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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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2654 Sun 17 Jun LESSON) 02 LESSON Tue Jun 27 2007- https://www.accesstoinsight.org/tipitaka/ from Analytic Insight Net - Hi Tech Radio Free Animation Clipart Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā is an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and Twitter. 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 and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Button Plant Green Butterfly E Mail Animation Clip buddhasaid2us@gmail.com jcs4ever@outlook.com, sarvajanow@yahoo.co.in 02 LESSON Tue Jun 27 2007- https://www.accesstoinsight.org/tipitaka/ from Analytic Insight Net - Hi Tech Radio Free Animation Clipart Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā is an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and Twitter. 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 and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Button Plant Green Butterfly E Mail Animation Clip sarvajanow@yahoo.co.in buddhasaid2us@gmail.com jcs4ever@outlook.com
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 6:04 pm


2654 Sun 17 Jun  LESSON)


02 LESSON Tue Jun 27 2007-

https://www.accesstoinsight.org/tipitaka/






 from


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Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES 





Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org
anto 105 Seṭṭhaganthāyatta Bhāsā

is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.


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 and propagation entitles to become a Stream

Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com
jcs4ever@outlook.com,
sarvajanow@yahoo.co.in



in 25) Classical English,04) Classical Afrikaans-Klassieke Afrikaans,05) Classical Albanian

-Klasike Shqiptare,06) Classical Amharic-ጥንታዊ አማርኛ,07) Classical Arabic- العربية الكلاسيكية
08) Classical Armenian- Դասական հայերեն,09) Classical Azerbaijani- Klassik Azərbaycanlı,
10) Classical Basque- Euskal klasikoa,11) Classical Belarusian-Класічная беларуская,12) Classical Bengali-ক্লাসিক্যাল বাংলা,,13) Classical Bosnian-Klasični bosanski,14) Classical Bulgarian-Класически български,15) Classical Catalan-Català clàssic,16) Classical Cebuano






skepticindians.com


Structured Tree Flow of 

Picture

            Sutta Pitak

Picture

        Vinay Pitak

Picture

Abhidhamma Pitak

Picture

The
ultimate objective in Buddhism is attained by purifying and improving
mind. However, understanding what “mind” is a quite complicated act for
any person. This is a barrier for someone who is interested in learning
Buddhism in-depth. One of the teachings in Buddhism which provides a
comprehensive analysis on mind is “Abhidhamma”.
The Buddhist doctrine
is categorized into three, which is known to anyone, as “Thripitaka”
namely Suthra Pitaka, Vinya Pitaka and Abhidhamma Pitaka. Vinaya Pitaka
consists rules of conduct for Sangha and Suthra Pitaka consists of
Suttas containing the central teachings of Buddhism. Suthra Pitaka is
mostly on “Conventional Teachings” (Sammuthi Dheshana) of Buddhism.
Abhidhamma Pitaka provides a theoretical framework for the doctrine
principles in Suthra Pitaka which could be used to describe “Mind and
Matter”. Hence, Abhidhamma embraces the “Ultimate Teachings”
(Paramaththa Dheshana) in Buddhism.
Abhidhamma Pitaka consists of seven treatises; 
1. Dhammasangani
2. Vibhanga
3. Dhatukatha
4. Puggalapannatti
5. Kathavatthu
6. Yamaka
7. Pattthana
The
term “Abhidhamma” simply means “Higher Doctrine”. It is an in-depth
investigation to mind and matter. It answers many intricate points of
Dhamma. It analyses complex machinery of human, world, mind, thoughts,
thought-process, mental formations and etc. Therefore it is indeed a
complex doctrine to understand. However, there are many who are
interested in learning this beautiful branch of doctrine. Amongst them
there are plenty of non-Buddhists as well. This effort is to present
this doctrine in an “Easy to Understand” manner. 




02 LESSON Tue Jun 27 2007- https://www.accesstoinsight.org/tipitaka/

in 23) Classical English,02) Classical Afrikaans-

Klassieke Afrikaans





https://www.accesstoinsight.org/tipitaka/

The Tipitaka (Pali ti, “three,” + pitaka, “baskets”),
or Pali canon, is the collection of primary Pali language texts which
form the doctrinal foundation of Theravada Buddhism. The Tipitaka and
the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.

The
Pali canon is a vast body of literature: in English translation the
texts add up to thousands of printed pages. Most (but not all) of the
Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website, this
collection can be a good place to start.

The three divisions of the Tipitaka are:

Vinaya Pitaka
The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis (ordained
nuns). Far more than merely a list of rules, the Vinaya Pitaka also
includes the stories behind the origin of each rule, providing a
detailed account of the Buddha’s solution to the question of how to
maintain communal harmony within a large and diverse spiritual
community.
Sutta Pitaka
The
collection of suttas, or discourses, attributed to the Buddha and a few
of his closest disciples, containing all the central teachings of
Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas (collections):
Abhidhamma Pitaka
The
collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.

For further reading

  • Where can I find a copy of the complete Pali canon (Tipitaka)? (Frequently Asked Question)
  • Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
  • Pali Language Study Aids offers links that may be useful to Pali students of every level.
  • Handbook of Pali Literature, by
    Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A
    guide, in dictionary form, through the Pali canon, with detailed
    descriptions of the major landmarks in the Canon.
  • An Analysis of the Pali Canon, Russell
    Webb, ed. (Kandy: Buddhist Publication Society, 1975). An indispensable
    “roadmap” and outline of the Pali canon. Contains an excellent index
    listing suttas by name.
  • Guide to Tipitaka, U
    Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Another excellent
    outline of the Tipitaka, containing summaries of many important suttas.
  • Buddhist Dictionary, by
    Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). A
    classic handbook of important terms and concepts in Theravada Buddhism.

















Dove-02-june.gif (38556 bytes)



https://dhammawiki.com/…/1-10_ early_to_recent_Chronology_of…
1-10 early to recent Chronology of Pali Canon

Thomas William Rhys Davids in his Buddhist India (p. 188) has given a
chronological table of Buddhist literature from the time of the Buddha
to the time of Ashoka which is as follows:

1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books.

2. Episodes found, in identical words, in two or more of the existing books.

3. The Silas, the Parayana, the Octades, the Patimokkha.

4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas.

5. The Sutta Nipata, the Thera and Theri Gathas, the Udanas, and the Khuddaka Patha.

6. The Sutta Vibhanga, and Khandhkas.

7. The Jatakas and the Dhammapadas.

8. The Niddesa, the Itivuttakas and the Patisambbhida.

9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddhavamsa.

10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti.

Those listed at the top or near the top, such as numbers one to five,
are considered the earliest, oldest texts and the most likely to be
authentic and the exact words of the Buddha. The later texts and the
commentaries and the Visuddhimagga, are held in
very high esteem by Classical Theravada, whereas, the Modern Theravada
focuses on the earliest teachings of the Buddha.
Modern Theravada

Main article: Modern Theravada

Bhikkhu Bodhi, Dhammavuddho Thera and others have their doubts, as do
modern scholars about the later texts and if they are Buddhavacana
(exact words of Buddha) or not. Modern Theravadins probably hold a
slight variety of opinions but probably take one of
the following:

1. The first four Nikayas in their entirety are Buddhavacana, plus
the following books from the Khuddaka Nikaya: Dhammapada, Udana,
Itivuttaka, Sutta Nipata, Theragatha, and Therigatha; and the Patimokkha
from the Vinaya. (That would still make the Buddhavacana
portion of the Tipitaka roughly 30 out of 40 volumes.)

2. All of the above, plus the other books of the Khuddaka Nikaya,
plus the other Vinaya books, plus the Abhidhamma, but see them as
written by later disciples of the Buddha, who may have been arahants and
thus, still worthy to be included in the Canon, although
not likely part of Original Buddhism.

The scholar monks Ajahn Sujato and Ajahn Brahmali have written the
book The Authenticity of Early Buddhist Texts and they are in agreement
with number one above, consisting of the first 4 Nikayas and some of the
Khuddaka Nikaya as Buddhavacana.

See also: Original Buddhism
References

The Complete Book of Buddha’s Lists — Explained. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
The Authenticity of Early Buddhist Texts Buddhist Publication Society, 2014.
https://suttacentral.net/
dhammawiki.com
1-10 early to recent Chronology of Pali Canon - Dhamma Wiki
Thomas William Rhys Davids in his Buddhist India (p. 188) has given a
chronological table of Buddhist literature from the time of the Buddha
to the time of Ashoka which is as follows:



Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart




Spiritual Community of The True Followers of the Path shown by The Awakened One




A community supreme




“Among whatever communities or groups there may be, the Spiritual Community of The True Followers of the Path shown by The Awakened One
of the Tathagata’s disciples is considered supreme — i.e., the four
types [of noble disciples] when taken as pairs, the eight when taken as
persons. Those who have confidence in the Spiritual Community of The
True Followers of the Path shown by The Awakened One have confidence in
what is supreme; and for those with confidence in the supreme, supreme
will be the result.”

86)    Classical Sinhala

3) සම්භාව්ය සිංහල

මෙම අවදි එක් විසින් පෙන්වන ලද පාත් සැබෑ අනුගාමිකයන් අධ්යාත්මික ප්රජා
ප්රජා උත්තරීතර
කුමක් වුවත් “ප්රජාවන් හෝ කණ්ඩායම් අතර ඇති විය හැකි බව Tathagata ගෝලයන් කිරීමේ අවදි එක් විසින් පෙන්වන ලද පාත් සැබෑ අනුගාමිකයන්ව ප්රජා උත්තරීතර සැලකේ - එනම්, මේ සිව් [උතුම් ගෝලයන්] වර්ග යුගල වශයෙන් ගත් විට, අට . පුද්ගලයන් හැටියට ගත් විට මෙම අවදි එක් විසින් පෙන්වන ලද පාත් සැබෑ අනුගාමිකයන්ව ප්රජා විශ්වාසය ඇති අය උත්තරීතර දේ ගැන විශ්වාසයක් ඇති සහ උත්තරීතර විශ්වාසය ඇති අය සඳහා, උත්තරීතර ප්රතිඵලයක් වනු ඇත. “

69) Classical Myanmar(Burmese)
69) Classical မြန်မာ (ဗမာ)

အဆိုပါနိုးထတစ်ခုမှာအားဖြင့်ပြ Path ကိုစစ်မှန်သောနောက်လိုက်များ၏ဝိညာဉ်ရေးရာအဝန်း
တစ်ဦးကအသိုင်းအဝိုင်းလွန်ကဲ
သမျှရပ်ရွာသို့မဟုတ်အုပ်စုများအနက်ရှိစေခြင်းငှါ, အ Tathagata ရဲ့တပည့်များ၏နိုးတစ်ဦးအားဖွငျ့ပြထားတဲ့ Path ကိုစစ်မှန်သောနောက်လိုက်များ၏ဝိညာဉ်ရေးအဝန်းအထွဋ်အမြတ်တည်းဟူသောစဉ်းစားသည် - [မြတ်သောတပည့်] ဆိုလိုသည်မှာလေးပါးအမျိုးအစားများစွမ်းအဖြစ်သိမ်းယူသောအခါ, ရှစ် လူပုဂ္ဂိုလ်များအဖြစ်သိမ်းယူသောအခါနိုးထတစ်ခုမှာအားဖြင့်ပြ Path ကိုစစ်မှန်သောနောက်လိုက်များ၏ဝိညာဉ်ရေးအဝန်းအတွက်ယုံကြည်စိတ်ချမှုရှိသူများသည်လွန်ကဲသောအရာကိုအတွက်ယုံကြည်စိတ်ချမှုရှိသည် ဖြစ်. , နှင့်အထွဋ်အမြတ်တည်းဟူသောအတွက်ယုံကြည်စိတ်ချမှုနှင့်အတူသူတို့အဘို့, အထွဋ်အမြတ်တည်းဟူသောရလဒ်ဖြစ်လိမ့်မည် “။

12)    Classical Bengali
12) ক্লাসিক্যাল বাংলা

আধ্যাত্মিক পথ প্রকৃত অনুসারী কমিউনিটি প্রবুদ্ধ One দ্বারা দেখানো
একটি সম্প্রদায় সুপ্রিম
যাই হোক না কেন মধ্যে সম্প্রদায় বা গ্রুপ হতে পারে, পথ Tathagata আছে শিষ্যদের জাগরিত One দ্বারা দেখানো প্রকৃত অনুসারী আধ্যাত্মিক কমিউনিটি সুপ্রিম মনে করা হয় - অর্থাৎ, [উন্নতচরিত্র শিষ্যদের] চার ধরনের যখন বিদ্যমান জোড়া হিসেবে গ্রহণ, আট . যখন ব্যক্তি হিসেবে গ্রহণ যারা পথ জাগরিত One দ্বারা দেখানো প্রকৃত অনুসারী আধ্যাত্মিক কমিউনিটি মধ্যে আস্থা আছে কি সর্বোচ্চ মধ্যে আস্থা আছে আর সুপ্রিম মধ্যে আত্মবিশ্বাসের সঙ্গে তাদের জন্য, সুপ্রিম ফল কী হবে .

18) Classical Chinese (Simplified)

18)中国古典(简体)

通过觉醒的人表示路径的真正追随者的精神共同体
一个社区至尊
“在任何社区或群体有可能是觉醒的人如来弟子所示的路径的真实追随者的精神共同体被认为是至高无上的 - 四种类型[高贵的弟子作为对,作为的那些谁拥有觉醒的人所示的路径的真实追随者的精神共同体的信心什么至上的信心;而对于那些具有至高无上的信心,最高的将是结果。“

19) Classical Chinese (Traditional)

19中國古代傳統

通過覺醒的人表示路徑的真正追隨者的精神共同體
一個社區至尊
“在任何社區或群體有可能是覺醒的人如來弟子所示的路徑的真實追隨者的精神共同體被認為是至高無上的 - 四種類型[高貴的弟子作為對,作為的那些誰擁有覺醒的人所示的路徑的真實追隨者的精神共同體的信心什麼至上的信心;而對於那些具有至高無上的信心,最高的將是結果。“

49)    Classical Japanese

49クラシック日本

目覚めOneによって示されるパス真の信者精神的なコミュニティ
コミュニティ至高
どのようななかで、コミュニティやグループは、如来の弟子目覚め一つで示されるパス真の信者精神的なコミュニティ最高と考えられているがあるかもしれない - すなわちペアとして取ら貴族の弟子]4種類8 人物としたときに目覚めOneによって示されるパス真の信者精神的なコミュニティに自信を持っている人は、最高であるものに自信を持って、そして最高に自信を持つもののために最高の結果になります

53)    Classical Khmer

53) បុរាណខ្មែរ

សហគមន៍ខាងវិញ្ញាណរបស់អ្នកដើរតាមពិតនៃផ្លូវដែលបានបង្ហាញដោយការភ្ញាក់ដឹងខ្លួនមួយ
សហគមន៍កំពូល
ក្នុងចំណោមអ្វីដែលសហគមន៍ឬក្រុមប្រហែលជាមានសហគមន៍ខាងវិញ្ញាណរបស់អ្នកកាន់តាមពិតនៃផ្លូវដែលបានបង្ហាញដោយបានភ្ញាក់ឡើងមួយនៃពួកសិស្សរបស់ព្រះតថាគតត្រូវបានចាត់ទុកថាជាកំពូល - ពោលគឺទាំងបួនប្រភេទ [ពួកសិស្សអភិជន] នៅពេលយកមកធ្វើជាគូប្រាំបី នៅពេលនាំយកជាមនុស្សអ្នកដែលមានទំនុកចិត្តនៅក្នុងសហគមន៍ខាងវិញ្ញាណរបស់អ្នកដើរតាមពិតនៃផ្លូវដែលបានបង្ហាញដោយបានភ្ញាក់ឡើងមួយមានទំនុកចិត្តលើអ្វីដែលជាកំពូលទេហើយចំពោះអ្នកដែលមានទំនុកចិត្តនៅក្នុងកំពូលកំពូលនឹងមានលទ្ធផលនេះ»។

54)    Classical Korean

54) 한국어 클래식

재개 으로 표시되는 경로의 진정한 추종자 영적 커뮤니티
커뮤니티 최고
무엇이든 지역 사회 또는 그룹은 여래 제자 재개 으로 표시되는 경로의 진정한 추종자 영적 커뮤니티 최고 간주되어있을 수 있습니다 - , 쌍으로 촬영 [고귀한 제자]를 네 가지 유형의 8 개의 . 사람으로 간주 할 때 재개 으로 표시되는 경로의 진정한 추종자 영적 커뮤니티에 자신이 사람들은 최고 무엇인지에 대한 확신을 가지고, 그리고 최고의 신뢰 사람들을 위해, 최고의 결과가 될 것입니다. “

97)    Classical Thai

97) คลาสสิกไทย

จิตวิญญาณของชุมชนจากของจริงติดตามเส้นทางที่แสดงโดยตื่น
ชุมชนศาลฎีกา
“ในบรรดาสิ่งที่ชุมชนหรือกลุ่มอาจจะมีจิตวิญญาณของชุมชนจากของจริงสาวกของเส้นทางที่แสดงโดยตื่นขึ้นมาหนึ่งในสาวก Tathagata ถือว่าสูงสุด - คือสี่ประเภท [สาวก Noble] เมื่อนำมาเป็นคู่แปด . เมื่อนำมาเป็นบุคคลที่บรรดาผู้ที่มีความเชื่อมั่นในจิตวิญญาณของชุมชนจากของจริงสาวกของเส้นทางที่แสดงโดยตื่นขึ้นมาหนึ่งมีความเชื่อมั่นในสิ่งที่เป็นสูงสุดและสำหรับผู้ที่มีความเชื่อมั่นในศาลฎีกาศาลฎีกาจะเป็นผล .

57)    Classical Lao

57) ລາວຄລາສສິກ

ຊຸມຊົນທາງວິນຍານຂອງຄວາມຈິງຕິດຕາມຂອງເສັ້ນທາງກ້າວສູ່ການສະແດງໃຫ້ເຫັນໂດຍການປຸກຫນຶ່ງ
ຊຸມຊົນສູງສຸດ
“ໃນບັນດາສິ່ງທີ່ຊຸມຊົນຫລືກຸ່ມອາດຈະມີ, ປະຊາຄົມທາງວິນຍານຂອງຄວາມຈິງຕິດຕາມຂອງເສັ້ນທາງກ້າວສູ່ການສະແດງໃຫ້ເຫັນໂດຍໄດ້ຕື່ນຂຶ້ນສູ່ຫນຶ່ງໃນພວກສາວົກໄດ້ Tathagata ແມ່ນພິຈາລະນາຊາຊົນສູງສຸດ - ຕົວຢ່າງ, ໃນສີ່ປະເພດ [ຂອງພວກສາວົກ noble] ໃນເວລາທີ່ປະຕິບັດເປັນຄູ່, ແປດ . ໃນເວລາທີ່ການປະຕິບັດເປັນບຸກຄົນຜູ້ທີ່ມີຄວາມຫມັ້ນໃຈໃນຊຸມຊົນທາງວິນຍານຂອງຄວາມຈິງຕິດຕາມຂອງເສັ້ນທາງກ້າວສູ່ການສະແດງໃຫ້ເຫັນໂດຍ Awakened ຫນຶ່ງມີຄວາມຫມັ້ນໃຈໃນສິ່ງທີ່ເປັນຊາຊົນສູງສຸດແລະສໍາລັບຜູ້ທີ່ມີຄວາມຫມັ້ນໃຈໃນຊາຊົນສູງສຸດ, ສູງສຸດຈະໄດ້ຮັບຜົນໄດ້ຮັບ “.

102)    Classical Vietnamese

102) Việt cổ điển

Cộng đồng tinh thần của Các theo dõi thật của con đường thể hiện bởi Đấng Giác Ngộ
Một cộng đồng tối cao
Trong bất cứ cộng đồng hoặc nhóm có thể có, các cộng đồng tâm linh của Các theo dõi thật của con đường thể hiện bởi Giác Ngộ của các đệ tử của Như Lai được xem là tối cao - tức là, bốn loại [của các đệ tử cao quý] khi lấy làm cặp, tám . khi thực hiện như là người những người có niềm tin vào cộng đồng tâm linh của các theo dõi thật của con đường thể hiện bởi Giác Ngộ có niềm tin vào những gì là tối cao, và cho những người có niềm tin vào các tối cao, tối cao sẽ là kết quả .

36) Classical Gujarati

36) આ Classical ગુજરાતી

આધ્યાત્મિક પથ સાચા અનુયાયીઓ સમુદાય જાગૃત એક બતાવાય
એક સમુદાય સુપ્રીમ
“ગમે વચ્ચે સમુદાયો અથવા જૂથો હોઇ શકે છે, પાથ તથાગત શિષ્યો જાગૃત એક દ્વારા બતાવ્યા પ્રમાણે સાચા અનુયાયીઓ આધ્યાત્મિક સમુદાય સુપ્રીમ ગણવામાં આવે છે - એટલે કે, [ઉમદા શિષ્યો] ચાર પ્રકારના જ્યારે જોડીઓ લેવામાં આઠ . જ્યારે વ્યક્તિઓ તરીકે લેવામાં જેઓ પાથ જાગૃત એક દ્વારા બતાવ્યા પ્રમાણે સાચા અનુયાયીઓ આધ્યાત્મિક સમૂહ માં વિશ્વાસ છે શું સર્વોચ્ચ છે વિશ્વાસ છે; અને સુપ્રીમ વિશ્વાસ સાથે તે માટે, સુપ્રીમ પરિણામ હશે “.

41) Classical Hindi

41) शास्त्रीय हिन्दी

आध्यात्मिक पथ के सच्चे अनुयायियों के समुदाय जागृत एक द्वारा दिखाए
एक समुदाय के सर्वोच्च
जो कुछ भी बीच में समुदायों या समूहों वहाँ हो सकता है, पथ तथागत के शिष्यों में से एक जागृत द्वारा दिखाए गए के सच्चे अनुयायियों के आध्यात्मिक समुदाय सर्वोच्च माना जाता है - यानी, [महान शिष्यों की] चार प्रकार जब जोड़े के रूप में लिया, आठ जब व्यक्तियों के रूप में लिया जो लोग पथ ज्ञानी द्वारा दिखाए गए के सच्चे अनुयायियों के आध्यात्मिक समुदाय में विश्वास है क्या सर्वोच्च है में विश्वास है, और सर्वोच्च में विश्वास के साथ उन लोगों के लिए, सुप्रीम परिणाम हो जाएगा “

51) Classical Kannada

51) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

ಪಾತ್ ನಿಜವಾದ ಅನುಯಾಯಿಗಳು ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯ ಜಾಗೃತ ಒಂದು ತೋರಿದ
ಸಮುದಾಯ ಸರ್ವೋಚ್ಚ
“ಏನೇ ಪೈಕಿ ಸಮುದಾಯಗಳು ಗುಂಪುಗಳಿವೆ ಇರಬಹುದು ಮಧ್ಯಮದ ಶಿಷ್ಯನಾದ ಅವೇಕನ್ಡ್ ಒಂದು ತೋರಿದ ಪಾತ್ ನಿಜವಾದ ಅನುಯಾಯಿಗಳು ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯ ಸರ್ವೋಚ್ಚ ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ - ಅಂದರೆ, ನಾಲ್ಕು ರೀತಿಯ [ಉದಾತ್ತ ಶಿಷ್ಯರಲ್ಲಿ] ಜೋಡಿಗಳಂತೆ ಸೇವಿಸಿದಾಗ, ಎಂಟು . ವ್ಯಕ್ತಿಗಳು ಸೇವಿಸಿದಾಗ ಅವೇಕನ್ಡ್ ಒಂದು ತೋರಿದ ಪಾತ್ ನಿಜವಾದ ಅನುಯಾಯಿಗಳು ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯದ ವಿಶ್ವಾಸ ಇರುವವರು ಸರ್ವೋಚ್ಚ ಏನು ವಿಶ್ವಾಸ ಹೊಂದಿವೆ; ಮತ್ತು ಸರ್ವೋಚ್ಚ ವಿಶ್ವಾಸ ಹೊಂದಿರುವವರಿಗೆ, ಸರ್ವೋಚ್ಚ ಫಲಿತಾಂಶ “.

65) Classical Malayalam
65) ക്ലാസ്സിക്കൽ മലയാളം

ഉണർന്നവൻ കാണിച്ച പാത യഥാർഥ അനുയായികൾ ആത്മീയ കമ്മ്യൂണിറ്റി
ഒരു കമ്മ്യൂണിറ്റി മഹത്തായ
ഏതൊരു കമ്മ്യൂണിറ്റികൾ അല്ലെങ്കിൽ വിഭാഗങ്ങൾക്കിടയിൽ ഉണ്ടായേക്കാം, Tathagata ശിഷ്യന്മാരിൽ ഉണർന്നവൻ കാണിച്ച പാത യഥാർഥ അനുയായികൾ ആത്മീയ കമ്മ്യൂണിറ്റി മഹത്തായ കണക്കാക്കുന്നു - അതായത്, നാല് തരം [മാന്യനായ ശിഷ്യന്മാരിൽ] ജോഡികളായിട്ടാണ് എടുത്ത സന്ദർഭം എട്ടു . പേരെ ആയി എടുത്ത സമയത്ത് പാത യഥാർഥ അനുയായികൾ ഉണർന്നവൻ കാണിച്ച ആത്മീയ സമൂഹം ആത്മവിശ്വാസം ചിലരൊക്കെ പരമോന്നതമായ എന്താണെന്ന് ആശ്രയിപ്പാൻ; സുപ്രീം ലെ ആത്മവിശ്വാസത്തോടെ വേണ്ടി സുപ്രീം ഫലം .

68) Classical Marathi
68) शास्त्रीय मराठी

मार्ग खरे अनुयायी आध्यात्मिक समुदाय जागृत एक द्वारे दर्शविले
एक समुदाय सर्वोच्च
हेही जे समूह किंवा गट मार्ग जागृत एक Tathagata शिष्यांपैकी करून दाखवली खरे अनुयायी आध्यात्मिक समुदाय सर्वोच्च मानले जाते, तेथे असू शकते - म्हणजे, चार प्रकारच्या [थोर शिष्य] जोड्या घेतले तेव्हा, आठ . व्यक्ती म्हणून घेतले तेव्हा मार्ग जागृत एक करून दाखवली खरे अनुयायी आध्यात्मिक समुदाय खात्री आहे ज्यांनी श्रेष्ठ आहे, काय खात्री आहे आणि सर्वोच्च विश्वास असणाऱ्या, सर्वोच्च परिणाम काय होईल “.

76) Classical Punjabi
76) ਕਲਾਸੀਕਲ ਦਾ ਪੰਜਾਬੀ

ਰੂਹਾਨੀ ਮਾਰਗ ਦੇ ਸੱਚੇ ਚੇਲੇ ਦੇ ਕਮਿਊਨਿਟੀ ਜਾਗ ਇਕ ਕਰ ਕੇ ਦਿਖਾਇਆ
ਇੱਕ ਭਾਈਚਾਰੇ ਸੁਪਰੀਮ
ਜੋ ਵੀ ਵਿਚ ਭਾਈਚਾਰੇ ਗਰੁੱਪ ਉਥੇ ਹੋ ਸਕਦਾ ਹੈ, ਮਾਰਗ Tathagata ਦੇ ਚੇਲੇ ਜਾਗ ਇਕ ਕਰ ਕੇ ਦਿਖਾਇਆ ਦੇ ਸੱਚੇ ਚੇਲੇ ਦੀ ਰੂਹਾਨੀ ਕਮਿਊਨਿਟੀ ਸੁਪਰੀਮ ਮੰਨਿਆ ਗਿਆ ਹੈ - ਭਾਵ, [ਚੰਗੇ ਚੇਲੇ] ਚਾਰ ਕਿਸਮ ਜਦ ਜੋੜੇ ਦੇ ਤੌਰ ਤੇ ਲਿਆ, ਅੱਠ . ਜਦ ਵਿਅਕਤੀ ਦੇ ਤੌਰ ਤੇ ਲਿਆ ਜਿਹੜੇ ਮਾਰਗ ਜਾਗ ਇਕ ਕਰ ਕੇ ਦਿਖਾਇਆ ਦੇ ਸੱਚੇ ਚੇਲੇ ਦੀ ਰੂਹਾਨੀ ਕਮਿਊਨਿਟੀ ਵਿੱਚ ਭਰੋਸਾ ਹੈ ਕਿ ਕੀ ਪਰਮ ਹੈ ਭਰੋਸਾ ਹੈ, ਅਤੇ ਪਰਮ ਵਿਚ ਵਿਸ਼ਵਾਸ ਨਾਲ ਜਿਹੜੇ ਲਈ, ਪਰਮ ਦਾ ਨਤੀਜਾ ਹੋਵੇਗਾ “.


95) Classical Tamil
95) பாரம்பரிய இசைத்தமிழ் செம்மொழி

விழித்தெழுந்த ஒருவர்  காட்டிய உண்மை ஆன்மீக சமூக பாதை
ஒரு சமூக உச்சம்
“எந்த
சமூகங்கள் அல்லது குழுக்கள் மத்தியில் இருப்பினும் ததாகதா சீடர்கள் 
விழித்துக்கொண்ட ஒருவர்   காட்டிய வழியில் செல்லும் உண்மையான சீடர்கள்
ஆன்மீக சமூக உச்சமென  கருதப்படுகிறது - அதாவது, நான்கு வகையான [உன்னத
சீடர்கள்] ஜோடிகள் ஆராயும்போது அது எட்டு . நபர்கள் ஆராயும்போது அது
விழித்துக்கொண்ட ஒருவர்  காட்டிய வழியில் உண்மையான சீடர்கள் ஆன்மீக சமூக
நம்பிக்கை இல்லாதவர்களுக்கு உச்சமென நம்பிக்கை இருக்கிறது; மற்றும் உச்ச
நம்பிக்கை கொண்டிருப்பவர்களுக்கு, உச்ச விளைவாக இருக்கும் “.

96) Classical Telugu

96) ప్రాచీన తెలుగు

మార్గం యొక్క ట్రూ అనుచరులు ఆధ్యాత్మికం కమ్యూనిటీ జాగృతం వన్పై చూపిన
ఒక కమ్యూనిటీ సుప్రీం
“సంసార మధ్య కమ్యూనిటీలు లేదా సమూహాలు తథగట యొక్క శిష్యులు జాగృతం వన్పై చూపిన మార్గం యొక్క ట్రూ అనుచరులు ఆధ్యాత్మిక కమ్యూనిటీ సుప్రీం భావిస్తారు ఉండవచ్చు - అంటే, నాలుగు రకాల [నోబుల్ శిష్యులు] జంటల మాదిరిగా తీసుకున్న సమయంలో, ఎనిమిది . సిబ్బందితోపాటు తీసుకున్న సమయంలో జాగృతం వన్పై చూపిన మార్గం యొక్క ట్రూ అనుచరులు ఆధ్యాత్మిక కమ్యూనిటీ నమ్మకాన్ని ఉన్నవారు సుప్రీం ఏమిటి నమ్మకాన్ని కలిగి ఉంటారు, వీరు సుప్రీం నమ్మకాన్ని ఉన్నవారికి సుప్రీం ఫలితం ఉంటుంది “.

100)  Classical Urdu

100) کلاسیکل اردو

سے Awakened One کی طرف سے ظاہر کئے راہ کے سچے پیروکاروں کی روحانی کمیونٹی
ایک کمیونٹی سپریم
“جو بھی ان میں کمیونٹیز یا جماعت ہو سکتی ہے، تتاگت کے شاگردوں کی بیدار One کی طرف سے ظاہر کئے راہ کے سچے پیروکاروں کی روحانی کمیونٹی سپریم سمجھا جاتا ہے - یعنی، چار قسم کے [عظیم شاگردوں میں] جوڑوں کے طور پر لیا جب، آٹھ . افراد کے طور پر لیا جب بیدار One کی طرف سے ظاہر کئے راہ کے سچے پیروکاروں کی روحانی کمیونٹی میں اعتماد ہے وہ لوگ جو سپریم کیا ہے میں اعتماد ہے؛ اور سپریم میں اعتماد کے ساتھ ان لوگوں کے لئے، سپریم نتیجہ ہو جائے گا .

70) Classical Nepali

70) शास्त्रीय नेपाली

बाटो साँचो अनुयायी को आध्यात्मिक समुदाय भएको जागा एक देखाएको
एक समुदाय सर्वोच्च
जे बीच Tathagata चेलाहरू को जागा एक देखाउनुभएको मार्ग साँचो अनुयायी आध्यात्मिक समुदाय सर्वोच्च मानिन्छ, त्यहाँ समुदाय वा समूहहरू हुन सक्छ - अर्थात्, चार प्रकार [महान चेला को] जब जोडी रूपमा लिएको, को आठ जब व्यक्ति रूपमा लिएको जागा एक देखाउनुभएको मार्ग साँचो अनुयायी आध्यात्मिक समुदाय भरोसा गर्नेहरूलाई सर्वोच्च के भरोसा छ; सर्वोच्च मा निर्धक्क ती लागि, सर्वोच्च परिणाम हुनेछ



















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https://dhammawiki.com/…/1-10_ early_to_recent_Chronology_of…
1-10 early to recent Chronology of Pali Canon

Thomas William Rhys Davids in his Buddhist India (p. 188) has given a
chronological table of Buddhist literature from the time of the Buddha
to the time of Ashoka which is as follows:

1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books.

2. Episodes found, in identical words, in two or more of the existing books.

3. The Silas, the Parayana, the Octades, the Patimokkha.

4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas.

5. The Sutta Nipata, the Thera and Theri Gathas, the Udanas, and the Khuddaka Patha.

6. The Sutta Vibhanga, and Khandhkas.

7. The Jatakas and the Dhammapadas.

8. The Niddesa, the Itivuttakas and the Patisambbhida.

9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddhavamsa.

10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti.

Those listed at the top or near the top, such as numbers one to five,
are considered the earliest, oldest texts and the most likely to be
authentic and the exact words of the Buddha. The later texts and the
commentaries and the Visuddhimagga, are held in
very high esteem by Classical Theravada, whereas, the Modern Theravada
focuses on the earliest teachings of the Buddha.
Modern Theravada

Main article: Modern Theravada

Bhikkhu Bodhi, Dhammavuddho Thera and others have their doubts, as do
modern scholars about the later texts and if they are Buddhavacana
(exact words of Buddha) or not. Modern Theravadins probably hold a
slight variety of opinions but probably take one of
the following:

1. The first four Nikayas in their entirety are Buddhavacana, plus
the following books from the Khuddaka Nikaya: Dhammapada, Udana,
Itivuttaka, Sutta Nipata, Theragatha, and Therigatha; and the Patimokkha
from the Vinaya. (That would still make the Buddhavacana
portion of the Tipitaka roughly 30 out of 40 volumes.)

2. All of the above, plus the other books of the Khuddaka Nikaya,
plus the other Vinaya books, plus the Abhidhamma, but see them as
written by later disciples of the Buddha, who may have been arahants and
thus, still worthy to be included in the Canon, although
not likely part of Original Buddhism.

The scholar monks Ajahn Sujato and Ajahn Brahmali have written the
book The Authenticity of Early Buddhist Texts and they are in agreement
with number one above, consisting of the first 4 Nikayas and some of the
Khuddaka Nikaya as Buddhavacana.

See also: Original Buddhism
References

The Complete Book of Buddha’s Lists — Explained. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
The Authenticity of Early Buddhist Texts Buddhist Publication Society, 2014.
https://suttacentral.net/
dhammawiki.com
1-10 early to recent Chronology of Pali Canon - Dhamma Wiki
Thomas William Rhys Davids in his Buddhist India (p. 188) has given a
chronological table of Buddhist literature from the time of the Buddha
to the time of Ashoka which is as follows:



Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart




Spiritual Community of The True Followers of the Path shown by The Awakened One




A community supreme




“Among whatever communities or groups there may be, the Spiritual Community of The True Followers of the Path shown by The Awakened One
of the Tathagata’s disciples is considered supreme — i.e., the four
types [of noble disciples] when taken as pairs, the eight when taken as
persons. Those who have confidence in the Spiritual Community of The
True Followers of the Path shown by The Awakened One have confidence in
what is supreme; and for those with confidence in the supreme, supreme
will be the result.”

86)    Classical Sinhala

3) සම්භාව්ය සිංහල

මෙම අවදි එක් විසින් පෙන්වන ලද පාත් සැබෑ අනුගාමිකයන් අධ්යාත්මික ප්රජා
ප්රජා උත්තරීතර
කුමක් වුවත් “ප්රජාවන් හෝ කණ්ඩායම් අතර ඇති විය හැකි බව Tathagata ගෝලයන් කිරීමේ අවදි එක් විසින් පෙන්වන ලද පාත් සැබෑ අනුගාමිකයන්ව ප්රජා උත්තරීතර සැලකේ - එනම්, මේ සිව් [උතුම් ගෝලයන්] වර්ග යුගල වශයෙන් ගත් විට, අට . පුද්ගලයන් හැටියට ගත් විට මෙම අවදි එක් විසින් පෙන්වන ලද පාත් සැබෑ අනුගාමිකයන්ව ප්රජා විශ්වාසය ඇති අය උත්තරීතර දේ ගැන විශ්වාසයක් ඇති සහ උත්තරීතර විශ්වාසය ඇති අය සඳහා, උත්තරීතර ප්රතිඵලයක් වනු ඇත. “

69) Classical Myanmar(Burmese)
69) Classical မြန်မာ (ဗမာ)

အဆိုပါနိုးထတစ်ခုမှာအားဖြင့်ပြ Path ကိုစစ်မှန်သောနောက်လိုက်များ၏ဝိညာဉ်ရေးရာအဝန်း
တစ်ဦးကအသိုင်းအဝိုင်းလွန်ကဲ
သမျှရပ်ရွာသို့မဟုတ်အုပ်စုများအနက်ရှိစေခြင်းငှါ, အ Tathagata ရဲ့တပည့်များ၏နိုးတစ်ဦးအားဖွငျ့ပြထားတဲ့ Path ကိုစစ်မှန်သောနောက်လိုက်များ၏ဝိညာဉ်ရေးအဝန်းအထွဋ်အမြတ်တည်းဟူသောစဉ်းစားသည် - [မြတ်သောတပည့်] ဆိုလိုသည်မှာလေးပါးအမျိုးအစားများစွမ်းအဖြစ်သိမ်းယူသောအခါ, ရှစ် လူပုဂ္ဂိုလ်များအဖြစ်သိမ်းယူသောအခါနိုးထတစ်ခုမှာအားဖြင့်ပြ Path ကိုစစ်မှန်သောနောက်လိုက်များ၏ဝိညာဉ်ရေးအဝန်းအတွက်ယုံကြည်စိတ်ချမှုရှိသူများသည်လွန်ကဲသောအရာကိုအတွက်ယုံကြည်စိတ်ချမှုရှိသည် ဖြစ်. , နှင့်အထွဋ်အမြတ်တည်းဟူသောအတွက်ယုံကြည်စိတ်ချမှုနှင့်အတူသူတို့အဘို့, အထွဋ်အမြတ်တည်းဟူသောရလဒ်ဖြစ်လိမ့်မည် “။

12)    Classical Bengali
12) ক্লাসিক্যাল বাংলা

আধ্যাত্মিক পথ প্রকৃত অনুসারী কমিউনিটি প্রবুদ্ধ One দ্বারা দেখানো
একটি সম্প্রদায় সুপ্রিম
যাই হোক না কেন মধ্যে সম্প্রদায় বা গ্রুপ হতে পারে, পথ Tathagata আছে শিষ্যদের জাগরিত One দ্বারা দেখানো প্রকৃত অনুসারী আধ্যাত্মিক কমিউনিটি সুপ্রিম মনে করা হয় - অর্থাৎ, [উন্নতচরিত্র শিষ্যদের] চার ধরনের যখন বিদ্যমান জোড়া হিসেবে গ্রহণ, আট . যখন ব্যক্তি হিসেবে গ্রহণ যারা পথ জাগরিত One দ্বারা দেখানো প্রকৃত অনুসারী আধ্যাত্মিক কমিউনিটি মধ্যে আস্থা আছে কি সর্বোচ্চ মধ্যে আস্থা আছে আর সুপ্রিম মধ্যে আত্মবিশ্বাসের সঙ্গে তাদের জন্য, সুপ্রিম ফল কী হবে .

18) Classical Chinese (Simplified)

18)中国古典(简体)

通过觉醒的人表示路径的真正追随者的精神共同体
一个社区至尊
“在任何社区或群体有可能是觉醒的人如来弟子所示的路径的真实追随者的精神共同体被认为是至高无上的 - 四种类型[高贵的弟子作为对,作为的那些谁拥有觉醒的人所示的路径的真实追随者的精神共同体的信心什么至上的信心;而对于那些具有至高无上的信心,最高的将是结果。“

19) Classical Chinese (Traditional)

19中國古代傳統

通過覺醒的人表示路徑的真正追隨者的精神共同體
一個社區至尊
“在任何社區或群體有可能是覺醒的人如來弟子所示的路徑的真實追隨者的精神共同體被認為是至高無上的 - 四種類型[高貴的弟子作為對,作為的那些誰擁有覺醒的人所示的路徑的真實追隨者的精神共同體的信心什麼至上的信心;而對於那些具有至高無上的信心,最高的將是結果。“

49)    Classical Japanese

49クラシック日本

目覚めOneによって示されるパス真の信者精神的なコミュニティ
コミュニティ至高
どのようななかで、コミュニティやグループは、如来の弟子目覚め一つで示されるパス真の信者精神的なコミュニティ最高と考えられているがあるかもしれない - すなわちペアとして取ら貴族の弟子]4種類8 人物としたときに目覚めOneによって示されるパス真の信者精神的なコミュニティに自信を持っている人は、最高であるものに自信を持って、そして最高に自信を持つもののために最高の結果になります

53)    Classical Khmer

53) បុរាណខ្មែរ

សហគមន៍ខាងវិញ្ញាណរបស់អ្នកដើរតាមពិតនៃផ្លូវដែលបានបង្ហាញដោយការភ្ញាក់ដឹងខ្លួនមួយ
សហគមន៍កំពូល
ក្នុងចំណោមអ្វីដែលសហគមន៍ឬក្រុមប្រហែលជាមានសហគមន៍ខាងវិញ្ញាណរបស់អ្នកកាន់តាមពិតនៃផ្លូវដែលបានបង្ហាញដោយបានភ្ញាក់ឡើងមួយនៃពួកសិស្សរបស់ព្រះតថាគតត្រូវបានចាត់ទុកថាជាកំពូល - ពោលគឺទាំងបួនប្រភេទ [ពួកសិស្សអភិជន] នៅពេលយកមកធ្វើជាគូប្រាំបី នៅពេលនាំយកជាមនុស្សអ្នកដែលមានទំនុកចិត្តនៅក្នុងសហគមន៍ខាងវិញ្ញាណរបស់អ្នកដើរតាមពិតនៃផ្លូវដែលបានបង្ហាញដោយបានភ្ញាក់ឡើងមួយមានទំនុកចិត្តលើអ្វីដែលជាកំពូលទេហើយចំពោះអ្នកដែលមានទំនុកចិត្តនៅក្នុងកំពូលកំពូលនឹងមានលទ្ធផលនេះ»។

54)    Classical Korean

54) 한국어 클래식

재개 으로 표시되는 경로의 진정한 추종자 영적 커뮤니티
커뮤니티 최고
무엇이든 지역 사회 또는 그룹은 여래 제자 재개 으로 표시되는 경로의 진정한 추종자 영적 커뮤니티 최고 간주되어있을 수 있습니다 - , 쌍으로 촬영 [고귀한 제자]를 네 가지 유형의 8 개의 . 사람으로 간주 할 때 재개 으로 표시되는 경로의 진정한 추종자 영적 커뮤니티에 자신이 사람들은 최고 무엇인지에 대한 확신을 가지고, 그리고 최고의 신뢰 사람들을 위해, 최고의 결과가 될 것입니다. “

97)    Classical Thai

97) คลาสสิกไทย

จิตวิญญาณของชุมชนจากของจริงติดตามเส้นทางที่แสดงโดยตื่น
ชุมชนศาลฎีกา
“ในบรรดาสิ่งที่ชุมชนหรือกลุ่มอาจจะมีจิตวิญญาณของชุมชนจากของจริงสาวกของเส้นทางที่แสดงโดยตื่นขึ้นมาหนึ่งในสาวก Tathagata ถือว่าสูงสุด - คือสี่ประเภท [สาวก Noble] เมื่อนำมาเป็นคู่แปด . เมื่อนำมาเป็นบุคคลที่บรรดาผู้ที่มีความเชื่อมั่นในจิตวิญญาณของชุมชนจากของจริงสาวกของเส้นทางที่แสดงโดยตื่นขึ้นมาหนึ่งมีความเชื่อมั่นในสิ่งที่เป็นสูงสุดและสำหรับผู้ที่มีความเชื่อมั่นในศาลฎีกาศาลฎีกาจะเป็นผล .

57)    Classical Lao

57) ລາວຄລາສສິກ

ຊຸມຊົນທາງວິນຍານຂອງຄວາມຈິງຕິດຕາມຂອງເສັ້ນທາງກ້າວສູ່ການສະແດງໃຫ້ເຫັນໂດຍການປຸກຫນຶ່ງ
ຊຸມຊົນສູງສຸດ
“ໃນບັນດາສິ່ງທີ່ຊຸມຊົນຫລືກຸ່ມອາດຈະມີ, ປະຊາຄົມທາງວິນຍານຂອງຄວາມຈິງຕິດຕາມຂອງເສັ້ນທາງກ້າວສູ່ການສະແດງໃຫ້ເຫັນໂດຍໄດ້ຕື່ນຂຶ້ນສູ່ຫນຶ່ງໃນພວກສາວົກໄດ້ Tathagata ແມ່ນພິຈາລະນາຊາຊົນສູງສຸດ - ຕົວຢ່າງ, ໃນສີ່ປະເພດ [ຂອງພວກສາວົກ noble] ໃນເວລາທີ່ປະຕິບັດເປັນຄູ່, ແປດ . ໃນເວລາທີ່ການປະຕິບັດເປັນບຸກຄົນຜູ້ທີ່ມີຄວາມຫມັ້ນໃຈໃນຊຸມຊົນທາງວິນຍານຂອງຄວາມຈິງຕິດຕາມຂອງເສັ້ນທາງກ້າວສູ່ການສະແດງໃຫ້ເຫັນໂດຍ Awakened ຫນຶ່ງມີຄວາມຫມັ້ນໃຈໃນສິ່ງທີ່ເປັນຊາຊົນສູງສຸດແລະສໍາລັບຜູ້ທີ່ມີຄວາມຫມັ້ນໃຈໃນຊາຊົນສູງສຸດ, ສູງສຸດຈະໄດ້ຮັບຜົນໄດ້ຮັບ “.

102)    Classical Vietnamese

102) Việt cổ điển

Cộng đồng tinh thần của Các theo dõi thật của con đường thể hiện bởi Đấng Giác Ngộ
Một cộng đồng tối cao
Trong bất cứ cộng đồng hoặc nhóm có thể có, các cộng đồng tâm linh của Các theo dõi thật của con đường thể hiện bởi Giác Ngộ của các đệ tử của Như Lai được xem là tối cao - tức là, bốn loại [của các đệ tử cao quý] khi lấy làm cặp, tám . khi thực hiện như là người những người có niềm tin vào cộng đồng tâm linh của các theo dõi thật của con đường thể hiện bởi Giác Ngộ có niềm tin vào những gì là tối cao, và cho những người có niềm tin vào các tối cao, tối cao sẽ là kết quả .

36) Classical Gujarati

36) આ Classical ગુજરાતી

આધ્યાત્મિક પથ સાચા અનુયાયીઓ સમુદાય જાગૃત એક બતાવાય
એક સમુદાય સુપ્રીમ
“ગમે વચ્ચે સમુદાયો અથવા જૂથો હોઇ શકે છે, પાથ તથાગત શિષ્યો જાગૃત એક દ્વારા બતાવ્યા પ્રમાણે સાચા અનુયાયીઓ આધ્યાત્મિક સમુદાય સુપ્રીમ ગણવામાં આવે છે - એટલે કે, [ઉમદા શિષ્યો] ચાર પ્રકારના જ્યારે જોડીઓ લેવામાં આઠ . જ્યારે વ્યક્તિઓ તરીકે લેવામાં જેઓ પાથ જાગૃત એક દ્વારા બતાવ્યા પ્રમાણે સાચા અનુયાયીઓ આધ્યાત્મિક સમૂહ માં વિશ્વાસ છે શું સર્વોચ્ચ છે વિશ્વાસ છે; અને સુપ્રીમ વિશ્વાસ સાથે તે માટે, સુપ્રીમ પરિણામ હશે “.

41) Classical Hindi

41) शास्त्रीय हिन्दी

आध्यात्मिक पथ के सच्चे अनुयायियों के समुदाय जागृत एक द्वारा दिखाए
एक समुदाय के सर्वोच्च
जो कुछ भी बीच में समुदायों या समूहों वहाँ हो सकता है, पथ तथागत के शिष्यों में से एक जागृत द्वारा दिखाए गए के सच्चे अनुयायियों के आध्यात्मिक समुदाय सर्वोच्च माना जाता है - यानी, [महान शिष्यों की] चार प्रकार जब जोड़े के रूप में लिया, आठ जब व्यक्तियों के रूप में लिया जो लोग पथ ज्ञानी द्वारा दिखाए गए के सच्चे अनुयायियों के आध्यात्मिक समुदाय में विश्वास है क्या सर्वोच्च है में विश्वास है, और सर्वोच्च में विश्वास के साथ उन लोगों के लिए, सुप्रीम परिणाम हो जाएगा “

51) Classical Kannada

51) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

ಪಾತ್ ನಿಜವಾದ ಅನುಯಾಯಿಗಳು ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯ ಜಾಗೃತ ಒಂದು ತೋರಿದ
ಸಮುದಾಯ ಸರ್ವೋಚ್ಚ
“ಏನೇ ಪೈಕಿ ಸಮುದಾಯಗಳು ಗುಂಪುಗಳಿವೆ ಇರಬಹುದು ಮಧ್ಯಮದ ಶಿಷ್ಯನಾದ ಅವೇಕನ್ಡ್ ಒಂದು ತೋರಿದ ಪಾತ್ ನಿಜವಾದ ಅನುಯಾಯಿಗಳು ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯ ಸರ್ವೋಚ್ಚ ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ - ಅಂದರೆ, ನಾಲ್ಕು ರೀತಿಯ [ಉದಾತ್ತ ಶಿಷ್ಯರಲ್ಲಿ] ಜೋಡಿಗಳಂತೆ ಸೇವಿಸಿದಾಗ, ಎಂಟು . ವ್ಯಕ್ತಿಗಳು ಸೇವಿಸಿದಾಗ ಅವೇಕನ್ಡ್ ಒಂದು ತೋರಿದ ಪಾತ್ ನಿಜವಾದ ಅನುಯಾಯಿಗಳು ಆಧ್ಯಾತ್ಮಿಕ ಸಮುದಾಯದ ವಿಶ್ವಾಸ ಇರುವವರು ಸರ್ವೋಚ್ಚ ಏನು ವಿಶ್ವಾಸ ಹೊಂದಿವೆ; ಮತ್ತು ಸರ್ವೋಚ್ಚ ವಿಶ್ವಾಸ ಹೊಂದಿರುವವರಿಗೆ, ಸರ್ವೋಚ್ಚ ಫಲಿತಾಂಶ “.

65) Classical Malayalam
65) ക്ലാസ്സിക്കൽ മലയാളം

ഉണർന്നവൻ കാണിച്ച പാത യഥാർഥ അനുയായികൾ ആത്മീയ കമ്മ്യൂണിറ്റി
ഒരു കമ്മ്യൂണിറ്റി മഹത്തായ
ഏതൊരു കമ്മ്യൂണിറ്റികൾ അല്ലെങ്കിൽ വിഭാഗങ്ങൾക്കിടയിൽ ഉണ്ടായേക്കാം, Tathagata ശിഷ്യന്മാരിൽ ഉണർന്നവൻ കാണിച്ച പാത യഥാർഥ അനുയായികൾ ആത്മീയ കമ്മ്യൂണിറ്റി മഹത്തായ കണക്കാക്കുന്നു - അതായത്, നാല് തരം [മാന്യനായ ശിഷ്യന്മാരിൽ] ജോഡികളായിട്ടാണ് എടുത്ത സന്ദർഭം എട്ടു . പേരെ ആയി എടുത്ത സമയത്ത് പാത യഥാർഥ അനുയായികൾ ഉണർന്നവൻ കാണിച്ച ആത്മീയ സമൂഹം ആത്മവിശ്വാസം ചിലരൊക്കെ പരമോന്നതമായ എന്താണെന്ന് ആശ്രയിപ്പാൻ; സുപ്രീം ലെ ആത്മവിശ്വാസത്തോടെ വേണ്ടി സുപ്രീം ഫലം .

68) Classical Marathi
68) शास्त्रीय मराठी

मार्ग खरे अनुयायी आध्यात्मिक समुदाय जागृत एक द्वारे दर्शविले
एक समुदाय सर्वोच्च
हेही जे समूह किंवा गट मार्ग जागृत एक Tathagata शिष्यांपैकी करून दाखवली खरे अनुयायी आध्यात्मिक समुदाय सर्वोच्च मानले जाते, तेथे असू शकते - म्हणजे, चार प्रकारच्या [थोर शिष्य] जोड्या घेतले तेव्हा, आठ . व्यक्ती म्हणून घेतले तेव्हा मार्ग जागृत एक करून दाखवली खरे अनुयायी आध्यात्मिक समुदाय खात्री आहे ज्यांनी श्रेष्ठ आहे, काय खात्री आहे आणि सर्वोच्च विश्वास असणाऱ्या, सर्वोच्च परिणाम काय होईल “.

76) Classical Punjabi
76) ਕਲਾਸੀਕਲ ਦਾ ਪੰਜਾਬੀ

ਰੂਹਾਨੀ ਮਾਰਗ ਦੇ ਸੱਚੇ ਚੇਲੇ ਦੇ ਕਮਿਊਨਿਟੀ ਜਾਗ ਇਕ ਕਰ ਕੇ ਦਿਖਾਇਆ
ਇੱਕ ਭਾਈਚਾਰੇ ਸੁਪਰੀਮ
ਜੋ ਵੀ ਵਿਚ ਭਾਈਚਾਰੇ ਗਰੁੱਪ ਉਥੇ ਹੋ ਸਕਦਾ ਹੈ, ਮਾਰਗ Tathagata ਦੇ ਚੇਲੇ ਜਾਗ ਇਕ ਕਰ ਕੇ ਦਿਖਾਇਆ ਦੇ ਸੱਚੇ ਚੇਲੇ ਦੀ ਰੂਹਾਨੀ ਕਮਿਊਨਿਟੀ ਸੁਪਰੀਮ ਮੰਨਿਆ ਗਿਆ ਹੈ - ਭਾਵ, [ਚੰਗੇ ਚੇਲੇ] ਚਾਰ ਕਿਸਮ ਜਦ ਜੋੜੇ ਦੇ ਤੌਰ ਤੇ ਲਿਆ, ਅੱਠ . ਜਦ ਵਿਅਕਤੀ ਦੇ ਤੌਰ ਤੇ ਲਿਆ ਜਿਹੜੇ ਮਾਰਗ ਜਾਗ ਇਕ ਕਰ ਕੇ ਦਿਖਾਇਆ ਦੇ ਸੱਚੇ ਚੇਲੇ ਦੀ ਰੂਹਾਨੀ ਕਮਿਊਨਿਟੀ ਵਿੱਚ ਭਰੋਸਾ ਹੈ ਕਿ ਕੀ ਪਰਮ ਹੈ ਭਰੋਸਾ ਹੈ, ਅਤੇ ਪਰਮ ਵਿਚ ਵਿਸ਼ਵਾਸ ਨਾਲ ਜਿਹੜੇ ਲਈ, ਪਰਮ ਦਾ ਨਤੀਜਾ ਹੋਵੇਗਾ “.


95) Classical Tamil
95) பாரம்பரிய இசைத்தமிழ் செம்மொழி

விழித்தெழுந்த ஒருவர்  காட்டிய உண்மை ஆன்மீக சமூக பாதை
ஒரு சமூக உச்சம்
“எந்த
சமூகங்கள் அல்லது குழுக்கள் மத்தியில் இருப்பினும் ததாகதா சீடர்கள் 
விழித்துக்கொண்ட ஒருவர்   காட்டிய வழியில் செல்லும் உண்மையான சீடர்கள்
ஆன்மீக சமூக உச்சமென  கருதப்படுகிறது - அதாவது, நான்கு வகையான [உன்னத
சீடர்கள்] ஜோடிகள் ஆராயும்போது அது எட்டு . நபர்கள் ஆராயும்போது அது
விழித்துக்கொண்ட ஒருவர்  காட்டிய வழியில் உண்மையான சீடர்கள் ஆன்மீக சமூக
நம்பிக்கை இல்லாதவர்களுக்கு உச்சமென நம்பிக்கை இருக்கிறது; மற்றும் உச்ச
நம்பிக்கை கொண்டிருப்பவர்களுக்கு, உச்ச விளைவாக இருக்கும் “.

96) Classical Telugu

96) ప్రాచీన తెలుగు

మార్గం యొక్క ట్రూ అనుచరులు ఆధ్యాత్మికం కమ్యూనిటీ జాగృతం వన్పై చూపిన
ఒక కమ్యూనిటీ సుప్రీం
“సంసార మధ్య కమ్యూనిటీలు లేదా సమూహాలు తథగట యొక్క శిష్యులు జాగృతం వన్పై చూపిన మార్గం యొక్క ట్రూ అనుచరులు ఆధ్యాత్మిక కమ్యూనిటీ సుప్రీం భావిస్తారు ఉండవచ్చు - అంటే, నాలుగు రకాల [నోబుల్ శిష్యులు] జంటల మాదిరిగా తీసుకున్న సమయంలో, ఎనిమిది . సిబ్బందితోపాటు తీసుకున్న సమయంలో జాగృతం వన్పై చూపిన మార్గం యొక్క ట్రూ అనుచరులు ఆధ్యాత్మిక కమ్యూనిటీ నమ్మకాన్ని ఉన్నవారు సుప్రీం ఏమిటి నమ్మకాన్ని కలిగి ఉంటారు, వీరు సుప్రీం నమ్మకాన్ని ఉన్నవారికి సుప్రీం ఫలితం ఉంటుంది “.

100)  Classical Urdu

100) کلاسیکل اردو

سے Awakened One کی طرف سے ظاہر کئے راہ کے سچے پیروکاروں کی روحانی کمیونٹی
ایک کمیونٹی سپریم
“جو بھی ان میں کمیونٹیز یا جماعت ہو سکتی ہے، تتاگت کے شاگردوں کی بیدار One کی طرف سے ظاہر کئے راہ کے سچے پیروکاروں کی روحانی کمیونٹی سپریم سمجھا جاتا ہے - یعنی، چار قسم کے [عظیم شاگردوں میں] جوڑوں کے طور پر لیا جب، آٹھ . افراد کے طور پر لیا جب بیدار One کی طرف سے ظاہر کئے راہ کے سچے پیروکاروں کی روحانی کمیونٹی میں اعتماد ہے وہ لوگ جو سپریم کیا ہے میں اعتماد ہے؛ اور سپریم میں اعتماد کے ساتھ ان لوگوں کے لئے، سپریم نتیجہ ہو جائے گا .

70) Classical Nepali

70) शास्त्रीय नेपाली

बाटो साँचो अनुयायी को आध्यात्मिक समुदाय भएको जागा एक देखाएको
एक समुदाय सर्वोच्च
जे बीच Tathagata चेलाहरू को जागा एक देखाउनुभएको मार्ग साँचो अनुयायी आध्यात्मिक समुदाय सर्वोच्च मानिन्छ, त्यहाँ समुदाय वा समूहहरू हुन सक्छ - अर्थात्, चार प्रकार [महान चेला को] जब जोडी रूपमा लिएको, को आठ जब व्यक्ति रूपमा लिएको जागा एक देखाउनुभएको मार्ग साँचो अनुयायी आध्यात्मिक समुदाय भरोसा गर्नेहरूलाई सर्वोच्च के भरोसा छ; सर्वोच्च मा निर्धक्क ती लागि, सर्वोच्च परिणाम हुनेछ




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2A-Buddha Reality -On Impermanence, Interconnection, Change / Flux, Waves & Vibration
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 3:11 am



Buddha, Buddhism Religion: The world is continuous flux and is impermanent.
Buddha Reality



On Impermanence, Interconnection, Change / Flux, Waves & Vibration



Sabbo pajjalito loko, sabbo loko pakampito. The entire universe is nothing but combustion and vibration. (Buddha)



Observing, observing you will reach the stage when
you experience that the entire physical structure is nothing but
subatomic particles: throughout the body, nothing but kalapas (subatomic
particles). And even these tiniest subatomic particles are not solid.
They are mere vibration, just wavelets.



As you experience it yourself you experience that
the entire material world is nothing but vibration. We have to
experience the ocean of infinite waves surging within, the river of
inner sensations flowing within, the eternal dance of the countless
vibrations within every atom of the body. We have to witness our
continuously changing nature. All of this is happening at an extremely
subtle level. These kalapas (subatomic particles) according to the
Buddha, are in a state of perpetual change or flux. They are nothing but
a stream of energies, just like the light of a candle or an electric
bulb. The body (as we call it), is not an entity as it seems to be, but
is a continuum of matter and life-force coexisting.



http://www.buddhanet.net/bvk_study/bvk21d.htm
(Sourced from ‘’Buddha’s path is to experience reality'’ by S N
Goenka OCT 95 Vipassana english news letter, ‘’Samma Samadhi'’ April 95
hindi Vipassana patrika, discourses of Sayagyi U Ba Khin-Sayagyi U Ba
Khin Journal-VRI Igatpuri)



Flux / Impermanence



O Brahmana, it is just like a mountain river,
flowing far and swift, taking everything along with it; there is no
moment, no instant, no second when it stops flowing, but it goes on
flowing and continuing. So Brahmana, is human life, like a mountain
river.’ (Buddha)



‘The world is continuous flux and is impermanent. (Buddha)



One thing disappears, conditioning the appearance of the
next in a series of cause and effect. There is no unchanging substance in
them. There is nothing behind them that can be called a permanent Self (atman),
individuality, or anything that can in reality be called ‘I’.
.. There is no unmoving mover behind the movement. It is only
movement. It is not correct to say that life is moving, but life is
movement itself. Life and movement are not two different things. In
other words there is no thinker behind the thought. Thought itself is
the thinker. If you remove the thought, there is no thinker to be found.
Here we cannot fail to notice how this Buddhist view is diametrically
opposed to the Cartesian cogito ergo sum: ‘I think, therefore I am.’ (Rahula, What the Buddha Taught)



It is important to understand how things change
over time and thus how they have come to exist and how their change may
be adapted in the future. The Metaphysics of Space and Motion and the
Spherical Wave Structure of Matter explains this change (motion causes
change/time/flux) and interconnectedness, that all things exist in Space
and are subtly inter-connected by their spherical waves to all other
things within the Space of our finite spherical universe.



Gautama’s final breakthrough of awareness under the
bodhi tree, the culminating insight of the enlightenment, was to survey
the underlying evolutionary principles that drive the universe of
phenomena. His vision was of a world in constant flux with nothing
immutable in it, and of human experience as a stream of momentary mental
states, with no stable central controlling ‘Mind’ set apart from those
mental states. Yet both the flux of the world and the stream of the mind
flow on in patterned, law-governed ways. The conditioned process is
complex, Gautama realized, but its principles can be understood; it can
be influenced.



According to Buddhism, every event or phenomena,
including every event in the mind, arises in dependence on a network of
other phenomena which are its conditions, and it in turn forms one of
the conditions for innumerable other phenomena. The details of just how
phenomena are connected together is incredibly complex and subtle. (Cooper, 1996)



..this philosophy of ‘becoming’ is unique in the
spiritual history of humanity, in so far as it explains everything that
exists through the co-operation of only momentarily existing forces,
arising and disappearing in functional dependence [on} each other.
(Helmuth von Glasenapp)


These momentary forces, of arising and disappearing, are thus
explained with the Metaphysic of Space and Motion. It is a property of
Standing Waves that they successively appear and disappear as the two
waves, flowing in opposite directions, combine then cancel each other
out. Thus matter, as a SSW appears and disappears in Space (with the
frequency of roughly one hundred billion billion times per second.) This
appearing and disappearing must also apply to the Wave-Center. Thus the
particle effect of the Wave-Center appears in a discrete point in
Space, then disappears, then re-appears again as the next In-Waves meets
at its Wave-Center.






Introduction Buddha Buddhism Religion - Buddhism Quotes - Buddha Reality / Change & Interconnection - Buddha Nature - Buddha Nirvana - Buddha Mind Matter - Buddha Karma - Anatta / Buddhism Religion of No Soul - Dhammapada on Truth - Buddhist Ethics of Middle Way / Eightfold Path / Four Noble Truths - Buddhism Practical Philosophy - Walpola Rahula Quotes - Top of Page




Buddha - Buddhism Religion  of Nirvana and Karma
Buddha Nature



On Nature and Interconnectedness



One is one’s own refuge, who else could be the refuge? said the Buddha. (Dhp. XII 4.)



Buddha taught, encouraged and stimulated each
person to develop themselves and work out their own emancipation, for
humans have the power to liberate themselves from all bondage through
their own personal effort and intelligence.



It is always a question of knowing and seeing, and
not that of believing. The teaching of the Buddha is qualified as
ehi-passika, inviting you to ‘come and see’, but not to come and
believe. (Walpola Rahula, What the Buddha Taught)



The Buddha says, You should do the work, for the Tathagatas
only teach the way. (Dhp. XX 4.)
(Tathagata means ‘One who has come to Truth’. This is the term
usually used by the Buddha referring to himself and to the Buddhas in
general.) (Walpola Rahula, What the Buddha Taught)



A true Buddhist is the happiest of all beings. He
has no fears or anxieties. He is always calm and serene, cannot be upset
or dismayed by changes or calamities, because he sees things as they
are. The Buddha was never melancholy or gloomy. He was described by his
contemporaries as ‘ever-smiling’ (mihita-pubbamgama). (Walpola Rahula, What the Buddha Taught)



Although there is suffering in life, a Buddhist
should not be gloomy over it, should not be angry or impatient at it.
One of the principal evils in life, according to Buddhism, is
‘repugnance’ or hatred. Repugnance (pratigha) is explained as ‘ill will
with regard to living beings, with regard to suffering and with regard
to things pertaining to suffering. Its function is to produce a basis
for unhappy states and bad conduct.’ (Abhisamuc, p7)



Thus it is wrong to be impatient at suffering.
Being impatient or angry at suffering does not remove it. On the
contrary, it adds a little more to one’s trouble, and aggravates and
exacerbates a situation already disagreeable. What is necessary is not
anger or impatience, but the understanding of the question of suffering,
how it comes about, and how to get rid of it, and then to work
accordingly with patience, intelligence, determination and energy. (Walpola Rahula, What the Buddha Taught)






Introduction Buddha Buddhism Religion - Buddhism Quotes - Buddha Reality / Change & Interconnection - Buddha Nature - Buddha Nirvana - Buddha Mind Matter - Buddha Karma - Anatta / Buddhism Religion of No Soul - Dhammapada on Truth - Buddhist Ethics of Middle Way / Eightfold Path / Four Noble Truths - Buddhism Practical Philosophy - Walpola Rahula Quotes - Top of Page




Buddha - Buddhism Religion
Buddha on Nirvana



The Third Noble Truth is that there is liberation,
emancipation, freedom from suffering, from the continuity of dukkha.
This is called the Noble Truth of the Cessation of dukkha
(Dukkhanirodha-ariyasacca), which is Nibbana, more popularly known in
its Sanskrit form of Nirvana. (Walpola Rahula, p35)



Now you will ask: But what is Nirvana?
..The only reasonable reply is that it can never be answered
completely and satisfactorily in words, because human language is too
poor to express the real nature of the Absolute Truth or Ultimate
Reality which is Nirvana. Language is created and used by masses of
human beings to express things and ideas experienced by their sense
organs and their mind. A supramundane experience like that of the
Absolute Truth is not of such a category.



Words are symbols representing things and ideas
known to us; and these symbols do not and cannot convey the true nature
of even ordinary things. Language is considered deceptive and misleading
in the matter of understanding of the Truth. So the Lankavatara-sutra
says that ignorant people get stuck in words like an elephant in the
mud. Nevertheless, we cannot do without language. (p35)



Nirvana


Let us consider a few definitions and descriptions
of Nirvana as found in the original Pali texts:
‘It is the complete cessation of that very ‘thirst’ (tanha), giving it
up, renouncing it, emancipation from it, detachment from it.’ (Mhvg.
(Alutgama, 1922), p.10; S V p.421) (Rahula, p.36)



‘Calming of all conditioned things, giving up of all
defilements, extinction of ‘thirst’, detachment, cessation,
Nibbana.’
(S I, p.136) (Rahula, p.36)



‘O bhikkhus, what is the Absolute (Asamkhata,
Unconditioned)? It is the extinction of desire (ragakkhayo), the
extinction of hatred (dosakkhayo), the extinction of illusion
(mohakkhayo). This, O bhikkhus, is called the Absolute.’ (Ibid. IV,
p.359)



‘The cessation of Continuity and becoming (Bhavanirodha)
is Nibbana.’
(Words of Musila, disciple of Buddha. S II (PTS), p.117) (Rahula, p.37)



Nirvana is definitely no annihilation of self
because there is no self to annihilate. If at all, it is the
annihilation of the illusion, of the false idea of self. (p37)



Nirvana as Absolute Truth


We may get some idea of Nirvana as Absolute Truth
from the Dhatuvibhanga-sutta (No. 140) of the Majjhima-nikaya. This extremely
important discourse was delivered by the Buddha to Pukkusati, whom the Master
found to be intelligent and earnest, in the quiet of night in a potter’s
shed.
The essence of the relevant portions of the sutta is as follows:


A man is composed of six elements: solidity,
fluidity, heat, motion, space and consciousness. He analyses them and
finds that none of them is ‘mine’, or ‘me’ or ‘my self.’ He understands
how consciousness appears and disappears, how pleasant, unpleasnt and
neutral sensations appear and disappear. Through this knowledge his mind
becomes detached. Then he finds within him a pure equanimity (upekha)
which he can direct towards the attainment of any high spiritual state.
But then he thinks:


‘If I focus this purified and cleansed
equanimity on the Sphere of Infinite Space and develop a mind conforming
thereto, that is a mental creation (samkhatam). If I focus this
purified and cleansed equanimity on the Sphere of Infinite
Consciousness, on the Sphere of Nothingness, or on the Sphere of
Neither-perception nor Non-perception and develop a mind conforming
thereto, that is a mental creation.’


Then he neither mentally creates nor wills
continuity and becoming (bhava) or annihilations (vibhava). As he does
not construct or does not will continuity and becoming or annihilation,
he does not cling to anything in the world; as he does not cling, he is
not anxious; as he is not anxious, he is completely calmed within (fully
blown out within paccattam yeva parinibhayati). And he knows:


‘Finished is birth, lived is pure life, what
should be done is done, nothing more is left to be done.’ (This
expression means that now he is an Arahant).


Now when he experiences a pleasant,
unpleasant or neutral sensation, he knows that it is impermanent, that
it does not bind him, that it is not experienced with passion. Whatever
may be the sensation, he experiences it without being bound to it
(visamyutto).



‘Therefore, O bhikkhu, a person so endowed is endowed
with the absolute wisdom, for the knowledge of the extinction of all dukkha
is the absolute noble wisdom.
This his deliverance, founded on Truth, is unshakable. O Bhikkhu, that which
is unreality (mosadhamma) is false; that which is reality (amosadhamma)
is Nibbana, is Truth (Sacca). Therefore O Bhikkhu, a person so endowed is
endowed with this Absolute Truth. For, the Absolute Truth (paramam ariyasaccam)
is Nibbana, which is Reality.’
(Buddha, from the Dhatuvibhanga-sutta (No. 140) of the Majjhima-nikaya) (Rahula, p38-9)



Elsewhere the Buddha unequivocally uses the word
Truth in place of Nibbana: ‘I will teach you the Truth and the Path
leading to the Truth.’ (S V (PTS), p.369) (Rahula, p39)



Now, what is this Absolute Truth? According to
Buddhism, the Absolute Truth is that there is nothing absolute in the
world, that everything is relative, conditioned, impermanent, and that
there is no unchanging, everlasting, absolute substance like Self, Soul
or Atman within or without. This is the Absolute Truth. (p39)



++ disagree. Absolute Truth comes from Absolute Space (what exists, Reality).



It is incorrect to think that Nirvana is the
natural result of the extinction of craving. Nirvana is not the result
of anything. If it would be a result, then it would be an effect
produced by a cause. It would be samkhata ‘produced’ and ‘conditioned’.
Nirvana is neither cause nor effect. It is not produced like a mystic,
spiritual, mental state, such as dhyana or samadhi. TRUTH IS. NIRVANA
IS. The only thing you can do is see it, realise it. There is a path
leading to the realisation of Nirvana. But Nirvana is not the result of
this path. You may get to the mountain along a path, but the mountain is
not the result, not an effect of the path. You may see a light, but the
light is not a result of your eyesight. (p40)



People often ask: What is there after Nirvana? This
question cannot arise, because Nirvana is the Ultimate Truth. If it is
Ultimate there can be nothing after it. If there is anything after
Nirvana, then that will be the Ultimate Truth and not Nirvana.
(Rahula,p40)



Another question arises: What happens to the Buddha
or an Arahant after his death, parinirvana? This comes under the
category of unanswered questions (avyakata). (Rahula, P40)



There is yet another popular question: If there is
no Self, no Atman, who realises Nirvana? Before we go on to Nirvana, let
us ask the question: Who thinks now, if there is no Self? We have seen
earlier that it is the thought that thinks, that there is no thinker
behind the thought. In the same way, it is wisdom (panna), realisation,
that realises. There is no other self behind the realisation. In the
discussion on the origin of dukkha we saw that whatever it may be-
whether being, or thing, or system- if it is of the nature of arising;
it has within itself the nature, the germ, of its cessation, its
destruction. Dukkha arises because of ‘thirst’ (tanha) and it ceases
because of wisdom (panna). ‘Thirst’ and Wisdom are both within the Five
Aggregates.



Thus, the germ of their arising as well as that of their
cessation are both within the Five Aggregates. This is the real meaning
of the Buddhas well-known statement:
‘Within this fathom-long sentient body itself, I postulate the world,
the arising of the world, the cessation of the world, and the path leading
to the cessation of the world.’ (A (Columbo, 1929) p218)
This means that all the Four Noble Truths are found within the
Five Aggregates, i.e. within ourselves. This also means that there is no
external power that produces the arising and cessation of dukkha. (p42)



When wisdom is developed and cultivated according
to the Fourth Noble Truth, it sees the secret of life, the reality of
things as they are. When the secret is discovered, when the Truth is
seen, all the forces which feverishly produce the continuity of samsara
in illusion become calm and incapable of producing any more
karma-formations, because there is no more illusion, no more ‘thirst’
for continuity. It is like a mental disease which is cured when the
cause or the secret of the malady is discovered and seen by the patient.
(p43)



He who has realised Truth, Nirvana, is the happiest being
in the world. He is free from all ‘complexes’ and obsessions,
the worries and troubles that torment others. His mental health is perfect.
He does not repent the past, nor does he brood over the future. He lives
fully in the present. Therefore he appreciates and enjoys things in the
purest sense without self-projections. He is joyful, exultant, enjoying
the pure life, his faculties pleased, free from anxiety, serene and peaceful.

As he is free from selfish desire, hatred, ignorance, conceit,
pride, and all such ‘defilements’, he is pure and gentle, full of
universal love, compassion, kindness, sympathy, understanding and
tolerance. His service to others is of the purest, for he has no thought
of self. He gains nothing, accumulated nothing, because he is free from
the illusion of Self and the ‘thirst’ of becoming. (p43)



Nirvana is beyond logic and reasoning (atakkavacara). (p43)


(The Wave Structure of Matter does not agree with this)



Nirvana is ‘to be realised by the wise within themselves’. (paccattam veditabbo vinnuhi) (p44)






Introduction Buddha Buddhism Religion - Buddhism Quotes - Buddha Reality / Change & Interconnection - Buddha Nature - Buddha Nirvana - Buddha Mind Matter - Buddha Karma - Anatta / Buddhism Religion of No Soul - Dhammapada on Truth - Buddhist Ethics of Middle Way / Eightfold Path / Four Noble Truths - Buddhism Practical Philosophy - Walpola Rahula Quotes - Top of Page




Buddha - Buddhism Religion

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Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 3:10 am





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Buddha - Buddhism Religion


Sidhartha Gautama: The Buddha (563-483 BCE)

Quotes on the Philosophy & Metaphysics of Buddhism
Metaphysical foundations of Nirvana (Truth), Karma (Interconnection)



Sabbadanam dhammadanam jinati

‘The gift of truth excels all other gifts.’ (Buddha)
The world is continuous flux and is impermanent. (Buddha)
Transient are conditioned things. Try to accomplish your aim with diligence. (Buddha’s last words)



The religion of the future will be a cosmic religion.
It should transcend personal God and avoid dogma and theology. Covering
both the natural and the spiritual, it should be based on a religious
sense arising from the experience of all things natural and spiritual as
a meaningful unity. Buddhism answers this description. If there is any religion that could cope with modern scientific needs it would be Buddhism. (Albert Einstein)










Introduction

On the Life of Buddha, Metaphysics & Philosophy of Buddhist Religion



Buddha - Buddhism ReligionBuddha, Buddhism Religion: The world is continuous flux and is impermanent.Buddha - Buddhism ReligionBuddha, Buddhism Religion: The gift of truth excels all other gifts.Buddha - Buddhism Religion  of Nirvana and KarmaBuddha, Metaphysics of Buddhism Religion, BuddhaBuddha - Buddhism Religion of Nirvana (Truth) and Karma (interconnection)


Buddha - Buddhism Religion
Buddhism is a philosophy / religion based upon the teachings
of Siddhartha Gautama (566 - 486 B.C.). He was an Indian
prince born in Lumbini (a town situated in what is now Nepal), destined
for a privileged life.
According to legend for his life, before his birth, Gautama had
visited his mother during a vision, taking the form of a white elephant.
During the birth celebrations, a seer announced that this baby would
either become a great king or a great holy man. His father, wishing for
Gautama to be a great king, shielded his son from religious teachings or
knowledge of human suffering.


At age 16, his father arranged his marriage to Yashodhara, a
cousin of the same age. She gave birth to a son, Rahula. Although his
father ensured that Gautama was provided with everything he could want
or need, Gautama was troubled and dissatisfied. At the age of 29,
Gautama was escorted on four subsequent visits outside of the palace.
Here Siddhartha came across an old crippled man, a sick man, a dead body
and an ascetic. This is known as the Four Passing Sights which
lead Siddhartha to recognise the reality of death and suffering and the
cyclical nature of human existence (samsara). He then left the palace,
abandoned his inheritance and became a wandering monk, seeking a
solution to an end of suffering. He began with the Yogic path and
although he reached high levels of meditative consciousness, he was not
satisfied.


He abandoned asceticism and realised the power of the Middle Way.
This is an important idea in Buddhist thought and practice. To seek
moderation and avoid the extremes of self-indulgence and
self-mortification. At the age of 35, meditating under a Bodhi tree,
Siddhartha reached Enlightenment, awakening to the true nature of
reality, which is Nirvana (Absolute Truth);



The dustless and stainless Eye of Truth (Dhamma-cakkhu) has
arisen.
He has seen Truth, has attained Truth, has known Truth, has penetrated into
Truth, has crossed over doubt, is without wavering.
Thus with right wisdom he sees it as it is (yatha bhutam) … The
Absolute Truth is Nibbana, which is Reality. (Buddha, from the
Dhatuvibhanga-sutta (No. 140) of the Majjhima-nikaya)


Thus Siddhartha Gautama became known as the Buddha. ‘Buddha’ (from the ancient Indian languages of Pali and Sanksrit) means ‘one who has awakened‘. It is derived from the verbal root “budh”, meaning “to awaken” or “to be enlightened”, and “to comprehend”.


The Buddha taught that the nature of reality was impermanent and
interconnected. We suffer in life because of our desire to transient
things. Liberation from suffering may come by training the mind and
acting according to the laws of karma (cause and effect) i.e. with right
action, good things will come to you. This teaching is known as the Four Noble Truths:


The Buddha taught that the nature of reality was impermanent and interconnected. We suffer in life because of our desire to transient things. Liberation from suffering may come by training the mind and acting according to the laws of karma (cause and effect) i.e. with right action, good things will come to you. This teaching is known as the Four Noble TruthsDukkha:
Suffering is everywhere
Samudaya: There is a cause of suffering, which is attachment
or misplaced desire (tanha) rooted in ignorance.

Nirodha: There is an end of suffering, which is Nirvana
(the possibility of liberation exists for everyone).

Maggo: There is a path that leads out of
suffering, known as the Noble Eightfold Path (right view, right thought,
right speech, right conduct, right vocation, right effort, right
attention and right concentration).



(Based upon http://en.wikipedia.org/wiki/Gautama_Buddha)



Metaphysics of Buddhism


Buddha was correct that The gift of truth excels all other gifts,
for only truth allows us to act wisely. This website is devoted to
explaining this fundamental Truth about Reality (Nirvana) from the
Metaphysical foundations of Space and Motion (not Time) and the Spherical Standing Wave Structure of Matter.


Buddha was very close to understanding Reality as he knew that Matter was both Impermanent and Interconnected; The world is continuous flux and is impermanent (Buddha) and as Fritjof Capra writes; The Eastern mystics see the universe as an inseparable web, whose interconnections are dynamic and not static (Capra).
This impermanence / flux is caused by the continual wave Motion of
Space (which causes both Matter and Time) and the Interconnection of all
things is due to the Spherical In and Out Waves which interact with all
other matter in the universe.



Read more on the Wave Structure of Matter as the Most Simple Science Theory of Reality.


We hope you enjoy the following quotes on Buddhism. This is a
long page, as I have sourced many interesting ideas and find a lot of
truth in Buddhism. Namaste.


Geoff Haselhurst, Karene Howie



Do not believe in anything simply because you have
heard it. Do not believe in anything simply because it is spoken and
rumored by many. Do not believe in anything because it is found written
in your religious books. Do not believe in anything merely on the
authority of your teachers and elders. Do not believe in traditions
because they have been handed down for many generations. But after
observation and analysis, when you find anything that agrees with reason
and is conducive to the good and benefit of one and all, then accept it
and live up to it. (Siddhartha Gautama - The Buddha), 563-483 B.C.










Buddha - Buddhism Religion
Buddhism Quotes on Buddha / Buddhism Religion



I will teach you the Truth and the Path leading to the Truth. (Buddha)



One is one’s own refuge, who else could be the refuge? ..The wise man makes an island of himself that no flood can overwhelm. (Buddha)



It is proper for you to doubt .. do not go upon report .. do not go upon tradition..do not go upon hearsay..’ (Buddha, Kalama Sutra)



Never by hatred is hatred appeased, but it is appeased by kindness. This is an eternal truth. (Buddha)



O Brahmana, it is just like a mountain
river, flowing far and swift, taking everything along with it; there is
no moment, no instant, no second when it stops flowing, but it goes on
flowing and continuing. So Brahmana, is human life, like a mountain
river. (Buddha)



‘Wherefore, brethren, thus must ye
train yourselves : Liberation of the will through love will develop, we
will often practice it, we will make it vehicle and base, take our stand
upon it, store it up, thoroughly set it going.’ (Buddha)



For the first time in the history of
the world, Buddhism proclaimed a salvation which each individual could
gain from him or herself, in this world, during this life, without any
least reference to God, or to gods either great or small. (Aldous Huxley)



The dustless and stainless Eye of Truth (Dhamma-cakkhu)
has arisen.
He has seen Truth, has attained Truth, has known Truth, has penetrated into
Truth, has crossed over doubt, is without wavering.
Thus with right wisdom he sees it as it is (yatha bhutam) (Ancient Buddhist texts)



The subtle waves are infinite, producing wondrous
sounds.
They follow those who should hear the Dharma’s discussion.
(Gaathaas in Praise of the Buddha Amitaabha, Composed by Dharma Teacher T’an-luan, 1978)



Criticism is the deliverance of the
human mind from entanglements and passions. It is freedom itself. This
is the true Buddhist standpoint. ( T.L.V Murti, The Central Philosophy of Buddhism)



The Pali word kamma or the Sanskrit word karma (from the root kr to do) literally means ‘action’, ‘doing’.
But in the Buddhist theory of karma it has a specific meaning: it means
only ‘volitional action’ not all action. In Buddhist terminology karma
never means its effect; its effect is known as the ‘fruit’ or the
‘result’ of karma.



The theory of karma should not be
confused with so-called ‘moral justice’ or ‘reward and punishment’. The
idea of moral justice arises out of the conception of a supreme being, a
God, who sits in judgement, who is a law-giver and who decides what is
right and wrong.



The theory of karma is the theory of
cause and effect, of action and reaction; it is a natural law, which has
nothing to do with the idea of justice or reward and punishment. Every
volitional action produces its effects or results. If a good action
produces good effects, it is not justice, or reward, meted out by
anybody or any power sitting in judgement of your action, but this is in
virtue of its own nature, its own law. This is not difficult to
understand. But what is difficult is that, according to karma theory,
the effects of a volitional action may continue to manifest themselves
even in a life after death. (Walpola Rahula, What the Buddha Taught)



..the Buddha’s metaphysical conception of the impermanence and interdependence of all things profoundly influences his teaching about the conduct of daily life and the nature of human salvation. (Collinson, Fifty Eastern Thinkers, 2000)



The Buddha taught an attitude of non-violence and
an awareness of community and relatedness among all things. He condemned
the rigid hierarchy of the Hindu estates, maintaining that inner virtue
rather than birth or rank is to be valued, and he welcomed followers,
both men and women, from all walks of life. (Cooper, 1996)



The impermanence of all forms is the starting point
of Buddhism. The Buddha taught that ‘all compounded things are
impermanent’, and that all suffering in the world arises from our trying
to cling to fixed forms- objects, people or ideas- instead of accepting
the world as it moves and changes. (Capra, The Tao of Physics, p211)



The most important characteristic of the Eastern
world view- one could almost say the essence of it- is the awareness of
the unity and mutual interrelation of all things and events, the
experience of all phenomena in the world as manifestations of a basic
oneness. All things are seen as interdependent and inseparable parts of
this cosmic whole; as different manifestations of the same ultimate
reality. (Capra, The Tao of Physics)



In Indian philosophy, the main terms used by Hindus
and Buddhists have dynamic connotations. The word Brahman is derived
from the Sanskrit root brih – to grow- and thus suggests a reality which
is dynamic and alive. The Rig Veda uses the term ‘Rita’ to express the
dynamic character of the universe, from the root ri- to move; its
original meaning in the Rig Veda being ‘the course of all things’, ‘the
order of nature’. The order of nature was conceived by the Vedic seers,
not as a static divine law, but as a dynamic principle which is inherent
in the universe. This idea is not unlike the Chinese conception of the
Tao - ‘the Way’- as the way in which the Universe works, i.e. the order
of Nature. Like the Vedic seers, the Chinese sages saw the world in
terms of flow and change. Both concepts, Rita and Tao, were later
brought down from their original cosmic level to the human and
interpreted in a moral sense; Rita as the universal law which all gods
and humans must obey and Tao as the right way of life. (Capra, The Tao of Physics)



The Eastern mystics see the universe as an
inseparable web, whose interconnections are dynamic and not static. The
cosmic web is alive; it moves and grows and changes continually. Modern
physics, too, has come to conceive of the universe as such a web of
relations and, like Eastern mysticism, has recognised that this web is
intrinsically dynamic. The dynamic aspect of matter arises in quantum
theory as a consequence of the wave-nature of subatomic particles, and
is even more essential in relativity theory, where the unification of
space and time implies that the being of matter cannot be separated from
its activity. The properties of subatomic particles can therefore only
be understood in a dynamic context; in terms of movement, interaction
and transformation. (Capra, The Tao of Physics, p213)



It is always a question of knowing and seeing, and
not that of believing. The teaching of the Buddha is qualified as
ehi-passika, inviting you to ‘come and see’, but not to come and
believe. (Walpola Rahula, What the Buddha Taught)



According to Buddhist philosophy there is no
permanent, unchanging spirit which can be considered ‘Self’ or ‘Soul’ or
‘Ego’, as opposed to matter, and that consciousness (vinnana) should
not be taken as ‘spirit’ in opposition to matter. This point has to be
emphasised, because a wrong notion that consciousness is a sort of Self
or Soul that continues as a permanent substance through life, has
persisted from the earliest time to the present day. (Walpola Rahula, What the Buddha Taught, p. 24)



All the factors of our lives subsist, then, in a web of mutual
causality. Our suffering is caused by the interplay of these factors, particularly
by the delusion, aversion and craving that arise from our misapprehension
of them. Hence, the Four Noble Truths: We create our own bondage by reifying
and clinging to what is by nature contingent and transient. Being caused
in this way, our suffering is not endemic. It can cease. The causal play
can be reversed. This is achieved by seeing the true nature of phenomena,
which is their radical interdependence. This is made possible by the cleansing
of perception through meditation and moral conduct. (Joanna Macy,
World as Lover, World as Self)


Confirming an intuitive sense I’ve always felt for the
interconnectedness of all things, the Buddhist doctrine has provided me
ways to understand the intricate web of co-arising that links one being
with all other beings, and to apprehend the reciprocities between
thought and action, self and universe. (Joanna Macy)



While all the worlds and planes of existence teem
with consciousness, human mentality presents a distinctive feature: the
capacity to choose, to change its karma. That is why a human life is
considered so rare and priceless a privilege. And that is why Buddhist
practice begins with meditation on the precious opportunity that a human
existence provides- the opportunity to wake up for the sake of all
beings. The Dharma vision of a co-arising world, alive with
consciousness, is a powerful inspiration for the healing of the Earth.
It helps us to see two important things: It shows us our profound
imbeddedness in the web of life, thus relieving us of our human
arrogance and loneliness. And, at the same time, it pinpoints our
distinctiveness as humans, the capacity for choice. (Joanna Macy)






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