισμό του adhipanñāsikkhā.
Paṃsudhovaka Sutta (AN 3.102) - μερικές πληροφορίες · φυσαλίδες
    
Σε αυτό το sutta, ο Βούδας συγκρίνει την αφαίρεση των νοητικών ακαθαρσιών μέσω της πρακτικής στο έργο ενός χρυσοχόου. Είναι ιδιαίτερα ενδιαφέρον, επειδή παρέχει μια σταδιακή έκθεση των
προσμείξεων που πρέπει να αντιμετωπίσει κατά τη διάρκεια της πρακτικής, η
οποία δίνει μια χρήσιμη αναφορά.
Nimitta Sutta (AN 3.103) - λίγες πληροφορίες · φυσαλίδες
    
Βρίσκεστε να απογοητευτείτε ή να αναστατώσετε υπερβολικά κατά τη διάρκεια της πρακτικής του διαλογισμού; Αυτός
είναι ένας πολύ χρήσιμος λόγος για τους διαλογιστές που επιθυμούν να
ισορροπήσουν τις δύο αντίστοιχες πνευματικές ικανότητες της προσπάθειας
και της συγκέντρωσης, μαζί με την εξομοίωση.
Πολλοί από εμάς θα επωφεληθούν ουσιαστικά από την ορθή εφαρμογή αυτών των οδηγιών.
Ruṇna Sutta (AN 3.108) - λέξη με λέξη
    
Εδώ ο Βούδας εξηγεί τι τραγουδάει και χορεύει στην πειθαρχία των
ευγενών, και στη συνέχεια δίνει την ενόχλησή του σχετικά με το γέλιο και
το χαμόγελο.
Atitti Sutta (AN 3.109) - ενισχυμένη μετάφραση
    
Τρία εσφαλμένα πράγματα, πολλά από τα οποία δυστυχώς είναι αστεία, δεν μπορούν ποτέ να επιφέρουν κορεσμό.
Nidāna Sutta (AN 3.112) - βελτιωμένη μετάφραση
    
Έξι αιτίες, τρεις υγιεινές και τρεις ανεπιθύμητες, για την ανάδειξη του κάμματος.
Kammapatha Sutta (AN 3.164) - λέξη με λέξη
    
Αποδεικνύεται εδώ ότι η άποψη σύμφωνα με την οποία δεν υπάρχει τίποτα κακό να είναι μη χορτοφαγική είναι εσφαλμένη.

—— oooOooo ——
4. Catukka Nipāta

Yoga Sutta (AN 4.10) - βελτιωμένη μετάφραση
    
Τι σημαίνει ο Βούδας όταν μιλά για γιόγκα και γιόγκακχαμ (υπόλοιπο από το ζυγό).
Padhāna Sutta (AN 4.13) - λέξη με λέξη
    
Σε αυτό το sutta, ο Βούδας δίνει τον ορισμό των sammappadhānas.Aparihāniya Sutta (AN 4.37) - βελτιωμένη μετάφραση
    
Τέσσερις απλές πρακτικές που κάνουν κάποιον ανίκανο να πέσει μακριά, ακριβώς στην παρουσία του Nibbāna.
Samādhibhāvanā Sutta (ΑΝ 4.41) - λέξη με λέξη
    
Οι τέσσερις τύποι συγκέντρωσης που επικροτεί ο Βούδας. Είναι προφανές εδώ ότι δεν γίνεται σαφής διάκριση μεταξύ του samādhi και του paññā.
Vipallāsa Sutta (AN 4.49) - λέξη με λέξη
    
Σε αυτό το sutta, ο Βούδας περιγράφει την τετραπλή παραμόρφωση της saññα, της citta και της diṭṭhi.
Appamāda Sutta (AN 4.116) - απλή μετάφραση
    
Τέσσερις περιπτώσεις στις οποίες κάποιος πρέπει να ασκεί με επιμέλεια.
Ārakkha Sutta (AN 4.117) - απλή μετάφραση
    
Τέσσερα πράγματα που πρέπει να αναληφθούν με επιμέλεια, προσοχή προστατεύοντας το μυαλό.
Mettā Sutta (AN 4.125) - ενισχυμένη μετάφραση
    
Εδώ ο Βούδας εξηγεί τι είδους αναγέννηση μπορεί να περιμένει κάποιος
που ασκεί πλήρως τις τέσσερις Brahmavihāras και το μεγάλο πλεονέκτημα
του να είναι ο μαθητής του.
Asubha Sutta (AN 4.163) - ενισχυμένη μετάφραση
    
Οι τέσσερις τρόποι άσκησης, ανάλογα με τον τύπο της επιλεγμένης
πρακτικής και την ένταση ή την αδυναμία των δυνάμεων και των πνευματικών
γεγονότων.
Abhiññā Sutta (AN 4.254) - χωρίς μετάφραση
    
Πώς λειτουργεί το Ευγενές Μονοπάτι με το abhiñña που σχετίζεται με
διάφορα dhammas ως ξενώνας που καλωσορίζει διάφορους τύπους επισκεπτών.
Arañña Sutta (AN 4.262) - βελτιωμένη μετάφραση
    
Τι είδους άτομο είναι κατάλληλο για να ζήσει στην έρημο;

—— oooOooo ——

5. Pañcaka Nipāta

Vitthata Sutta (AN 5.2) - χωρίς μετάφραση
    
Εδώ ο Βούδας ορίζει λεπτομερώς αυτό που ονομάζει τα πέντε Sekha-balas (strenghs ενός στην εκπαίδευση). Αυτό
το sutta είναι εύκολα κατανοητό χωρίς να απαιτείται παράλληλη
μετάφραση, αν αναφερθούμε στους τύπους Satta saddhammā όπως θα προταθεί
στο κείμενο.
Το Pali-Αγγλικό Λεξικό είναι επίσης διαθέσιμο, για κάθε περίπτωση.
Βίθια Σούτα (AN 5.14) - λέξη με λέξη
    
Εδώ ορίζονται τα πέντε μπαλάκια.
Samādhi Sutta (AN 5.27) - ενισχυμένη μετάφραση
    
Πέντε ανυψωτικές γνώσεις που συμβαίνουν σε κάποιον που ασκεί την απεριόριστη συγκέντρωση.
Akusalarāsi Sutta (AN 5.52) - ενισχυμένη μετάφραση
    
Μιλώντας σωστά, τι θα πρέπει να ονομάζεται «συσσώρευση ανεπάρκειας»;
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {απόσπασμα} - λέξη με λέξη
    
Πώς να εξετάσετε το δικό κάμμα κάποιου.
Anāgatabhaya Sutta (AN 5.80) - βελτιωμένη μετάφραση
    
Ο Βούδας υπενθυμίζει στους μοναχούς ότι η πρακτική του Dhamma δεν θα
πρέπει να αναβληθεί για μεταγενέστερη ημερομηνία, επειδή δεν υπάρχουν
εγγυήσεις ότι το μέλλον θα προσφέρει κάθε ευκαιρία για πρακτική.
Sekha Sutta (AN 5.89) - χωρίς μετάφραση
    
Ο Βούδας μας θυμίζει πέντε πράγματα που επιδεινώνουν την πρακτική, η
οποία για όποιον επιθυμεί να προχωρήσει στην εκπαίδευση είναι σχεδόν
εξίσου σημαντική να γνωρίζει, να θυμάται και να ενσωματώνει στον τρόπο
ζωής μας τη γνώση των πέντε πρότυπων nīvaraṇas.
Sekha Sutta (AN 5.90) ​​- ενισχυμένη μετάφραση
    
Πέντε στάσεις που οδηγούν στην επιδείνωση της πρακτικής.
Sutadhara Sutta (AN 5.96) - ενισχυμένη μετάφραση
    
Πέντε ιδιότητες ο κύριος που ασκεί την προσοχή της αναπνοής στην απελευθέρωση σε πολύ καιρό.
Katha Sutta (AN 5.97) - ενισχυμένη μετάφραση
    
Πέντε ιδιότητες ο κύριος που ασκεί την προσοχή της αναπνοής στην απελευθέρωση σε πολύ καιρό.
Āraññaka Sutta (AN 5.98) - βελτιωμένη μετάφραση
    
Πέντε ιδιότητες ο κύριος που ασκεί την προσοχή της αναπνοής στην απελευθέρωση σε πολύ καιρό.
Andhakavinda Sutta (AN 5.114) - ενισχυμένη μετάφραση
    
Πέντε πράγματα που ο Βούδας προκάλεσε να κάνει οι νεοσύστατοι μοναχοί του.
Samayavimutta Sutta (AN 5.149) - χωρίς μετάφραση
    
Πέντε προϋποθέσεις υπό τις οποίες κάποιος που έχει κερδίσει «περιστασιακή απελευθέρωση» θα αποχωρήσει.
Samayavimutta Sutta (AN 5.150) - χωρίς μετάφραση
    
Ένα άλλο σύνολο πέντε προϋποθέσεων υπό τις οποίες κάποιος που έχει κερδίσει «περιστασιακή απελευθέρωση» θα αντισταθεί.
Vaṇijjā Sutta (AN 5.177) - ενισχυμένη μετάφραση
    
Ο Βούδας διευκρινίζει εδώ πέντε επαγγέλματα που δεν πρέπει να
συνεχίζονται από τους λαϊκούς οπαδούς του, μεταξύ των οποίων και η
δραστηριότητα του κρέατος.
Gihī Sutta (AN 5.179) - ενισχυμένη μετάφραση
    
Σε αυτό το sutta, ο Βούδας δίνει μεγαλύτερη ακρίβεια για τον τρόπο με
τον οποίο οι τέσσερις συνήθεις sotāpattiyaṅgas πρέπει να
εσωτερικοποιηθούν προκειμένου να αποτελέσουν τις κατάλληλες συνθήκες για
sotāpatti.
Nissāraṇīya Sutta (AN 5.200) - ενισχυμένη μετάφραση
    
Αυτό το sutta μειώνει πέντε τύπους nissāraṇas.
Yāgu Sutta (AN 5.207) - ενισχυμένη μετάφραση
    
Ο Βούδας δίνει πέντε πλεονεκτήματα της κατανάλωσης ρύζι-καλαμάκι.
Dantakaṭṭha ​​Sutta (AN 5.208) - ενισχυμένη μετάφραση
    
Ο Βούδας δίνει πέντε λόγους για να χρησιμοποιήσει ένα καθαριστικό δοντιών.
Gītassara Sutta (AN 5.209) - λέξη με λέξη
    
Αυτή η sutta έχει παραβλεφθεί σε μεγάλο βαθμό από τις διάφορες
βουδιστικές παραδόσεις: ο Βούδας εξηγεί γιατί δεν επιτρέπει στον
bhikkhus να εκτελέσει οποιαδήποτε μελωδική ψαλμωδία.
Muṭṭhassati Sutta (AN 5.210) - ενισχυμένη μετάφραση
    
Τα μειονεκτήματα του ύπνου χωρίς σωστή σάτι και sampajañña, καθώς και τα αντίστοιχα πλεονεκτήματα του να το κάνουμε μαζί του.Duccarita Sutta (AN 5.245) - βελτιωμένη μετάφραση
    
Μια άλλη sutta σχετικά με τους πέντε κινδύνους της duccarita και πέντε πλεονεκτήματα της sucarita.
Sivathika Sutta (AN 5.249) - ενισχυμένη μετάφραση
    
Πέντε τρόποι με τους οποίους ένα κακώς διεξήχθη άτομο μπορεί να είναι
παρόμοιο με ένα έδαφος φλοιού όπου οι άνθρωποι ρίχνουν νεκρά σώματα.
Puggalappasāda Sutta (AN 5.250) - ενισχυμένη μετάφραση
    
Εδώ είναι μια σπάνια προειδοποίηση που έδωσε ο Βούδας για τους κινδύνους της τοποθέτησης εμπιστοσύνης σε κανέναν.
Rāgassa abhiññāya Sutta (AN 5.303) - ενισχυμένη μετάφραση
    
Πέντε πράγματα που πρέπει να ασκηθούν για την άμεση γνώση του rga.

—— oooOooo ——

6. Chakka Nipāta

Bhaddaka Sutta (AN 6.14) - μερικές πληροφορίες · φυσαλίδες
    
Ο Sāriputta εξηγεί τι κάνει τη διαφορά μεταξύ ενός bhikkhu του οποίου ο
θάνατος θα είναι άδικο και κάποιος του οποίου ο θάνατος θα είναι
ευοίωνος.
Anutappiya Sutta (AN 6.15) - μερικές πληροφορίες · φυσαλίδες
    
Ο Sāriputta εξηγεί τι κάνει τη διαφορά ανάμεσα σε ένα bhikkhu του
οποίου ο θάνατος θα είναι τύραννος και κάποιος του οποίου ο θάνατος θα
είναι αχρείος.
Maraṇassati Sutta (AN 6.20) - ενισχυμένη μετάφραση
    
Αυτό το sutta εξηγεί λεπτομερώς πώς να ασκείστε την προσοχή του θανάτου.
Sāmaka Sutta (AN 6.21) - λίγες πληροφορίες · φυσαλίδες
    
Προωθούμενο από την παρέμβαση ενός deva, ο Βούδας αποκαλύπτει τους έξι
αιώνιους τρόπους με τους οποίους ο bhikkhus επιδεινώνεται σε kusala
dhammas.
Aparihāniya Sutta (AN 6.22) - μερικές πληροφορίες · φυσαλίδες
    
Έξι δχάμματα συνδέονται με μη φθορά. Μια άλλη σειρά πολύ χρήσιμων δομάτων για τους ενθουσιώδεις επαγγελματίες.
Himavanta Sutta (AN 6.24) - ενισχυμένη μετάφραση
    
Έξι ιδιότητες που ξεφλούδισαν με τους οποίους ένας διαλογιστής θα φέρεται να χωρίζει σε κομμάτια τα Ιμαλάια.
Anussatiṭṭhna Sutta (AN 6.25) - βελτιωμένη μετάφραση
    
Αυτή η sutta ορίζει ποια είναι τα έξι θέματα της αναμνήσεως.
Sekha Sutta (AN 6.31) - χωρίς μετάφραση
    
Ο Βούδας εξηγεί ποια είναι τα έξι δχάμματα που οδηγούν στην επιδείνωση ενός bhikkhu υπό κατάρτιση.
Nāgita Sutta (AN 6.42) - ενισχυμένη μετάφραση
    
Ενώ κατοικεί σε δασική έκταση, ο Βούδας μιλά σε επαίνους για μετριοφροσύνη, ικανοποίηση, ξεμπλοκάρισμα και απομόνωση στην έρημο.
Dhammika Sutta (AN 6.54) - απλά κείμενα
    
Σε αυτή τη sutta, η λέξη tathāgata δεν χρησιμοποιείται για να
χαρακτηρίσει τον Βούδα αλλά με την κοινή λογική, η οποία μας επιτρέπει
να κατανοήσουμε καλύτερα το νόημά της.
Nibbedhika Sutta (AN 6.63) - απλά κείμενα
    
Αυτό το sutta παρέχει μια ενδιαφέρουσα συστηματική ανάλυση των Kāma, Vedanā, Saññā, Ásavā, Kamma και Dukkha. Κάθε ένας από αυτούς τους όρους ορίζεται και στη συνέχεια περιγράφεται με το πρότυπο των τεσσάρων ariya-saccas.
Anavatthitā Sutta (AN 6.102) - ενισχυμένη μετάφραση
    
Έξι ανταμοιβές που θα πρέπει να λειτουργούν ως κίνητρο για την καθιέρωση της αντίληψης της anicca.
Atammaya Sutta (AN 6.104) - βελτιωμένη μετάφραση
    
Έξι ανταμοιβές που θα πρέπει να λειτουργούν ως κίνητρο για την καθιέρωση της αντίληψης του ανατάγματος.
Assāda Sutta (AN 6.112) - βελτιωμένη μετάφραση
    
Πώς να εξαλειφθεί η άποψη της απόλαυσης, της άποψης του εαυτού και της λανθασμένης άποψης γενικά.
Dhammānupassī Sutta (AN 6.118) - λέξη με λέξη
    
Αξίζει
να επαναλάβουμε το μήνυμα που δίνεται σε αυτό το sutta: έξι συνήθειες
χωρίς να εγκαταλείψουμε κάτι που δεν είναι δυνατόν να εξασκηθούν σωστά
οι satipaṭṭhānas.
Κάποιος καθαρισμός μπορεί να είναι ενδεδειγμένος εδώ.

—— oooOooo ——

7. Sattaka Nipāta

Anusaya Sutta (AN 7.11) - απλά κείμενα
    
Εδώ παρατίθενται τα επτά anusayas.
Anusaya Sutta (AN 7.12) - βελτιωμένη μετάφραση
    
Την εγκατάλειψη των επτά anusaya (εμμονές ή λανθάνουσες τάσεις).
Saññā Sutta (AN 7.27) - βελτιωμένη μετάφραση
    
Επτά αντιλήψεις που οδηγούν στη μακροπρόθεσμη ευημερία των bhikkhus και αποτρέπουν την παρακμή τους.
Parihāni Sutta (AN 7.28) - ενισχυμένη μετάφραση
    
Επτά σημεία πάνω στα οποία μπορεί να μειωθεί ή όχι το bhikkhu στην εκπαίδευση.
Parihāni Sutta (AN 7.29) - ενισχυμένη μετάφραση
    
Επτά σημεία συμπεριφοράς στα οποία μπορεί να αρνηθεί ή όχι ένας ηθοποιός.
Vipatti Sutta (AN 7.30) - ενισχυμένη μετάφραση
    
Επτά σημεία συμπεριφοράς επί των οποίων ένας ηθοποιός μπορεί να συναντήσει την αποτυχία ή την επιτυχία του.
Parābhava Sutta (AN 7.31) - ενισχυμένη μετάφραση
    
Επτά σημεία συμπεριφοράς στα οποία ένας ηθοποιός μπορεί να συναντήσει την καταστροφή ή την ευημερία του.
Saññā Sutta (AN 7.49) - βελτιωμένη μετάφραση
    
Επτά εσωτερικές αντανακλάσεις που αξίζει να συνεχιστεί.
Nagaropama Sutta (AN 7.67) - απλά κείμενα με Pali Formulas
    
Εδώ ο Βούδας χρησιμοποιεί μια διαφωτιστική προσομοίωση για να εξηγήσει
πώς επτά καλές ιδιότητες που πρέπει να κατακτηθούν από τον
εκπαιδευόμενο για να συνεργαστούν επιτυχώς από κοινού για να εμποδίσουν
τα στρατεύματα του Māra (δηλαδή το akusala dhammas) να εισέλθουν στο
φρούριο του νου.
Satthusāsana Sutta (ΑΓ 7.83) - λέξη με λέξη
    
Εδώ είναι μια πολύ σύντομη επταπλή διδασκαλία για να διακρίνει κανείς τι είναι η Διδασκαλία του Βούδα από αυτό που δεν είναι.

—— oooOooo ——
8. Aṭṭhaka Nipāta

Nanda Sutta (AN 8.9) {απόσπασμα} - λέξη με λέξη
    
Ο
Βούδας περιγράφει τον τρόπο με τον οποίο ο Νάντα, αν και είναι θύμα της
άγριας επιθυμίας της αίσθησης, ασκεί το θάρρος σύμφωνα με τις οδηγίες
του.
Αυτό το sutta περιέχει έναν ορισμό της ικανοποίησης.
Mahānāma Sutta (ΑΓ 8.25) {απόσπασμα} - λέξη με λέξη
    
Ο Mahānāma ζητάει από τον Βούδα να καθορίσει τι είναι ένα lMahānāma Sutta (ΑΓ 8.25) {απόσπασμα} - λέξη με λέξη
    
Ο Mahānāma ζητάει από τον Βούδα να ορίσει τι είναι ένας ηθοποιός και
από ποιο τρόπο ένας λαϊκός οπαδός αναμένεται να είναι ενάρετος.
Anuruddhamahāvitakka Sutta (AN 8.30) - μερικές πληροφορίες · φυσαλίδες
    
Επτά σοφές σκέψεις που πραγματικά αξίζει να κατανοήσουν και να θυμούνται συμβαίνουν έξω. Anuruddha. Ο Βούδας έρχεται σε αυτόν για να του διδάξει τον όγδοο, προικισμένο με τον οποίο θα επιτύχει αραχάνθρωπο. Ο Βούδας εξηγεί λεπτομερώς την έννοια αυτών των σκέψεων.
Abhisanda Sutta (AN 8.39) - ενισχυμένη μετάφραση
    
Εδώ είναι οκτώ τρόποι με τους οποίους όλοι οι σοβαροί μαθητές του Βούδα δημιουργούν πολύτιμες αξίες για τον εαυτό τους.
Duccaritavipāka Sutta (AN 8.40) - λίγες πληροφορίες · φυσαλίδες
    
Αυτό το sutta περιγράφει το είδος της ταλαιπωρίας που υφίσταται κάποιος λόγω της μη τήρησης των βασικών αρχών.
Σαṅκίτα Σούτα (Α 8.53) - λέξη με λέξη
    
Ο Βούδας δίνει εδώ στην πρώην νοσοκόμα οκτώ κριτήρια για να διακρίνει
αν μια συγκεκριμένη δήλωση ανήκει στη διδασκαλία του ή όχι, κάτι που
μπορεί να είναι χρήσιμο στις μέρες μας.
Dīghajāṇu Sutta (AN 8.54) {απόσπασμα} - απλά κείμενα
    
Μεταξύ άλλων, ο Βούδας ορίζει σε αυτό το sutta τι σημαίνει με γενναιοδωρία.
Vimokkha Sutta (AN 8.66) - ενισχυμένη μετάφραση
    
Μια εξήγηση των οκτώ vimokkhas (απελευθερώσεις).
Parihāna Sutta (AN 8.79) - χωρίς μετάφραση
    
Ο Βούδας εξηγεί ποια είναι τα οχτώ δχάμματα που οδηγούν στην επιδείνωση ενός bhikkhu υπό κατάρτιση.

—— oooOooo ——

9. Navaca Nipāta

Nāga Sutta (AN 9.40) - απλά κείμενα
    
Αυτή η sutta, χρωματισμένη με λεπτό χιούμορ, εξηγεί πώς ένας bhikkhu
του αυξημένου μυαλού είναι συγκρίσιμος με έναν μοναχικό ελέφαντα, και οι
δύο αυτοί ονομάζονται συνήθως Naga.
Tapussa Sutta (AN 9.41) {απόσπασμα} - απλά κείμενα
    
Εδώ, η σαίνια · βαδαηίτα · nirodha, η παύση της sañña και της vedanā παρουσιάζεται ως ένατο τζάνα.
Sikkhādubbalya Sutta (AN 9.63) - λέξη με λέξη
    
Τι να κάνετε εάν κάποιος δεν είναι ακόμα τέλειος στις πέντε εντολές.
Nīvaraṇa Sutta (AN 9.64) - λέξη με λέξη
    
Πώς να αφαιρέσετε τα πέντε εμπόδια.

—— oooOooo ——

10. Dasaka Nipāta

Saṃyojana Sutta (AN 10.13) - απλά κείμενα
    
Αυτό το πολύ σύντομο sutta απαριθμεί τα δέκα saṁyojanas.
Kasiṇa Sutta (AN 10.25) - λέξη με λέξη
    
Αυτή είναι η τυποποιημένη περιγραφή της πρακτικής στους δέκα kasiṇas.
Girimānanda Sutta (AN 10.60) - ενισχυμένη μετάφραση
    
Προκειμένου να βοηθήσει την Girimananda να ανακάμψει από μια σοβαρή
ασθένεια, ο Βούδας δίνει μια σπουδαία διδασκαλία ανασκοπώντας δέκα
τύπους πολύ χρήσιμων αντιλήψεων που μπορούν να αναπτυχθούν.
Kathāvatthu Sutta (AN 10.69) {απόσπασμα} - απλά κείμενα
    
Ο Βούδας υπενθυμίζει στον bhikkhus τι δεν πρέπει να μιλά και τι πρέπει να μιλήσει.
Cunda Sutta (AN 10.176) - μερικές πληροφορίες · φυσαλίδες
    
Ο Βούδας εξηγεί μια βαθύτερη έννοια της αγνότητας, στην kāya, vācā και
mana, όχι σε τελετουργίες ή τελετουργίες και καταδεικνύει ότι ο πρώτος
υποκρύπτει τον τελευταίο, του οποίου η αναποτελεσματικότητα καθίσταται
προφανής.

—— oooOooo ——

11. Ekadasaka Nipāta

30/03/2555
Mettā Sutta (AN 11.15) - λίγες πληροφορίες · φυσαλίδες
    
Έντεκα καλά αποτελέσματα που εξέρχονται από την πρακτική της mettā.

—— oooOooo ——

https://puredhamma.net/

Pure Dhamma

A Quest to Recover Buddha’s True Teachings


Welcome!



This is a site
dedicated to explore the Dhamma or the “laws of nature” as discovered by
the Buddha 2500 years ago. Even though I am a Buddhist by birth, I
never bothered to look into the question of why I was a Buddhist. When I
retired several years ago, I first started reading widely on many
subjects, including science, philosophy, and religion.



  • When I started to glean the deep message of the Buddha, I realized
    that I had not known much about my own “religion”, and that it had been
    “contaminated” over its long history. For the past several years, I have
    been working exclusively on trying to find the essence of the message
    of the Buddha. This is the result of that effort, which I wanted to
    share with the rest of the world.
  • You can read about me at , “About“.


There seem to be three types of people who become interested in “Buddhism”:


  1. Those who have gone through hardships see that there is suffering “in this world”, and  seeking solutions.
  2. Those who are getting to the old age and are beginning to see that
    despite a lot of struggles, there are signs that whatever that has been
    achieved so far is masked by possible problems looming in the future
    (aging, various ailments, not been able to get satisfaction from those
    things that provided satisfaction before, etc).
  3. Those who are intellectually motivated. They have been exposed to
    Dhammapada verses or some other types of sayings by the Buddha which
    appear to provide a glimpse of a broader world view.


And some of those have been to
meditation retreats and have realized that there is indeed a second
option compared to seeking material wealth and indulging in sense
pleasures. Especially for those people in categories 1 and 2, it becomes
clear that indulging in sense pleasures does not have staying power. On
the other hand, the sense of well-being achieved via meditation has the
staying power, and does not go down as one gets old.



  • I believe that for people in any category, it is a good idea to
    first understand what the Buddha’s message was. Those who are
    intellectually motivated will be able to get a more complete picture,
    and thus a better intellectual satisfaction. For those in categories 1
    and 2, a much better idea of how to focus their efforts will become
    clear with an insight into why focusing efforts on purifying the mind
    will be beneficial.


My belief is that anyone could benefit
in some way by first getting a more complete  overview of the Buddha
Dhamma, which is about a “world” that is much more expansive and complex
than the one we perceive with our senses.



This website got started in early
January 2014. It may take several months just to publish the “essential
material”.  I am still thinking about how best to present the material,
so I may have to change this layout.



  • Even though I discuss many “scientific aspects” (especially in the
    Dhamma and Science section) to illustrate that Buddha Dhamma is really a
    complete world view that has withstood all scrutiny for 2500 years, my
    main goal is to convey the benefits of actual practice.


I have experienced much of what is
discussed here, and the reason that I started this website is to share
that experience with anyone who is interested. The “practice” part will
come out as I lay down the basic ideas. To practice something, one needs
to know what to practice. (Note added 5/29/14: I have posted the first few essays on meditation under “Bhävanä (Meditation)“;
11/6/14: The first 12 posts are completed in providing a meditation
program that one could follow systematically; my own experience is
briefly discussed in the 10th and 11th posts).



  • Buddha Dhamma is NOT a religion to be followed by following rituals
    or even blindly following precepts. It describes laws of nature that
    need to be “grasped” and “lived”. Dhamma means “to bear”, to bear
    something it needs to be grasped (understood); then it becomes clear WHY
    one’s life needs to be lived in a certain way.
  • This is not a blog, but a Content Management System (CMS). The
    material does not belong to me, but to the Buddha. What I try to do is
    to keep the information accurate to the best of my ability. I will be
    making changes to the format and even the contents either to revise as
    needed or to present better. So, please make sure to go back and read
    “old topics” once-in-a-while.
  • Also, one really needs to contemplate on the ideas presented; just  quickly going through may not yield much benefit.


Another aspect that I try to highlight
is the CONSISTENCY of Buddha Dhamma. You will see links from any given
area to many other areas. The Buddha is called “Bhaghavath” because he
analyzed the same thing in many different ways; AND they are all
consistent internally as well as with the main axioms such as the 31
realms of existence, concept of kamma, and rebirth.


  • As science has progressed, mainly over
    the past hundred or so years, the consistency with science is becoming
    apparent as well; but science has not grasped the importance of the mind
    (over matter) yet. In some of the posts I am making predictions on what
    will be discovered by science in the future. In order to have a
    timestamp, I started putting the date of publication of new posts
    starting late October, 2015.
  • Please send your
    suggestions/comments/questions and also let me know of any technical
    issues with the site using the “Comments” tab. I do not plan to have a
    discussion forum, so your comments will not be published
  • I normally write four to five essays a
    month and they are listed in the “New/Revised Posts” in the menu on the
    right. Interesting/relevant news articles are also added to that menu.
  • I started posting the date of
    publication in new posts starting on October 23, 2015. Thus if a post is
    not dated, it must have been published before that date.


The Buddha said, “Sabba dänan Dhamma dänan jinäti”, or “Gift of Dhamma excels all other gifts”. Please inform others about this site if you benefit from it.


  • However, we should only inform others.
    Mankind has suffered enough from those who have tried to force their
    views on others. As the Buddha said, “Come and see for yourself!”.


The Buddha also said, “Sabba rathin Dhamma rathin jinäti”,
or “Taste of Dhamma excels all other tastes (pleasures)”. I hope you
will have the patience to look around the site to learn enough pure
Dhamma to start enjoying its taste.



Note added/revised December 7, 2016: 
I have added a “Font Size Selector” on the top right so that any reader
can control the font size, if the font is too small for comfortable
reading.


  • There are two other possible solutions
    as well: 1. Each post can be printed using the PRINT button below that
    post. 2. All the posts at the site can be downloaded using three eBook
    formats and can be either printed or read on electronic readers like
    Amazon Kindle: Pure Dhamma Essays in Book Format.


Note added June 8, 2017 : As
of today, there are over 450 posts at the website. Recently, I have
been getting inquiries on “where to start?”. I just added the following
post to summarize various sections and how to locate posts of interest: “User’s Guide to Pure Dhamma Website“.

https://puredhamma.net/28-2/what-is-intention-in-kamma/

What is Intention in Kamma?


This is an old post; revised February 21, 2018



1. Here is an email that I received in early September, 2015 (I am just showing the relevant part of the email):



“You
mention several times that one should be very careful not to offend
anyone as one could insult a Sōtapanna and gather a big amount of bad
Kamma. Kamma it is created based on ones mind. Act and speak with a pure
mind and no bad Kamma will arise. Act and speak with an evil mind and
bad Kamma will arise.


Offending a Sōtapanna is no more an evil act than offending an ant if your mind state is the same, thus if one does not know that a human being is enlightened it will not result in a different Kamma.


What
makes offending an enlightened being so much worse is the fact that it
requires a very perverted mind state to act evil towards some like that.
I like to compare it with being angry at kittens : – )


 I had the feeling that you might have a misunderstanding regarding this topic.  It sounded as if you can ‘accidentally’ gather bad Kamma, which is not correct in my opinion”.


  • In the above comment, emphasize in bold
    is mine to indicate each key point. I think what is meant by that first
    statement is that having adverse thoughts is the bad thing and it does
    not matter to whom it was directed.
  • The second point is that if one
    doesn’t know the status of the person (or being) it was directed to,
    then one must not be responsible for the kammā.


2. I am sure many others had similar
thoughts on this or somewhat related issues, so I wanted to share the
reply with everyone. By the way, we have a new discussion forum (since
December 2017) to discuss such questions; see, “Forum“.



  • Figuring out how kammā works (with certainty) can be done by only a Buddha.
    This is one of those things that are discernible only to a Buddha. But
    as I have pointed out before, we can figure out some general trends that
    are compatible with the laws that the Buddha has clearly stated; see, “What is Kamma? – Is Everything Determined by Kamma?“. Here we analyze in a bit more depth.


3.  There are two key factors to be remembered in evaluating how to assess a kammā vipāka:

  1. Which of the dasa akusalais the intention? For example, it could be taking a life, stealing, or harsh speech. Who is affected is not involved in this step. The “cetana” in “cetana ham bhikkhave kamman vadami”, is just which dasa akusala is in one’s mind; that is all.
  2. Then the strength of the kammā vipākais based on the “level of consciousness” or “qualities” of the living beings affected by that kammā. For example, killing a human will bring stronger kamma vipaka than killing an animal.

That is the clearest way to analyze any given situation.

4. For example, in the recent discourse on Tilakkhana, I discussed the case of a person killing a bunch of people with a bomb; see Discourse 2 in “Three Marks of Existence – English Discourses“.

  • His intention (cetanā) was to kill. Thus the dasa akusala involved is “pānatipāta”, that of taking a life.
  • Now to the second step. He may not even
    know who was killed. By some coincidence if a parent of the killer was
    killed by the bomb, then he would have done an ānantariya pāpa kammā. If an Arahant was killed, the same. If a Sōtapanna was killed, then it would not be a ānantariya kammā, but still equivalent to killing thousands of normal humans.
  • So, it is important to understand that “cetana” is which of dasa sakusala are in one’s mind when a kammā is committed. It could be more than one. In the case of the bomber, there is miccā ditthi, and likely greed also, in addition to “pānātipātā”.
  • One can analyze various situations with the above two steps.


5. We know that there are five ānantariya kammā, which are so grave that one will be subjected to their vipāka in the very next life in the niraya (lowest realm): Killing one’s mother, Killing one’s father, Killing an Arahant, and injuring a Buddha (it is not possible for anyone to take the life of a Buddha), and causing schism in the Sangha (which really means trying to propagate a wrong version of the Buddha Dhamma).


  • Since killing a normal human is not an ānantariya kammā, it is clear that the “strength of the kammā” depends on who is being killed.
  • Kamma vipāka for committing any other offense, is similar. Hurting an Arahant would be million -fold grave compared to hurting a normal human. Thus, logically, hurting an Anāgāmi, a Sakadagami, a Sōtapanna would have corresponding levels of consequences.
  • The “value of a life” depends on the “mental status” of that
    lifeform. Any life is not the same. This is why it is not possible to
    compare the life of an animal with that of a human; even among animals
    there are huge variations, and we can easily see that a gorilla or a dog
    is “more sentient” than a worm.
  • However, we must keep in mind that we all had been born a lowly
    worm; so even though we need to keep in mind that there is a variation,
    we should never take the life of ANY sentient being intentionally
    (unnecessarily).


6. Regarding the issue of “how would one
know” the status of the living being who is affected by one’s actions,
the “nature” would know.


  • This point of “we are all inter-connected” is now proven by quantum mechanics: “Quantum Entanglement – We Are All Connected“.
  • This is a key factor in understanding kammā/vipāka, and is my next project. I believe that quantum mechanics can show this at an even deeper level.


7. Let us consider some prominent examples from the Tipitaka.



  • It is clearly stated that the reason  ascetic Siddhartha had to
    strive for 6 years and undergo such hardships to attain the Buddhahood
    is that he had said some insulting things regarding the Buddha Kassapa
    in a previous life. At that time, Siddhartha was a wealthy person by the
    name Jotipala, and had a friend called Gatikara who listened to desanas from Buddha Kassapa and became an Anāgāmi.
    Gatikara tried to persuade Jotipala to go and listen to Buddha Kassapa,
    but Jotipala kept refusing, saying “I do not want to go and listen to
    the bald-headed monk”.
  • That was the kammā that forced ascetic Siddhartha to
    undergo such hardships before attaining the Buddhahood. This is a very
    clear example that one DOES NOT NEED TO KNOW that one is insulting a
    Buddha to accumulate the corresponding kammā vipāka.
  • In fact, there are 11 more such kammā vipāka that brought about adverse effects to the Buddha Gotama even after attaining the Buddhahood. Three of those were for bad kammā committed against Pacceka Buddhas. It is especially not possible to recognize a Pacceka Buddha as such, because they appear during times when a Samma Sambuddha (like Buddha Gotama) is not present, and they cannot teach Dhamma to others.
  • Therefore, NOT KNOWING the status of the person (or the being)
    against whom the wrong act was done DOES NOT come into play. These are
    not rules made up by the Buddha; Buddha himself was not immune from
    those laws. Kammic laws are natural laws, just like laws of gravity; a Buddha just discovers them.


8. So, I hope the questions of the reader were addressed in the above. Another important thing to realize is that any akusala kammā involves just one or more of the ten defilements (dasa akusala). That is all. And the severity of the kammā vipāka
depends on the “status of the victim” and not knowing that status is
not an excuse. We will discuss this in a bit more detail below.


9. To do that, let us look at the
“intention” part a bit more carefully. First let us see the key factors
involved in committing an akusala kammā.


  • Any akusala kammā results from INTENDING TO DO one or more of the dasa akusala.
  • A given akusala kammā has several stages (each has a
    different number of steps). For example, in the case of taking a life,
    the following are the four steps: there must be a living being, one must
    know that it is alive and one must have the intention to kill that
    being, one plans and carries out the necessary actions to kill, and
    finally the living being ends up dead. If all necessary steps are
    completed, then it is called a kammā patha.
  •  As the number of completed steps keep increasing, the severity of the vipāka will increase; when all are complete and a kammā patha is done, the kammā vipāka will be strongest possible.


9.  Let us take as example the case of
killing a human being. Now we have to combine the two effects in #3
above in order to assess the strength of the kammā vipāka.


  • The human being in question could be a normal human or a Noble person, say an Arahant. There is no way for the killer to know whether the victim is an Arahant. Thus the resulting kammā vipāka
    could be quite different depending on the “status of the victim” and
    the killer may even not know the severity of the crime committed.
  • Now, suppose the killer went through the first four steps, but the victim survived. Now the killer will not face an ānantariya kammā because he/she merely injured an Arahant even though the intention was to kill. Still, the strength of the kammā vipāka will be much higher compared to injuring a normal human.
  • Kamma vipāka are based on natural laws. Their enforcement is automatic. Just like gravity operates regardless of the person involved, so do kammā vipāka.


10. Therefore, the above analysis can be used in any given case to get an idea of the strength of the kammā vipāka for a given offense. To summarize:


  • The “intention” is one (or more ) of the dasa akusala.
  • The weight of kammā depends on the “mental status” of the victim, REGARDLESS of whether the person committing the kammā knew about that “mental status”.
  • The weight of the kammā also depends on how many of the necessary steps were actually completed. Just having an intention is not enough to yield the full impact.


11. To further clarify the mechanisms,
let us consider another example. Suppose person X detects a person
moving around in X’s house at night. Thinking it is an intruder, and
INTENDING TO KILL the intruder, X shoots and kills ” the intruder”. And
then X finds out that it is X’s own father.


  • The intention was to kill (one of the dasa akusala), and the victim turned out to be X’s own father. Thus even though X did not intend to kill his father, X has now acquired an ānantariya kammā.


12. In another twist, let us say that X
was on the roof of his house repairing it, and he threw something heavy
from the roof without realizing that his father was right below the
roof on the ground. And the father got hit and was killed.


  • Here, there was no intention of killing a living being. Thus even though the action resulted in the father’s death, not even an akusala kammā was committed let alone an ānantariya kammā.


13. This is why we have to be careful in analyzing some cases.


  • When we encounter someone anywhere, just by looking at him/her, we cannot say whether he/she is a Noble person or not.
  • But we can definitely see the difference between an animal and a
    human being. A human life has much more worth than any animal life; it
    is extremely difficult get a “human bhava“.
  • Even among the animals, we can see that some animals are “more sentient” than others, even though there are no clear guidelines.
  • However, one definitely does not need to worry about “accidental
    killings” of insects, for example, who may get crushed under one’s feet
    as one walks around.


14. Going back to another statement in
the comment of the reader: “..What makes offending an enlightened being
so much worse is the fact that it requires a very perverted mind state
to act evil towards someone like that”.



  • The problem is that most times we do not know whether a given person is a Sōtapanna or not. And most people may not have even heard “who a Sōtapanna is”.
  • Yet, the consequences will be the same whether one knew or not.


 15.  In
the following I am going to discuss the “intention” issue in a bit more
depth for the benefit of those who like to dig deeper.


  • The Buddha said, “cetana ham Bhikkave kamman vadami“. Thus, what determines the type of kammā is the cetana. So, we need to look at the cetana cetasika carefully.
  • Cetana is translated sometimes as “intention” and other
    times as “volition”. It is hard to distinguish the difference between
    the two; volition seems to incorporate “more personal attributes” and
    thus may be better. But neither is really a correct translation for cetana.
  • As I point out below, cetana is not “intention” in the sense that it is not the cetana cetasika that determines the nature of a citta. Cetana combines the cumulative effect of many cetasika that come into play. This is why sometimes it is best to keep the Pali terms and understand their meanings.


16. I have introduced cetasika in “Cetasika (Mental Factors)“, and have discussed some aspects of them in the “Citta and Cetasika” section.

  •  Thus cetana, which is one of the seven universal cetasika, is in each and every citta, even though we do not “intend to do something” with all citta. As briefly pointed in  “Cetasika (Mental Factors)“, cetana is the cetasika that “puts together the relevant cetasika into a given citta“. This is also discussed in “Citta and Cetasika – How Vinnana (Consciousness) Arises“.
  • The “intention” is one of the dasa akusala in the case of an akusala kammā. That intention arises BECAUSE OF one’s gathi with certain set of cetasika being dominant.
  • For akusala kammā, moha (ignorance) and three other cetasika, Ahirika (shamelessness),  Anottapa (fearlessness in wrong), and uddhacca (restlessness or agitation)  are always there, because they are the “four universals” for any akusala citta.
  • But the presence of other “akusala cetasika” like lobha, ditthivicikicca, etc depends on the situation and the person committing the act; see, “Cetasika – Connection to Gathi“. For example, one may lie about something because of greed (lobha); another person may tell the same lie because of hate (dosa); the consequences are worse for the latter.
  • Intention is to commit one (or more) of the dasa akusala. Thus cetana is not “intention” per se; it is deeper. It also depends on how that determination came about. When the Buddha said, “cetana ham Bhikkave kamman vadami“, that is what he meant: How that particular intention came about depends on the set of relevant bad cetasika.
  • For kusala kammā is works the same way. Here the “intention” is to commit one or more kusala kammā, and here a set of moral (or sobhana) cetasika come into play.

17. Thus we can keep digging deeper to
get a more deeper understanding. But please do not get discouraged if
you do not understand all the details. It takes time, as I know by
experience.

  • The more one thinks about a concept,
    one realizes that there could be multiple ways to look at it. That does
    not lead to confusion, but to more clarity. This is the power of pure
    Dhamma.
  • There are many things to contemplate on this issue, even without getting into Abhidhamma. This is what real “bhavana” is, especially leading to the Sōtapanna stage.

This issue is being discussed at the discussion forum at, “Adding Kamma vs. Receiving Vipaka” and “Clarification of definition – “Anantariya”“.

https://www.youtube.com/watch?v=RKvqY1HtdCY
HOW TO IMPROVE YOUR KARMA! - Buddhist Beliefs, Buddha Teachings & Quotes
Path To Peace - Way of the Buddha
Published on Jun 12, 2016
How to remove negative karma and gain happiness? The fruit of the
Buddha’s path to peace, calm, tranquility, equanimity and more.

See more

youtube.com

https://www.youtube.com/watch…
THE LAW OF KARMA- SPIRITUAL QUOTES OF KARMA SCIENCE
Deivids Kizjalo
Published on Apr 12, 2015
Be not deceived; God is not mocked: for whatever a man sows, that shall
he also reap. Be not deceived; God is not mocked: for whatsoever a man
soweth, that shall he also reap. Be not deceived: God is not mocked; for
whatever a man shall sow, that also shall he reap.-Galatians 6:7
Forgiveness is the best way to repay karmic debt
Category
Music


Be not deceived; God is not mocked: for whatever a man sows,…
youtube.com

https://www.amazon.com/Jesus-Buddha-Moh…/…/ref=sr_1_fkmr0_1…
Jesus, Buddha, Mohammad, Socrates: The True Religion of Love

This book teaches how to become happier, more successful, with more
peace, love, and joy, making you healthier, wealthier, and more
prosperous through the “Golden Rule” & other ancient wisdom
teachings of the great religions’ founders. I have studied the great
religions of the world (including Christianity, Islam, Buddhism and
others) and have discovered and written about the similarities of all of
these religions. Some of the topics of the book are: the Golden Rule
(”do unto others as you would have others do unto you”), Choosing good
deeds instead of evil, loving your fellow man and others such as
choosing humility instead of arrogance. Following and living the
teachings of this book will lead you to a life of happiness, peace,
love, joy and success in your life. This book teaches the way of life of
loving your fellow man and living with compassion, kindness, and love
for others.

Here’s a book excerpt:
The Golden Rule is the
foundation of the message of the great religions. The Golden Rule is
found in every major religion that exists in the world. It is one of the
foundations of Judaism, Christianity, Islam, and Zoroastrianism,
Buddhism, and Taoism. “Do unto others as you would have others do unto
you” – or “Treat others the way you want to be treated”. Later in this
book, I will explain why this is the formula for human happiness and
success. In addition to the Golden Rule, there is also the ‘Silver Rule’
which states the Golden Rule in the negative: “Do not do unto others
what you don’t want to have done unto you.” Here is the Golden Rule (and
the Silver Rule) as they appear in all the world’s major religions:

All things whatsoever you would that men should do to you, do even so
to them; for this is the law and the prophets. – Christianity
Hurt not others in ways that you yourself would find hurtful. – Buddhism
Regard your neighbor’s gain as your own gain and your neighbor’s loss as your own loss. – Taoism
What is hateful to you, do not do unto your fellow man. That is the entire law; all the rest is commentary. – Judaism
This is the sum of duty: Do naught unto others that which would cause you pain if done unto you. – Brahman
“A man should wander about treating all creatures in the world as he himself would be treated.” — Jainism
“Men gifted with intelligence and purified souls should always treat
others as they themselves wish to be treated.” — Hindu Mahabharata
Surely it is the maxim of loving-kindness: Do not do unto others what you would not want to have done unto you. – Confucianism
One should never do wrong in return, nor mistreat any man, no matter how one has been mistreated by him. — Socrates
The seven-word expression, “You shall love your neighbor as yourself”, appears seven times in the Bible.
That nature alone is good which refrains from doing unto another whatsoever is not good for itself. — Zoroastrianism
If your eyes be inclined to justice, choose for your neighbor that which you would choose for yourself. – Bahai Faith

Do unto all men as you would wish to have done unto you, and reject for
others what you would reject for yourself. (Reported by Abu Dawud) –
Islam

“Philosophers have been speculating on the rules of human
relationships for thousands of years, and out of all that speculation,
there has evolved only one important precept. It is not new. It is as
old as history. Zoroaster taught it to his followers in Persia twenty-five
hundred years ago. Confucius preached it in China twenty-four
centuries ago. Lao-Tsu, the founder of Taoism, taught it to his
disciples in the Valley of the Han. Buddha preached it on the bank of
the Holy Ganges five hundred years before Christ. The sacred books
of Hinduism taught it a thousand years before that. Jesus taught it
among the stony hills of Judea nineteen centuries ago. He
summed it up in one thought- probably the most important rule in
the world: “Do unto others as you would have others do unto you.”


This
book teaches how to become happier, more successful, with more peace,
love, and joy, making you healthier, wealthier, and more prosperous
through the…
amazon.com

http://www.quotesforthemind.com/categories/buddhist-meditation/buddhist-meditationbenefits-of-meditationhow-to-mediatebuddhismbuddhamethods/





Buddhist Meditation|Benefits of Meditation|How to Mediate|Buddhism|Buddha|Methods

We can change so many things about our lives through meditation.
Every person on earth is a product of their own thoughts, decisions and
actions. Therefore, in order to become who we desire to be, we must
first clean ourselves from the inside; so that we can get rid of all the
negative energies that have been holding us back in the past. It is
only when you discover your true self that you stand well positioned to
embrace all the possibilities and opportunities that lie all around you.
It is your true destiny to live an abundant life of happiness and
success. Edmond Mbiaka

Buddhist Meditation – Benefits of Meditation-How to Mediate – Buddhism – Buddha – Meditating Methods

Buddhist Meditation by Francis Story (The Anagarika Sugatananda)


The mental exercise known as meditation is found in all religious
systems. Prayer is a form of discursive meditation, and in Hinduism the
reciting of slokas and mantras is employed to tranquilize the mind to a
state of receptivity. In most of these systems the goal is identified
with the particular psychic results that ensue, sometimes very quickly;
and the visions that come in the semi-trance state, or the sounds that
are heard, are considered to be the end-result of the exercise. This is
not the case in the forms of meditation practiced in Buddhism.

There is still comparatively little known about the mind, its
functions and its powers, and it is difficult for most people to
distinguish between self-hypnosis, the development of mediumistic
states, and the real process of mental clarification and direct
perception which is the object of Buddhist mental concentration. The
fact that mystics of every religion have induced on themselves states
wherein they see visions and hear voices that are in accordance with
their own religious beliefs indicates that their meditation has resulted
only in bringing to the surface of the mind and objectifying the
concepts already embedded in the deepest strata of their subconscious
minds. The Christian sees and converses with the saints of whom he
already knows; the Hindu visualizes the gods of the Hindu pantheon, and
so on. When Sri Ramakrishna Paramahamsa, the Bengali mystic, began to
turn his thoughts towards Christianity, he saw visions of Jesus in his
meditations, in place of his former eidetic images of the Hindu Avatars.

The practiced hypnotic subject becomes more and more readily able to
surrender himself to the suggestions made to him by the hypnotiser, and
anyone who has studied this subject is bound to see a connection between
the mental state of compliance he has reached and the facility with
which the mystic can induce whatever kind of experiences he wills
himself to undergo. There is still another possibility latent in the
practice of meditation; the development of mediumistic faculties by
which the subject can actually see and hear beings on different planes
of existence, the Devalokas and the realm of the unhappy ghosts, for
example. These worlds being nearest to our own are the more readily
accessible, and this is the true explanation of the psychic phenomena of
Western Spiritualism.

The object of Buddhist meditation, however, is none of these things.
They arise as side-products, but not only are they not its goal, but
they are hindrances which have to be overcome. The Christian who has
seen Jesus, or the Hindu who has conversed with Bhagavan Krishna may be
quite satisfied that he has fulfilled the purpose of his religious life,
but the Buddhist who sees a vision of the Buddha knows by that very
fact that he has only succeeded in objectifying a concept in his own
mind, for the Buddha after his Parinibbana is, in his own words, no
longer visible to gods or men.

There is an essential difference, then, between Buddhist meditation
and concentration and that practiced in other systems. The Buddhist
embarking on a course of meditation does well to recognize this
difference and to establish in his own conscious mind a clear idea of
what it is he is trying to do.

The root-cause of rebirth and suffering is avijja conjoined with and reacting upon tanha.
These two causes form a vicious circle; on the one hand, concepts, the
result of ignorance, and on the other hand, desire arising from
concepts. The world of phenomena has no meaning beyond the meaning given
to it by our own interpretation.

When that interpretation is conditioned by avijja, we are subject to the state known as vipallasa, or hallucination. Sañña-vipallasa, hallucination of perception; citta-vipallasa, hallucination of consciousness, and ditthi-vipallasa, hallucination of views, cause us to regard that which is impermanent (anicca) as permanent, that which is painful (dukkha) as a source of pleasure, and that which is unreal (anatta),
or literally without any self-existence, as being a real, self-existing
entity. Consequently, we place a false interpretation on all the
sensory experiences we gain through the six channels of cognition, that
is, the eye, ear, nose, tongue, sense of touch and mind cakkhu, sota, ghana, jivha, kaya and mano (ayatana).
Physics, by showing that the realm of phenomena we know through these
channels of cognition does not really correspond to the physical world
known to science, has confirmed this Buddhist truth. We are deluded by
our own senses. Pursuing what we imagine to be desirable, an object of
pleasure, we are in reality only following a shadow, trying to grasp a
mirage. It is anicca, dukkha, anatta — impermanent, associated
with suffering, an insubstantial. Being so, it can only be the cause of
impermanence, suffering and insubstantiality, since like begets like;
and we ourselves, who chase the illusion, are also impermanent, subject
to suffering and without any persistent ego-principle. It is a case of a
shadow pursuing a shadow.

The purpose of Buddhist meditation, therefore, is to gain more than
an intellectual understanding of this truth, to liberate ourselves from
the delusion and thereby put an end to both ignorance and craving. If
the meditation does not produce results tending to this consummation —
results which are observable in the character and the whole attitude to
life — it is clear that there is something wrong either with the system
or with the method of employing it. It is not enough to see lights, to
have visions or to experience ecstasy. These phenomena are too common to
be impressive to the Buddhist who really understands the purpose of
Buddhist meditation. There are actual dangers in them which are apparent
to one who is also a student of psychopathology.

In the Buddha’s great discourse on the practice of mindfulness, the
Maha-satipatthana Sutta, both the object and the means of attaining it
are clearly set forth. Attentiveness to the movements of the body, to
the ever-changing states of the mind, is to be cultivated in order that
their real nature should be known. Instead of identifying these physical
and mental phenomena with the false concept of “self,” we are to see
them as they really are: movements of a physical body, an aggregate of
the four elements, (mahabhutas) subject to physical laws of
causality on the one hand, and on the other, a flux of successive phases
of consciousness arising and passing away in response to external
stimuli. They are to be viewed objectively, as though they were
processes not associated with ourselves but belonging to another order
of phenomena.

From what can selfishness and egotism proceed if not from the concept of “self” (sakkayaditthi)?
If the practice of any form of meditation leaves selfishness or egotism
unabated, it has not been successful. A tree is judged by its fruits
and a man by his actions; there is no other criterion. Particularly is
this true in Buddhist psychology, because the man is his actions. In the truest sense they, or the continuity of kamma and vipaka
which they represent, are the only claim he can make to any persistent
identity, not only through the different phases of this life but also
from one life to another. Attentiveness with regard to body and mind
serves to break down the illusion of self; and not only that, it also
cuts off craving and attachment to external objects, so that ultimately
there is neither the “self” that craves nor any object of craving. It is
a long and arduous discipline, and one that can only be undertaken in
retirement from the world and its cares.

Yet even a temporary retirement, a temporary course of this
discipline, can bear good results in that it establishes an attitude of
mind which can be applied to some degree in the ordinary situations of
life. Detachment, objectivity, is an invaluable aid to clear thinking;
it enables a man to sum up a given situation without bias, personal or
otherwise, and to act in that situation with courage and discretion.
Another gift it bestows is that of concentration — the ability to focus
the mind and keep it steadily fixed on a single point (ekaggata,
or one-pointedness), and this is the great secret of success in any
undertaking. The mind is hard to tame; it roams here and there
restlessly as the wind, or like an untamed horse, but when it is fully
under control, it is the most powerful instrument in the whole universe.
He who has mastered his own mind is indeed master of the Three Worlds.

In the first place he is without fear. Fear arises because we associate mind and body (nama-rupa)
with “self”; consequently any harm to either is considered to be harm
done to oneself. But he who has broken down this illusion by realizing
that the five khandha process is merely the manifestation of
cause and effect, does not fear death or misfortune. He remains equable
alike in success and failure, unaffected by praise or blame. The only
thing he fears is demeritorious action, because he knows that no thing
or person in the world can harm him except himself, and as his
detachment increases, he becomes less and less liable to demeritorious
deeds. Unwholesome action comes of an unwholesome mind, and as the mind
becomes purified, healed of its disorders, bad kamma ceases to
accumulate. He comes to have a horror of wrong action and to take
greater and greater delight in those deeds that are rooted in alobha, adosa, and amoha — generosity, benevolence and wisdom.

Anapana Sati

One of the most universally-applicable methods of cultivating mental concentration is anapanasati,
attentiveness on the in-going and out-going breath. This, unlike the
Yogic systems, does not call for any interference with the normal
breathing, the breath being merely used as a point on which to fix the
attention, at the tip of the nostrils. The attention must not wander,
even to follow the breath, but must be kept rigidly on the selected
spot. In the initial stages it is advisable to mark the respiration by
counting, but as soon as it is possible to keep the mind fixed without
this artificial aid, it should be discontinued and only used when it is
necessary to recall the attention.

As the state of mental quiescence (samatha) is approached,
the breath appears to become fainter and fainter, until it is hardly
discernible. It is at this stage that certain psychic phenomena appear,
which may at first be disconcerting. A stage is reached when the actual
bodily dukkha, the sensation of arising and passing away of the
physical elements in the body, is felt. This is experienced as a
disturbance, but it must be remembered that it is an agitation that is
always present in the body but we are unaware of it until the mind
becomes stabilized. It is the first direct experience of the dukkha (suffering) which is inherent in all phenomena — the realization within oneself of the first of the Four Noble Truths, Dukkha Ariya Sacca. When that is passed there follows the sensation of piti, rapturous joy associated with the physical body. The teacher of vipassana,
however, is careful never to describe to his pupil beforehand what he
is likely to experience, for if he does so, there is a strong
possibility that the power of suggestion will produce a false reaction,
particularly in those cases where the pupil is very suggestible and
greatly under the influence of the teacher.

Devices in Meditation

In kammattana, it is permissible to use certain devices, such as the earth or color kasina,
as focal points for the attention. A candle flame, a hole in the wall,
or some metal object can also be used, and the method of using them is
found in the Pali texts and the Visuddhi-magga. In the texts
themselves it is to be noted that the Buddha gave objects of meditation
to disciples in accordance with their individual characteristics, and
his unerring knowledge of the right technique for each came from his
insight into their previous births. Similarly with recursive meditation,
a subject would be given which was easily comprehensible to the pupil,
or which served to counteract some strong, unwholesome tendency in his
nature. Thus, to one attracted by sensual indulgence, the Buddha would
recommend meditation on the impurity of the body, or the “cemetery
meditation.” Here the object is to counterbalance attraction by
repulsion, but it is only a “skillful means” to reach the final state,
in which attraction and repulsion both cease to exist. In the arahant
there is neither liking nor disliking: he regards all things with
perfect equanimity, as did Thera Maha Moggallana when he accepted a
handful of rice from a leper.

Beads

The use of the rosary in Buddhism is often misunderstood. If it is
used for the mechanical repetition of a set formula, the repeating of so
many phrases as an act of piety, as in other religions, its value is
negligible. When it is used as means of holding the attention and
purifying the mind, however, it can be a great help. One of the best
ways of employing it, because it calls for undivided attention, is to
repeat the Pali formula of the qualities of Buddha, Dhamma and Sangha,
beginning “Iti’pi so Bhagava — “ with the first bead, starting again with the second and continuing to the next quality: “Iti’pi so Bhagava, Arahan — “
and so on until with the last bead the entire formula is repeated from
beginning to end. This cannot be carried out successfully unless the
mind is entirely concentrated on what is being done. At the same time
the recalling of the noble qualities of Buddha, Dhamma and Sangha lifts
the mind to a lofty plane, since the words carry with them a meaning the
impresses itself on the pattern of the thought-moments as they arise
and pass away. The value of this in terms of Abhidhamma psychology lies
in the wholesome nature of the cittakkhana, or “consciousness-moment” in its uppada (arising), thiti (static) and bhanga (disappearing) phases. Each of these wholesome cittakkhana contributes to the improvement of the sankhara;
or aggregate of tendencies; in other words, it directs the subsequent
thought-moments into a higher realm and tends to establish the character
on that level.

Samatha Bhavana

Samatha bhavana, the development of mental tranquillity with
concentration, is accompanied by three benefits; it gives happiness in
the present life, a favorable rebirth, and the freedom from mental
defilements which is a prerequisite for attainment of insight. In samatha
the mind becomes like a still, clear pool completely free from
disturbance and agitation, and ready to mirror on its surface the nature
of things as they really are, the aspect of them which is hidden from
ordinary knowledge by the restlessness of craving. It is the peace and
fulfillment which is depicted on the features of the Buddha, investing
his images with a significance that impresses even those who have no
knowledge of what it means. Such an image of the Buddha can itself be a
very suitable object of meditation, and is, in fact, the one that most
Buddhists instinctively use. The very sight of the tranquil image can
calm and pacify a mind distraught with worldly hopes and fears. It is
the certain and visible assurance of Nibbana.

Vipassana Bhavana

Vipassana bhavana is realization of the three signs of being, anicca, dukkha, and anatta,
by direct insight. These three characteristics, impermanence, suffering
and non-self, can be grasped intellectually, as scientific and
philosophical truth, but this is not in itself sufficient to rid the
mind of egoism and craving. The final objective lies on a higher level
of awareness, the direct “intuitional” plane, where it is actually
experienced as psychological fact. Until this personal confirmation is
obtained, the sphere of sense perception (ayatana) and
sensory-responses remain stronger than the intellectual conviction; the
two function side by side on different levels of consciousness, but it
is usually the sphere dominated by avijja which continues to
determine the course of life by volitional action. The philosopher who
fails to live according to his philosophy is the most familiar example
of this incompatibility between theory and practice. When the direct
perception is obtained, however, what was at its highest intellectual
level still merely a theory becomes actual knowledge, in precisely the
same way that we “know” when we are hot or cold hungry or thirsty. The
mind that has attained it is established in the Dhamma, and pañña, wisdom, has taken the place of delusion.

Discursive meditation, such as that practiced in Christian devotion,
is entirely on the mental level, and can be undertaken by anyone at any
time. It calls for no special preparation or conditions. For the more
advanced exercises of samatha and vipassana, however, the strictest observance of sila,
the basic moral rules, becomes necessary. These techniques are best
followed in seclusion, away from the impurities of worldly life and
under the guidance of an accomplished master. Many people have done
themselves psychic harm by embarking on them without due care in this
respect. It is not advisable for anyone to experiment on his own; those
who are unable to place themselves under a trustworthy teacher will do
best to confine themselves to discursive meditation. It cannot take them
to enlightenment but will benefit them morally and prepare them for the
next stage.

The Practice of Metta Bhavana

Metta bhavana is the most universally beneficial form of
discursive meditation, and can be practiced in any conditions. Thoughts
of universal, undiscriminating benevolence, like radio waves reaching
out in all directions, sublimate the creative energy of the mind. With
steady perseverance in metta bhavana a point can be reached at
which it becomes impossible even to harbor a thought of ill-will. True
peace can only come to the world through minds that are at peace, If
people everywhere in the world could be persuaded to devote half an hour
daily to the practice of metta bhavana, we should see more
real advance towards world peace and security than international
agreements will ever bring us. It would be a good thing if, in this new
era of the Buddha Sasana, people of all creeds could be invited to take
part in a world-wide movement for the practice of metta bhavana
and pledge themselves to live in accordance with the highest tenets of
their own religion, whatever it may be. In so doing they would be paying
homage to the Supreme Buddha and to their own particular religious
teacher as well, for on this level all the great religions of the world
unite. If there is a common denominator to be found among them, it is
surely here, in the teaching of universal loving-kindness which
transcends doctrinal differences and draws all being together by the
power of a timeless and all-embracing truth.

The classic formulation of metta as an attitude of mind to be developed by meditation is found in the Karaniya Metta Sutta
(Sutta Nipata, Khuddaka-patha) [See appendix on the bottom]. It is
recommended that this sutta be recited before beginning meditation, and
again at its close, a practice which is invariably followed in the
Buddhist countries. The verses of the sutta embody the highest concept
to which the thought of loving-kindness can reach, and it serves both as
a means of self-protection against unwholesome mental states and as a
subject of contemplation (kammatthana).

It is taught in Buddhism that the cultivation of benevolence must
begin with oneself. There is a profound psychological truth in this, for
no one who hates or despises himself consciously or unconsciously can
feel true loving-kindness for others. To each of us the self is the
nearest object; if one’s attitude towards oneself is not a wholesome
one, the spring of love is poisoned at its source. This does not mean
that we should build up an idealized picture of ourselves as an object
of admiration, but that, while being fully aware of our faults and
deficiencies, we should not condemn but resolve to improve ourselves and
cherish confidence in our ability to do so.

Metta bhavana, therefore, begins with the thought: “May I be
free from enmity; may I be free from ill-will; may I be rid of
suffering; may I be happy.”

This thought having been developed, the next stage is to apply it in
exactly the same form and to the same degree, to someone for whom one
has naturally a feeling of friendship.

In so doing, two points must be observed: the object should be a
living person, and should not be one of the opposite sex. The second
prohibition is to guard against the feeling of metta turning
into its “near enemy,” sensuality. Those whose sensual leanings have a
different orientation must vary the rule to suit their own needs.

When the thought of
metta has been developed towards a friend, the next object
should be someone towards whom one has no marked feelings of like or
dislike. Lastly, the thought of metta is to be turned towards
someone who is hostile. It is here that difficulties arise. They are to
be expected, and the meditator must be prepared to meet and wrestle with
them. To this end, several techniques are described in the Visuddhimagga and elsewhere. The first is to think of the hostile personality in terms of anatta
— impersonality. The meditator is advised to analyze the hostile
personality into its impersonal components — the body, the feelings, the
perceptions, the volitional formations and the consciousness. The body,
to begin with, consists of purely material items: hair of the head,
hair of the body, skin, nails, teeth and so on. There can be no basis
for enmity against these. The feelings, perceptions, volitional
formations and consciousness are all transitory phenomena,
interdependent, conditioned and bound up with suffering. They are anicca, dukkha and anatta,
impermanent, fraught with suffering and void of selfhood. There is no
more individual personality in them than there is in the physical body
itself. So towards them, likewise, there can be no real ground for
enmity.

If this approach should prove to be not altogether effective, there
are others in which emotionally counteractive states of mind are brought
into play, as for example regarding the hostile person with compassion.
The meditator should reflect: “As he (or she) is, so am I. As I am, so
is he. We are both bound to the inexorable Wheel of Life by ignorance
and craving. Both of us are subject to the law of cause and effect, and
whatever evil we do, for that we must suffer. Why then should I blame or
call anyone my enemy? Rather should I purify my mind and wish that he
may do the same, so that both of us may be freed from suffering.”

If this thought is dwelt upon and fully comprehended, feelings of
hostility will be cast out. When the thought of loving-kindness is
exactly the same, in quality and degree, for all these four objects —
oneself, one’s friend, the person toward whom one is neutral, and the
enemy — the meditation has been successful.

The next stage is to widen and extend it. This process is a threefold one: suffusing metta
without limitation, suffusing it with limitation, and suffusing it in
all of the ten directions, east, west, north, south, the intermediate
points, above and below.

In suffusing metta without limitation (anodhiso-pharana),
the meditator thinks of the objects of loving-kindness under five
heads: all sentient beings; all things that have life; all beings that
have come into existence; all that have personality; all that have
assumed individual being. For each of these groups separately he
formulates the thought: “May they be free from enmity; may they be free
from enmity; may they be free from ill will; may they be rid of
suffering; may they be happy. For each object he specifies the
particular group which he is suffusing with metta: “May all
sentient beings be free from enmity, etc… May all things that have life
be free from enmity, etc.” This meditation embraces all without
particular reference to locality, and so is called “suffusing without
limitation.”

In suffusing metta with limitation (odhiso-pharana),
there are seven groups which form the objects of the meditation. They
are: all females; all males; all Noble Ones (those who have attained any
one of the states of Sainthood); all imperfect ones; all Devas; all
human beings; all beings in states of woe. Each of the groups should be
meditated upon as described above: “May all females be free from enmity,
etc.” This method is called “suffusing metta with limitation” because it defines the groups according to their nature and condition.

Suffusing with metta all beings in the ten directions is
carried out in the same way. Directing his mind towards the east, the
meditator concentrates on the thought: “May all beings in the east be
free from enmity; may they be free from ill will; may they be rid of
suffering; may they be happy!” And so with the beings in the west, the
north, the south, the north-east, south-west, north-west, south-east,
above and below.

Lastly, each of the twelve groups belonging to the unlimited and limited suffusions of metta can be dealt with separately for each of the ten directions, using the appropriate formulas.

It is taught that each of these twenty-two modes of practicing metta bhavana is capable of being developed up to the stage of a appana-samadhi,
that is, the concentration which leads to jhana, or mental absorption.
For this reason it is described as the method for attaining release of
the mind through metta (metta cetovimutti). It is the first of the Four Brahma Viharas, the sublime states of which the Karaniya Metta Sutta: “Brahmam etam viharam idhamahu” — “Here is declared the Highest Life.”

Metta, karuna, mudita, upekkha: [see Nyanaponika Thera, The Four Sublime States,
Wheel 6.] loving-kindness, compassion, sympathetic joy and detachment,
these four states of mind represent the highest levels of mundane
consciousness. One who has attained to them and dwells in them is
impervious to the ills of life. Like a god he moves and acts in
undisturbed serenity, armored against the blows of fate and the
uncertainty of worldly conditions. And the first of them to be
cultivated is metta, because it is through boundless love that the mind gains its first taste of liberation.

 

Buddhist Meditation  by  Francis Story (The Anagarika Sugatananda) © 1995–2013

Buddhist Meditation – Benefits of Meditation – How to Mediate – Buddhism –Buddha-Methods

 

Appendix: Loving-kindness as a Contemplation   

Metta Sutta, from the Sutta Nipata, verses 143-52 (Spoken by the Buddha)

 

What should be done by one skillful in good

So as to gain the State of Peace is this:

 

Let him be able, and upright, and straight.

Easy to speak to, gentle, and not proud,

Contented, too, supported easily.

With few tasks, and living very lightly,

His faculties serene, prudent, and modest,

Unswayed by the emotions of the clans;

And let him never do the slightest thing

That other wise men might hold blamable.

 

(And let him think:) “In safety and in bliss

May creatures all be of a blissful heart.

Whatever breathing beings there may be,

No matter whether they are frail or firm,

With none excepted, be they long or big

Or middle sized, or be they short or small

Or thick, as well as those seen or unseen,

Or whether they are dwelling far or near,

Existing or yet seeking to exist,

May creatures all be of a blissful heart.

Let no one work another one’s undoing

Or even slight him at all anywhere;

And never let them wish each other ill

Through provocation or resentful thought.”

 

And just as might a mother with her life

Protect the son that was her only child,

So let him then for every living thing

Maintain unbounded consciousness in being,

And let him too with love for all the world

Maintain unbounded consciousness in being

Above, below, and all round in between,

Untroubled, with no enemy or foe.

And while he stands or walks or while he sits

Or while he lies down, free from drowsiness,

Let him resolve upon this mindfulness

This is Divine Abiding here, they say.

But when he has no trafficking with views,

Is virtuous, and has perfected seeing,

And purges greed for sensual desires.

He surely comes no more to any womb.

Buddhist Meditation – Benefits of Meditation – How to Mediate – Buddhism –Buddha-Methods



https://barandbench.com/read-impeachment-motion-chief-just…/

Aditya AK March 28, 2018 Litigation News, News
[Exclusive]: Read the draft impeachment note being circulated against Chief Justice of India Dipak Misra


Congress leaders in the Rajya Sabha yesterday sparked a furore when it
was revealed that a motion had been prepared to initiate impeachment
proceedings against Chief Justice of India Dipak Misra.

Sources
indicate that 23 MPs have signed the petition. Speaking to Bar &
Bench NCP MP Majeed Memon said that “all the MPs of NCP has signed the
petition and the copy of the petition is with the Congress”.

The
controversial chain of events that took place in the Supreme Court
towards the end of last year, specifically the Medical College bribery
case (Prasad Educational Trust) seems to be root cause for this
impeachment motion.

Other allegations include that he had
acquired land by producing a false affidavit, and that he had abused his
administrative authority as master of the Supreme Court roster.

As per the impeachment motion, the following five charges have been levelled against Chief Justice Misra:


The facts and circumstances relating to the Prasad Educational Trust
case, show prima facie evidence suggesting that Chief Justice Dipak
Misra may have been involved in the conspiracy of paying illegal
gratification in the case, which at least warrants a thorough
investigation.

That the Chief Justice Dipak Misra dealt on the
administrative as well as judicial side, with a writ petition which
sought investigation into a matter in which he too was likely to fall
within the scope of investigation since he had presided over every bench
which had dealt with the case and passed orders in the case of Prasad
Educational Trust, and thus violated the first principle of the Code of
Conduct for Judges.

That the Chief Justice Dipak Misra appears to
have antedated an administrative order dated 6th November 2017 which
amounts to a serious act of forgery/fabrication.

That Chief
Justice Dipak Misra acquired land when he was an advocate, by giving an
affidavit that was found to be false and despite the orders of the ADM
cancelling the allotment in 1985, surrendered the said land only in 2012
after he was elevated to the Supreme Court.

That Chief Justice
Dipak Misra has abused his administrative authority as master of roster
to arbitrarily assign individual cases of particular advocates in
politically sensitive cases, to select judges in order to achieve a
predetermined outcome.

MPs from Trinamool Congress, CPI (M), CPI, NCP and Congress have reportedly signed the impeachment proceedings
As regards the first charge, the way Chief Justice Dipak Misra dealt
with the Prasad Educational Trust case has been criticised.


Secondly, the MPs have brought to light the manner in which he dealt
with petitions filed by Kamini Jaiswal and CJAR, calling for an
investigation into the medical college bribery case in relation to which
former High Court judge Justice IM Quddusi was arrested by the CBI.
This, the MPs claim, is a violation of the Code of Conduct of Judges
formulated in 1997, which states,

“Justice must not merely be
done but it must also be seen to be done. The behaviour and conduct of
members of the higher judiciary must reaffirm the people’s faith in the
impartiality of the judiciary. Accordingly, any act of a judge of the
Supreme Court or a High Court, whether in official or personal capacity,
which erodes the credibility of this perception has to be avoided.”


The third charge alludes to the improper manner in which a note from
the Registry was “antedated”, amounting to “fabrication”. After Justice J
Chelameswar agreed to hear the Kamini Jaiswal petition on November 9, a
note from the Registry was taken on record.

The letter initially
bore the date of November 6, and was later changed to November 9,
raising a few eyebrows. In light of these facts, the MPs have asked,


“If there were already pre exisiting orders of the Chief Justice of
India on this issue, what was the occasion of the Chief Justice to call
for, and for the registrar to put up a fresh note on the 6th of November
2017?

If this note was indeed issued on 6th November 2017, why
was it not communicated to Court No. 2 which has to hear the urgent
mentionings while the Chief Justice of India was sitting in the
Constitution Bench? Why was it only communicated in a hurry while the
hearing of Mrs Kamini Jaiswal’s petition was in progress?”

As
regards the issue of land allotment, the motion notes that the Orissa
High Court had ordered a CBI investigation into “this case and other
similar illegal land allotments”. However, the motion notes, the PIL
calling for the same has been pending in the High Court for years.

The final charge alleges that Chief Justice Dipak Misra has abused his power as master of the roster.


“Though the Chief Justice of India is the master of roster and has the
administrative authority to determine benches to hear cases, it does not
mean that such power can be exercised in an arbitrary or malafide
manner…

In a stark departure from this practice and raising
questions about the Chief Justice of India’s accountability, there have
been various instances where Chief Justice Dipak Misra has abused his
authority as master of roster and exercised this power in a mala fide
and arbitrary manner.”

The preparing of the motion is only the
first step in a long process; it remains to be seen whether the MPs will
get the requisite number of signatures to actually set things in
motion.

Chief Justice Dipak Misra is currently hearing petitions
regarding Babri Masjid dispute, Aadhaar case and other constitutional
bench cases before him.

Read the draft impeachment motion that is being circulated:

[The Draft: Facsimile]

Here are the stories relating to this case

In-house panel recommends removal of Allahabad HC judge SN Shukla J for involvement in medical college bribery case

Justice SN Shukla goes on leave as CJI Misra recommends removal

CJAR calls for In-House Inquiry against CJI Dipak Misra by five senior-most judges of the SC

Plea for investigation cannot be termed as contemptuous: CJAR files review in SC

Breaking: Supreme Court dismisses CJAR petition, imposes costs of 25 lakh

Contemptuous but not initiating contempt, Supreme Court dismisses Kamini Jaiswal petition [Read Judgment]

Why are you involving Court 2 unnecessarily?”, Arun Mishra J to Prashant Bhushan

Here is the petition filed by Kamini Jaiswal in the Supreme Court that is causing quite a stir [Read Petition]

#Breaking: Prashant Bhushan storms out of CJI’s Court during hearing of CJAR petition

Former HC judge IM Quddusi arrested by CBIin medical college graft case

CBI launches corruption case against former Allahabad, Orissa HC judge IM Quddusi


Peace Is Doable


The
controversial chain of events that took place in the Supreme Court
towards the end of last year seems to be root cause for initiating
impeachment proceedings…
barandbench.com


https://scroll.in/…/congress-activist-will-face-ec-inquiry-…
Bad Kamma
[<<The Congress on Wednesday accused the Election Commission of
“exonerating” Bharatiya Janata Party’s Amit Malviya even before
investigating the leak of the Karnataka election schedule. On Tuesday,
the election panel had named people it would question over the leak –
while a Congress leader was on the list, Malviya was not, even though
both had tweeted the election schedule before the official
announcement.>>

(For a track rcord of Amit Malviya, one should better look up: <https://mobile.twitter.com/DickDa…/status/960182061238751232>.
It provides us with a profoundly enlightening glimpse into how the
Hidutva gang, actually, looks upon the revered Hindu icons.)]

https://scroll.in/…/congress-activist-will-face-ec-inquiry-…

Congress activist will face EC inquiry for Karnataka poll date leak, but BJP’s Amit Malviya won’t
The Election Commission said the saffron party leader had explained his
reasons for tweeting the election schedule before the official
announcement.
Congress activist will face EC inquiry for Karnataka poll date leak, but BJP’s Amit Malviya won’t

Amit Malviya/Twitter

The Congress on Wednesday accused the Election Commission of
“exonerating” Bharatiya Janata Party’s Amit Malviya even before
investigating the leak of the Karnataka election schedule. On Tuesday,
the election panel had named people it would question over the leak –
while a Congress leader was on the list, Malviya was not, even though
both had tweeted the election schedule before the official announcement.

Malviya, the chief of the BJP’s Information Technology Cell, had
deleted the tweet and claimed he had only shared what a news channel had
been reporting. He later wrote to the Election Commission, claiming
that Karnataka Congress’ social media head Srivatsa B had “also used the
same source to get the same information exactly when I did”.

Later on Tuesday, the Election Commission set up a six-member panel of
officers to investigate the matter. The order said that the committee
would speak to Srivatsa and the media outlets that were involved. The
panel has seven days to submit its report on how the leak took place.

In response, Congress spokesperson Randeep Singh Surjewala said this
was “strange indeed” and asked why the Election Commission would not
interrogate Malviya. Aam Aadmi Party spokesperson Nagender Sharma said
the “so-called inquiry” was “merely a joke”.

The Election
Commission said this was because the BJP leader had already explained
the source of his tweet, which he had deleted soon after, NDTV reported.
An unidentified official said the BJP delegation had met election
commissioners with a letter from Malviya had submitted all the facts in
the case.

Strange indeed!

Has @ECI_India exonerated the ‘Date Leak’ BJP even before constituting the inquiry?

Post ‘Data Leak’, a ‘Date Leak’ infringing upon the neutrality of EC, yet no questions being asked.

Question is - Why no question from BJP IT Head? pic.twitter.com/Ep0by0ecuf

— Randeep Singh Surjewala (@rssurjewala) March 28, 2018
Name of BJP IT cell chief Amit Malviya does not figure in EC inquiry
order on how Karnataka election dates were leaked. EC order below has
absolved him even before any probe & EC so-called inquiry is merely a
joke : pic.twitter.com/caqCZz8kXG

— Nagendar Sharma (@sharmanagendar) March 28, 2018
The Karnataka Assembly elections will be held on May 12, and the
results will be declared on May 15. Malviya and some sections of the
media got the polling date correct but the date of the results wrong.

Peace Is Doable


The
Election Commission said the saffron party leader had explained his
reasons for tweeting the election schedule before the official
announcement.
scroll.in







comments (0)
03/27/18
2574 Wed 28 Mar 2018 LESSON in 31 Classical German- Klassisches Deutsch Impeachment Motion to be Moved Against CJI Dipak Misra: Reports According to Times Now, the draft on impeachment motion against CJI has been signed by Kapil Sibal, Ghulam Nabi Azad and many other leading Congress leaders. NCP’s Majeed Memon has also signed the same. SC/ST students in Himachal school told to sit outside, watch Murderer of democratic institutions ( Modi)’s ‘Pariksha par Charcha’ The verdict of the Supreme Court’s two-judge bench stating that the SC/ST Atrocities Act 1989 is being misused — and a lot of checks are needed to prevent such misuse — will have huge implications on SC/ST assertion in the country. The judgment was made possible by the Centre’s failure to place before the court the complete facts pertaining to atrocities against SC/STs. It also did not apprise the court of the details of the conviction rate in such cases. For once, Amit Shah has spoken the truth!? Amit Shah said that if there was a competition for the most corrupt government, “Yeddyurappa government would be number one and hence BJP is known as Brashtachar Jiyadha Psychopaths http://www.orgsites.com/oh/awakenedone/ Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — 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
Filed under: General
Posted by: site admin @ 7:15 pm

2574 Wed 28  Mar 2018 LESSON

in 31 Classical German- Klassisches Deutsch

Impeachment Motion to be Moved Against CJI Dipak Misra: Reports


According to Times Now, the draft on impeachment motion against CJI has
been signed by Kapil Sibal, Ghulam Nabi Azad and many other leading
Congress leaders. NCP’s Majeed Memon has also signed the same.

SC/ST students in Himachal school told to sit
outside, watch Murderer of democratic institutions ( Modi)’s ‘Pariksha
par Charcha’


The verdict of the Supreme Court’s two-judge bench stating that the
SC/ST Atrocities Act 1989 is being misused — and a lot of checks are
needed to prevent such misuse — will have huge implications on SC/ST
assertion in the country. The judgment was made possible by the Centre’s
failure to place before the court the complete facts pertaining to
atrocities against SC/STs. It also did not apprise the court of the
details of the conviction rate in such cases.

For once, Amit Shah has spoken the truth!?


Amit Shah said that if there was a competition for the most corrupt
government, “Yeddyurappa government would be number one  and hence BJP is known as Brashtachar Jiyadha Psychopaths

http://www.orgsites.com/oh/awakenedone/

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
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


31 Classical German
31 Klassisches Deutsch

2574 Mi 28 Mär 2018 LEKTION

http://www.orgsites.com/oh/awakenedone/

Wachsamkeitspraktiken

Alle 84.000 Khandas, wie sie in den Pali Suttas gefunden wurden

Traditionell gibt es 84.000 Dharma-Türen - 84.000 Wege, um Erwachen zu erlangen. Vielleicht so; sicherlich lehrte der Buddha eine große Anzahl von Praktiken, die zur Erwachen führen. Diese Webseite versucht die in den Pali Suttas gefundenen zu katalogisieren (DN, MN, SN, AN, Ud & Sn 1). Es gibt 3 Abschnitte:

Die Diskurse des Buddha sind in 84.000 geteilt, um Adressen zu trennen. Die
Einteilung schließt alles ein, was von Buddha gesprochen wurde. “Ich
erhielt von Buddha”, sagte Ananda, “82.000 Khandas und von den Priestern
2000;
das
sind 84.000 Khandas, die von mir gepflegt werden. “Sie sind in 275.250,
in Bezug auf die Strophen des Originaltextes, und in 361.550 bezüglich
der Strophen des Kommentars unterteilt.
Alle Diskurse, sowohl die von Buddha als auch die des Kommentators,
sind in 2.547 Banawas, mit 737.000 Strophen und 29.368.000 einzelnen
Buchstaben unterteilt.

http://www.buddha-vacana.org/

BuddhaSasana-Das Haus von Pali

 Buddha Vacana
- Die Worte des Buddha -
Klassischer Buddhismus (Lehren des Erwachten mit Bewusstsein) gehören zur Welt, und jeder hat exklusive Rechte:

ist die positivste Energie einer informativen und
forschungsorientierten Website, die die Lehren des Erwachten mit dem
Bewusstsein des Buddha und der Techno-Politico-Socio-Transformation und
der wirtschaftlichen Emanzipationsbewegung propagiert, gefolgt von
Millionen von Menschen auf der ganzen Welt.

Die
exakte Übersetzung als eine Lektion dieser Universität in der
Muttersprache dieser Google-Übersetzung https://translate.google.com zu
übertragen und zu verbreiten, berechtigt dazu, Stream Enterer
(Sottapanna) zu werden und ewige Glückseligkeit als endgültiges Ziel zu
erreichen.
Analytic Insight-Net - Kostenlose Online Analytic Insight-Net
Tipiṭaka Forschung & Praxis Universität und verwandte NEWS durch
http://sarvajan.ambedkar.org in 105 KLASSISCHE SPRACHEN

 Buddha Vacana
- Die Worte des Buddha -
Lernen Sie Pali online kostenlos und auf einfache Weise.

Diese
Website ist denjenigen gewidmet, die die Worte des Buddha besser
verstehen wollen, indem sie die Grundlagen der Pali-Sprache lernen, aber
dafür nicht viel Zeit haben.
Die
Idee ist, dass, wenn ihr Zweck nur darin besteht, die Pali-Texte zu
lesen und ein faires Gefühl zu haben, sie zu verstehen, selbst wenn
dieses Verständnis nicht alle winzigen Details grammatikalischer Regeln
umfasst, müssen sie nicht wirklich viel ausgeben
Zeit, die mit einem entmutigenden Lernen der langweiligen
grammatischen Theorie kämpfte, die solche Dinge wie zahlreiche
Deklinationen und Konjugationen miteinbezieht.

In
diesem Fall genügt es, sich darauf zu beschränken, einfach die
Bedeutung der wichtigsten Pali-Wörter zu lernen, weil die wiederholte
Erfahrung des Lesens ein empirisches und intuitives Verständnis der
gebräuchlichsten Satzstrukturen liefert.
Sie werden so in die Lage versetzt, Autodidakten zu werden, indem sie
Zeit, Dauer, Häufigkeit, Inhalt und Tiefe ihres eigenen Studiums wählen.

Ihr
Verständnis des Buddha Vacana wird viel präziser werden, wenn sie
mühelos die Wörter und die wichtigen Formeln, die in der Lehre des
Buddha grundlegend sind, durch regelmäßiges Lesen lernen und auswendig
lernen.
Ihr Lernen und die Inspiration, die sie daraus ziehen, werden tiefer
werden, wenn sich ihre Empfänglichkeit für die Botschaften des Lehrers
verbessert.

Haftungsausschluss: Diese Website wurde von einem Autodidakten erstellt und ist für Autodidakten gedacht. Der
Webmaster hat keinen offiziellen Pali-Kurs absolviert und es besteht
kein Anspruch darauf, dass alle hier dargestellten Informationen völlig
fehlerfrei sind.
Diejenigen, die akademische Präzision wollen, können einen formellen Pali-Kurs in Erwägung ziehen. Sollten die Leser einen Fehler bemerken, ist der Webmaster dankbar,
wenn er dies über den unter “Kontakt” genannten Briefkasten meldet.

Sutta Piṭaka -Digha Nikāya

DN 9 -
Poṭṭhapāda Sutta
{Auszug}
- Die Fragen von Poṭṭhapāda -

Poṭṭhapāda stellt verschiedene Fragen, die sich auf die Natur von Sañña beziehen.
Hinweis: Klartexte

http://www.buddha-vacana.org/suttapitaka.html
 
Sutta Piṭaka
- Der Korb der Diskurse -
[sutta: diskurs]

Die Sutta Piṭaka enthält die Essenz der Lehre des Buddha bezüglich des Dhamma. Es enthält mehr als zehntausend Sutten. Es ist in fünf Sammlungen unterteilt, die Nikāyas genannt werden.

Dīgha Nikāya
    
[dīgha: long] Der Dīgha Nikāya sammelt 34 der längsten Vorträge, die der Buddha gegeben hat. Es gibt verschiedene Hinweise darauf, dass es sich bei vielen von
ihnen um späte Ergänzungen zum ursprünglichen Korpus und um fragwürdige
Authentizität handelt.
Majjhima Nikāya