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2700 Tue 1 Aug 2018 LESSON (41) Wed 3Aug 2007
புத்திசாலித்தனமாக நடந்து கொள்ளுங்கள் - புத்தர்
https://youtu.be/PpAjQ-pdgNU
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://goo.gl/images/9TkGXF
உடல்நலம் என்பது மிகப்பெரிய பரிசு, மிகுந்த செல்வம், விசுவாசம், சிறந்த உறவு ஆகியவற்றை உள்ளடக்கியது. புத்தர்
மேலும் படிக்க: https://www.brainyquote.com/quotes/buddha_140966
https://goo.gl/images/zfh5hE
நல்ல ஆரோக்கியத்தை அனுபவித்து, ஒருவரின் குடும்பத்திற்கு உண்மையான மகிழ்ச்சியைக் கொண்டு, அனைவருக்கும் சமாதானத்தை வழங்குவதற்கு, ஒருவர் முதலில் மனதை கட்டுப்படுத்தி கட்டுப்படுத்த வேண்டும். ஒரு மனிதன் தனது மனதை கட்டுப்படுத்த முடியும் என்றால் அவர் விழிப்புணர்வு வழி கண்டுபிடிக்க முடியும், மற்றும் அனைத்து ஞானம் மற்றும் நல்லொழுக்கம் அவரை இயல்பாக வரும். புத்தர்
https://goo.gl/images/51KBHB
எவரும் நம்மைக் காப்பாற்றுவதில்லை. யாரும் யாராலும் முடியாது, யாரும் இல்லை. நாம் பாதையில் நடக்க வேண்டும். புத்தர்
https://goo.gl/images/sgLTrT
மூன்று விஷயங்களை நீண்ட மறைக்க முடியாது: சூரியன், சந்திரன், சத்தியம். புத்தர்
https://goo.gl/images/TZKZ2r
ஒரு மெழுகுவர்த்தியை நெருப்பு இல்லாமல் எரிக்க முடியாது போலவே, ஆண்கள் ஒரு ஆன்மீக வாழ்க்கை இல்லாமல் வாழ முடியாது. புத்தர்
https://goo.gl/images/jT5tZZ
We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves. Buddha
jT5tZZ
நம் எண்ணங்கள் மூலம் நாம் வடிவமைக்கப்படுகிறோம்; நாம் என்ன நினைக்கிறோம் என்பதை மாற்றி விடுகிறோம். மனம் தூய்மையானதாக இருக்கும் போது, மகிழ்ச்சி ஒரு நிழல் போல பின் தொடரும். புத்தர்
https://goo.gl/images/KOst2X
What we think, we become. Buddha
நாம் என்ன நினைக்கிறோமோ அதுவாகவே ஆகிறோம். புத்தர்
మనం అనుకున్నది, మేము మారింది. బుద్ధ
ہم جو سوچتے ہیں وہی بنتے ہیں. بدھ
আমরা কি ভাবি কি হব. বুদ্ধ
我们的想法，我们成为了。 佛
અમે જે વિચારીએ છીએ, તે બની જાય છે. બુદ્ધ
जो हम सोचते हैं वो बनते हैं। बुद्धा
私達が考えるもの、私達はなる。 仏
ನಾವು ಯೋಚಿಸುವೆವು, ನಾವು ಆಗುತ್ತೇವೆ. ಬುದ್ಧ
നമ്മൾ കരുതുന്നത്, നാം മാറുന്നു. ബുദ്ധ
आपण जे विचार करतो ते आम्ही बनतो बुद्ध
ကျွန်တော်စဉ်းကျနော်တို့ဖြစ်လာသည်။ ဗုဒ္ဓ
हामी के सोच्छौं, हामी बस्यौँ। बुद्ध
ਅਸੀਂ ਕੀ ਸੋਚਦੇ ਹਾਂ, ਅਸੀਂ ਬਣ ਜਾਂਦੇ ਹਾਂ ਬੁੱਧ
ڇا اسان سوچيو ٿا، اسان هئاسين. مهاتما
අප සිතන දේ, අප බවට පත් වේ. බුද්ධ
สิ่งที่เราคิดว่าเราเป็น พระพุทธเจ้า
Những gì chúng tôi nghĩ rằng, chúng ta trở thành. Phật
http://buddhasutra.com/
http://buddhasutra.com/files/parinirvana.jpg
https://goo.gl/images/WTsW48
Work out your own salvation. Do not depend on others. Buddha
Tìm ra sự cứu rỗi của riêng bạn. Không được dựa dẫm vào người khác. Phật m
اپنا نجات کام کرو. دوسروں پر انحصار نہ کریں. بدھ ایم
สร้างความรอดของคุณเอง อย่าพึ่งคนอื่น พระพุทธรูป m
మీ సొంత మోక్షం పని. ఇతరులపై ఆధారపడకూడదు. బుద్ధ
உங்கள் சொந்த இரட்சிப்பை உண்டாக்குங்கள். மற்றவர்கள் மீது நம்பிக்கை இல்லை. புத்தர்
ඔබේම ගැළවීම වැඩ කරන්න. අන් අය මත රඳා නොසිටින්න. බුදුන්වහන්සේ
پنهنجي نجات جو ڪم ڪر. ٻين تي ڀاڙي نه ڪريو. مهاتما ميگا
ਆਪਣੀ ਮੁਕਤੀ ਬਚਾਓ ਦੂਜਿਆਂ ਤੇ ਨਿਰਭਰ ਨਾ ਕਰੋ ਬੁੱਧ ਮਿ
आफ्नै मुक्तिको काम गर्नुहोस्। अरूलाई भर पर्दैन। बुद्ध
သင့်ကိုယ်ပိုင်ကယျတငျတျောမူခွငျးထဲကအလုပ်မလုပ်။ အခြားသူတွေအပေါ်မူတည်မထားပါနဲ့။ ဗုဒ္ဓမီတာ
आपल्या स्वत: च्या मोक्ष बाहेर कार्य. इतरांवर अवलंबून राहू नका. बुद्ध एम
നിങ്ങളുടെ സ്വന്തം രക്ഷാകരപ്രവൃത്തി പ്രവർത്തിക്കുക. മറ്റുള്ളവരെ ആശ്രയിക്കരുത്. ബുദ്ധ മഠം
ເຮັດວຽກອອກຄວາມລອດຂອງທ່ານເອງ. ຢ່າພຶ່ງພາຄົນອື່ນ. Buddha
당신 자신의 구원을 이루십시오. 다른 사람들에게 의존하지 마십시오. 부처님
ನಿಮ್ಮ ಸ್ವಂತ ಮೋಕ್ಷವನ್ನು ಕೆಲಸ ಮಾಡಿ. ಇತರರ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿಲ್ಲ. ಬುದ್ಧ ಮೀ
なた自身の救いを働かせてください。 他者に依存しないでください。 仏陀
अपने उद्धार का काम करो। दूसरों पर निर्भर मत रहो। बुद्ध एम
તમારા પોતાના મુક્તિ બહાર કામ. બીજાઓ પર આધાર રાખશો નહીં બુદ્ધ મી
找出自己的救恩。 不要依赖别人。 佛陀
আপনার নিজের পরিত্রাণের কাজ করুন। অন্যদের উপর নির্ভর করে না। বুদ্ধ
https://goo.gl/images/vKEX9D
To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear. Buddha
ভাল স্বাস্থ্য শরীরের রাখা একটি কর্তব্য … অন্যথায় আমরা আমাদের মন শক্ত এবং পরিষ্কার রাখতে সক্ষম হবে না। বুদ্ধ
保持身体健康是一种责任……否则我们就无法保持头脑强壮和清醒。 佛
શરીરને સારા સ્વાસ્થ્યમાં રાખવું એ એક ફરજ છે … અન્યથા આપણે આપણું મન મજબૂત અને સ્પષ્ટ રાખવામાં નહીં કરી શકીએ. બુદ્ધ
शरीर को अच्छे स्वास्थ्य में रखने के लिए एक कर्तव्य है … अन्यथा हम अपने दिमाग को मजबूत और स्पष्ट रखने में सक्षम नहीं होंगे। बुद्धा
体を健康に保つことは義務です…そうでなければ、私たちの心を強く澄ませることはできません。 仏
ದೇಹವನ್ನು ಉತ್ತಮ ಆರೋಗ್ಯದಲ್ಲಿಟ್ಟುಕೊಳ್ಳುವುದು ಕರ್ತವ್ಯವಾಗಿದೆ … ಇಲ್ಲದಿದ್ದರೆ ನಾವು ನಮ್ಮ ಮನಸ್ಸನ್ನು ದೃಢವಾಗಿ ಮತ್ತು ಸ್ಪಷ್ಟವಾಗಿಸಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
ដើម្បីរក្សារាងកាយឱ្យមានសុខភាពល្អគឺជាកាតព្វកិច្ចមួយ … បើមិនដូច្នេះទេយើងនឹងមិនអាចរក្សាគំនិតរបស់យើងអោយរឹងមាំនិងច្បាស់លាស់ទេ។ ពុទ្ធ
몸을 건강하게 유지하는 것은 의무입니다. 그렇지 않으면 우리는 우리의 마음을 강하고 분명하게 지킬 수 없습니다. 불
ເພື່ອຮັກສາຮ່າງກາຍທີ່ມີສຸຂະພາບທີ່ດີເປັນຫນ້າທີ່ເປັນ … ຖ້າບໍ່ດັ່ງນັ້ນພວກເຮົາຈະບໍ່ສາມາດຮັກສາໃຈຂອງພວກເຮົາທີ່ເຂັ້ມແຂງແລະຊັດເຈນ. ພະພຸດທະເຈົ້າ
Untuk menjaga tubuh dalam kesihatan yang baik adalah tugas … jika tidak, kita tidak akan dapat memelihara minda kita yang kuat dan jelas. Buddha
ശരീരം നല്ല ആരോഗ്യം നിലനിർത്തുന്നതിന് ഒരു കടമയാണ് … അല്ലെങ്കിൽ മനസ്സിനെ ശക്തമായി നിർവ്വചിക്കാൻ ഞങ്ങൾക്കാവില്ല. ബുദ്ധ
शरीर चांगले आरोग्य राखण्यासाठी एक कर्तव्य आहे … अन्यथा आपण आपले मन मजबूत आणि स्पष्ट ठेवण्यास सक्षम राहणार नाही. बुद्ध
ကောင်းသောကျန်းမာရေးအတွက်ခန္ဓာကိုယ်စောင့်ရှောက်ဖို့မဟုတ်ရင်ကျနော်တို့ခိုင်မာတဲ့နှင့်ရှင်းရှင်းလင်းလင်းကျွန်တော်တို့ရဲ့စိတ်ကိုစောင့်ရှောက်နိုင်မဖြစ်ရကြလိမ့်မည် … တစ်ဦးတာဝန်ဖြစ်ပါတယ်။ ဗုဒ္ဓ
शरीरलाई राम्रो स्वास्थ्यमा राख्नको लागि कर्तव्य हो … अन्यथा हामी हाम्रो मन बलियो र स्पष्ट राख्न सक्षम छैनौं। बुद्ध
ਸਰੀਰ ਨੂੰ ਚੰਗੀ ਸਿਹਤ ਵਿਚ ਰੱਖਣਾ ਇਕ ਜ਼ਿੰਮੇਵਾਰੀ ਹੈ … ਨਹੀਂ ਤਾਂ ਅਸੀਂ ਆਪਣਾ ਮਨ ਮਜ਼ਬੂਤ ਅਤੇ ਸਪੱਸ਼ਟ ਨਹੀਂ ਰੱਖ ਸਕਾਂਗੇ. ਬੁੱਧ
بهتر صحت ۾ جسم رکڻ لاء هڪ فرض آهي … ٻي صورت ۾ اسين اسان جي ذهن کي مضبوط ۽ صاف رکڻ جي قابل نه آهيون. مهاتما
ශාරීරිකව හොඳ ශරීර සෞඛ්යයක් පවත්වා ගැනීම වගකීමකි … එසේ නැත්නම් අපගේ මනස ශක්තිමත් සහ පැහැදිලි ලෙස පවත්වා ගැනීමට අපට නොහැකි වනු ඇත. බුද්ධ
உடல் ஆரோக்கியமாக வைத்துக் கொள்ள ஒரு கடமை இருக்கிறது … இல்லையெனில் நம் மனதில் வலுவாகவும் தெளிவாகவும் இருக்க முடியாது. புத்தர்
మంచి ఆరోగ్యానికి శరీరాన్ని ఉంచడానికి ఒక బాధ్యత … లేకపోతే మనం మన మనస్సును దృఢంగా మరియు స్పష్టంగా ఉంచలేము. బుద్ధ
เพื่อให้ร่างกายมีสุขภาพที่ดีเป็นหน้าที่ของเรา … มิฉะนั้นเราจะไม่สามารถรักษาจิตใจของเราให้แข็งแรงและชัดเจน พระพุทธเจ้า
جسم کو اچھی صحت میں رکھنے کے لئے ایک فرض ہے … ورنہ ہم اپنے دماغ کو مضبوط اور واضح رکھنے میں کامیاب نہیں رہیں گے. بدھ
Để giữ cho cơ thể khỏe mạnh là nhiệm vụ … nếu không chúng ta sẽ không thể giữ cho tâm trí của chúng ta mạnh mẽ và rõ ràng. Phật
https://goo.gl/images/mNjT2B
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. Buddha
Hàng ngàn ngọn nến có thể được thắp sáng từ một ngọn nến duy nhất, và tuổi thọ của ngọn nến sẽ không bị rút ngắn. Hạnh phúc không bao giờ giảm bởi được chia sẻ. Phật
ہزاروں موم بتیوں کو ایک موم بتی سے روشن کیا جا سکتا ہے، اور موم بتی کی زندگی کم نہیں ہوگی. شریک ہونے سے خوشی کبھی نہیں کم ہوتی ہے. بدھ
สามารถเทียนนับเทียนนับพันจากเทียนเดียวและอายุการใช้งานของเทียนจะไม่สั้นลง ความสุขไม่ลดลงโดยการแบ่งปัน พระพุทธเจ้า
కొవ్వొత్తులను వేలాది కొవ్వొత్తి నుండి వెలిగిస్తారు, మరియు కొవ్వొత్తి యొక్క జీవితం తగ్గించబడదు. పంచుకోవడం ద్వారా ఆనందం తగ్గుతుంది. బుద్ధ
ஆயிரக்கணக்கான மெழுகுவர்த்திகளை ஒரு மெழுகுவர்த்தியிலிருந்து ஒளியேற்ற முடியும், மற்றும் மெழுகுவர்த்தியின் வாழ்க்கை சுருக்கப்பட்டிருக்காது. மகிழ்ச்சி எப்போதும் பகிர்ந்து கொள்வதன் மூலம் குறைவதில்லை. புத்தர்
ඉටිපන්දම් ඉටිපන්දම් එක් ඉටිපන්දමක් ආලෝකවත් කළ හැකි අතර, ඉටිපන්දම් ජීවිත කෙටි නොවේ. සන්තෝෂය භුක්ති විඳින්නේ නැත. බුද්ධ
هزارين بتي هڪ ٻلهه مان هليا ويندا آهن، ۽ شمع جي زندگي گهٽ نه ٿي ويندي. خوشيء سان حصيداري ڪندي ڪڏهن به گهٽتائي نه ٿيندي. مهاتما
ਹਜ਼ਾਰਾਂ ਮੋਮਬੱਤੀਆਂ ਨੂੰ ਇੱਕ ਵੀ ਮੋਮਬੱਤੀ ਤੋਂ ਲਿਸ਼ਕਾਇਆ ਜਾ ਸਕਦਾ ਹੈ, ਅਤੇ ਮੋਮਬੱਤੀਆਂ ਦਾ ਜੀਵਨ ਘਟ ਨਹੀਂ ਕੀਤਾ ਜਾਵੇਗਾ. ਸਾਂਝਾ ਕੀਤਾ ਜਾ ਕੇ ਖੁਸ਼ੀ ਕਦੇ ਘਟਦੀ ਨਹੀਂ. ਬੁੱਧ
हजारौं मोमबत्तीहरू एक मोमबत्तीबाट जलाउन सकिन्छ, र मोमबत्तीको जीवन छोटो हुनेछैन। खुशी साझेदारी कहिल्यै कम हुन्छ। बुद्ध
ဖယောင်းတိုင်ထောင်ပေါင်းများစွာ၏တစ်ခုတည်းသောဖယောင်းတိုင်ကနေသက်ရောက်စေနိုင်ပါသည်, ထိုဖယောင်းတိုင်၏ဘဝအသက်တာရှည်မည်မဟုတ်ပါ။ ပျော်ရွှင်မှုမျှဝေခံခြင်းဖြင့်လျော့နည်းစေတာပါ။ ဗုဒ္ဓ
हजारो मेणबत्त्या एकाच मेणबत्तीतून प्रकाशल्या जाऊ शकतात आणि मेणबत्त्याचे आयुष्य कमी केले जाणार नाही. सामायिक करून आनंद कधीच कमी होत नाही. बुद्ध
ആയിരക്കണക്കിന് മെഴുകുതിരികൾ ഒരു മെഴുകുതിരിയിൽ നിന്ന് പ്രകാശം ചെയ്യപ്പെടും, മെഴുകുതിരിയുടെ ജീവിതം ചുരുക്കപ്പെടുകയുമില്ല. പങ്കുവെച്ചുകൊണ്ട് സന്തോഷം ഒരിക്കലും കുറയുന്നു. ബുദ്ധ
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
하나의 양초에서 수천 개의 양초를 밝힐 수 있으며 양초의 수명이 단축되지 않습니다. 행복은 결코 공유되지 않아서 줄어들지 않습니다. 불
ចង្កៀងរាប់ពាន់អាចត្រូវបានបំភ្លឺចេញពីទៀនតែមួយហើយជីវិតនៃទានមិនត្រូវបានខ្លីទេ។ សុភមង្គលមិនដែលថយចុះដោយការចែករំលែក។
ಒಂದೇ ದೀಪದಿಂದ ಸಾವಿರ ಮೇಣದಬತ್ತಿಗಳನ್ನು ಬೆಳಗಿಸಬಹುದಾಗಿದೆ, ಮತ್ತು ಮೇಣದಬತ್ತಿಯ ಜೀವನವನ್ನು ಕಡಿಮೆ ಮಾಡಲಾಗುವುದಿಲ್ಲ. ಹಂಚಿಕೆಯ ಮೂಲಕ ಸಂತೋಷವು ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
1本のろうそくから何千ものろうそくを照らすことができ、ろうそくの寿命を短くすることはできません。 幸福は共有されることによって決して減少しません。 仏
1本のろうそくから何千ものろうそくを照らすことができ、ろうそくの寿命を短くすることはできません。 幸福は共有されることによって決して減少しません。 仏
हजारों मोमबत्तियों को एक मोमबत्ती से रोका जा सकता है, और मोमबत्ती का जीवन छोटा नहीं किया जाएगा। साझा करने से खुशी कभी भी कम नहीं होती है। बुद्धा
હજારો મીણબત્તીઓ એક મીણબત્તીથી પ્રકાશિત થઈ શકે છે, અને મીણબત્તીનું જીવન ટૂંકું કરવામાં આવશે નહીં. સુખ ક્યારેય વહેંચી શકાય નહીં. બુદ્ધ
可以用一根蜡烛点燃数千根蜡烛，蜡烛的寿命不会缩短。 幸福永远不会通过共享减少。 佛
হাজার হাজার মোমবাতি একক মোমবাতি থেকে আলোকিত হতে পারে, এবং মোমবাতি জীবন ছোট করা হবে না। সুখ ভাগাভাগি করলে কখনো কমে না। বুদ্ধ
https://goo.gl/images/mNjT2B
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. Buddha
Hàng ngàn ngọn nến có thể được thắp sáng từ một ngọn nến duy nhất, và tuổi thọ của ngọn nến sẽ không bị rút ngắn. Hạnh phúc không bao giờ giảm bởi được chia sẻ. Phật
ہزاروں موم بتیوں کو ایک موم بتی سے روشن کیا جا سکتا ہے، اور موم بتی کی زندگی کم نہیں ہوگی. شریک ہونے سے خوشی کبھی نہیں کم ہوتی ہے. بدھ
สามารถเทียนนับเทียนนับพันจากเทียนเดียวและอายุการใช้งานของเทียนจะไม่สั้นลง ความสุขไม่ลดลงโดยการแบ่งปัน พระพุทธเจ้า
కొవ్వొత్తులను వేలాది కొవ్వొత్తి నుండి వెలిగిస్తారు, మరియు కొవ్వొత్తి యొక్క జీవితం తగ్గించబడదు. పంచుకోవడం ద్వారా ఆనందం తగ్గుతుంది. బుద్ధ
ஆயிரக்கணக்கான மெழுகுவர்த்திகளை ஒரு மெழுகுவர்த்தியிலிருந்து ஒளியேற்ற முடியும், மற்றும் மெழுகுவர்த்தியின் வாழ்க்கை சுருக்கப்பட்டிருக்காது. மகிழ்ச்சி எப்போதும் பகிர்ந்து கொள்வதன் மூலம் குறைவதில்லை. புத்தர்
ඉටිපන්දම් ඉටිපන්දම් එක් ඉටිපන්දමක් ආලෝකවත් කළ හැකි අතර, ඉටිපන්දම් ජීවිත කෙටි නොවේ. සන්තෝෂය භුක්ති විඳින්නේ නැත. බුද්ධ
هزارين بتي هڪ ٻلهه مان هليا ويندا آهن، ۽ شمع جي زندگي گهٽ نه ٿي ويندي. خوشيء سان حصيداري ڪندي ڪڏهن به گهٽتائي نه ٿيندي. مهاتما
ਹਜ਼ਾਰਾਂ ਮੋਮਬੱਤੀਆਂ ਨੂੰ ਇੱਕ ਵੀ ਮੋਮਬੱਤੀ ਤੋਂ ਲਿਸ਼ਕਾਇਆ ਜਾ ਸਕਦਾ ਹੈ, ਅਤੇ ਮੋਮਬੱਤੀਆਂ ਦਾ ਜੀਵਨ ਘਟ ਨਹੀਂ ਕੀਤਾ ਜਾਵੇਗਾ. ਸਾਂਝਾ ਕੀਤਾ ਜਾ ਕੇ ਖੁਸ਼ੀ ਕਦੇ ਘਟਦੀ ਨਹੀਂ. ਬੁੱਧ
हजारौं मोमबत्तीहरू एक मोमबत्तीबाट जलाउन सकिन्छ, र मोमबत्तीको जीवन छोटो हुनेछैन। खुशी साझेदारी कहिल्यै कम हुन्छ। बुद्ध
ဖယောင်းတိုင်ထောင်ပေါင်းများစွာ၏တစ်ခုတည်းသောဖယောင်းတိုင်ကနေသက်ရောက်စေနိုင်ပါသည်, ထိုဖယောင်းတိုင်၏ဘဝအသက်တာရှည်မည်မဟုတ်ပါ။ ပျော်ရွှင်မှုမျှဝေခံခြင်းဖြင့်လျော့နည်းစေတာပါ။ ဗုဒ္ဓ
हजारो मेणबत्त्या एकाच मेणबत्तीतून प्रकाशल्या जाऊ शकतात आणि मेणबत्त्याचे आयुष्य कमी केले जाणार नाही. सामायिक करून आनंद कधीच कमी होत नाही. बुद्ध
ആയിരക്കണക്കിന് മെഴുകുതിരികൾ ഒരു മെഴുകുതിരിയിൽ നിന്ന് പ്രകാശം ചെയ്യപ്പെടും, മെഴുകുതിരിയുടെ ജീവിതം ചുരുക്കപ്പെടുകയുമില്ല. പങ്കുവെച്ചുകൊണ്ട് സന്തോഷം ഒരിക്കലും കുറയുന്നു. ബുദ്ധ
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
하나의 양초에서 수천 개의 양초를 밝힐 수 있으며 양초의 수명이 단축되지 않습니다. 행복은 결코 공유되지 않아서 줄어들지 않습니다. 불
ចង្កៀងរាប់ពាន់អាចត្រូវបានបំភ្លឺចេញពីទៀនតែមួយហើយជីវិតនៃទានមិនត្រូវបានខ្លីទេ។ សុភមង្គលមិនដែលថយចុះដោយការចែករំលែក។
ಒಂದೇ ದೀಪದಿಂದ ಸಾವಿರ ಮೇಣದಬತ್ತಿಗಳನ್ನು ಬೆಳಗಿಸಬಹುದಾಗಿದೆ, ಮತ್ತು ಮೇಣದಬತ್ತಿಯ ಜೀವನವನ್ನು ಕಡಿಮೆ ಮಾಡಲಾಗುವುದಿಲ್ಲ. ಹಂಚಿಕೆಯ ಮೂಲಕ ಸಂತೋಷವು ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
1本のろうそくから何千ものろうそくを照らすことができ、ろうそくの寿命を短くすることはできません。 幸福は共有されることによって決して減少しません。 仏
1本のろうそくから何千ものろうそくを照らすことができ、ろうそくの寿命を短くすることはできません。 幸福は共有されることによって決して減少しません。 仏
हजारों मोमबत्तियों को एक मोमबत्ती से रोका जा सकता है, और मोमबत्ती का जीवन छोटा नहीं किया जाएगा। साझा करने से खुशी कभी भी कम नहीं होती है। बुद्धा
હજારો મીણબત્તીઓ એક મીણબત્તીથી પ્રકાશિત થઈ શકે છે, અને મીણબત્તીનું જીવન ટૂંકું કરવામાં આવશે નહીં. સુખ ક્યારેય વહેંચી શકાય નહીં. બુદ્ધ
可以用一根蜡烛点燃数千根蜡烛，蜡烛的寿命不会缩短。 幸福永远不会通过共享减少。 佛
হাজার হাজার মোমবাতি একক মোমবাতি থেকে আলোকিত হতে পারে, এবং মোমবাতি জীবন ছোট করা হবে না। সুখ ভাগাভাগি করলে কখনো কমে না। বুদ্ধ
https://goo.gl/images/48yHMn
Those who are free of resentful thoughts surely find peace. Buddha
যারা বিরক্তিকর চিন্তা থেকে মুক্ত, তারা অবশ্যই শান্তিতে খুঁজে পাবে। বুদ্ধ
那些没有怨恨的人肯定会找到平安。 佛
જેઓ નિરાશાજનક વિચારોથી મુક્ત હોય તેમને ચોક્કસ શાંતિ મળે છે. બુદ્ધ
जो लोग नाराज विचारों से मुक्त हैं उन्हें निश्चित रूप से शांति मिलती है। बुद्धा
Mereka yang bebas dari pikiran kesal pasti menemukan kedamaian. Budha
怒りのない考えがない人は、必ず平和を見つける。 仏
ಅಸಹ್ಯ ಆಲೋಚನೆಯಿಂದ ಮುಕ್ತರಾಗಿರುವವರು ಖಂಡಿತವಾಗಿ ಶಾಂತಿಯನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತಾರೆ. ಬುದ್ಧ
អស់អ្នកដែលគ្មានគំនិតអន់ចិត្តប្រាកដជារកឃើញសន្ដិភាព។ ពុទ្ធ
អស់អ្នកដែលគ្មានគំនិតអន់ចិត្តប្រាកដជារកឃើញសន្ដិភាព។ ពុទ្ធ
분개 한 생각이없는 사람들은 반드시 평화를 찾습니다. 불
ຜູ້ທີ່ມີຄວາມຄິດທີ່ບໍ່ພໍໃຈກໍ່ພົບຄວາມສະຫງົບ. ພະພຸດທະເຈົ້າ
Orang-orang yang bebas daripada pemikiran yang garang pasti akan mendapat kedamaian. Buddha
വിദ്വേഷം നിറഞ്ഞ ചിന്തകളുള്ളവർ തീർച്ചയായും സമാധാനം കണ്ടെത്തുന്നു. ബുദ്ധ
जे लोक अस्वस्थ आहेत त्यांना मुक्त करा. बुद्ध
နာကြည်းအတွေးများကိုအခမဲ့ဖြစ်ကြောင်းသူများသည်အကယ်စင်စစ်ငြိမ်းချမ်းရေးကိုရှာပါ။ ဗုဒ္ဓ
जो निरन्तर विचारहरू मुक्त छन् निश्चित रूपमा शान्ति पाउन। बुद्ध
Aqueles que estão livres de pensamentos ressentidos certamente encontram paz. Buda
ਜਿਹੜੇ ਲੋਕ ਗੁੱਸੇ ਵਿਚ ਆ ਜਾਂਦੇ ਹਨ, ਉਨ੍ਹਾਂ ਨੂੰ ਨਿਸ਼ਾਨੀ ਮਿਲਦੀ ਹੈ. ਬੁੱਧ
جيڪي ماڻھو خوشخبري ڏيندڙ آھن سي ضرور ملندا آھن. مهاتما
නොඇදහිලිකාර සිතුවිලි නැති අය නිසැකවම සාමය සොයාගත හැකිය. බුද්ධ
கொடூரமான எண்ணங்கள் இல்லாதவர்கள் சமாதானத்தைக் கண்டுபிடிப்பார்கள். புத்தர்
கொடூரமான எண்ணங்கள் இல்லாதவர்கள் சமாதானத்தைக் கண்டுபிடிப்பார்கள். புத்தர்
కనికరకరమైన ఆలోచనలు లేనివారు తప్పనిసరిగా సమాధానాన్ని కనుగొంటారు. బుద్ధ
บรรดาผู้ที่ปราศจากความคิดที่ไม่พอใจมักพบความสงบสุข พระพุทธเจ้า
جو لوگ خوش قسمت خیالات سے پاک ہیں وہ یقینی طور پر امن تلاش کریں. بدھ
Những người tự do của những suy nghĩ oán giận chắc chắn sẽ tìm thấy hòa bình. Phật
Namo Amitabha - Namo Buddhaya
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Sutra Starting With Letter In Word Document In PDF
A Part-1 doc (800 KB) pdf (1.6 MB)
A Part-2 doc (740 KB) pdf (792 KB)
B doc (892 KB) pdf (748 KB)
C doc (564 KB) pdf (532 KB)
D doc (672 KB) pdf (708 KB)
EFG doc (976 KB) pdf (856 KB)
HIJK doc (884 KB) pdf (732 KB)
L doc (696 KB) pdf (608 KB)
M Part-1 doc (800 KB) pdf (612 KB)
M Part-2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
RS doc (1.1 MB) pdf (752 KB)
S doc (916 KB) pdf (880 KB)
TU doc (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)
A
A Little Spell of Emptiness (text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request
B
Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)
C
Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving
D
Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking
E
Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari
F
Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa
G
Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani
H
Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit
I
Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome
J
Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka
K
Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice
L
Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings
M
Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions
N
Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder
O
Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra
P
Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh
R
Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms
S
Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan
T
Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians
U
Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance
V
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare
Y
Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem
https://goo.gl/images/CPZhsB
It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell. Buddha
Nó là tốt hơn để chinh phục chính mình hơn để giành chiến thắng một ngàn trận đánh. Sau đó, chiến thắng là của bạn. Nó không thể được lấy từ bạn, không phải bởi thiên thần hay bởi quỷ, trời hay địa ngục. Phậ
ہزار جنگ جیتنے کے بجائے خود کو فتح کرنا بہتر ہے. تو کامیابی تمہارا ہے یہ تم سے نہیں لیا جا سکتا ہے، نہ فرشتوں کی طرف سے یا شیطانوں کی طرف سے، جنت یا جہنم. بدھ
เป็นการดีกว่าที่จะพิชิตตัวเองมากกว่าที่จะชนะสงครามเป็นพัน ๆ แล้วชัยชนะเป็นของคุณ มันไม่สามารถนำมาจากคุณไม่ได้โดยเทวดาหรือโดยปีศาจสวรรค์หรือนรก พระพุทธเจ้า
ఇది వెయ్యి యుద్ధాలు గెలుచుకున్న కంటే మిమ్మల్ని మీరు జయించటానికి ఉత్తమం. అప్పుడు విజయం మీదే. ఇది దేవదూతలు లేదా దయ్యాలు, స్వర్గం లేదా నరకం కాదు, మీ నుండి తీసుకోబడదు. బుద్ధ
ஆயிரம் போர்களை வெல்ல விட உங்களை கைப்பற்ற நல்லது. பிறகு வெற்றி உங்களுடையது. தேவதூதர்களாலோ அல்லது பேய்களாலோ, பரலோகத்திலோ அல்லது நரகத்தாலோ இது உங்களிடமிருந்து எடுக்கப்படாது. புத்தர்
සටන් 3000 කට වඩා ජය ගැනීමට වඩා හොඳයි. එවිට ජයග්රහණය ඔබගේ ය. දේව දූතයන්ගෙන් හෝ භූතයන්ගෙන්, ස්වර්ගයෙහි හෝ නිරයේ සිට නොවේ. බුද්ධ
اهو آهي ته هڪ هزار ويڙهه حاصل ڪرڻ جي ڀيٽ ۾ پاڻ کي فتح ڪرڻ لاء. پوء فتح توهان جي آهي. اهو توهان کي نه ٿو پهچائي، نه فرشتن يا فرشتن طرفان، جنت يا دوزخ. مهاتما
ਹਜ਼ਾਰ ਲੜਾਈਆਂ ਜਿੱਤਣ ਨਾਲੋਂ ਆਪਣੇ ਆਪ ਨੂੰ ਜਿੱਤਣਾ ਬਿਹਤਰ ਹੈ. ਫਿਰ ਜਿੱਤ ਤੁਹਾਡੀ ਹੈ. ਇਹ ਤੁਹਾਡੇ ਤੋਂ ਨਹੀਂ ਲਿਆ ਜਾ ਸਕਦਾ ਹੈ, ਨਾ ਦੂਤ ਦੁਆਰਾ ਜਾਂ ਦੂਤਾਂ ਦੁਆਰਾ, ਸਵਰਗ ਜਾਂ ਨਰਕ ਤੋਂ. ਬੁੱਧ
हजारौं विजय जित्नु भन्दा आफैलाई विजयी हुन्छ। त्यसपछि विजय तपाईंको हो। यो तपाईं स्वर्गदूत वा राक्षसहरू, स्वर्ग वा नरकले होइन, ले लिन सकिँदैन। बुद्ध
ဒါဟာတထောင်တိုက်ပွဲများအနိုင်ရထက်ကိုယ့်ကိုယ်ကိုအောငျနိုငျဖို့ သာ. ကောင်း၏။ ထိုအခါအောင်ခြင်းဥစ္စာဖြစ်ပါတယ်။ မကောငျးကငျတမနျအားဖွငျ့သို့မဟုတ်နတ်ဆိုးများ, ကောင်းကင်သို့မဟုတ်ငရဲအသုံးပြုပုံသင့်ထံမှယူမရပါ။ ဗုဒ္
ဓ
हजार लढा जिंकण्यापेक्षा स्वत: ला जिंकणे चांगले. मग विजय तुझाच आहे. हे तुमच्याकडून घेतले जाऊ शकत नाही, देवदूत किंवा भुते, स्वर्गात किंवा नरकाद्वारे नव्हे. बुद्ध
Huwa aħjar li tirbaħ lilek innifsek milli tirbaħ elf battalja. Imbagħad ir-rebħa hija tiegħek. Ma tistax tittieħed minnek, mhux minn anġli jew minn demons, ġenna jew infern.
ആയിരം യുദ്ധങ്ങൾ നേടിയതിനേക്കാൾ സ്വയം കീഴടക്കാനാണ് നല്ലത്. അതിനുശേഷം നിങ്ങളുടേത് വിജയമാണ്. മലക്കുകളോ ഭൂതങ്ങളാൽ സ്വർഗ്ഗമോ നരകമോ ഒന്നും നിങ്ങളുടെ കൈവശം ഉണ്ടാകില്ല. ബുദ്ധ
Adalah lebih baik untuk menakluk diri daripada memenangi seribu pertempuran. Kemudian kemenangan itu adalah milikmu. Ia tidak boleh diambil dari kamu, bukan oleh malaikat atau oleh iblis, surga atau neraka. Buddha
ມັນດີກວ່າທີ່ຈະເອົາຊະນະຕົວທ່ານເອງກວ່າການຊະນະພັນໆພັນໆ. ຫຼັງຈາກນັ້ນ, ເຊື່ອແມ່ນຂອງທ່ານ. ມັນບໍ່ສາມາດຖືກປະຕິບັດຈາກທ່ານ, ບໍ່ແມ່ນໂດຍພວກທູດສະຫວັນຫຼືໂດຍພວກຜີປີສາດ, ສະຫວັນຫຼືນະຮົກ. ພະພຸດທະເຈົ້າ
천 전투에서 승리하는 것보다 자신을 정복하는 것이 좋습니다. 그러면 승리가 당신 것입니다. 그것은 천사들에 의해서가 아니라 귀신들, 천국들 또는 지옥들에 의해서가 아니라 당신에게서 빼앗을 수 있습니다. 불
វាជាការល្អប្រសើរជាងមុនដើម្បីយកឈ្នះខ្លួនឯងជាងដើម្បីឈ្នះការប្រយុទ្ធមួយពាន់។ បន្ទាប់មកជ័យជំនះគឺជារបស់អ្នក។ វាមិនអាចត្រូវបានយកចេញពីអ្នកមិនមែនដោយពួកទេវតាឬដោយអារក្សស្ថានសួគ៌ឬឋាននរកទេ។ ពុទ្
ಸಾವಿರ ಯುದ್ಧಗಳನ್ನು ಗೆಲ್ಲುವುದಕ್ಕಿಂತ ನೀವೇ ವಶಪಡಿಸಿಕೊಳ್ಳುವುದು ಉತ್ತಮ. ನಂತರ ಜಯವು ನಿಮ್ಮದಾಗಿದೆ. ದೇವರಿಂದ ಅಥವಾ ದೆವ್ವಗಳಿಂದ ಅಲ್ಲ, ಸ್ವರ್ಗ ಅಥವಾ ನರಕದಿಂದ ಇದು ನಿಮ್ಮನ್ನು ತೆಗೆದುಕೊಳ್ಳಲಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
何千もの戦いに勝つよりも自分を征服する方が良いです。 勝利はあなたのものです。 天使や悪魔、天国、地獄ではなく、あなたから奪われることはできません。 仏
हजारों लड़ाइयों को जीतने से खुद को जीतना बेहतर है। तब जीत तुम्हारा है। यह आपसे नहीं लिया जा सकता है, न कि स्वर्गदूतों द्वारा या राक्षसों, स्वर्ग या नरक द्वारा। बुद्धा
હજાર લડત જીતવા કરતાં પોતાને જીતવા માટે સારું છે. પછી વિજય તમારો છે. તે તમારી પાસેથી લઈ શકાય નહીં, દૂતો દ્વારા કે દાનવો દ્વારા, સ્વર્ગ કે નરક. બુદ્ધ
একটি হাজার যুদ্ধ জয় করার চেয়ে নিজেকে দখল করা ভাল। তারপর বিজয় আপনার। এটি আপনার কাছ থেকে নেওয়া যাবে না, স্বর্গদূত বা আত্মারা, স্বর্গ বা জাহান্নাম দ্বারা নয়। বুদ্ধ
https://goo.gl/images/Cp5VQP
The mind is everything. What you think you become. Buddha
মন সবকিছু। আপনি হত্তয়া কি মনে করেন। বুদ্ধ
મન બધું છે તમે શું વિચારો છો કે તમે બનશો બુદ્ધ
मन सबकुछ है। आपको क्या लगता है आप कया बनेंगे। बुद्धा
心はすべてです。 あなたはあなたが何と思うか。 仏
ಮನಸ್ಸು ಎಲ್ಲವನ್ನೂ ಹೊಂದಿದೆ. ನೀವು ಏನಾಗುವಿರಿ ಎಂದು ನೀವು ಭಾವಿಸುತ್ತೀರಿ. ಬುದ್ಧ
ចិត្តគឺជាអ្វីគ្រប់យ៉ាង។ អ្វីដែលអ្នកគិតថាអ្នកក្លាយជា។ ពុទ្ធ
마음은 모든 것입니다. 당신이 생각하는 것. 불
ໃຈແມ່ນທຸກສິ່ງທຸກຢ່າງ. ສິ່ງທີ່ທ່ານຄິດວ່າທ່ານກາຍເປັນ. ພະພຸດທະເຈົ້າ
Fikiran adalah segalanya. Apa yang anda fikir anda menjadi. Buddha
മനസ്സ് എല്ലാമാണ്. നിങ്ങൾ എങ്ങിനെയാണെന്നാണ് നിങ്ങൾ കരുതുന്നത്? ബുദ്ധ
Il-moħħ huwa kollox. Dak li taħseb li ssir. Buddha
मन सर्वकाही आहे आपण काय होतात असे वाटते बुद्ध
စိတ်ကိုအရာခပ်သိမ်းသည်။ သင်ဖြစ်လာစဉ်း။ ဗုဒ္ဓ
दिमाग सबै कुरा हो। तपाईलाई कस्तो लाग्छ? बुद्ध
A mente é tudo. O que você acha que se tornou. Buda
ਮਨ ਸਭ ਕੁਝ ਹੈ. ਤੁਸੀਂ ਕੀ ਸੋਚਦੇ ਹੋ ਤੁਸੀਂ ਕੀ ਬਣਦੇ ਹੋ? ਬੁੱਧ
ذهن هر شيء آهي. ڇا توهان سوچيو ٿا ته توهان بڻجي. مهاتما
මනස සෑම දෙයක්ම. ඔබ සිතන්නේ කුමක්ද? බුද්ධ
மனதில் எல்லாம் இருக்கிறது. நீ என்ன நினைக்கிறாய்? புத்தர்
మనస్సు ప్రతిదీ ఉంది. నీవు ఏమనుకుంటున్నావు? బుద్ధ
จิตใจคือทุกสิ่งทุกอย่าง สิ่งที่คุณคิดว่าคุณเป็น พระพุทธเจ้า
ذہن سب کچھ ہے. آپ کیا سوچتے ہیں کہ آپ بن جاتے ہیں. بدھ
Tâm trí là mọi thứ. Những gì bạn nghĩ rằng bạn trở thành. Phật
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2699 Tue 31 Jul LESSON (40) LESSON Thu Aug 4 2007
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Namo Amitabha - Namo Buddhaya
Welcome to BuddhaSutra.com
Please read the Profile section for the purpose of this website.
Below is compilations of all the Buddhist Sutras from A to Z.
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Sutra Starting With Letter In Word Document In PDF
A Part-1 doc (800 KB) pdf (1.6 MB)
A Part-2 doc (740 KB) pdf (792 KB)
B doc (892 KB) pdf (748 KB)
C doc (564 KB) pdf (532 KB)
D doc (672 KB) pdf (708 KB)
EFG doc (976 KB) pdf (856 KB)
HIJK doc (884 KB) pdf (732 KB)
L doc (696 KB) pdf (608 KB)
M Part-1 doc (800 KB) pdf (612 KB)
M Part-2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
RS doc (1.1 MB) pdf (752 KB)
S doc (916 KB) pdf (880 KB)
TU doc (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)
A
A Little Spell of Emptiness (text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request
B
Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)
C
Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving
D
Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking
E
Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari
F
Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa
G
Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani
H
Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit
I
Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome
J
Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka
K
Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice
L
Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings
M
Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions
N
Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder
O
Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra
P
Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh
R
Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms
S
Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan
T
Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians
U
Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance
V
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare
Y
Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem
https://youtu.be/6uel3qM_dTs
https://youtu.be/qRAr4-CazKg
http://buddhasutra.com/files/a_little_spell_of_emptiness.htm
Ánanda, Live in the Fullness of Emptiness
Empty of Empty Habits
Not an Empty Habitat
A Little Spell of Emptiness
Translated from the Pali by Michael Olds
I hear tell:
Once Upon A Time, The Lucky Man, Savatthi-Town, East-Park, The Palace of Migara’s Mother came-a-visiting. At this time, Ánanda, just emerging from his afternoon’s sit down practice, went to the Teacher, greeted him, and sat down to one side. There he said:
Sir, at one time, The Lucky Man was residing among the Sakyans in the market town of Nagaraka, and I, also, was there. In that place, I recall having heard, learnt, studied, grasped, face-to-face with the Lucky Man, this statement made by him: “At this time, Ánanda, I reside in the fullness of emptiness.” Did I hear this correctly?
Yes, Ánanda, you heard, learnt, studied, grasped this correctly. Previously, as well as now, I reside in the fullness of emptiness.
In the same way, Ánanda, as this Palace of Migara’s Mother [1] is empty of the disturbances of the city: empty of elephants, cows, horses, asses; empty of dealings with gold and silver; empty of groups of men and women, and there is only this that remains to disturb the emptiness: that is, the vibration emanating off the beggars here; in the same way, a beggar, paying no attention to the disturbances of the city, paying no attention to human beings, pays attention only to the vibration emanating off the forest. He takes to paying attention only to perception of the forest, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of the city. This way there is no disturbance emanating from perception of human beings. This way there is only that disturbance which emanates off perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of the city. This way is empty of disturbance emanating from perception of human beings. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the forest.”
In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to human beings, paying no attention to the forest, he takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.
In the same way as he would regard a bull’s hide, stretched out to cure, held down by a hundred pegs, it’s life done gone; when he pays attention to earth, he does not think about anything on earth such as dry land or rivers or swamps or marshes with plants with branches and thorns or mountains or plains, but he only just pays attention to the vibration which emanates off perception of earth. He takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of human beings. This way there is no disturbance emanating from perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of human beings. This way is empty of disturbance emanating from perception of the forest. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of earth.”
In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to the forest, paying no attention to earth, he takes to paying attention only to perception of The Sphere of Unlimited Space, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of the forest. This way there is no disturbance emanating from perception of earth.” Thus: “This way is empty of disturbance emanating from perception of the forest. This way is empty of disturbance emanating from perception of earth. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Space.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to earth, paying no attention to The Sphere of Unlimited Space, he takes to paying attention only to perception of the Sphere of Unlimited Consciousness, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of earth. This way there is no disturbance emanating from perception of The Sphere of Unlimited Space.” Thus: “This way is empty of disturbance emanating from perception of earth. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Space. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Consciousness.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Space, paying no attention to The Sphere of Unlimited Consciousness, he takes to paying attention only to perception of The Sphere Where No Thing’s There, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Space. This way there is no disturbance emanating from the perception of The Sphere of Unlimited Consciousness.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Space. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere Where No Thing’s There.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Consciousness, paying no attention to The Sphere Where No Thing’s There, he takes to paying attention only to perception of The Sphere of Neither Perception Nor Non Perception, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Consciousness. This way is empty of disturbance emanating from the perception of The Sphere Where No Thing’s There. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Neither Perception Nor Non Perception.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There. This way there is no disturbance emanating from perception of the Sphere of Neither Perception Nor Non Perception.” Thus: “This way is empty of disturbance emanating from perception of The Sphere Where No Thing’s There. This way is empty of disturbance emanating from perception of The Sphere of Neither Perception Nor Non Perception. This way there is only this that disturbs the emptiness: that is, the six sense-realms bound to this body reacting to life.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.
He understands: “This Mental High-Getting that is Sign-less is something that has been constructed, thought out. Whatever has been constructed or thought out is subject to change and coming to an end.” Knowing and seeing this, his heart is free from the grip of sense pleasures, his heart is freed from the grip of living, his mind is free from the grip of blindness. In Freedom comes the knowledge of Freedom, and he knows: “Left Behind is Rebirth, Lived is the Best of Lives, Done is Duty’s Doing, Crossed over Am I; No More It’n and At’n for Me!”
He understands: “This way there is no disturbance emanating from the grip of sense pleasures. This way there is no disturbance emanating from the grip of living. This way there is no disturbance emanating from the grip of blindness.” Thus: “This way is empty of the disturbance emanating from the grip of sense pleasures. This way is empty of the disturbance emanating from the grip of living. This way is empty of the disturbance emanating from the grip of blindness. This way there is only this that disturbs the emptiness, that is the six sense-realms bound to this body reacting to life.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And, Ánanda, all those Shamen or Brahmen of the long distant past who attained the highest surpassing purity of emptiness and made it a habitat, all of them did so by attaining this same highest surpassing purity of emptiness and making it a habitat.
And, Ánanda, all those Shamen or Brahmen who in the far distant future will attain the highest surpassing purity of emptiness and make it a habitat, all of them will do so by attaining this same highest surpassing purity of emptiness and making it a habitat.
And, Ánanda, all those Shamen or Brahmen who at present are able to attain the highest surpassing purity of emptiness and make it a habitat, all of them do so by attaining this same highest surpassing purity of emptiness and making it a habitat.
Wherefore, Ánanda, train yourself this way: “I will attain the highest surpassing purity of emptiness and make a habitat of that.”
Footnote:
[1] Pasade: Palace, Balustrade, Terraced house; as we understand it today not much more elegant than what would have been a well constructed two-story adobe home in what we might call an “open space preserve” — a bit of forest nearby town. The Palace was apparently covered top to bottom in precious rugs and cloth coverings.
http://buddhasutra.com/files/aakankheyya_sutta.htm
Aakankheyya Sutta
“If the Bhikkhu Desires”
I heard thus:
At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the Bhikkhus: O Bhikkhus, abide endowed with virtues, honoring the higher code of rules be full of respect and reverence seeing fear in the slightest fault, observe the virtues…
If the Bhikkhu desires, be a lovable to the co-associates in the holy life, become pleasant and reverential, complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, be a gainer of robes, morsel food, dwellings and requisites when ill. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think whose ever robes, morsel food, dwellings and requisites when ill I partake, may it be of great benefit and results to those givers. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think may it be of great benefit and results to those blood relations who are dead and gone that recall me with a pleasant mind. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think, may I not live with aversion and attachment, may I not endure aversion, may I abide overcoming all arising aversions. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, think may I not live with great fear. May I abide overcoming all fears that arise.. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he becomes a quick and easy gainer of the four higher abidings, pleasant abidings here and now gratis. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he experiences those immaterial releases with the body and abides. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of three fetters becomes a stream enterer, not falling away from there head for enlightenment. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying three fetters and making less of greed, hate and delusion, could come once more to this world and make an end of unpleasantness Abide endowed with virtues, honoring the higher code of rules, be full of reverence and respect, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying the five lower fetters is born spontaneously, not falling from there would extinguish from that birth. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, partake of various super-normal powers. Being one become many, Becoming many become one, Would go unhindered across walls, embankments, and rocks, as going in space, on earth diving and coming out is done as in water, on water walks unbroken as on earth. In space sits cross legged as though birds small and large. The moon and sun powerful as they are touched with the hand. Thus with the body power is established as far as the Brahma world. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires with the purified heavenly ear hear sounds both heavenly and human, far and near. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, penetrate and see the minds of other beings, Know the greedy mind, and the mind free of greed, Know the angry mind, and the mind free of anger. Know the deluded mind and the mind free of delusion. Know the contracted mind and the distracted mind, Know the developed mind and undeveloped mind. Know the mind with compare and the mind without compare. Know the concentrated mind and the un-concentrated mind. Know the released mind and the unreleased mind. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, recollect previous births, one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born here. Thus the manifold previous births are recollected with all details. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the purified heavenly eye beyond human sees beings disappearing and appearing in un-exalted and exalted states, beautiful and ugly, in good and evil states, know beings according to their actions. These good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with wrong views and wrong actions, after death are born in loss, in hell. As for these good beings conducting well in body, words and mind, not blaming noble ones, with the right view of actions, after death are born in increase in heaven. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of desires, the mind released and released through wisdom, here and now, by himself knowing and realizing abide. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
Bhikkhus, if it was said, abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings, it was said on account of this.
The Blessed One said thus and the Bhikkhus delighted in the words of the Blessed One.
https://lifehacker.com/this-app-is-fire-gif-toaster-1823198290
Everyone’s using the same app to check Facebook, send tweets, or take pictures. Boring. This App is Fire is here to take a look at some of the best hidden gems in every app store you can find, from much-needed utilities and services to polished productivity tools. Think killer apps, but with less murderous intent. Got a fire app? Send an email to patrick.austin@lifehacker.com and let me know why it’s your app of choice.
iOS: Making GIFs yourself has always been a pretty involved process either made too simple to suit my desires or too complicated to be intuitive. GIF Toaster blends the best of both worlds, offering more than enough control over the GIFs you’re trying to create in an interface that’s simple to use and unobscured by ads (if you pay). It’s a must have app on your iOS device and has been praised by users familiar with the apps available for GIF-building. If you ever want to make a GIF with some pro-level tools, or desire more flexibility to customize your creation just the way you want it, GIF Toaster is a more than capable tool.
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GIF Toaster shows you a list of available photos and videos you can use to make GIFs, along with conversion options for different media types like burst shots, live photos, timelapses, and panoramic shots. You can convert your Animoji videos as well if your mug looks particularly funny as a talking dog. It only works with files you’ve got on your iOS device, so no dropping in YouTube links to make clips (use Giphy’s web tool or Mac app for that).
Choose your photos or video, hit next, and use the editor to customize your GIF. You can clip the video’s length, choose the frame rate, adjust GIF speed, alter the playback direction, crop the frame, and rotate the video either horizontally or vertically. There are also filters and text banners you can add should you want to put some more flair on your creation.
You can even select GIFs already on your device and convert them into videos, still photos, videos, or live photos. What’s more, after you create a GIF, you can see all the relevant stats like framerate, length, file size, and total frames when you check the info tab.
If you need to share what’s on your device’s screen, GIF Toaster makes it easy to transform that long recording showing off your skills in Angry Birds 2 into into a short, sweet image that won’t take hours to send compared to its video source material.
GIF Toaster is free to use, but paying the $1.99 in-app purchase not only gets rid of the annoying ad at the bottom of the app, but adds features like GIF collage creation, GIF creation with unlimited resolution, and an unlimited number of GIF albums to keep your creations organized. If you want to add weird stickers and overlays to your GIFs, there are other apps available for your customizing pleasure (consider Giphy, which makes it easy to add hilarious props to your animated creations), but GIF Toaster is by far the most easy to use GIF creation tool I’ve stumbled across, and features more than enough functionality to be my main GIF tool of choice.
Woof.
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Aakankheyya Sutta
“If the Bhikkhu Desires”
I heard thus:
At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the Bhikkhus: O Bhikkhus, abide endowed with virtues, honoring the higher code of rules be full of respect and reverence seeing fear in the slightest fault, observe the virtues…
If the Bhikkhu desires, be a lovable to the co-associates in the holy life, become pleasant and reverential, complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, be a gainer of robes, morsel food, dwellings and requisites when ill. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think whose ever robes, morsel food, dwellings and requisites when ill I partake, may it be of great benefit and results to those givers. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think may it be of great benefit and results to those blood relations who are dead and gone that recall me with a pleasant mind. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think, may I not live with aversion and attachment, may I not endure aversion, may I abide overcoming all arising aversions. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, think may I not live with great fear. May I abide overcoming all fears that arise.. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he becomes a quick and easy gainer of the four higher abidings, pleasant abidings here and now gratis. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he experiences those immaterial releases with the body and abides. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of three fetters becomes a stream enterer, not falling away from there head for enlightenment. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying three fetters and making less of greed, hate and delusion, could come once more to this world and make an end of unpleasantness Abide endowed with virtues, honoring the higher code of rules, be full of reverence and respect, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying the five lower fetters is born spontaneously, not falling from there would extinguish from that birth. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, partake of various super-normal powers. Being one become many, Becoming many become one, Would go unhindered across walls, embankments, and rocks, as going in space, on earth diving and coming out is done as in water, on water walks unbroken as on earth. In space sits cross legged as though birds small and large. The moon and sun powerful as they are touched with the hand. Thus with the body power is established as far as the Brahma world. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires with the purified heavenly ear hear sounds both heavenly and human, far and near. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, penetrate and see the minds of other beings, Know the greedy mind, and the mind free of greed, Know the angry mind, and the mind free of anger. Know the deluded mind and the mind free of delusion. Know the contracted mind and the distracted mind, Know the developed mind and undeveloped mind. Know the mind with compare and the mind without compare. Know the concentrated mind and the un-concentrated mind. Know the released mind and the unreleased mind. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, recollect previous births, one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born here. Thus the manifold previous births are recollected with all details. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the purified heavenly eye beyond human sees beings disappearing and appearing in un-exalted and exalted states, beautiful and ugly, in good and evil states, know beings according to their actions. These good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with wrong views and wrong actions, after death are born in loss, in hell. As for these good beings conducting well in body, words and mind, not blaming noble ones, with the right view of actions, after death are born in increase in heaven. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of desires, the mind released and released through wisdom, here and now, by himself knowing and realizing abide. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
Bhikkhus, if it was said, abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings, it was said on account of this.
The Blessed One said thus and the Bhikkhus delighted in the words of the Blessed One
http://buddhasutra.com/files/aanaapaanasuttam.htm
Aanaapaanasuttam
The Discourse On In and Out Breathing
I heard thus:
At one time the Blessed One lived in the Pubba monastery in the palace of Migaara’s mother, with the thoroughly learned elder disciples, such as Venerable’s Shariputra, Maha Moggallana, Maha Kassapa, Maha Kaccana, Maha Kotthita, Maha Kappina, Maha Cunda, Anuruddha, Revata, Ánanda and other learned elder disciples. At that time the elder Bhikkhus were advising and instructing the novices. A certain elder Bhikkhu advised ten novices, another twenty novices, another thirty and yet another forty novices. The novices too advised and instructed by the elder Bhikkhus attained distinctive levels not attained before. On that full moon night the Blessed One was seated outside in the moonlight attended by the Community of Bhikkhus
The Blessed One observed the silent Community of Bhikkhus and addressed them ‘Bhikkhus, I’m happy and convinced with this mode of progress. Therefore Bhikkhus arouse much effort to attain the not attained, to realize the not realized, as I would be leaving Savatthi on the full moon day of the fourth month of the rains.’ The Bhikkhus who had come from the states heard these words and they came to see the Blessed One. The elder Bhikkhus hearing these words were very pleased and advised and instructed the novices. A certain elder Bhikkhu advised ten novices, another twenty novices, another thirty and yet another forty novices. The novices too advised and instructed by the elder Bhikkhus attained distinctive levels not attained before. On that full moon night of the fourth month of the rains the Blessed One was seated outside, in the moonlight attended by the Community of Bhikkhus
Then the Blessed One observed the silent Community of Bhikkhus and addressed them. Bhikkhus, this gathering is without idle talk, without empty talk, established in the pure essence. Such a gathering is worthy of honor, worthy of hospitality, worthy of offerings and reverential salutation, and it becomes an incomparable field of merit to the worldling. Giving a little to such a gathering brings many results, giving much brings much more. The sight of such a gathering is rare in the world. It is suitable to go a long distance to see such a gathering with provisions for the journey. In this gathering there are worthy ones, desires destroyed, lived the holy life, done what should be done, dismissed the weight, come to the highest good, destroyed the bond ‘to be’ and rightly knowing released. In this gathering there are Bhikkhus who have destroyed the five lower bonds of the sensual world and are born spontaneously, not to proceed but to extinguish in that same birth. In this gathering there are Bhikkhus, who have destroyed three bonds and dwindling greed, hate and delusion, would come to this world once more and make an end of unpleasantness. In this gathering there are Bhikkhus, who have destroyed three bonds and have entered the stream of the Teaching, not falling from there, are sure of enlightenment. In this gathering there are Bhikkhus, yoked to developing the four establishments of mindfulness. In this gathering there are Bhikkhus, yoked to developing the four right endeavors. In this gathering there are Bhikkhus, yoked to developing the four ways of making determinations. In this gathering there are Bhikkhus, yoked to developing the five mental faculties. In this gathering there are Bhikkhus, yoked to developing the five powers. In this gathering there are Bhikkhus, yoked to developing the seven enlightenment factors. In this gathering there are Bhikkhus, yoked to developing the Noble eightfold path. In this gathering there are Bhikkhus, yoked to developing Loving kindness. In this gathering there are Bhikkhus, yoked to developing Compassion. In this gathering there are Bhikkhus, yoked to developing intrinsic joy. In this gathering there are Bhikkhus, yoked to developing Equanimity. In this gathering there are Bhikkhus, yoked to developing Loathsomeness. In this gathering there are Bhikkhus, yoked to developing the perception of impermanence. In this gathering there are Bhikkhus, yoked to developing Mindfulness of in and out breathing. Bhikkhus, in and out breathing developed and made much brings much results and great results. When it is developed and made much, the four establishments of mindfulness get completed. When the four establishments of mindfulness are developed and made much the seven enlightenment factors get completed. When the seven enlightenment factors are developed and made much the knowledge of release gets completed. Bhikkhus, how is, in and out breathing developed and made much?
How does it bring much results and great results? The Bhikkhu, gone to the forest, or to the root of a tree, or to an empty house, sits legs crossed, the body straight, and mindfulness established in front. Mindfully he breathes in or breathes out. Breathing in long knows, I breathe in long. Breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short. Breathing out short knows, I breathe out short. Trains; calming the bodily determination I breathe in. Trains; calming the bodily determination I breathe out. Trains; experiencing joy I breathe in. Trains; experiencing joy I breathe out Trains; experiencing pleasantness I breathe in. Trains; experiencing pleasantness I breathe out. Trains; experiencing the mental determination I breathe in. Trains; experiencing the mental determination I breathe out. Trains; calming the mental determination I breathe in. Trains calming the mental determination I breathe out, trains; experiencing the mental state I breathing in. Trains; experiencing the mental state I breathe out. Trains; with a rejoicing mind I breathe in Trains; with a rejoicing mind I breathe out. Trains; with a concentrated mind I breathe in. Trains; with a concentrated mind I breathe out. Trains; with a released mind I breathe in. Trains; with a released mind I breathe out. Trains; reflecting impermanence I breathe in. Trains; reflecting impermanence I breathe out. Trains; reflecting detachment I breathe in. Trains; reflecting detachment I breathe out. Trains; reflecting cessation I breathe in. Trains; reflecting cessation I breathe out. Trains; reflecting giving up I breathe in. Trains; reflecting giving up, I breathe out. Developed and made much in this manner, in and out breathing brings much fruit and great benefits.
Bhikkhus, in and out breathing developed and made much in which manner, do the four establishments of mindfulness get completed? Bhikkhus, when the Bhikkhu breathing in long knows, I breathe in long. Breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short. Breathing out short knows, I breathe out short. Trains, calming the bodily determination, I breathe in and out, at such times he reflects the body in the body. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, I say in breaths and out breaths are a special feature in the body. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting the body in the body zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, when the Bhikkhu trains experiencing joy I breathe in and out Trains experiencing pleasantness I breathe in and out. Trains experiencing the mental determination I breathe in and out. Trains calming the mental determination, I breathe in and out…at such times he reflects feelings in feelings. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, I say in breaths and out breaths are a special feature of feelings, when they are carefully attended to. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting feelings in feelings zealous to be mindful and aware to dispel covetousness and displeasure for the world…Bhikkhus, when the Bhikkhu trains experiencing the mental state, I breathe in and out. Trains with a rejoicing mind I breathe in and out. Trains with a concentrated mind I breathe in and out. Trains with a released mind. I breathe in and out, at such times he reflects the mental states in the mind. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, I do not declare in and out breathing to the forgetful careless, one. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting the mental states in the mind zealous to be mindful and aware to dispel covetousness and displeasure for the world.
Bhikkhus, when the Bhikkhu trains, reflecting impermanence I breathe in and out. Trains, reflecting detachment. I breathe in and out. Trains, reflecting cessation. I breathe in and out. Trains, reflecting giving up. I breathe in and out, at such times he reflects thoughts in the Teaching. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. He wisely attends to the dispelling of whatever covetousness and displeasure in the world and masters it. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting thoughts in the Teaching, zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, when developed and made much in this manner the four foundations of mindfulness get completed.
The four establishments of mindfulness developed and made much in which manner, do the seven enlightenment factors get completed? Bhikkhus, at the time the Bhikkhu abides reflecting the body in the body mindful and aware to dispel covetousness and displeasure for the world, his mindfulness is established without forgetfulness. At a time the Bhikkhus mindfulness is established, the enlightenment factor mindfulness is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor mindfulness and completes it. He abides with those thoughts mindfully examining them, wisely searching for the solution…Bhikkhus, at a time the Bhikkhu abides thus, mindfully examining the Teaching wisely, to search for the solution, he develops the enlightenment factor the investigation of the Teaching, and completes it. When those thoughts are wisely examined for a direct solution with aroused effort the enlightenment factor effort, is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor effort and completes it. With the aroused effort arises immaterial joy. When immaterial joy arises the Bhikkhu is established in the enlightenment factor joy and it gets completed. When the mind is joyful the body is appeased, so too the mind. When the mind and body are appeased, the enlightenment factor appeasement gets established in the Bhikkhu, with development it gets completed. When the body is appeased the pleasant mind concentrates. At that time the Bhikkhu is established in the enlightenment factor concentration, with development it gets completed. The Bhikkhu thoroughly examines the concentrated mind. At that time the Bhikkhu is established in the enlightenment factor equanimity, with development it gets completed.
Bhikkhus, at the time the Bhikkhu abides reflecting feelings in feelings, …re… the mental states in the mind…re…thoughts in the Teaching, mindful and aware to dispel covetousness and displeasure for the world, his mindfulness is established without forgetfulness. At a time the Bhikkhus mindfulness is established, the enlightenment factor mindfulness is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor mindfulness and completes it. He abides with those thoughts mindfully examining them, wisely searching for the solution…Bhikkhus, at a time the Bhikkhu abides thus, mindfully examining the Teaching wisely, to search for the solution, he develops the enlightenment factor the investigation of the Teaching, and completes it. When those thoughts are wisely examined for a direct solution with aroused effort the enlightenment factor effort, is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor effort and completes it. With the aroused effort arises immaterial joy. When immaterial joy arises the Bhikkhu is established in the enlightenment factor joy and it gets completed. When the mind is joyful the body is appeased, so too the mind. When the mind and body are appeased, the enlightenment factor appeasement gets established in the Bhikkhu, with development it gets completed. When the body is appeased the pleasant mind concentrates. At that time the Bhikkhu is established in the enlightenment factor concentration, with development it gets completed. The Bhikkhu thoroughly examines the concentrated mind. At that time the Bhikkhu is established in the enlightenment factor equanimity, with development it gets completed.
When the four establishments of mindfulness are thus developed and made much the seven enlightenment factors get completed.
Bhikkhus, the seven enlightenment factors developed and made much in which manner does knowledge of the path get completed? The Bhikkhu develops the enlightenment factor mindfulness bent on seclusion, detachment, cessation, ending in relinquishing The Bhikkhu develops the enlightenment factor investigation of the Teaching bent on seclusion, detachment, cessation, ending in relinquishing The Bhikkhu develops the enlightenment factor effort bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor joy bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor appeasement bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor concentration bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor equanimity bent on seclusion, detachment, cessation ending in relinquishing. Bhikkhus, developed and made much in this manner knowledge of the path gets completed.
The Blessed One said thus and those Bhikkhu delighted in the words of the Blessed One.
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http://buddhasutra.com/files/aananjasappaayasuttam.htm
Aananjasappaayasuttam
Suitability to Attain Imperturbability
I heard thus:
At one time the Blessed One was living in the Kuru country, in the hamlet named Kammassadhamma. The Blessed One addressed the Bhikkhus from there.
‘Bhikkhus, sensuality is impermanent, useless, false, a stupid thing and a deception. It is prattle and foolish talk. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, all these are the domain of death, the pasture of death. The evil mind with sensuality is led to greed, anger and quarrels
Bhikkhus the noble disciple reflects. Sensuality is impermanent, useless, false, a stupid thing and a deception. It is prattle and foolish talk. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, all these are the domain of death, the pasture of death. The evil mind with sensuality is led to greed, anger and quarrels. What if I develop the mind grown great and much, above the material world, then there will be no greed, anger, or quarrels. When these are dispelled my mind will be significant, limitless and well developed. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that the led on, consciousness should reach imperturbability. Bhikkhus, I say, this is the first suitability to reach imperturbability.
Again Bhikkhus, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter of the four primary elements, is on account of this held on matter. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that the led on, consciousness should reach imperturbability. Bhikkhus, I say, this is the second suitability to reach imperturbability.
Again Bhikkhus, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after, all these are impermanent. It is not suitable to take pleasure and appropriate what is impermanent. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on, consciousness should reach imperturbability. Bhikkhus, this is the third suitability to reach imperturbability, I say.
Again Bhikkhus, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after and the perception of imperturbability, all these perceptions cease in this sphere of nothingness, without a remainder. It is peaceful and exalted. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on, consciousness should reach imperturbability. Bhikkhus, I say, this is the first suitability to reach the sphere of nothingness.
Again, Bhikkhus, the noble disciple gone to the forest or to the root of a tree reflects. All these are perceived things, of the self, or of the belongings of the self.
Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on consciousness should reach imperturbability. Bhikkhus, I say, this is the second suitability to reach the sphere of nothingness.
Again, Bhikkhus, the noble disciple reflects, I have no greed, hate or delusion for anybody, neither is there greed, hate and delusion to me from anyone. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on consciousness should reach imperturbability. Bhikkhus, I say, this is the third suitability to reach the sphere of nothingness.
Again Ánanda, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after, the perception of imperturbability and the perception of nothingness, all these perceptions cease in this sphere of neither perception nor non-perception, without a remainder. It is peaceful and exalted. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in neither perception nor non perception here and now, or with wisdom it is released. After death, there is a possibility that this led on, consciousness should reach the sphere of neither perception nor non perception. Bhikkhus, I say, this is suitability to reach the sphere of neither perception nor non perception.’
Then venerable Ánanda said. ‘Venerable sir, the Bhikkhu falls to this method, there is not, there is not to me, there will not be, there will not be to me, whatever there is, whatever produced, I discard, thus he gains equanimity. Venerable sir, is that Bhikkhu extinguished?’
‘Ánanda, a certain Bhikkhu fallen to this method may extinguish, another would not.’
‘Venerable sir, why should a certain Bhikkhu fallen to this method extinguish and another not extinguish?’
‘Ánanda, the Bhikkhu falls to this method, there is not, there is not to me, there will not be, there will not be to me, whatever there is, whatever produced, I discard, thus he gains equanimity. He delights in that equanimity, welcomes it, tied to it, his consciousness settles in it. Ánanda, the Bhikkhu with settlements does not extinguish.’
‘Venerable sir, where does the Bhikkhu settle?’
‘Ánanda, in neither-perception-nor-non-perception.’
‘Venerable sir, he settles in the highest settlement.’
‘Ánanda, of settlements neither-perception-nor non-perception, is the highest settlement Ánanda, the Bhikkhu falls to this method, there is not, there is not to me, there will not be, there will not be to me, whatever there is, whatever produced, I discard, thus he gains equanimity. He does not delight in that equanimity, does not welcome it, not tied to it his consciousness does not settle in it. Ánanda, the Bhikkhu without settlements is extinguished.’
‘Wonderful, venerable sir, the Blessed One has explained the crossing of the flood supported on higher and higher spheres. Venerable sir, how is noble release?’
‘Again Ánanda, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after, the perception of imperturbability, the perception of nothingness, and the sphere of neither perception nor non perception, these are things of the self and are holdings, that mind without holdings is the mind’s release. Ánanda, I have taught you the method to attain, imperturbability, the sphere of nothingness, the sphere of neither perception-nor-non-perception, the method of crossing the flood supported on higher and higher spheres and the noble release. Whatever a teacher should do to his disciples out of compassion, that I have done to you. Ánanda, these are the roots of trees, and these are the empty houses. Ánanda, concentrate and do not have remorse later. This is our advice to you.
The Blessed One said those words and those Bhikkhus delighted in the words of the Blessed One.
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बुझेको हो - बुद्ध
https://youtu.be/w6T02g5hnT4
ကောင်းမွန်သောစိတ်ကို Be ပါနဲ့ - ဗုဒ္ဓ
https://youtu.be/AJ48zV0Ztmg
ভাল থাকুন সচেতন থাক!
- বুদ্ধ
https://youtu.be/9A5AE3_6b5s
要小心
- 佛
https://youtu.be/W6q0lvDuzic
要小心
- 佛
https://youtu.be/uI0gIZdOkzw
ગુડ રહો માઇન્ડફુલ
- બુદ્ધ
https://youtu.be/FSJDrUIW4xA
अच्छा मनोदशा करो
बुद्ध
https://youtu.be/gW9Ii5hi7_s
https://youtu.be/r-uykldtRjs
ಒಳ್ಳೆಯದು ಮನಸ್ಸಿರಿ - ಬುದ್ಧ
https://youtu.be/Ec25oWpeGFA
चांगले बनू नका - बुद्ध
https://youtu.be/KNxTr5rBKNo
পঞ্চ শিলা
আমি অন্য মানুষ দ্বারা হত্যা করা পছন্দ করি না, তাই আমি আমার মনকে মেরে ফেলতে শিখি!
আমি অন্যদের আমার জিনিস চুরি করতে চাই না তাই আমি চুরি করতে নিজেকে প্রশিক্ষণ হবে!
আমি অন্যদের চেয়ে মিথ্যা কথা বলতে চাই না, তাই আমি মাতাল করবো না মিথ্যা বলব না!
আমি চাই না যে আমার স্বামী / স্ত্রীকে অন্যের কাছ থেকে নিয়ে নেওয়া হোক, তাই আমি আমার মনকে যৌন নির্যাতনের মধ্যে নিমজ্জিত না করার জন্য প্রশিক্ষিত করব!
আমি আমার মনকে প্রশিক্ষিত করব না উপরোক্ত সমস্ত বিধি লঙ্ঘন এড়াতে নাকি মাদকদ্রব্যের পানীয় ব্যবহার করতে হবে - সচেতনতার সাথে একীকৃত এক
https://youtu.be/uFmkgmwiSaY
打拉希拉
我不喜欢被其他众生杀死，所以我会训练自己的心灵不要杀人！
我不希望别人偷我的东西所以我会训练自己不要偷！
我不希望别人对我说谎，所以我会训练心灵不说谎！
我不希望我的丈夫/妻子被别人带走，所以我会训练自己不要沉迷于性行为不端！
我会训练自己的心思，不要饮用令人陶醉的饮料，以免违反上述所有规定 - 意识觉醒
https://youtu.be/1fZPxs3Mg2w
પંચ શીલા
હું અન્ય માણસો દ્વારા હત્યા કરવા ગમતું નથી, તેથી હું મારી મગજમાં તાલીમ આપતો નથી!
હું નથી ઇચ્છતો કે અન્ય લોકો મારી વસ્તુઓ ચોરી લેશે જેથી હું મારી જાતને ચોરી ન કરવા તાલીમ આપીશ!
હું નથી ઇચ્છતો કે અન્ય લોકો મને જૂઠાણું કહે, તો હું મનને તાલીમ આપું છું કે ખોટા બોલવાનું નહીં!
હું નથી ઈચ્છતો કે મારા પતિ / પત્નીને અન્ય લોકોએ લઈ લેવું, એટલે હું જાતીય ગેરવર્તણૂકમાં વ્યસ્ત ન થવા માટે મારા મનને તાલીમ આપીશ!
હું ઉપરના બધા વિભાવનાના ઉલ્લંઘનને ટાળવા માટે માદક દ્રવ્યોનો ઉપયોગ ન કરવા માટે મારા મનને તાલીમ આપું છું - જાગરૂકતા સાથે જાગૃત એક
https://youtu.be/u8v7UJkKmLU
पंच शिला
मुझे अन्य प्राणियों द्वारा मारना पसंद नहीं है, इसलिए मैं अपने दिमाग को मारने के लिए प्रशिक्षित नहीं करूंगा!
मैं नहीं चाहता कि दूसरों को मेरी चीजें चुराएं ताकि मैं खुद को प्रशिक्षित न करूं!
मैं नहीं चाहता कि दूसरों को झूठ बोलने के लिए, तो मैं झूठ बोलने के लिए दिमाग को प्रशिक्षित नहीं करूंगा!
मैं नहीं चाहता कि मेरे पति / पत्नी को दूसरों द्वारा लिया जाए, इसलिए मैं अपने दिमाग को प्रशिक्षित करूंगा कि यौन दुर्व्यवहार में शामिल न हो!
मैं अपने दिमाग को प्रशिक्षित नहीं करूंगा कि सभी उपरोक्त नियमों का उल्लंघन न करने के लिए नशे की लत पीने का उपभोग न करें - जागरूकता के साथ जागृत
https://youtu.be/0s00yLd4nNc
ಪಂಚ್ ಶೀಲಾ
ಇತರ ಜೀವಿಗಳಿಂದ ನಾನು ಕೊಲ್ಲಬೇಕೆಂದು ನನಗೆ ಇಷ್ಟವಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾನು ಕೊಲ್ಲದೆ ನನ್ನ ಮನಸ್ಸನ್ನು ತರಬೇತು ಮಾಡುತ್ತೇನೆ!
ಇತರರು ನನ್ನ ವಿಷಯಗಳನ್ನು ಕದಿಯಲು ನಾನು ಬಯಸುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾನು ಕದಿಯದಂತೆ ನಾನು ತರಬೇತಿ ನೀಡುತ್ತೇನೆ!
ಇತರರು ನನಗೆ ಸುಳ್ಳು ಹೇಳಲು ಬಯಸುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾನು ಸುಳ್ಳು ಹೇಳಲು ಮನಸ್ಸನ್ನು ತರಬೇತಿ ಮಾಡುತ್ತದೆ!
ನನ್ನ ಪತಿ / ಹೆಂಡತಿ ಇತರರಿಂದ ತೆಗೆದುಕೊಳ್ಳಬೇಕಿದೆ ಎಂದು ನಾನು ಬಯಸುವುದಿಲ್ಲ, ಹಾಗಾಗಿ ಲೈಂಗಿಕ ದುರುಪಯೋಗದಲ್ಲಿ ಪಾಲ್ಗೊಳ್ಳಬಾರದು ಎಂದು ನನ್ನ ಮನಸ್ಸನ್ನು ನಾನು ತರಬೇತಿ ಮಾಡುತ್ತೇನೆ!
ಮೇಲಿನ ಎಲ್ಲಾ ಆಜ್ಞೆಗಳನ್ನು ಉಲ್ಲಂಘಿಸುವುದನ್ನು ತಪ್ಪಿಸಲು ಅಮಲೇರಿದ ಪಾನೀಯಗಳನ್ನು ಸೇವಿಸದಂತೆ ನನ್ನ ಮನಸ್ಸನ್ನು ನಾನು ತರಬೇತಿ ಮಾಡುತ್ತೇನೆ - ಎಚ್ಚರದಿಂದ ಎಚ್ಚರಗೊಂಡವನು
https://youtu.be/704-NDSbNZw
Punch Shila
ខ្ញុំមិនចង់ត្រូវបានសម្លាប់ដោយមនុស្សផ្សេងទៀតដូច្នេះខ្ញុំនឹងបង្ហាត់ចិត្តខ្ញុំមិនឱ្យសម្លាប់!
ខ្ញុំមិនចង់អោយអ្នកដទៃលួចរបស់របររបស់ខ្ញុំទេដូច្នេះខ្ញុំនឹងហ្វឹកហាត់ខ្លួនខ្ញុំកុំឱ្យលួច!
ខ្ញុំមិនចង់ឱ្យអ្នកដទៃនិយាយកុហកទេដូច្នេះខ្ញុំនឹងបង្ហាត់បង្រៀនកុំឱ្យនិយាយកុហក!
ខ្ញុំមិនចង់ឱ្យប្តីរបស់ខ្ញុំត្រូវបានអ្នកដទៃយកទៅនោះទេដូច្នេះខ្ញុំនឹងបង្ហាត់ចិត្តខ្ញុំមិនឱ្យប្រព្រឹត្តអំពើអសីលធម៌ខាងផ្លូវភេទ!
ខ្ញុំនឹងបង្វឹកគំនិតខ្ញុំកុំឱ្យផឹកគ្រឿងស្រវឹងដើម្បីជៀសវាងការរំលោភលើបទបញ្ជាខាងលើទាំងអស់ - ភ្ញាក់ដឹងខ្លួនមួយជាមួយការយល់ដឹង
https://youtu.be/O-ileYW5zG0
펀치 실라
나는 다른 존재에 의해 죽기를 좋아하지 않기 때문에 죽이지 않도록 내 마음을 훈련 할 것이다!
나는 다른 사람들이 내 물건을 훔치지 않게하여 내가 훔치지 않도록 스스로 훈련 할 것이다!
나는 다른 사람들이 내게 거짓말을하고 싶지 않기 때문에 마음을 훈련시켜 거짓말을하지 않을 것입니다!
나는 남편 / 아내가 다른 이들에게 넘어 가기를 원하지 않기 때문에 성적인 비행에 빠지지 않기 위해 마음을 훈련 할 것입니다!
나는 위의 모든 교훈을 위반하지 않도록 술을 마시지 않도록 내 마음을 훈련 할 것이다.
https://youtu.be/Z97v3zc7rMU
Punch Shila
ຂ້ອຍບໍ່ມັກທີ່ຈະຖືກຂ້າຕາຍໂດຍຄົນອື່ນ, ດັ່ງນັ້ນຂ້ອຍຈະຝຶກຈິດໃຈຂອງຂ້ອຍບໍ່ໃຫ້ຂ້າ!
ຂ້າພະເຈົ້າບໍ່ຕ້ອງການໃຫ້ຄົນອື່ນລັກສິ່ງຂອງຂ້າພະເຈົ້າເພື່ອຂ້າພະເຈົ້າຈະຝຶກອົບຮົມຕົນເອງບໍ່ໃຫ້ລັກ!
ຂ້າພະເຈົ້າບໍ່ຢາກໃຫ້ຜູ້ອື່ນເວົ້າກັບຕົວະກັບຂ້າພະເຈົ້າ, ດັ່ງນັ້ນຂ້າພະເຈົ້າຈະຝຶກອົບຮົມຈິດໃຈບໍ່ໃຫ້ເວົ້າກັບຕົວະ!
ຂ້າພະເຈົ້າບໍ່ຕ້ອງການຜົວ / ເມຍຂອງຂ້າພະເຈົ້າທີ່ຖືກຈັບໂດຍຄົນອື່ນ, ດັ່ງນັ້ນຂ້າພະເຈົ້າຈະຝຶກຈິດໃຈຂອງຂ້າພະເຈົ້າທີ່ຈະບໍ່ເຂົ້າໃຈຜິດທາງເພດ!
ຂ້າພະເຈົ້າຈະຝຶກຈິດໃຈຂອງຂ້າພະເຈົ້າບໍ່ໃຫ້ດື່ມເຄື່ອງດື່ມທີ່ເປັນພິດເພື່ອຫຼີກເວັ້ນການລະເມີດກົດຫມາຍທັງຫມົດ - ການປຸກຕົວຫນຶ່ງດ້ວຍຄວາມຮູ້ສຶກ
https://youtu.be/AlsXVZGqDGY
Punch Shila
Saya tidak suka dibunuh oleh makhluk lain, jadi saya akan melatih fikiran saya untuk tidak membunuh!
Saya tidak mahu orang lain mencuri perkara saya jadi saya akan melatih diri saya untuk tidak mencuri!
Saya tidak mahu orang lain berbohong kepada saya, jadi saya akan melatih minda untuk tidak mengatakan dusta!
Saya tidak mahu suami / isteri saya diambil oleh orang lain, jadi saya akan melatih fikiran saya untuk tidak terlibat dalam salah laku seksual!
Saya akan melatih fikiran saya untuk tidak meminum minuman yang memabukkan untuk mengelakkan pelanggaran semua peraturan di atas - Awakened One With Awareness
https://youtu.be/mLo_8Hk6×2g
പഞ്ച് ഷില
ഞാൻ മറ്റു ജീവികളാൽ കൊല്ലപ്പെടാൻ ഇഷ്ടപ്പെടുന്നില്ല, അതിനാൽ കൊല്ലാൻ ഞാൻ എന്റെ മനസ്സ് പരിശീലിപ്പിക്കും!
മറ്റുള്ളവർ എന്റെ വസ്തുക്കൾ മോഷ്ടിക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നില്ല, അതിനാൽ ഞാൻ മോഷ്ടിക്കരുതെന്ന് ഞാൻ പരിശ്രമിക്കും!
കള്ളം പറയാൻ മറ്റുള്ളവരെ പ്രേരിപ്പിക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നില്ല, അതുകൊണ്ട് നുണ പറയാൻ ഞാൻ പരിശ്രമിക്കും!
എന്റെ ഭർത്താവ് / ഭർത്താവ് മറ്റുള്ളവർ എടുക്കാൻ ആഗ്രഹിക്കുന്നില്ല, അതിനാൽ ലൈംഗിക ദുഷ്പ്രവൃത്തികളിൽ ഏർപ്പെടരുതെന്ന് ഞാൻ മനസ്സിനെ പരിശീലിപ്പിക്കും.
മുകളിൽ പറഞ്ഞിരിക്കുന്ന എല്ലാ പ്രമാണങ്ങളും ലംഘിക്കാതിരിക്കാൻ മദ്യപാനങ്ങളെ മയപ്പെടുത്തരുതെന്ന് ഞാൻ മനസ്സിനെ പരിശീലിപ്പിക്കും - അവബോധത്തോടെ ഉണരുമ്പോൾ
https://youtu.be/e3htqS4-_2E
पंच शिला
मला इतर प्राण्यांची हत्या करायची नाही, म्हणून मी माझ्या मनाची शिकवण देईन नाही मारणार!
मी इतरांना माझ्या गोष्टी चोरण्यासाठी नको असतो म्हणून मी स्वतः चोरी करायला तयार होणार नाही!
मी इतरांना खोटं सांगू इच्छित नाही, म्हणून मी लबाड बोलवण्याबद्दल मनावर ताबा देईन!
माझ्या पती / पत्नीला इतरांकडून घ्यावे असे मला वाटत नाही, म्हणून मी लैंगिक अनैतिकतेत लुप्त होऊ न देण्याची माझी मनोवृत्ती प्रशिक्षित करीन!
मी उपरोक्त सर्व उपदेशांचे उल्लंघन टाळण्यासाठी मादक पेय वापरू नयेत यासाठी मी मनोमन करीन - जागरुकतेसह एक जागृत
https://youtu.be/bMl2Hho3mQo
လာကြတယ် Shila
ငါကအခြားသတ္တဝါသတ်ဖြတ်ခံရဖို့ကိုကြိုက်ကြဘူး, ဒါကြောင့်ငါသတ်ပစ်ဖို့မသည်ငါ့စိတ်ကိုလေ့ကျင့်မည်!
ငါခိုးယူဖို့မဟုတ်ကိုယ့်ကိုယ်ကိုလေ့ကျင့်ပါလိမ့်မယ်ဒါကြောင့်ငါ့အမှုအရာတို့ကိုခိုးယူဖို့အခြားသူများကိုမလိုချင်ကြဘူး!
ငါမုသာစကားကိုပွောဖို့မစိတ်ကိုလေ့ကျင့်ပါလိမ့်မယ်ဒါကြောင့်ငါ, ငါ့မုသာစကားကိုပွောပွဖို့အခြားသူများကိုမလိုချင်ကြဘူး!
ငါသည်ငါ့ခင်ပွန်း / ဇနီးအခြားသူများယူခံရဖို့မလိုချင်ကြဘူး, ဒါကြောင့်ငါလိင်ပိုင်းဆိုင်ရာလက်မခံနိုင်သောအပြုအမူအတွက်လုပ်ကြဖို့မသည်ငါ့စိတ်ကိုလေ့ကျင့်မည်!
ပွားမှုနှင့်အတူတစ်ခုမှာနိုး - ငါအားလုံးအထက်ပါဥပဒသေမြား၏ချိုးဖောက်မှုရှောင်ရှားရန် intoxicating အချိုရည်လောင်ဖို့မသည်ငါ့စိတ်ကိုလေ့ကငျြ့ပေးဦးမည်
https://youtu.be/YqEPjoIR7vg
पंच शिला
म अन्य प्राणीहरु द्वारा मारेको जस्तो नहीं चाहान्छु, त्यसैले म मेरो दिमागलाई मार्न चाहान्छु!
म अरूहरू मेरो चीज चोरी गर्न चाहँदैनन् त्यसैले म आफैलाई चोरी गर्न नचाहनेछु!
म अरूलाई झूट बोल्न बोल्न चाहन्न, त्यसैले म झूटो बोल्न मन मान्ने छु!
म मेरो पति / पत्नीलाई अरूले लिईन चाहँदैनन्, त्यसैले म यौन दुर्व्यवहारमा भोग्न मेरो मनलाई तालिम दिनेछु!
म सबै दिमागको उल्लङ्घनबाट बच्नको लागि विषाक्त पेयहरू उपभोग गर्न मेरो मनलाई तालिम दिनेछु - जागरणको साथ जागरूकता
https://youtu.be/m06ldrrUYak
ਪੰਚ ਸ਼ੀਲਾ
ਮੈਨੂੰ ਹੋਰ ਜੀਵਣਾਂ ਦੁਆਰਾ ਮਾਰਿਆ ਨਹੀਂ ਜਾਣਾ ਚਾਹੀਦਾ, ਇਸ ਲਈ ਮੈਂ ਆਪਣੇ ਮਨ ਨੂੰ ਸਿਖਾਂਗਾ ਕਿ ਮੈਂ ਨਹੀਂ ਮਾਰਾਂਗਾ!
ਮੈਂ ਨਹੀਂ ਚਾਹੁੰਦਾ ਕਿ ਦੂਜਿਆਂ ਨੂੰ ਮੇਰੇ ਕੰਮ ਚੋਰੀ ਕਰੇ ਤਾਂ ਜੋ ਮੈਂ ਚੋਰੀ ਨਾ ਕਰਨ ਦੀ ਸਿਖਲਾਈ ਦੇ ਸਕਾਂ.
ਮੈਂ ਨਹੀਂ ਚਾਹੁੰਦਾ ਕਿ ਦੂਸਰਿਆਂ ਨੂੰ ਮੇਰੇ ਬਾਰੇ ਝੂਠ ਬੋਲਣਾ ਪਏ, ਇਸ ਲਈ ਮੈਂ ਮਨ ਨੂੰ ਸਿਖਾਇਆ ਕਿ ਝੂਠ ਨਾ ਬੋਲਣਾ!
ਮੈਂ ਨਹੀਂ ਚਾਹੁੰਦੀ ਕਿ ਮੇਰੇ ਪਤੀ / ਪਤਨੀ ਨੂੰ ਦੂਜਿਆਂ ਦੁਆਰਾ ਚੁੱਕਿਆ ਜਾਵੇ, ਇਸ ਲਈ ਮੈਂ ਆਪਣੇ ਮਨ ਨੂੰ ਟਿੱਚ ਕਰਾਂਗਾ ਕਿ ਜਿਨਸੀ ਬਦਸਲੂਕੀ ਨੂੰ ਨਾ ਕਰੀਏ!
ਮੈਂ ਆਪਣੇ ਮੱਤ ਨੂੰ ਸਿਖਾਂਗਾ ਕਿ ਉਪਰੋਕਤ ਵਿੱਚਾਰਾਂ ਦੀ ਉਲੰਘਣਾ ਤੋਂ ਬਚਣ ਲਈ ਨਸ਼ੀਲੇ ਪਦਾਰਥਾਂ ਦੀ ਵਰਤੋਂ ਨਾ ਕਰੋ - ਜਾਗਰੂਕਤਾ ਨਾਲ ਇਕੋ ਜਹਿਦ
https://youtu.be/wAMn1ylvGWA
پنچ شيل
مون کي ٻين وانگر قتل نه ڪرڻ چاهيو، تنهنڪري آء منهنجي ذهن کي سکندا نه مارڻ وارو!
مان ٻين کي منهنجي شين کي چوري ڪرڻ نه چاهين ته آئون پنهنجي پاڻ کي چوري ڪرڻ نه ڏيندس!
مان ٻين سان ڪوڙا نه ٿو چوان ته مون ڪوڙ ڳالهائڻ جي لاء
مان پنهنجي زال / زال کي ٻين طرفان وٺڻ نه چاهيو، تنهنڪري آء پنهنجي دماغ ۾ جنسي غلط ڪارڪردگي ۾ ملوث نه ڪندس.
آئون منهنجي ذهن کي تربيت نه ڏيندس، نه ته انهن سڀنين جي رعايت جي ڀڃڪڙي کان بچڻ لاء، شراب نه پيئندو آهي.
https://youtu.be/kyKTmsvoTN4
පන්ච් ෂීලා
අනිකුත් සිව්දෙනා විසින් මරා දැමීමට මා කැමති නැහැ. එබැවින් මම මරන්න එපා!
අනිත් අය මගේ දේ සොරකම් කරනවාට මම කැමති නැහැ. සොරකම් නොකිරීමට මම පුහුණු කරමි.
අනිත් අය මට බොරු කියන්න කැමති නැහැ. ඒ නිසා මම බොරු කියන්න එපා!
මගේ සැමියා / බිරිඳ අනිත් අය විසින් ගනු ලබනවාට මා අකමැති නිසා, මා ලිංගික දුරාචාර හැසිරීම් නොකිරීමට මගේ මනස පුහුණු කරමි.
ඉහත සඳහන් ශික්ෂාවන් උල්ලංඝනය කිරීම වැළැක්වීම සඳහා මත්පැන් පානය නොකිරීමට මා සිතනවා.
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://youtu.be/PpAjQ-pdgNU
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://youtu.be/eGnXo_UAAbY
https://youtu.be/PpAjQ-pdgNU
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://youtu.be/EGsMnPWPImc
పంచ్ షిలా
నేను ఇతర మానవులచే చంపబడాలని కోరుకుంటాను, కాబట్టి చంపడానికి నా మనస్సును శిక్షణ ఇస్తాను!
ఇతరులు నా విషయాలను దొంగిలించాలని నేను కోరుకోను, కనుక నేను దొంగిలించకుండానే శిక్షణనిస్తాను!
ఇతరులు నాకు అబద్ధాలు చెప్పాలని నేను కోరుకోలేదు, కాబట్టి నేను అబద్ధాలు చెప్పకు 0 డా జాగ్రత్తపడతాను!
నా భర్త / భార్య ఇతరులచే తీసుకోబడాలని నేను కోరుకోను, లైంగిక దుష్ప్రవర్తనతో మునిగిపోకుండుట నా మనసుకు శిక్షణ ఇస్తాను.
పైన పేర్కొన్న నియమాల ఉల్లంఘనను నివారించడానికి మద్యపాన సేవకులను తినకూడదని నా మనసును శిక్షణ ఇస్తాను - అవగాహనతో ఒక జాగృతం
https://youtu.be/btn87frYSnw
https://youtu.be/EGsMnPWPImc
పంచ్ షిలా
నేను ఇతర మానవులచే చంపబడాలని కోరుకుంటాను, కాబట్టి చంపడానికి నా మనస్సును శిక్షణ ఇస్తాను!
ఇతరులు నా విషయాలను దొంగిలించాలని నేను కోరుకోను, కనుక నేను దొంగిలించకుండానే శిక్షణనిస్తాను!
ఇతరులు నాకు అబద్ధాలు చెప్పాలని నేను కోరుకోలేదు, కాబట్టి నేను అబద్ధాలు చెప్పకు 0 డా జాగ్రత్తపడతాను!
నా భర్త / భార్య ఇతరులచే తీసుకోబడాలని నేను కోరుకోను, లైంగిక దుష్ప్రవర్తనతో మునిగిపోకుండుట నా మనసుకు శిక్షణ ఇస్తాను.
పైన పేర్కొన్న నియమాల ఉల్లంఘనను నివారించడానికి మద్యపాన సేవకులను తినకూడదని నా మనసును శిక్షణ ఇస్తాను - అవగాహనతో ఒక జాగృతం
https://youtu.be/WJid2YtCzqs
پنچ شیلا
مجھے دوسرے لوگوں کی طرف سے قتل نہیں کرنا پسند ہے، لہذا میں اپنی دماغ کو تربیت نہیں دےوں گا کہ نہ مارنا.
میں دوسروں کو اپنی چیزوں کو چوری کرنے کے لئے نہیں کرنا چاہتا ہوں تاکہ میں اپنے آپ کو چوری نہ کرو.
میں دوسروں کو جھوٹے بولنے کے لئے نہیں کہنا چاہتا ہوں، لہذا میں ذہن کو تربیت دونگا کہ جھوٹ نہ بتانا!
میں نہیں چاہتا کہ میرے شوہر / بیوی کو دوسروں کی طرف سے لے جایا جاسکتا ہے، لہذا میں اپنے دماغ کو تربیت نہیں دونگا جو جنسی بدعنوانی میں ملوث نہیں ہے.
میں اپنے ذہن کو تربیت دےوں گا کہ وہ سبھی مندرجہ بالا احکامات کے خلاف ورزی کرنے سے بچنے کے لئے زہریلا مشروبات استعمال نہ کریں - بیداری سے بیداری
https://youtu.be/8D8HTfWTvkI
Punch Shila
Tôi không thích bị giết bởi những sinh vật khác, vì vậy tôi sẽ rèn luyện tâm trí của tôi không được giết!
Tôi không muốn những người khác ăn cắp đồ của tôi vì vậy tôi sẽ tự rèn luyện mình để không ăn cắp!
Tôi không muốn người khác nói dối tôi, vì vậy tôi sẽ đào tạo tâm trí không nói dối!
Tôi không muốn chồng / vợ của tôi bị những người khác bắt đi, vì vậy tôi sẽ rèn luyện tâm trí của tôi không được thưởng thức hành vi sai trái tình dục!
Tôi sẽ đào tạo tâm trí của tôi không để tiêu thụ đồ uống say để tránh vi phạm tất cả các giới luật trên - Awakened One With Awareness
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51) Classical Indonesian
2698 Mon 30 Jul LESSON (38) LESSON Tue Aug 2 2007
[A deva:]
A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
Being asked, please explain this to me.
[The Buddha:]
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.l
https://youtu.be/6DirUv7ytfI
51) Bahasa Indonesia Klasik
2698 Senin 30 Jul PELAJARAN (38) PELAJARAN Tue 2 Agustus 2007
[A deva:]
Seorang pemberi apa yang memberi kekuatan?
Pemberi apa, pemberi kecantikan?
Pemberi apa, pemberi kemudahan?
Seorang pemberi apa, pemberi visi?
Dan siapa yang memberi segalanya?
Diminta, tolong jelaskan ini kepada saya.
[Sang Buddha:]
Seorang pemberi makanan adalah pemberi kekuatan.
Seorang pemberi pakaian, pemberi kecantikan.
Seorang pemberi kendaraan, pemberi kemudahan.
Seorang pemberi lampu, pemberi visi.
Dan orang yang memberi tempat tinggal,
adalah orang yang memberi segalanya.
Tetapi orang yang mengajarkan Dhamma
adalah pemberi
yang Tanpa Kematian.
https://youtu.be/jSIxFvOHrJo
52) Gaeilge Chlasaiceach
2698 Lúnasa 30 Iúil LESSON (38) TEACHTÚN Dé Máirt 2 Lúnasa 2007
[A deva:]
A thugann an méid a thugann neart?
A thugann an t-áilleacht a thugann?
A thugann deis, cad é a thabhairt réidh?
A thugann cén fáth a thugann fís?
Agus cé a thugann gach rud?
Má iarrtar ort, mínigh seo domsa.
[An Búda:]
Tugann neart do thabhairt bia.
Tugann éadaí, a thugann áilleacht.
Feithicil a thugann, a thabharfaidh éascaíocht.
Tugann lampa, a thugann fís.
Agus an duine a thugann cónaí,
Is é an duine a thugann gach rud.
Ach an duine a mhúineann an Dhamma
Is é a thugann
an Deathless.M
52) Gaeilge Chlasaiceach
2698 Lúnasa 30 Iúil LESSON (38) TEACHTÚN Dé Máirt 2 Lúnasa 2007
[A deva:]
A thugann an méid a thugann neart?
A thugann an t-áilleacht a thugann?
A thugann deis, cad é a thabhairt réidh?
A thugann cén fáth a thugann fís?
Agus cé a thugann gach rud?
Má iarrtar ort, mínigh seo domsa.
[An Búda:]
Tugann neart do thabhairt bia.
Tugann éadaí, a thugann áilleacht.
Feithicil a thugann, a thabharfaidh éascaíocht.
Tugann lampa, a thugann fís.
Agus an duine a thugann cónaí,
Is é an duine a thugann gach rud.
Ach an duine a mhúineann an Dhamma
Is é a thugann
an Deathless.
53) Italiano classico
2698 Mon 30 lug LESSON (38) LESSON Tue Aug 2 2007
[A deva:]
Un donatore di ciò che è un donatore di forza?
Un donatore di cosa, un donatore di bellezza?
Un donatore di cosa, un donatore di facilità?
Un donatore di cosa, un donatore di visione?
E chi è il donatore di tutto?
Essere chiesto, per favore spiegami questo.
[Il Buddha:]
Un donatore di cibo è un donatore di forza.
Un datore di vestiti, un donatore di bellezza.
Un donatore di un veicolo, un donatore di facilità.
Un donatore di una lampada, un donatore di visione.
E colui che dà una residenza,
è colui che è un donatore di tutto.
Ma colui che insegna il Dhamma
è un donatore di
l’immortale.
https://youtu.be/moT7-zQ4WRE
https://youtu.be/gD3KPiuvG1g
54）古典的な日本語
2698月30日レッスン（38）レッスン火曜日2007年8月2日
[A deva：]
力を与える者は何ですか？
何の贈り主、美しさの贈り主ですか？
何を与えるのか、安易に与えるの？
何を与えるのか、ビジョンを与える人？
そして、誰がすべてを与えてくれるの？
尋ねられると、私にこれを説明してください。
[仏：]
食糧を与えてくれる人は、力を与えてくれます。
服を与える者、美人を与える者。
車の贈り主、安易な贈り主。
ランプの贈り主、視力の提供者。
そして、住居を与える人は、
すべてのものを与える者です。
しかし、ダーマを教える人
〜を与える人
死はない。
55) Klasik Jawa 2698 Mon 30 Jul LESSON (38) LESSON Tue Aug 2 2007 [A deva:] Apa sing dadi panyengkuyung? Pengacuan apa, sing menehi kaendahan? A giver of what, a giver of ease? Pengaji apa, sing menehi wawasan? Lan sapa sing menehi kabeh? Ditampa, monggo dijelasna marang aku. [Buddha:] Pandhita panganan iku pancen gedhe. A giver of clothes, a giver of beauty. A giver saka kendaraan, a giver saka ease. A giver of a lamp, a giver of vision. Lan sing menehi omah, yaiku wong sing dadi panyedhiya kabeh. Nanging wong sing mulang dhamma punika giver of sing ora mati.
56) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ 2698 ಸೋಮ 30 ಜುಲೈ ಲೆಸನ್ (38) ಲೆಸನ್ Tue ಆಗಸ್ಟ್ 2 2007 [ಎ ದೇವಾ:] ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ? ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು? ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು? ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ. [ಬುದ್ಧ:] ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು. ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು. ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು. ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು. ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು, ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ. ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು ನೀಡುವವನು ದಿ ಡೆತ್ಲೆಸ್.
https://goo.gl/images/2kcOMX
57) Классикалық қазақ
2698 Дс 30 шіл ДЕПУТ (38) ДӘРІСТЕР Дүйсенбі, 2 тамыз
[A deva:]
Күштің берушісі дегенді беруші?
Сұлулықты беруші не нәрсе?
Не нәрсені беруші, жеңілдік беруші?
Не нәрсені беруші, көруді беруші?
Және бәрін кім береді?
Маған бұл туралы түсіндіріп беріңіз.
[Будда:]
Тамақ беруші күш беруші.
Киім беруші, сұлулық беруші.
Көлік құралын беруші, жеңілдік беруші.
Шам беру, көруді беру.
Сондай-ақ,
барлық нәрсенің берушісі.
Бірақ Дхамманы үйрететін адам
-
өлімсіз.
https://goo.gl/images/fHN5HC
58) ខ្មែរបុរាណ
2698 ច័ន្ទ 30 កក្កដាមេរៀន (38) មេរៀនថ្ងៃអាទិត្យទី 2 ខែសីហាឆ្នាំ 2007
[អារក្ស:]
អ្នកចែកចាយនូវអ្វីដែលជាអ្នកផ្ដល់កម្លាំង?
អ្នកដែលផ្តល់ឱ្យនូវអ្វីដែលជាអ្នកផ្តល់ភាពស្រស់ស្អាត?
អ្នកឱ្យអ្វីដែលជាអ្នកផ្តល់ភាពងាយស្រួល?
អ្នកដែលផ្តល់ចក្ខុវិស័យ?
ហើយតើនរណាជាអ្នកផ្តល់អ្វីគ្រប់យ៉ាង?
ត្រូវបានសួរសូមពន្យល់ខ្ញុំ។
[ព្រះពុទ្ធ]
អ្នកផ្ដល់អាហារគឺជាអ្នកផ្ដល់កម្លាំង។
អ្នកសំលាប់ម្នាក់គឺជាអ្នកផ្តល់សំលៀកបំពាក់។
អ្នកផ្តល់ឱ្យយានយន្តអ្នកផ្តល់ឱ្យមានភាពងាយស្រួល។
អ្នកថ្វាយចង្កៀងជាអ្នកផ្ដល់ចក្ខុវិស័យ។
និងអ្នកដែលផ្តល់លំនៅដ្ឋានមួយ,
គឺម្នាក់ដែលជាអ្នកផ្ដល់អ្វីគ្រប់យ៉ាង។
ប៉ុន្តែអ្នកដែលបង្រៀនធម៌
គឺជាអ្នកផ្ដល់ឱ្យ
ការស្លាប់។
59) 고전 한국어
2698 월 30 일 (월) 레슨 (38) Tue Aug 8 2007
[deva :]
힘을주는 사람을주는 사람?
주는 사람, 아름다움을주는 사람?
주는 사람, 안심시키는 사람?
주는 사람, 비전을주는 사람?
그리고 모든 것을주는 사람은 누구입니까?
물어 보면, 나에게 설명해주십시오.
[부처님 :]
음식을주는 사람은 힘을주는 사람입니다.
옷을주는 사람, 아름다움을주는 사람.
차량을주는 사람, 쉽게주는 사람.
램프를주는 사람, 시력을주는 사람.
그리고 거주지를주는 사람,
모든 것을주는 사람입니다.
그러나 법을 가르치는 사람
주는 사람이다.
죽음없는 자.
60) Kurdî (Kurmancî)
2698 Mon 30 Jul LESSON (38) LESSON Mon Aug 2 2007
[A deva:]
Pîvanê ku çi hêzdar e?
Pîvanê ku çi, xwerû bedewê?
Pîvanê ku çi, zehmet e?
Pîvanê ku çi, pîvanek dîtin?
Yê ku her tiştek e?
Pirsgirêkan, ji kerema xwe ji min re gotina min.
[Buddha:]
Gava xwarin xwarin hêzek e.
Gelek cilên, xwerû bedewiyê.
Ziyaretek wesayîtek, xemgîniyek e.
Pîvanek çenek, pîvanek dîtin.
Û yê ku rûniştinê dide,
Yê ku yek ji bo her tiştek e.
Lê yê ku Dhamma hîn dike
xwediyek e
Nirin.
https://www.pinterest.com/pin/488781365778276962/#details?amp_client_id=CLIENT_ID(_)&mweb_unauth_id=9304d2d9b1badbc87fb01c4965e17b79
61) Классикалык Кыргыз
2698 Mon, 30 Jul-бөлүм (38) бөлүм Tue Aug 2 2007
[A DEVA:]
эмнеге бир берүүчү күч берип жатат?
эмнеге бир чыгаруучубуз, сулуулук берүүчү?
эмнеге бир чыгаруучубуз, бейкапар бир берүүчү?
эмнеге бир берүүчү, аян менен берүүчү?
Ал бүт нерсенин бир берүүчү ким?
сураганда, менин бул сураныч түшүндүрөт.
[Будда:]
азык берүүчү күч берүүчү болуп саналат.
кийим-кече бир чыгаруучубуз, сулуулук берүүчү.
Унаадагы бир чыгаруучубуз, бейкапар бир берүүчү.
чырактын бир берүүчү, аян менен берүүчү.
Ал эми турак берген,
бүт нерсенин бир берүүчү болуп саналат.
Бирок Dhamma айтылат бир
бир берүүчү
Deathless.
60) Kurdî (Kurmancî)
2698 Mon 30 Jul LESSON (38) LESSON Mon Aug 2 2007
[A deva:]
Pîvanê ku çi hêzdar e?
Pîvanê ku çi, xwerû bedewê?
Pîvanê ku çi, zehmet e?
Pîvanê ku çi, pîvanek dîtin?
Yê ku her tiştek e?
Pirsgirêkan, ji kerema xwe ji min re gotina min.
[Buddha:]
Gava xwarin xwarin hêzek e.
Gelek cilên, xwerû bedewiyê.
Ziyaretek wesayîtek, xemgîniyek e.
Pîvanek çenek, pîvanek dîtin.
Û yê ku rûniştinê dide,
Yê ku yek ji bo her tiştek e.
Lê yê ku Dhamma hîn dike
xwediyek e
Nirin.
https://www.pinterest.com/pin/488781365778276962/#details?amp_client_id=CLIENT_ID(_)&mweb_unauth_id=9304d2d9b1badbc87fb01c4965e17b79
61) Классикалык Кыргыз
2698 Mon, 30 Jul-бөлүм (38) бөлүм Tue Aug 2 2007
[A DEVA:]
эмнеге бир берүүчү күч берип жатат?
эмнеге бир чыгаруучубуз, сулуулук берүүчү?
эмнеге бир чыгаруучубуз, бейкапар бир берүүчү?
эмнеге бир берүүчү, аян менен берүүчү?
Ал бүт нерсенин бир берүүчү ким?
сураганда, менин бул сураныч түшүндүрөт.
[Будда:]
азык берүүчү күч берүүчү болуп саналат.
кийим-кече бир чыгаруучубуз, сулуулук берүүчү.
Унаадагы бир чыгаруучубуз, бейкапар бир берүүчү.
чырактын бир берүүчү, аян менен берүүчү.
Ал эми турак берген,
бүт нерсенин бир берүүчү болуп саналат.
Бирок Dhamma айтылат бир
бир берүүчү
Deathless.
https://youtu.be/wbDNlTXatp4
62) ຄລາສສິກລາວ
2698 ຈັນ 30 ກົບບົດຮຽນ (38) ບົດຮຽນວັນທີ 2 ສິງຫາ 2007
[A deva:]
ຜູ້ໃຫ້ຜູ້ທີ່ເປັນຜູ້ໃຫ້ຄວາມເຂັ້ມແຂງແມ່ນຫຍັງ?
ຜູ້ໃຫ້ຂອງສິ່ງທີ່ເປັນຜູ້ໃຫ້ຄວາມງາມ?
ຜູ້ໃຫ້ຂອງສິ່ງທີ່ເປັນຜູ້ໃຫ້ຄວາມສະດວກສະບາຍ?
ຜູ້ໃຫ້ແຈກຢາຍສິ່ງທີ່ເປັນຜູ້ໃຫ້ແກ່ວິໄສທັດ?
ແລະຜູ້ທີ່ເປັນຜູ້ໃຫ້ຂອງທຸກຢ່າງແມ່ນບໍ?
ຖືກຖາມວ່າ, ກະລຸນາອະທິບາຍເຖິງເລື່ອງນີ້.
[ພະພຸດທະຮູບ:]
ຜູ້ໃຫ້ແຈກຢາຍອາຫານແມ່ນຜູ້ໃຫ້ຄວາມເຂັ້ມແຂງ.
ຜູ້ໃຫ້ເຄື່ອງນຸ່ງຫົ່ມ, ຜູ້ໃຫ້ຜູ້ງາມ.
ຜູ້ໃຫ້ແຈກຢາຍຍານພາຫະນະ, ຜູ້ໃຫ້ແຈກຢາຍຄວາມສະດວກສະບາຍ.
ຜູ້ໃຫ້ແຈ່ມແຈ້ງ, ຜູ້ໃຫ້ແຈກຢາຍ.
ແລະຜູ້ທີ່ໃຫ້ອາໃສຢູ່,
ແມ່ນຜູ້ທີ່ເປັນຜູ້ປະຕິບັດທຸກສິ່ງທຸກຢ່າງ.
ແຕ່ຜູ້ທີ່ສອນພຣະພຸດທະສາສະຫນາ
ແມ່ນຜູ້ໃຫ້ຂອງ
the Deathless
https://youtu.be/lmLS8JkRwNY
LXIII) Classical Latin
Sat Jul MMDCXCVIII XXX O (XXXVIII) Lectio II Sat Jul MMVII
[A Deva:]
A datore vivicantem quod roboris?
A qua quondam, datore pulchritudinis?
A qua quondam, hylaris dator otium?
A qua quondam, a vision auctor?
Et quis est hylaris dator omnibus?
A quo interrogatus, id mihi explicate.
[De Buddha:]
Hylaris dator fortitudine cibi.
A quondam vestimentis, datore pulchritudinis.
A vehiculum auctor, auctor et otium.
A auctor lucerna est, auctor opus.
Et qui dat domicilio
qui auctor est omnium.
Sed docere Dhamma
est dator
inmortalium inventioni.
https://youtu.be/lmLS8JkRwNY
LXIII) Classical Latin
Sat Jul MMDCXCVIII XXX O (XXXVIII) Lectio II Sat Jul MMVII
[A Deva:]
A datore vivicantem quod roboris?
A qua quondam, datore pulchritudinis?
A qua quondam, hylaris dator otium?
A qua quondam, a vision auctor?
Et quis est hylaris dator omnibus?
A quo interrogatus, id mihi explicate.
[De Buddha:]
Hylaris dator fortitudine cibi.
A quondam vestimentis, datore pulchritudinis.
A vehiculum auctor, auctor et otium.
A auctor lucerna est, auctor opus.
Et qui dat domicilio
qui auctor est omnium.
Sed docere Dhamma
est dator
inmortalium inventioni.
65) Klasikinė lietuvių kalba 2698 Mon 30 JUR PEDAGOGAS (38) PERTVARKA Tue 2 Aug 2007 [A deva:] Koks yra stiprybės davėjas? Ką davė, grožio davėjas? Ką davėjas, lengvabūdiukas? Ką davė, regėjimo davėjas? Ir kas yra visko davėjas? Paklaustas, prašau, paaiškinkite tai man. [Buda:] Maisto teikėjas yra stiprybės davėjas. Drabužių daviklis, grožio davėjas. Transporto priemonės davėjas, lengvumas. Žibinto daviklis, regėjimo daviklis. Ir tas, kuris suteikia gyvenamąją vietą yra tas, kuris yra visko davėjas. Bet tas, kuris moko Dhammą yra davėjas Deathless.
66) Klassesch Lëtzebuergesch 2698 ma 30 juli LESSON (38) LESSON Tue Aug 2 2007 [E Deva:] E Spiller vun deem wat e Stär vu Stär ass? E Spiller vun deem, e Blat vu Schéinheet? E Spiller vun deem, e Fanger vu Mèi? E Spiller vun deem, en Zeegele vun der Visioun? A wien ass en Iwwergang vun alles? Wonschft, erklärt dëse mir. [De Buddha:] E Gebuer vu Liewensmëttel ass e Stär vun der Kraaft. E Spiller vun Kleeder, e Geschenk vun der Schéinheet. E Gebuertsdag vun engem Gefier, e Pionéier vum einfach ze maachen. E Gebuerts vun enger Lampe, e Gebuer vu Visioun. A deen deen e Residenz huet, ass deen deen e Geheel vu alles ass. Mä dee dee Dhamma léiert ass e Rendez-vous de Deathless.
67) Класичен македонски 2698 Пон 30 јули Лекција (38) Лекција Вторник 2 август 2007 година [A deva:] Дарител на она што е давател на сила? Давател на што, давател на убавина? Давател на што, давател на леснотија? Давател на што, давател на визија? И кој е давател на сè? Запрашан, ве молам, објаснете го ова за мене. [Буда:] Давателот на храна е давател на сила. Давател на облека, давател на убавина. Давател на возило, давател на леснотија. Давател на светилка, давател на визија. И оној што дава живеалиште, е оној кој е давател на сè. Но оној што ја учи Дамата е давател на на смртта.
67) Класичен македонски 2698 Пон 30 јули Лекција (38) Лекција Вторник 2 август 2007 година [A deva:] Дарител на она што е давател на сила? Давател на што, давател на убавина? Давател на што, давател на леснотија? Давател на што, давател на визија? И кој е давател на сè? Запрашан, ве молам, објаснете го ова за мене. [Буда:] Давателот на храна е давател на сила. Давател на облека, давател на убавина. Давател на возило, давател на леснотија. Давател на светилка, давател на визија. И оној што дава живеалиште, е оној кој е давател на сè. Но оној што ја учи Дамата е давател на на смртта.
68) Malagasy
2698 Mon 30 Jul TAHIRY (38) LESSON Tue Aug 2 2007
[Deva:]
Mpanome izay manome hery?
Mpanome izay manome, manome ny hatsaran-tarehy?
Mpanome izay mahasoa, Mpanome aina?
Mpanome inona, mpanome ny fahitana?
Ary iza no manome ny zava-drehetra?
Anontanio, azafady azafady amiko.
[Ny Bouddha:]
Ny mpanome sakafo dia manome hery.
Mpanome akanjo, mpanome voninahitra.
Mpanome fiara, mpanome aina.
Mpanome jiro, mpanome ny fahitana.
Ary izay manome trano,
Izy no mpanome ny zava-drehetra.
Fa ilay mampianatra ny Dhamma
dia mpanome
ny fahafatesana.
69) Melayu Klasik 2698 Mon 30 Jul LESSON (38) LESSON Tue 2 Ogos 2007 [A deva:] Pemberi apa yang menjadi pemberi kekuatan? Seorang pemberi apa, seorang pembawa kecantikan? Pemberi apa, pemberi kemudahan? Seorang pemberi apa, pemberi penglihatan? Dan siapakah yang menjadi pemberi segala-galanya? Ditanya, sila jelaskan ini kepada saya. [Buddha:] Pemberi makanan adalah pemberi kekuatan. Seorang pemberi pakaian, seorang pembawa keindahan. Seorang pemberi kenderaan, pemberi kemudahan. Pemberi lampu, seorang penglihatan. Dan yang memberi tempat tinggal, adalah orang yang memberikan segala-galanya. Tetapi orang yang mengajar Dhamma adalah pemberi yang tidak mati.
70) ക്ലാസിക്കൽ മലയാളം 2698 30 മില്ലിമീറ്റർ പാഠം (38) പാഠഭാഗം ആഗസ്ത് 2 2007 [ഒരു ദേവാ ശക്തി നൽകുന്നവനാണ് എന്താണ്? സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്? എങ്ങിനെയെങ്കിലും അനായാസേന ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം? ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്? എന്നോട് ഇങ്ങനെ പറയുക. [ബുദ്ധൻ:] ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്. സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ. ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ. ദർശന ദർശകൻ, ദർശന ദർശകൻ. ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം) എല്ലാം നൽകുന്നവനാണ് അവൻ. എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ ഒരു ദാതാവാണ് മരണമില്ലാത്ത.
71) Klassiku Malti 2698 Mon 30 ta ‘Lulju LESSON (38) LESSON Tue Aw. 2 2007 [A deva:] Diver ta ‘dak li huwa donatur ta’ saħħa? Dikjaratur ta ‘dak, ta’ gost ta ’sbuħija? Dikjaratur ta ‘dak li jagħti min hu? Dikjaratur ta ‘dak li jagħti d-dawl? U min huwa giver ta ‘kollox? Meta tkun mistoqsi, jekk jogħġbok spjega dan lili. [Il-Buddha:] Min ikabbar l-ikel huwa ta ’saħħa. A giver ta ‘ħwejjeġ, giver ta’ sbuħija. Dikjaratur ta ‘vettura, ta’ giver ta ‘faċilità. Diver ta ‘fanal, ta’ vera. U dak li jagħti residenza, huwa dak li jagħtihom kollox. Imma dak li jgħallem lid-Dhamma huwa donatur ta ‘ il-Mewt.
72) Maori Maori 2698 Mane 30 Jul TIKI (38) TE KAUPAPA Tue Aug 2 2007 [A deva:] He kaiwhakawhiwhi i te mea he kaituku i te kaha? He kaituku o te aha, he kaihanga o te ataahua? He kaiwhakawhiwhi he aha, he kaiwhakawhiwhi hewari? He kaiwhakawhiwhi i te aha, he kaituku o te kite? Ko wai hoki te kaiwhakawhiwhi o nga mea katoa? I te uiui, Tena koa te whakaahua mai ki ahau. [Te Buddha:] Ko te kaiwhakarato o te kai he kaiwhakarato o te kaha. He kaituku kakahu, he kaituku o te ataahua. Ko te kaihauturu o te waka, he kaiwhakarato mo te oranga. He kaiwhakawhiwhi rama, he kaiwhakaatu i te tirohanga. A, ko te tangata e noho ana, Ko ia te kaikawe o nga mea katoa. Ko te tangata e whakaako ana i te Dhamma Tuhinga o mua te Matekore.
73) शास्त्रीय मराठी 26 9 सोम 30 जुलै लेसन (38) लेसॉन मंगळ 2 ऑगस्ट 2007 [देवा:] शक्ती देणारा देव आहे का? सौख्य देणारा, देणारा आहे काय? एक दाता, जो सोयीचा दाता आहे? दृष्टीक्षेप करणारा, कशाचा दाता आहे? आणि सर्वकाही देणारा कोण आहे? विचारले जाणे, मला हे स्पष्ट करा. [बुद्ध:] अन्न मिळवणारे दान हा शक्तीचा दाता आहे. कपडे देणारा, सौंदर्य देणारा एका वाहनाचा दाता, सहजपणे देणारा दिवाचे हवन करणारा, दृष्टीकोन देणारा. आणि जो निवास देतो, सर्वकाही देणारा आहे. पण जो धम्म शिकवतो तो हा एक दाता आहे मरणोत्तर
74) Сонгодог Монгол хэл 2698 Mon 30 Jul LESSON (38) LESSON 2007 оны 8 сарын 2 [A deva:] Хүч чадал өгөгч нь юу вэ? Гоо үзэсгэлэн гоо сайхныг эрхэмлэгч нь юу вэ? Хялбар, өгөөмрөөр өгөгч нь юу вэ? Алсын хараа юу вэ? Бүгдийг хэн өгдөг вэ? Асууж байгаарай, энэ талаар надад тайлбарлана уу. [Будда:] Хүнсний өргөл нь хүч чадлыг өгдөг. Хувцаслагч, гоо үзэсгэлэнг өгдөг. Тээврийн хэрэгсэл өгч, амар хялбар өгөгч юм. Дэнлүүний өгөгч, алсын хараа өгөгч. Мөн оршин суух хүн, бүх зүйл өгөгч хүн юм. Харин Даммад сурдаг хүн нь Үхэлгүй хүн.
75), Classical မြန်မာ (ဗမာ) 2698 မွန်ပြည်နယ် 30 ရက်ဇူလိုင်သင်ခန်းစာ (38) သင်ခန်းစာအင်္ဂါနေ့သြဂုတ် 2 2007 ခုနှစ် [တစ်ဦးကနတ်:] အစွမ်းသတ္တိ၏တစ်ဦးလှူသောအရာကိုတစ်ဦးလှူ? အရာကိုတစ်ဦးကလှူ, အလှတရားတစ်ခုလှူ? အရာကိုတစ်ဦးကလှူ, ငြိမ်ဝပ်တဲ့လှူ? အရာကိုတစ်ဦးကလှူ, ဗျာဒိတ်ရူပါရုံတစ်ဦးလှူ? ထိုအရာခပ်သိမ်း၏အလှူသောသူဖြစ်သနည်း ဟုမေးခံရ, အကြှနျုပျကိုဤရှင်းပြပေးပါ။ [ဗုဒ္ဓ:] အစားအစာ၏တစ်ဦးကလှူအစွမ်းသတ္တိ၏တစ်ဦးလှူဖြစ်ပါတယ်။ အဝတ်တစ်ဦးကလှူ, အလှတရားတစ်ခုလှူ။ တစ်ဦးမော်တော်ယာဉ်၏တစ်ဦးကလှူ, ငြိမ်ဝပ်တဲ့လှူ။ ဆီမီးတစ်ဦးကလှူ, ဗျာဒိတ်ရူပါရုံတစ်ဦးလှူ။ ထိုအခါနေအိမ်သို့ပေးသည်သူတဦးတည်း, အရာအားလုံးကိုတစ်ဦးလှူသူတစ်ဦးဖြစ်ပါတယ်။ သို့သော်ဓမ္မသွန်သင်သူတဦးတည်း တစ်ဦးလှူဖြစ်ပါတယ် အဆိုပါ Deathless
76) शास्त्रीय नेपाली 2698 सोम 30 Jul लोशन (38) पाठ मंगल अगस्ट 2 2007 [A deva:] एक शक्तिको शक्ति के हो? के को एक मालिक, सुन्दरता को एक मालिक? के एक पावर, सजिलो को लागी? कुन कुराको दर्शन, दर्शन गर्ने को हो? र सबै कुरा को एक मालिक छ? सोधिने छ, कृपया मलाई यो व्याख्या गर्नुहोस्। [बुद्ध:] खानाको एक पावर बलियो शक्ति हो। कपडाको एक गन्ध, सुन्दरताको पालो। एक वाहन को एक सुविधा, आराम को एक मालिक। लम्बाइको एक चिन्ता र जो एक निवास दिनुहुन्छ, यो सबै कुरा को एक मालिक हो। तर धम्म सिकाउने व्यक्ति एक अनुयायी हो मृत्यु
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77) Klassisk norsk
2698 Mandag 30 Jul LESSON (38) LESSON Tis 2 Aug 2007
[En deva:]
En giver av hva som er en giver av styrke?
En giver av hva, en giver av skjønnhet?
En giver av hva, en giver av letthet?
En giver av hva, en visionsgiver?
Og hvem er en giver av alt?
Bli spurt, vær så snill å forklare dette for meg.
[Buddha:]
En giver av mat er en giver av styrke.
En giver av klær, en giver av skjønnhet.
En giver av et kjøretøy, en giver av letthet.
En giver av en lampe, en giver av visjon.
Og den som gir bolig,
er den som er en giver av alt.
Men den som lærer Dhammaen
er en giver av
den dødløse.
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78) ټولګی پښتو
2698 مون 30 جولی لوست (38) لوست میاشت اګست 2 2007
[A deva:]
د ځواک یو ځواک څه دی؟
د څښتن څښتن، د ښکلا ښکار؟
د کومې څښتن، د اسانتیا اسانه؟
د نظر یو څښتن، د لید لیدونکی؟
او څوک د هر څه څښتن دی؟
پوښتنه وشوه، لطفا ما ته دا تشریح کړئ.
[بوډا:]
د خوړو یو ځواک د ځواک ځواک دی.
د جامو ګڼه ګوڼه، د ښکلا یوه برخه.
د موټر چلوونکی، د آسانتیاوونکی.
د چراغ یوه برخه، د لید لید.
او څوک چې استوګنځي ورکوي،
هغه څوک دی چې د هر څښتن دی.
مګر هغه څوک چې د غرمې زده کړه کوي
د یو سړی دی
مړینه.
79) کلاسیک فارسی 2698 دوشنبه 30 ژوئه درس (38) درس 2007 اوت 2 [A deva:] یک متصدی از قدرت دهنده چیست؟ یک متخصص از چه چیزی، یک متخصص زیبایی؟ یک تهیه کننده از چه چیزی، یک خواننده از سهولت؟ یک تهیه کننده از چه چیزی، یک متخصص چشم انداز؟ و کسی که همه چیز را از دست داده است بپرسید، لطفا این را به من توضیح دهید [بودا:] یک متقاضی غذا، یک نیرو دهنده است. یک تهیه کننده از لباس، یک متخصص زیبایی. یک وسیله نقلیه، یک تسلیم کننده. یک فرستنده از یک لامپ، یک چشم انداز. و کسی که اقامت می دهد، کسی است که همه چیز را به دست آورده است. اما کسی که دشمن را می آموزد یک متقاضی است مرگ ناگهانی
80) Język klasyczny polski 2698 Pon. 30 lipca LEKCJA (38) LEKCJA Wt. 2 sierpnia 2007 [Deva:] Dawca tego, co jest dawcą siły? Dawca czego, dawca piękna? Dawca czego, dawca łatwości? Dawca czego, dawca widzenia? A kto jest dawcą wszystkiego? Proszę, wyjaśnij mi to. [The Buddha:] Dawca żywności jest dawcą siły. Dawca ubrań, dawca piękna. Dawca pojazdu, dawca łatwości. Dawca lampy, dawca widzenia. I ten, który daje miejsce zamieszkania, jest tym, który daje wszystko. Ale ten, który naucza Dhammy jest dawcą nieśmiertelni.
81) Português Clássico 2698 seg 30 jul LIÇÃO (38) LESSON Ter 2 de ago de 2007 [A deva:] Um doador do que é um doador de força? Um doador de que, um doador de beleza? Um doador de que, um doador de facilidade? Um doador de que, um doador de visão? E quem é doador de tudo? Sendo perguntado, por favor, explique isso para mim. [O Buda:] Um doador de comida é um doador de força. Um doador de roupas, um dono de beleza. Um doador de um veículo, um doador de facilidade. Um doador de luz, um dono de visão. E aquele que dá uma residência é aquele que é doador de tudo. Mas aquele que ensina o Dhamma é um doador de o Imortal.
https://youtu.be/yFPCIk8tx4Y
82) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
2698 ਸੋਮ 30 ਜੁਲਾਈ ਪਾਠਨ (38) ਪਾਠਨ ਟੂ ਅਗਸਤ 2 2007
[ਇੱਕ ਦੇਵ:]
ਤਾਕਤ ਦੇਣ ਵਾਲਾ ਕੀ ਹੈ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਆਸਾਨੀ ਨਾਲ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦੇਣ ਵਾਲਾ?
ਅਤੇ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਕੌਣ ਹੈ?
ਪੁੱਛੇ ਜਾਣ ‘ਤੇ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਇਸ ਬਾਰੇ ਦੱਸੋ.
[ਬੁੱਧ:]
ਭੋਜਨ ਦੇਣ ਵਾਲਾ ਦੇਣ ਵਾਲਾ ਤਾਕਤ ਦਿੰਦਾ ਹੈ.
ਕੱਪੜੇ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ
ਵਾਹਨ ਦਾ ਦੇਣ ਵਾਲਾ, ਸੌਖਿਆਂ ਹੀ ਦੇਣ ਵਾਲਾ
ਇਕ ਦੀਵਾ ਦੇ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦਾ ਦਾਤਾ.
ਅਤੇ ਉਹ ਇੱਕ ਜੋ ਨਿਵਾਸ ਕਰਦਾ ਹੈ,
ਉਹ ਹੈ ਜੋ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈ.
ਪਰ ਉਹ ਜਿਹੜਾ ਧਮ ਨੂੰ ਸਿਖਾਉਂਦਾ ਹੈ
ਦਾ ਇੱਕ ਦੇਣਦਾਰ ਹੈ
ਮੌਤ ਤੋਂ ਪਹਿਲਾਂ
83) Clasicul românesc 2698 Luni 30 Iulie LECȚIA (38) LECȚIUNEA Tue Aug 2 2007 [A deva:] Un dătător al ceea ce este un dătător de putere? Un dătător de ce, un dătător al frumuseții? Un dătător de ceea ce, un dăruitor de ușurință? Un dătător de ceea ce, un dătător al viziunii? Și cine dăruiește totul? Fiind întrebat, vă rog să-mi explicați asta. [Buddha:] Un dătător de mâncare este un dătător de putere. Un dăruitor de haine, un dătător de frumusețe. Un dăruitor al unui vehicul, un dăruitor de ușurință. Un dătător al unei lămpi, un dătător de vedere. Și cel care dă o reședință, este cel care dă totul. Dar cel care învață Dhamma este un dăruitor al Deathless.
84) Классический русский 2698 Пн 30 июл УРОК (38) УРОК Вторник 2 авг 2007 [Дева:] Даритель того, что является дарителем силы? Даритель чего, даритель красоты? Даритель чего, дающий легкость? Даритель чего, дающий видение? И кто дарует все? На вопрос, пожалуйста, объясните мне это. [Будда:] Даритель пищи - дающий силу. Даритель одежды, даритель красоты. Дающий автомобиль, дающий легкость. Даритель лампы, даритель видения. И тот, кто дает место жительства, это тот, кто является дарителем всего. Но тот, кто учит Дхамме является дарителем Бессмертный.
85) Samoan Samoa 2698 Mon 30 Jul LESSON (38) LESONA Tese Aukuso 2 2007 [Ava:] O lē foaʻiina atu o le a le mea e foaʻiina atu le malosi? O lē na te foaʻi mai, o le a le mea e ofoina mai le matagofie? O lē e foaʻiina mea, o lē foaʻi faigofie? O lē e foaʻiina mai, o le a le mea na te tuuina mai se faʻaaliga? Ma o ai na te foaʻi mea uma? A o fesili mai, faamolemole faamatala mai lenei mea ia te au. [Buddha:] O se tagata e tufatufa meaai o se foaʻiina o le malosi. O lē foaʻiina lavalava, o se foaʻi matagofie. O se tagata e tuuina atu se taavale, o se tagata e faigofie. O le na te tuuina atu se moli, o se tagata e tuuina mai se faaaliga vaaia. Ma o le na te tuuina atu se fale, o ia lea na te foaʻi mea uma. Ae o le faiaoga o le Dhamma o ia o se foaʻi Le ua Oti.
85) Samoan Samoa 2698 Mon 30 Jul LESSON (38) LESONA Tese Aukuso 2 2007 [Ava:] O lē foaʻiina atu o le a le mea e foaʻiina atu le malosi? O lē na te foaʻi mai, o le a le mea e ofoina mai le matagofie? O lē e foaʻiina mea, o lē foaʻi faigofie? O lē e foaʻiina mai, o le a le mea na te tuuina mai se faʻaaliga? Ma o ai na te foaʻi mea uma? A o fesili mai, faamolemole faamatala mai lenei mea ia te au. [Buddha:] O se tagata e tufatufa meaai o se foaʻiina o le malosi. O lē foaʻiina lavalava, o se foaʻi matagofie. O se tagata e tuuina atu se taavale, o se tagata e faigofie. O le na te tuuina atu se moli, o se tagata e tuuina mai se faaaliga vaaia. Ma o le na te tuuina atu se fale, o ia lea na te foaʻi mea uma. Ae o le faiaoga o le Dhamma o ia o se foaʻi Le ua Oti.
86) Gàidhlig Albannach Clasaigeach 2698 Diluain 30 Iuchar LESSON (38) LEASAN Tue Aug 2 2007 [A deva:] A bheir seachad seachad dè a tha a ‘toirt seachad neart? A bheir seachad seachad dè a tha a ‘toirt seachad bòidhchead? A bheir seachad seachad dè a tha a ‘toirt seachad cothrom? A bheir seachad seachad dè a tha a ‘toirt seachad sealladh? Agus cò a tha a ‘toirt seachad gach nì? Ma thèid iarraidh ort, mìnich seo dhomh. [The Buddha:] Tha neach a tha toirt seachad biadh a ‘toirt neart dha. A ‘toirt seachad aodach, a tha toirt seachad bòidhchead. A ‘toirt seachad carbad, a tha a’ toirt seachad cothrom. A ‘toirt seachad lampa, a tha a’ toirt seachad lèirsinn. Agus an neach a bheir seachad àite-fuirich, an neach a tha a ‘toirt seachad gach nì. Ach an neach a tha a ‘teagasg an Dhamma a ‘toirt seachad a ‘bhàis.
87) Класични српски 2698 понедељак 30 јул ЛЕКЦИЈА (38) ЛЕКЦИЈА Уто Авг 2 2007 [А дева:] Дали је онај даваоц снаге? Дајеш ли шта, давалац лепоте? Дајеш ли нешто, давањем лагодности? Давао је шта, давалац визије? А ко је давао све? Ако ме питате, молим вас објасните ми то. [Буда:] Даваоц хране је даваоц снаге. Дадиља одјеће, даваоца лепоте. Даваоц возила, даваоца лакоће. Даваоц лампе, давалац визије. И онај ко даје резиденцију, је онај ко је давао све. Али онај који предаје Дхамму је давалац Без смрти.
88) Sechaba sa Sesotho 2698 Monna 30 Jul Thuto (38) Thuto Tue Aug 2 2007 [Deva:] Ke mang ea fanang ka matla? Ea fanang ka eng, ea fanang ka botle? Ke mang ea fanang ka boiketlo? Ea fanang ka eng, ea fanang ka pono? Hona ke mang ea fanang ka ntho e ‘ngoe le e’ ngoe? Ha u botsoa, ka kōpo hlalosetsa sena. [Buddha:] Ea fanang ka lijo ke matla a fanang ka matla. Ea fanang ka liaparo, ea fanang ka botle. Koloi ea koloi, ea fanang ka boiketlo. Ea fanang ka lebone, ea fanang ka pono. ‘Me ea fanang ka bolulo, ke eena ea fanang ka ntho e ‘ngoe le e’ ngoe. Empa ea rutang Dhamma ke mofani oa ea se nang boiketlo.
89) Shona Shona 2698 Mon 30 Jul CHIDZIDZO (38) CHIDZIDZO Tue Aug 2 2007 [A deva:] Mupi wepi anopa simba? Anopa wei, anopa kunaka? Munhu anopa chii, mupi wekusununguka? Anopa wei, mupi wekuona? Uye ndiani anopa zvinhu zvose? Kana uchibvunzwa, ndapota tsanangura izvi kwandiri. [Buddha:] Munhu anopa zvokudya ndiye anopa simba. Anopa zvipfeko, anopa kunaka. Anopa motokari, anopa rugare. Munhu anopa mwenje, anopa maonero. Uye uyo anopa pokugara, ndiye uyo anopa zvinhu zvose. Asi uyo anodzidzisa Dhamma ndiye anopa the Deathless.
90) Classical Sindhi 2698 پير 30 جولاء لسٽون (38) ڊاڪٽر فائونڊيشن 2 وڳي 2007 [الف ديوا:] هڪ طاقت جو هڪ طاقت ڇا آهي؟ ڪنهن کي ڇا جو، تنهنجو حسن جي؟ ڪنهن کي ڇا، تنهنجو آسانيء جو؟ تنهن جو هڪ اهڙو، ڇا ڏسڻ وارو خواب؟ ۽ ڪير ھر ڪنھن جو آھي؟ پڇيو ويو، مهرباني ڪري هن مون کي ٻڌايو. [هن مهاتما:] کاڌي جي هڪ طاقت جو طاقتور آهي. ھڪڙو ڪپڙو جو، ھڪڙو خوشبوء جو. ھڪڙو گاڏي جي ھڪڙي، ھڪڙو آسانيء جو. ھڪڙو ڏيئو ڏيئو جي ڏيئو، ڏسڻ جو ھڪڙو. ۽ جيڪو ھڪڙو رھڻ جو ھنڌ آھي، اھو ڪير آھي جيڪو سڀڪنھن شيء جو آھي. پر اهو، جيڪو ڌما کي سيکاريندو آهي ھڪڙو عاشق آھي ناهن.
සම්භාව්ය සිංහල 2698 සඳුදා 30 ජූලි පාඩම් (38) පාඩම් අඟහරුවාදා 2 අගෝස්තු 2007 [ඩාව:] ශක්තිය සපයන්නා යනු කුමක්ද? අලංකාර තෑග්ගක් සපයන්නා කුමක් ද? පහසුවෙන් ලබා ගත හැකි දේ කුමක්ද? දෘශ්යමාන කෙනෙකුව කුමක්ද? සියල්ලේම දෙන්නා කවුද? මා විමසූ විට කරුණාකර මෙය මට පැහැදිලි කරන්න. [බුදුන්:] ආහාර සපයන්නා ආහාර ශක්තියයි. ඇඳුම් ඇඳුමෙන් සැරසෙන කෙනෙකි. වාහනයක වාහනය දෙන තැනැත්තාට පහසුයි. පහන් දඩයක්කාරයෙක්, දර්ශනයක් දෙන තැනැත්තා. පදිංචිය ලබා දෙන තැනැත්තා, හැම දෙයක්ම දෙන්නෙක් තමයි. නමුත් ධර්මය උගන්වන තැනැත්තා තෑග්ගක් මරණිය
92) Klasický slovenský 2698 Po 30 Júl LEKCIA (38) LEKCIA Utorok 2. augusta 2007 [A deva:] Darca toho, čo je darca sily? Darca toho, čo darca krásy? Čo dávať darcovi ľahkosti? Dávajúci, čo dáva víziu? A kto je darcom všetkého? Byť požiadaný, prosím, vysvetlite mi to. [Budha:] Darca jedla je darca sily. Darca oblečenia, darca krásy. Darca vozidla, darca ľahkosti. Darca lampy, darca videnia. A ten, kto dáva bydlisko, je ten, kto je darcom všetkého. Ale ten, kto učí Dhammu je darcom Deathless.
93) Klasična slovenska 2698 pon 30 jul LESSON (38) LESSON 2. avgust 2007 [A deva:] Dajalec, kaj je dajalec moči? Dajalec kaj, dajalec lepote? Dajalec kaj, ki olajša? Dajalec kaj, dajalec vizije? In kdo je dajalec vsega? Prosim, prosim, pojasnite to mi. [Buda:] Dajalec hrane je dajalec moči. Dajalec oblačil, darilo lepote. Dajalec vozila, odjemalec lahkotnosti. Dajalec svetilke, dajalec vizije. In tisti, ki daje prebivališče, je tisti, ki je dajalec vsega. Toda tisti, ki uči Dhammo je darilo Brez smrti.
94) Soomaliga Soomaliga ah 2698 Isniin 30 Jul LESSON (38) CUTUB Tue Aug 2 2007 [Deva:] Waa maxay bixiyaha awoodda? Wanaag-bixiye ah waxa uu, bixiye qurux badan? Waa mid ka mid ah bixiyeyaasha, waxa uu yahay mid sahlan? Soo bixiyaha waxa ka mid ah, aragtida aragtida? Oo bal yaa wax sii sheega? Markii la weydiisto, fadlan ii sharax. [Buddha:] Cunto qaadashadiisu waa mid xoog leh. Soo bixiyaha dharka, quruxda quruxda. Bixiyaha gaari, bixiye fudud. Fidiyaha iftiinka, bixiyaha aragga. Iyo kan ku siinaya degaan, Waa kan wax walba ka sarreeya. Laakiin kan wax bara Dhamma waa bixiye dhimashada.
95) Español clásico 2698 lun 30 jul LECCIÓN (38) LECCIÓN Martes 2 de agosto de 2007 [A deva:] ¿Un dador de lo que es un dador de fuerza? ¿Un dador de qué, un dador de belleza? Un dador de qué, un dador de la facilidad? ¿Un dador de qué, un dador de visión? ¿Y quién es un dador de todo? Al ser preguntado, por favor explícame esto. [El Buda:] Un dador de comida es un dador de fuerza. Un dador de ropa, un dador de belleza. Un dador de un vehículo, un dador de facilidad. Un dador de una lámpara, un dador de visión. Y el que da una residencia, es quien da todo. Pero el que enseña el Dhamma es un dador de el inmortal
96) Sunda Klasik 2698 Mon 30 Jul palajaran (38) palajaran Tue Aug 2 2007 [A deva:] A giver tina naon a giver kakuatan? A giver tina naon, a giver kaéndahan? A giver tina naon, a giver of betah? A giver tina naon, a giver visi? Jeung saha a giver tina sagalana? Keur ditanya, mangga ngajelaskeun ieu kuring. [The Buddha:] A giver pangan mangrupakeun giver kakuatan. A giver baju, hiji giver kaéndahan. A giver sahiji wahana a, a giver of betah. A giver tina lampu hiji, hiji giver visi. Sarta salah sahiji anu méré tinggal hiji, nyaeta hiji anu mangrupakeun giver tina sagalana. Tapi hiji nu ngajarkeun ka Dhamma mangrupakeun giver tina nu Deathless.
97) Classical Swahili 2698 Tarehe 30 Julai Somo (38) Somo Tue Agosti 2 2007 [Deva:] Mtoaji wa mtoaji wa nguvu? Mtoaji wa nini, mtoaji wa uzuri? Mtoaji wa nini, mtoaji wa urahisi? Mtoaji wa nini, mtoaji wa maono? Na ni nani aliyepa kila kitu? Kuulizwa, Tafadhali nisalimu hii. [Buddha:] Mtoaji wa chakula ni mtoaji wa nguvu. Mtoaji wa nguo, mtoaji wa uzuri. Mtoaji wa gari, mtoaji wa urahisi. Mtoaji wa taa, mtoaji wa maono. Na yule anayepa makazi, ndiye aliyepaye kila kitu. Lakini yeye anayefundisha Dhamma ni mtoaji wa Mchungaji.
98) Klassisk svenska 2698 mån 30 jul LESSON (38) LESSON tis 2 aug 2007 [A deva:] En givare av vad som är en givare av styrka? En givare av vad, en skönhetsgivare? En givare av vad, en givare av lätthet? En givare av vad, en visionsgivare? Och vem är en givare av allting? Frågas, förklara det här för mig. [Buddha:] En givare av mat är en givare av styrka. En givare av kläder, en skönhetsgivare. En givare av ett fordon, en givare av lätthet. En givare av en lampa, en visionsgivare. Och den som ger bostad, är den som är givare av allting. Men den som lär Dhamma är en givare av den dödlösa.
99) тоҷикӣ классикӣ 2698 Панҷ 30 июли соли 2011 (38) Сентябри 2007 2007 [Ама]:] Офаринандаи он чӣ гуна аст? Додани кадом чизи, ҷолиби зебоӣ аст? Додани чизи, доданаш осон аст? Офаринандаи он чӣ, ки дар бораи чашм дида мешавад? Ва кист, ки ҳама чизро дар ҳама парда аст? Пурсед, ки ин ба ман фаҳмонед. [Буддо:] Ҳосили ғизои ғизоӣ тақвият меёбад. Додани либос, ҷуфти зебо. Овоздиҳии як автомобил, як нафарро осонтар мекунад. Додани як чароғдон, як ғуломро дид. Ва касе, ки истиқомат мекунад, Оё он касе, ки ҳама чизро офаридааст? Аммо касе, ки Даммамро таълим медиҳад аз ҷониби Насиҳат.
100) செம்மொழி தமிழ்
2698 Mon 30 Jul LESSON (38) லெசன் Tue Aug 2 2007
[ஒரு தேவ dhai:]
பலம் கொடுப்பவர் yaar?
அழகுக்கு அழகு சேர்ப்பது என்ன?
எளிதில் கொடுப்ப dhu yaar?, கொடுப்பவர் யார்?
பார்வை அளிப்பவர் என்ன?
எல்லாவற்றையும் கொடுப்பவர் யார்?
கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.
[புத்தர்:]
உணவு அளிப்பவர் வலிமை கொடுப்பவர்.
துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர்.
ஒரு வாகனம் கொடுப்பவர், எளிதில் sella கொடுப்பவர்.
விளக்கு கொடுப்பவர், பார்வை கொடுப்பவர்.
மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார்,
எல்லாவற்றையும் கொடுப்பவர் ஒருவர்.
ஆனால் தர்மம் கற்பிக்கிறவன்
ஒரு கொடுப்பவர்
மரணமற்ற.
101) క్లాసికల్ తెలుగు
2698 Mon 30 Jul LESSON (38) లెసన్ Tue Aug 2 2007
[ఒక డెవా:]
బలం ఇచ్చేవాడు ఏమి ఇస్తాడు?
సౌందర్య గ్రహీత ఏది?
ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు?
దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా?
మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు?
అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.
[ది బుద్ధ:]
ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు.
బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు.
వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు.
దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు.
మరియు ఒక నివాసం ఇస్తుంది ఎవరు,
ప్రతి ఒక్కరికి ఇచ్చేవాడు.
కానీ ధర్మ బోధించేవాడు
ఇచ్చేవాడు
మరణం.
102) ภาษาไทยคลาสสิก 2698 จันทร์ 30 ก.ค. บทเรียน (38) บทเรียนวันอังคารที่ 2 สิงหาคม 2550 [A deva:] ผู้ให้สิ่งที่เป็นผู้ให้ความแข็งแรง? ผู้ให้สิ่งที่มอบให้กับความงาม? ผู้มอบของสิ่งที่ผู้ให้ง่าย? ผู้ให้สิ่งที่ผู้ให้มองเห็น? และใครเป็นผู้ให้ทุกสิ่งทุกอย่าง? ถูกถามโปรดอธิบายเรื่องนี้ให้ฉัน พระพุทธเจ้า ผู้ให้อาหารเป็นผู้ให้ความแข็งแรง ผู้ให้เสื้อผ้าผู้ให้ความงาม ผู้ให้ของรถผู้ให้ง่าย ผู้ให้แสงสว่างผู้ให้มองเห็น และคนที่ให้ที่อยู่อาศัย, คือผู้ที่ให้ทุกอย่าง แต่เป็นผู้สอนธรรมะ เป็นผู้ให้ คนมรณะ
103) Klasik Türk 2698 Mon 30 Jul LESSON (38) DERS SAYISI 2 Ağu 2007 [Bir deva:] Güçlü bir güç veren nedir? Ne bir güzellik, güzellik veren? Ne bir vericiydi, kolaylık verici mi? Ne bir vericidir, vizyon sahibi mi? Ve kim her şeyin bir vericisi? Sorulmadan, lütfen bunu bana açıklayınız. [Buda:] Bir yiyecek veren bir güç kaynağıdır. Bir elbise askısı, güzellik veren. Bir araç vericisi, kolay bir şekilde. Bir lamba vericisi, bir görüş açısı. Ve ikamet veren kişi, her şeyin bir vericisi olan kişidir. Ama Dhamma’yı öğreten kişi bir vericisidir Ölümsüz.
104) Класичний Укайнінан 2698 пн. 30 лип. РЕЗУЛЬТАТ (38) УРОК Тю 2 серпня 2007 р [А дева:] Подач, що дає сили? Даруй що, дарувальник краси? Даруй що, дарувальник легкості? Подачальник того, хто дає бачення? І хто дає все? Якщо вас попросили, будь ласка, поясніть це мені. [Будда:] Подарувальник їжі є дарувальником сили. Отримувач одягу, дарувальник краси. Давач автомобіля, дарувальник легкості. Давач лампи, дає бачення. І той, хто дає резиденцію це той, хто дає все. Але той, хто вчить Дхамму є дарувальником безсмертний.
105) کلاسیکی اردو 2698 من 30 جولائی سبق (38) سبق مئی 2، 2007 [ایک دیوا:] طاقت کا مالک کیا ہے؟ کس کے مالک، خوبصورتی کا ایک مددگار؟ کس کا ایک مددگار، آسانی کا ایک مددگار؟ نقطہ نظر کا کیا خیال ہے؟ اور جو ہر چیز کا مالک ہے پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو. [بدھ:] خوراک کا ایک گروہ طاقتور ہے. کپڑے کا ایک مالک، خوبصورتی کا ایک مالک. ایک گاڑی کا ایک آسان، آسانی کا مددگار. چراغ کا ایک گروہ، بصیرت کا مالک. اور جو رہائش گاہ دیتا ہے، وہی ہے جو ہر چیز کا مالک ہے. لیکن وہ جو ڈھما سکھاتا ہے ایک مددگار ہے مردہ
106) Klassik o’zbek 2698 Dushanba, 30-iyul Dars (38) LESSON Tue 2-avgust [A deva:] Quvvatni beradigan narsalarni beruvchi kim? Nima go’zal, go’zallik beruvchi kimdir? Nimani beruvchi, taskin beruvchi kishi? Ko’zni berguvchi, nima beradi? Va hamma narsani kim beradi? Iltimos, buni menga tushuntirib bering. [The Buddha:] Oziq-ovqatlarni etkazib beruvchi kuch kuch beradi. Kiyim-kechak, go’zallik beruvchi. Transport vositasini beruvchi, qulaylik beruvchi. Chiroqni beruvchi, vahiyni beruvchi. Hayotni bergan kishi, hamma narsani beradigan kishi. Ammo Dhammaga ta’lim bergan kishi Biror kishi o’limsiz.
107) Tiếng Việt cổ điển 2698 Thứ Hai, ngày 30 tháng 7 Bài học (38) LESSON Tue Aug 2 2007 [A deva:] Một người cho một người cho sức mạnh là gì? Một người sáng tạo của những gì, một người cho vẻ đẹp? Một người sáng tạo của những gì, một người cho dễ dàng? Một người cho những gì, một người cho tầm nhìn? Và ai là người cho mọi thứ? Được hỏi, hãy giải thích điều này với tôi. [Đức Phật:] Một người cho ăn là một người cho sức mạnh. Một người cho quần áo, một người cho vẻ đẹp. Một người cho một chiếc xe, một người cho một cách dễ dàng. Một người cho một ngọn đèn, một người cho tầm nhìn. Và người đưa ra một nơi cư trú, là người là người cho mọi thứ. Nhưng người dạy Pháp là một người cho Cái chết.
108) Cymraeg Clasurol 2698 Dydd Llun 30 Gorffennaf LESSON (38) NEWYDD Tue Mawrth 2 2007 [A deva:] Rhoddwr o’r hyn sy’n roddwr cryfder? Rhoddwr o beth, rhoddwr o harddwch? Rhoddwr o beth, rhoddwr rhwydd? Rhoddwr o beth, rhoddwr o weledigaeth? A phwy sy’n rhoi’r gorau i bopeth? Gofynnir i chi, esboniwch hyn i mi. [Y Bwdha:] Mae rhoddwr bwyd yn roddwr cryfder. Rhoddwr o ddillad, rhoddwr o harddwch. Rhoddwr cerbyd, rhoddwr rhwydd. Rhoddwr lamp, rhoddwr o weledigaeth. Ac yr un sy’n rhoi preswylfa, yw’r un sy’n roddwr popeth. Ond yr un sy’n dysgu’r Dhamma yn rhoddwr y Deathless.
109) IsiXhosa zesiXhosa 2698 Mon 30 Julayi ISIFUNDO (38) ISIFUNDO NgoLwesihlanu u-Aug 2 2007 [Deva:] Umnikezeli wento enika amandla? Umnikezeli wento yintoni, onikezela ubuhle? Umnikezeli wani, umnikezeli wokukhulula? Unika bani, umniki wembono? Ngubani na onika yonke into? Xa ubuzwa, nceda uchaze oku kum. [UBuddha:] Umnikezeli wokutya nguye onika amandla. Umnikezeli weengubo, onikezela ubuhle. Umnikezeli wezithuthi, umnikezeli wokukhulula. Umnikezeli wesibane, umniki wombono. Yaye lowo unika indawo yokuhlala, nguye onika yonke into. Kodwa lowo ufundisa iDhamma ngumniki i-Deathless.
110) קלאסישע ייִדיש 2698 Mon 30 יולי לעסאַן (38) לעסאַן Tue Aug 2 2007 [א דעוואַ:] א גיווער פון וואָס איז אַ גיווער פון שטאַרקייַט? א גיווער פון וואָס, אַ גיווער פון שיינקייט? א גיווער פון וואָס, אַ גיווער פון יז? א גיווער פון וואָס, אַ גיווער פון זעאונג? און ווער איז אַ גיווער פון אַלץ? זייַענדיק געפרעגט, ביטע דערקלערן דעם צו מיר. [די בודאַ:] א גיווער פון עסנוואַרג איז אַ גיווער פון שטאַרקייַט. א גיווער פון קליידער, אַ גיווער פון שיינקייט. א גיווער פון אַ פאָרמיטל, אַ גיווער פון יז. א גיבל פון אַ לאָמפּ, אַ גיווער פון זעאונג. און דער איינער וואס גיט אַ וווינאָרט, איז דער איינער וואס איז אַ גיווער פון אַלץ. אבער דער איינער וואס לערנט די דהאַממאַ איז אַ גיווער פון די דעאַטהלעסס.
111) Yoruba Yoruba 2698 Oṣu Kẹsan 30 Oṣu Keje ỌBA (38) Awọn ỌBA TI Aug 2 2007 [A deva:] Olufunni ohun ti o nfun agbara? Olufunni kini, olufunni ẹwa? Olupese kini, olufunni ti Ease? Olufunni ti kini, olufun iran? Ta ni o nfunni ohun gbogbo? Ti beere fun, jọwọ ṣafihan eyi fun mi. [Awọn Buddha:] Olunni onjẹ ni ounjẹ agbara. Olufunni aṣọ, ẹniti o funni ni ẹwa. Olufunni ti ọkọ, olufunni ti Ease. Olufunni ti atupa, olufun iran. Ati ẹniti o funni ni ibugbe, ni ẹniti o nfunni ohun gbogbo. Ṣugbọn ẹniti o kọwa Dhamma jẹ olufunni ti
112) Zulu zulu 2698 Mon 30 Jul ISifundo (38) ISIFUNDO Tue Aug 2 2007 [I-deva:] Umnikezeli walokho onika amandla? Umnikezeli walokho, onikezela ubuhle? Umnikezeli walokho, onikezela kalula? Umnikeli wani, umnike umbono? Futhi ubani onika konke? Uma ubuzwa, sicela uchaze lokhu kimi. [I-Buddha:] Umnikezeli wokudla ungumnika amandla. Umnikezi wezingubo, onikezela ubuhle. Umnikezi wemoto, onikezela kalula. Umnikezeli wesibani, onikezela umbono. Futhi lowo onika indawo yokuhlala, nguye onika konke. Kodwa lowo ofundisa iDhamma ungumnikezeli the Deathless.
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2697 Sun 29 Jul LESSON (38) LESSON Tue Aug 2 2007
We wish Happy Birthday to Sashikanth!
May he be ever happy well and secure!
May he live long!
May he ever have calm, quiet, alert,attentive and an equanimity mind with a clear understanding that everything is changing!
From ever loving Appa, Amma, Pradeep, Banu, Shifu, Tushar, Harshith, Pranay& Vinay
[A dm evaa:]
A giver of what is a giver of strength? A giver of what, a giver of beauty? A giver of what, a giver of ease? A giver of what, a giver of vision? And who is a giver of everything? Being asked, please explain this to me. Deva
The real and original loyal users of the Internet are its owners. No body can succeed in controlling it like the four elements. Certainly the Murderers of democratic institutions (Modi) and all the chamchas, stooges, chelas, slaves, bootlicker and own mother’s flesh eaters can never even dream of control the natural elements.
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.
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अब ऒबामा व ट्रंप को देशद्रोही घोषित करेंगे व उनके भारत आने पर पाबंदी लगा देंगे क्या ?
**अमेरिकन सरकार ने ब्राम्हण समाज कों अधिवेशन के लिए नकारा हैं।
American Govt. denied permission for
“Brahmin Conference in America.”
America given reason for denial to Brahmin Conference officially.
इस साल आमेरिका मे होनेवाले
”अखिल ब्राम्हण महासभा” के साहित्य सम्मेलन को अमेरिकन सरकार ने ब्राम्हण समाज कों अधिवेशन के लिए नकारा हैं।
अमेरिकन सरकार ने उसके लिए 5 प्रमुख कारण दिये हैं -
1) ब्राम्हण साहित्य ने भारतीय इतिहास एवं साहित्य का विकृतिकरण किया हैं । Indian History & Literature has been projected in ” PERVERTED ” manner by Brahmins.
2) ब्राह्मणी साहित्य एक दूसरे में झगड़ा पैदा करता हैं। Main aim of Brahmanical Literature is to create & promote fights & ill will among different sections of Indian Society.
3) ब्राम्हण, भारतीय प्रेरक महापुरुषो की बदनामी करते हैं। Brahmins deliberately spread canards about inspirational Indian Social Reformers & great leaders who are not Brahmins.
4) वे जातपात का पालन करते हैं।Brahmins practice, promote & justify Caste System in India for their selfish ends.
5) भेदभाव कर के अपना वर्चस्व निरंतर बनाए रखते हैं । They create, propagate & promote social divisions & discrimination based on such divisions in order to safeguard their social hagemony.
अमेरिकन सरकार ने कहा कि ये सभी बाते हमारे देश में बिलकुल नहीं होनी चाहिए। American Administration has clearly spelt out that they will not allow such activities & those indulging in such activities in their country.
उसके लिए उन्होने ब्राम्हण महासभा के पूना (Pune) सचिव को नोटिस भेजा हैं।
इस खबर को मीडिया ने फ्लैश नहीं किया क्योंकि मीडिया ब्राह्मणवाद का पर्दाफ़ाश करना नहीं चाहती।
इस खबर को ज्यादा से ज्यादा Share करे।
लोगों को सच्चाई से उजागर करना चाहिए। संविधान की जय हो
Happy Birthday to Shashi Kanth.
https://goo.gl/images/9TkGXF
Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha
Read more at: https://www.brainyquote.com/quotes/buddha_140966
To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind he can find the way to Awakenment, and all wisdom and virtue will naturally come to him. Buddha
https://goo.gl/images/zfh5hE
To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind he can find the way to Awakenment, and all wisdom and virtue will naturally come to him. Buddha
No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. Buddha
https://goo.gl/images/sgLTrT
Three things cannot be long hidden: the sun, the moon, and the truth. Buddha
https://goo.gl/images/TZKZ2r
Just as a candle cannot burn without fire, men cannot live without a spiritual life. Buddha
https://goo.gl/images/jT5tZZ
We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves. Buddha
https://goo.gl/images/WTsW48
Work out your own salvation. Do not depend on others. Buddha
https://goo.gl/images/KOst2X
What we think, we become. Buddha
https://goo.gl/images/vKEX9D
To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear. Buddha
https://goo.gl/images/mNjT2B
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. Buddha
https://goo.gl/images/48yHMn
Those who are free of resentful thoughts surely find peace. Buddha
https://goo.gl/images/CPZhsB
It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell. Buddha
https://goo.gl/images/Cp5VQP
The mind is everything. What you think you become. Buddha
https://goo.gl/images/8pX2fz
Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue. Buddha
You, yourself, as much as anybody in the entire universe, deserve your love and affection. Buddha
You, yourself, as much as anybody
in the entire universe, deserve your love and affection. Buddha
Without health life is not life; it is only a state of langour and suffering - an image of death. Buddha
Peace comes from within. Do not seek it without. Buddha
Better than a thousand hollow words, is one word that brings peace. Buddha
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned. Buddha
It is better to travel well than to arrive. Buddha
Better than worshiping gods is obedience to the laws of righteousness. Buddha
A woman of the world is anxious to exhibit her form and shape, whether walking, standing, sitting, or sleeping. Even when represented as a picture, she desires to captivate with the charms of her beauty and, thus, to rob men of their steadfast heart. Buddha
There are only two mistakes one can make along the road to truth; not going all the way, and not starting. Buddha
It is a man’s own mind, not his enemy or foe, that lures him to evil ways. Buddha
Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two. Buddha
Hatred does not cease by hatred, but only by love; this is the eternal rule. Buddha
The foot feels the foot when it feels the ground. Buddha
The only real failure in life is not to be true to the best one knows. Buddha
I never see what has been done; I only see what remains to be done. Buddha
You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You yourself, as much as anybody in the entire universe deserve your love and affection. Buddha
Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind. Buddha
Even death is not to be feared by one who has lived wisely. Buddha
Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill. Buddha
Chaos is inherent in all compounded things. Strive on with diligence. Buddha
https://www.google.co.in/amp/s/www.thehindu.com/news/national/karnataka/in-karnataka-a-church-that-is-also-a-temple/article24542424.ece/amp/
In Karnataka, a church that is also a temple
No differences: The Jesuit priest who runs the church wears saffron robes and a rudraksha mala with a cross
Hindus attend mass at the Snanika Arulappanavara Virakta Mutt in Belagavi that has a Siva lingam, Jesus and Mary idols
About 28 km from Belagavi in north Karnataka, in a picturesque village called Deshanur, stands the impressive stone building of Snanika Arulappanavara Virakta Mutt, or the Church of Saint John the Baptist.
The structure, built in the Banarasi Nagara style, is seen as an example of syncretism: it has a Siva lingam, flanked by the idols of Jesus and Mary. Its walls are adorned with the sayings of the saint-poet-reformer Basaveshwara, the icon of the Lingayat movement, poet-musician Purandara Dasa, and also the Bible.
The Jesuit priest who runs the Church, Menino Gonsalves alias Sri Menino Swamy, wears saffron robes and a rudraksha mala with a cross. He performs pooja with aarathi during mass, and claims to be an Ayurvedic healer. He has visited Rishikesh and Haridwar and also the Vatican. He speaks eight languages and conducts mass in Kannada. In a village that has no Christians, the church has full attendance during Sunday mass.
“Nothing I do makes me uncomfortable or is alien to my faith,” says Sri Menino. “I call this assimilation of cultures. I don’t force my beliefs on anyone. In fact, preaching is only a small part of my routine. Most of my time is spent teaching, healing and in social work.”
The assimilation began with the founding father of the Mutt, Armado Alvares, who called himself Sri Animananda Swamy. His ancestors hailed from Goa, but he was born in Africa — where his father was a government officer — in 1903. He moved to Goa for his studies and worked as a teacher in Belagavi for some years before settling in Deshanur, arriving a few months after independence in 1947. He started a home for destitute boys in 1950 and a Kannada-medium school for girls in 1953. Now, the destitute home has 50 boys; while the school has become a co-educational one, with 350 boys and girls.
Faith in magnanimity
Giving full credit to the villagers for the survival of this decades-old church-temple, Sri Menino says, “If the villagers have allowed us to serve them despite the difference in faith, it is because they are large-hearted.”
The villagers use hybrid terminology to describe the institution and its branches. The convent is called Padri Mutt and the temple, Church Gudi. The entire village comes together to celebrate Makara Sankranti and Christmas, on the model of village fairs.
Sri Menino says, “Jesus Christ wants us all to be better human beings. We want Hindus to be better Hindus, Muslims to be better Muslims and Christians to be better Christians. I have never advocated conversion. I have advised a Hindu girl who wanted to marry a Christian boy to stay a Hindu and marry under the Special Marriages Act. It is not religion that ensures a lasting marriage — it is love.”
Bangalore South perliment organized Chatrapathi shahu maharaj 144Birth anniversary, in jayanagar Bangalore 41•
BSP State president, prof Hariram, Bangalore Division inchage K C Nagaraj, Gurumurthy and adugodi srinivasa, Bangalore South perliment Prisedent are paticpated.
Organized by BSP and BVF, Bangalore Division Codinator ,Assistant professor M sharavana .
https://www.google.co.in/amp/s/www.thehindu.com/books/books-reviews/marx-and-ambedkar-continuing-the-dialogue-review-common-ground/article24532904.ece/amp/
‘Marx and Ambedkar: Continuing the Dialogue’ review: Common ground
Exploring how the Left and Dalits can work together
B.R. Ambedkar was born eight years after Karl Marx died. And it was 88 years after Marx’s seminal work, The Communist Manifesto, that Ambedkar wrote Annihilation of Caste. Now if Marx could have time travelled to the 20th century and had a one-on-one dialogue with Ambedkar, it would make for a stirring debate.
To create this very debate is the object of D. Raja and Muthumohan’s book Marx and Ambedkar: Continuing the Dialogue. At a time when slogans of Lal Salaam and Jai Bheem are resonating together, the book is looking for a common ground between Marxism and Dalit politics espoused by Ambedkar both of which aim to strike at the roots of exploitation of the oppressed.
There are two important strains running through the book — one is to trace Ambedkar’s own views on Marxism and the second is to study interplay of concepts of caste and class. Marxism is essentially a European theory written in an atmosphere shorn off the complexities of the caste system and community ownership. “The historical context of Ambedkar in the 20th century is fundamentally different from that of Marx in the 19th century,” the authors write.
The book seeks to compare and contrast Marx’s political economy and Ambedkar’s social economy.
The caste system is a communal exploitative system and importantly it is not a purely economic category. The other distinction is that the class system does not make isolation a virtue and nor does it prohibit social intercourse.
The book explores through Ambedkar’s writings his views on Marxism. Ambedkar denounced violence in the Marxist concept. He also criticised the Marxists for ignoring the caste reality. Unlike the Marxists, Ambedkar pays special attention to religion. “To ignore religion is to ignore a live wire,” he has said.
“As for Marxism itself, Ambedkar was both attracted and alienated by it,” scholar Gail Omvedt says summing up the contentious relation Ambedkar had with Marxism.
The book digresses from its theme when it delves into depths of Hindu philosophy and Dalit consciousness in South India. One must credit the book, however, for initiating a dialogue between two giants though it leaves one thirsting for a more in-depth study of the two.
Marx and Ambedkar: Continuing the Dialogue; N. Muthumohan, D. Raja, New Century Book House, ₹275.
Communists in the country must whole hearted ly support SC/ST reservation as per the Constitution. The must support equal work equal pay instead of encouraging daily wagers association. Instead their jo B.S. must be regularised.
SC/ST Workers must have mobility to become Officers without any restrictions.
SC/STs including Arogya Rakshakas (safari karmacharis) must be encouraged to start multipurpose Co-operative societies to tender for work in and around industries.
They must be encouraged to build Buddha Viharas.
They must see the the SC/ST prevention of atrocities act is not diluted.
Thus it will be a common ground.
https://www.google.co.in/amp/s/www.thehindu.com/news/national/karnataka/in-karnataka-a-church-that-is-also-a-temple/article24542424.ece/amp/
In Karnataka, a church that is also a temple
No differences: The Jesuit priest who runs the church wears saffron robes and a rudraksha mala with a cross
Hindus attend mass at the Snanika Arulappanavara Virakta Mutt in Belagavi that has a Siva lingam, Jesus and Mary idols
About 28 km from Belagavi in north Karnataka, in a picturesque village called Deshanur, stands the impressive stone building of Snanika Arulappanavara Virakta Mutt, or the Church of Saint John the Baptist.
The structure, built in the Banarasi Nagara style, is seen as an example of syncretism: it has a Siva lingam, flanked by the idols of Jesus and Mary. Its walls are adorned with the sayings of the saint-poet-reformer Basaveshwara, the icon of the Lingayat movement, poet-musician Purandara Dasa, and also the Bible.
The Jesuit priest who runs the Church, Menino Gonsalves alias Sri Menino Swamy, wears saffron robes and a rudraksha mala with a cross. He performs pooja with aarathi during mass, and claims to be an Ayurvedic healer. He has visited Rishikesh and Haridwar and also the Vatican. He speaks eight languages and conducts mass in Kannada. In a village that has no Christians, the church has full attendance during Sunday mass.
“Nothing I do makes me uncomfortable or is alien to my faith,” says Sri Menino. “I call this assimilation of cultures. I don’t force my beliefs on anyone. In fact, preaching is only a small part of my routine. Most of my time is spent teaching, healing and in social work.”
The assimilation began with the founding father of the Mutt, Armado Alvares, who called himself Sri Animananda Swamy. His ancestors hailed from Goa, but he was born in Africa — where his father was a government officer — in 1903. He moved to Goa for his studies and worked as a teacher in Belagavi for some years before settling in Deshanur, arriving a few months after independence in 1947. He started a home for destitute boys in 1950 and a Kannada-medium school for girls in 1953. Now, the destitute home has 50 boys; while the school has become a co-educational one, with 350 boys and girls.
Faith in magnanimity
Giving full credit to the villagers for the survival of this decades-old church-temple, Sri Menino says, “If the villagers have allowed us to serve them despite the difference in faith, it is because they are large-hearted.”
The villagers use hybrid terminology to describe the institution and its branches. The convent is called Padri Mutt and the temple, Church Gudi. The entire village comes together to celebrate Makara Sankranti and Christmas, on the model of village fairs.
Sri Menino says, “Jesus Christ wants us all to be better human beings. We want Hindus to be better Hindus, Muslims to be better Muslims and Christians to be better Christians. I have never advocated conversion. I have advised a Hindu girl who wanted to marry a Christian boy to stay a Hindu and marry under the Special Marriages Act. It is not religion that ensures a lasting marriage — it is love.”
https://youtu.be/sEipFRf3-8s
Shivaji Ganeshan as Socretes
https://youtu.be/q929CuI7UZA
Saamrat Ashokan played by Shivaji Ganeshan must become the order of the day to see Ashokan rule as attempt being made by Bahujan Samaj Party for Bahujan Hitaya Bahujan Sukhaya I.e. for the welfare, happiness and peace for all societies.
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2696 Sat 28 Jul LESSON (38) LESSON Tue Aug 2 2007
[A dm evaa:]
A giver of what is a giver of strength? A giver of what, a giver of beauty? A giver of what, a giver of ease? A giver of what, a giver of vision? And who is a giver of everything? Being asked, please explain this to me. Deva
The real and original loyal users of the Internet are its owners. No body can succeed in controlling it like the four elements. Certainly the Murderers of democratic institutions (Modi) and all the chamchas, stooges, chelas, slaves, bootlicker and own mother’s flesh eaters can never even dream of control the natural elements.
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.
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Diploma In Buddhist Studies
Duration : 12 Months
Eligibility : PUC (10+2) pass
Last Date : 30 July 2018
Contact : +91 4110 4680
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Certificate Course in Buddhist Studies
Duration : 6 Months
Eligibility : SSLC (10) pass
Last Date : 30 July 2018
Contact : +91 4110 4680
https://www.accesstoinsight.org/tipitaka/sn/sn06/sn06.001.than.html
SN 6.1 PTS: S i 136 CDB i 231
A yacana Sutta: The Request
translated from the Pali by
Thanissaro Bhikkhu
© 1997
X
The updated version is freely available at
This version of the text might be out of date. Please click here for more information
I have heard that on one occasion, when the Blessed One was newly Self-awakened, he was staying at Uruvela on the bank of the Nerañjara River, at the foot of the Goatherd’s Banyan Tree. Then, while he was alone and in seclusion, this line of thinking arose in his awareness: “This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me.”
Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:
Enough now with teaching
what
only with difficulty
I reached.
This Dhamma is not easily realized
by those overcome
with aversion & passion.
What is abstruse, subtle,
deep,
hard to see,
going against the flow —
those delighting in passion,
cloaked in the mass of darkness,
won’t see.
As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.
Then Brahma Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, thought: “The world is lost! The world is destroyed! The mind of the Tathagata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!” Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared in front of the Blessed One. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: “Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”
That is what Brahma Sahampati said. Having said that, he further said this:
In the past
there appeared among the Magadhans
an impure Dhamma
devised by the stained.
Throw open the door to the Deathless!
Let them hear the Dhamma
realized by the Stainless One!
Just as one standing on a rocky crag
might see people
all around below,
So, O wise one, with all-around vision,
ascend the palace
fashioned of the Dhamma.
Free from sorrow, behold the people
submerged in sorrow,
oppressed by birth & aging.
Rise up, hero, victor in battle!
O Teacher, wander without debt in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.
Then the Blessed One, having understood Brahma’s invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One. As he did so, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born and growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.
Having seen this, he answered Brahma Sahampati in verse:
Open are the doors to the Deathless
to those with ears.
Let them show their conviction.
Perceiving trouble, O Brahma,
I did not tell people the refined,
sublime Dhamma.
Then Brahma Sahampati, thinking, “The Blessed One has given his consent to teach the Dhamma,” bowed down to the Blessed One and, circling him on the right, disappeared right there.
Creative Commons License ©1997 Thanissaro Bhikkhu. The text of this page (”Ayacana Sutta: The Request”, by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit http://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November 2013.
How to cite this document (a suggested style): “Ayacana Sutta: The Request” (SN 6.1), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/sn/sn06/sn06.001.than.html .
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http://www.meditation-in-shrewsbury.co.uk/the-dharma
As the Buddha-to-be, Siddhartha Gautama, was sitting under a tree in deep meditation, he had a series of profound realisations which changed his life - and with it the life of all followers of Buddhism, past and present - for ever. The scriptures relate that he hesitated for a while before starting to spread the word simply because what he had realised was so profound that it seemed to him that no-one would understand. Fortunately for us, however, he saw that there were some beings with “but little dust” on their eyes who would be receptive enough to his teachings to able to attain the same realisations as he had, so he embarked on a career of teaching which was to take him the length and breadth of northern India over the course of the remaining forty or so years of his life.
Both the truth that he had realised and the teachings are referred to by the same Sanskrit word: “Dharma” (the Pali equivalent, more commonly used by practitioners in the old schools of Buddhism, is “Dhamma”). It is in the former sense that Buddhists view the Dharma as the second of the Three Jewels to which they commit themselves. The teachings form a path from the unenlightened state to the state of perfect Enlightenment, or Buddhahood. As Buddhism has spread and developed, the teachings have likewise spread and developed, but what they have in common is that all of them, when practised seriously, lead to freedom from suffering, severing the bonds of craving, aversion and spiritual ignorance. Some of the better known teachings are those which the Buddha is said to have given in his very first discourse to his former friends in the ascetic life in the Deer Park at Benares (modern-day Varanasi): they include the Four Noble Truths of suffering, its cause, its cessation with the attainment of Nirvana, or Enlightenment, and the path which can be followed to lead there, commonly known as the Noble Eightfold Path.
This is not the place to go into detail. However, in the Triratna Community we teach the Dharma as interpreted by our own teacher, Urgyen Sangharakshita, who has studied the Buddha’s teachings very deeply over very many years and created a synthesis that we believe is appropriate for the particular needs and conditioning of people in the modern west. But this is for you to judge - why not come along and participate in one of our ongoing courses? Please refer to the “What’s coming up?” section for more information.
Click here to go to the Sangha section.
After the Buddha had attained Enlightenment, his first action was to seek out people with whom he could share what he had found - after all, if you had discovered a way to eliminate suffering for ever, you wouldn’t want to keep it to yourself, would you? In a way, there was nothing else that he could have done - in the Enlightened Mind, wisdom in respect of the illusory nature of the self is conjoined with compassion in the face of the suffering that beings have to endure as a result of the harmful actions they commit out of ignorance. So the Buddha sought out people - and the scriptures record his elation at the moment when one of his followers, Kondañña, finally grasped the truth and attained Enlightenment for himself. The remaining members of the group of five in turn became Enlightened and formed the first ever Sangha, or community of Buddhist practitioners. The scriptures record that, in the course of the Buddha’s long life as a teacher, many people were so impressed by him that they spontaneously “went for Refuge” to him - committing themselves to practising the Dharma either as lay followers or in the context of ordination as monks and nuns. Many of them achieved deep spiritual realisation, even full Enlightenment.
People continue to commit to the Buddhist path to this day, responding with the same kind of faith and recognition of the truth as the personal followers of the historical Buddha. This doesn’t of course necessarily involve taking monastic ordination: the Buddha taught for people in all walks of life, and this is reflected in the fact that people in the Triratna community practise in a wide range of different situations - in the context of family life, in full-time residential Buddhist communities, in retreat centres, and even, at least for a while, as full-time meditators and hermits! But, whatever your individual context, having a community to practise in is well-nigh essential: anyone who has tried to practise the Dharma will be able to testify that nothing beats having other like-minded people to keep you company on the Buddhist path!
This community of practitioners makes up the Sangha in the sense of fellow travellers on the path and students of the Dharma. But Sangha as the third of the Three Jewels - the most precious values for Buddhists - is something rather different. If we are to Go for Refuge to something, we need to be sure that it will never let us down; as marvellous, committed and well-intentioned as they are, members of the Sangha in the sense outlined above are unlikely to be fully or even partially Enlightened beings and may therefore commit unskilful acts, fall away from the path and let us down - and we them. But happily for us, history is full of practitioners of the Dharma who have attained higher states of realisation and whose progress to full and perfect Enlightenment is assured - and these people, collectively known as the “Arya Sangha” (the word “Arya”, which unfortunately comes with rather negative connotations for modern Westerners, actually has a range of meanings including “noble, kind, honourable, dear, favourable, polite”) are those on whom we really can rely, to whom we can Go for Refuge, who can inspire us and whose example we can follow. And, what is more, our teacher Sangharakshita says that, with a few decades (!) of consistent practice, each and every practitioner can attain sufficient realisation for their eventual Enlightenment to be assured. In other words, each of us can become a member of the Arya Sangha in our own right. Food for thought, don’t you think?
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2695 Fri27Jul LESSON (38) LESSON Tue Aug 2 2007
[A dm evaa:]
A giver of what is a giver of strength? A giver of what, a giver of beauty? A giver of what, a giver of ease? A giver of what, a giver of vision? And who is a giver of everything? Being asked, please explain this to me. Deva
The real and original loyal users of the Internet are its owners. No body can succeed in controlling it like the four elements. Certainly the Murderers of democratic institutions (Modi) and all the chamchas, stooges, chelas, slaves, bootlicker and own mother’s flesh eaters can never even dream of control the natural elements.
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.
19) Català clàssic
2695 Divendres 27 de juliol LLIÇÓ (38) LECCIÓ Dij 5 d’agost de 2007
[A deva:]
¿Dono del que és donador de força? Un donador del que, donant de bellesa? Un donador del que, un dador de la facilitat? Un donador del que, un dador de visió? I qui és donador de tot? Si se m’ha preguntat, expliqueu això. Deva
El Buda
Un dador de menjar és un donant de força.
Donant de la roba, donant de bellesa.
Donador d’un vehicle, un dador de facilitat.
Donador d’una làmpada, donant de visió.
I qui dóna residència,
és qui dóna tot.
Però el que ensenya el Dhamma
És donador de
els morts.
21) Klase sa Sugbo 2695 Fri 27 Jul LESSON (38) LEKSYON Thu Aug 5 2007 [Usa ka deva:] Usa ka tighatag sa unsa ang naghatag sa kalig-on? Usa ka tighatag sa unsa, usa ka tighatag sa katahum? Usa ka tighatag sa unsa, usa ka tighatag sa kasayon? Usa ka naghatag sa unsa, usa ka naghatag sa panan-awon? Ug kinsa ang naghatag sa tanang butang? Gihangyo, palihug ipasabut kini kanako. Deva Ang Buddha Ang naghatag sa pagkaon usa ka tighatag sa kalig-on. Usa ka tighatag sa mga sinina, usa ka tighatag sa katahum. Usa ka naghatag sa usa ka sakyanan, usa ka naghatag nga kasayon. Usa ka naghatag sa usa ka lampara, usa ka naghatag sa panan-awon. Ug ang usa nga nagpuyo, mao ang usa nga naghatag sa tanang butang. Apan ang usa nga nagatudlo sa Dhamma usa ka tighatag sa ang walay kamatayon.
22) Chikale cha Chichewa 2695 Fri 27 Jul PHUNZIRO (38) PHUNZIRO Thupi Aug 5 2007 [Deva:] Wopereka zomwe amapereka mphamvu? Wopereka wa chiyani, wopereka kukongola? Wopereka za chiyani, wopatsa mpumulo? Wopereka wa chiyani, wopereka masomphenya? Ndipo ndani amapereka zonse? Ndikufunsidwa, chonde ndifotokozereni izi. Deva Buddha Wopereka chakudya ndi wopatsa mphamvu. Wopatsa zovala, wopatsa wokongola. Wopatsa galimoto, wopatsa mpumulo. Wopereka nyali, wopereka masomphenya. Ndipo amene amapatsa malo, ndi amene amapereka zonse. Koma amene amaphunzitsa Dhamma ndi wopereka wotchedwa Deathless.
23）古典中文（简体） 2695 Fri 27 Jul课程（38）课程2007年8月5日星期四 [deva：] 什么是力量的提供者的提供者？ 什么是美国的给予者？ 什么是给予者，轻松的给予者？ 什么是给予视力的提供者？ 谁是一切的提供者？ 被问到，请向我解释一下。德瓦 佛陀 食物的给予者是力量的提供者。 衣服的送礼者，美丽的送礼者。 车辆的送礼者，轻松的送礼者。 一盏灯的给予者，一个有远见的给予者。 那个住宿的人， 是一个给予一切的人。 但是那个教佛法的人 是一个给予者 无死的。
24）古典中文（繁體） 2695 Fri 27 Jul課程（38）課程2007年8月5日星期四 [deva：] 什麼是力量的提供者的提供者？ 什麼是美國的給予者？ 什麼是給予者，輕鬆的給予者？ 什麼是給予視力的提供者？ 誰是一切的提供者？ 被問到，請向我解釋一下。德瓦 佛陀 食物的給予者是力量的提供者。 衣服的送禮者，美麗的送禮者。 車輛的送禮者，輕鬆的送禮者。 一盞燈的給予者，一個有遠見的給予者。 那個住宿的人， 是一個給予一切的人。 但是那個教佛法的人 是一個給予者 無死的。
25) Corosicanu Classicu 2695 U Vè 27 Jul LESSON (38) LESSON Ghju Aug 5 2007 [A deva:] Un rigalu di ciò chì hè un rigore di forza? Un rigalu di ciò chì, dunore di bellezza? Un rigalu di ciò chì, dunore di facilità? Un rigalu di ciò chì, un gjignatu di visione? E quale hè un rigalu di tuttu? À esse dumandatu, spiigà cusì. Deva U Budda Un rigalu di alimentu hè un rigalu di forza. Un rigalu di vestiti, daveru di bellezza. Un rigalu di un veicchiu, daveru di facilità. Un rigalu di una lumera, daveru di visione. È quellu chì dà una residenza, hè quellu chì hè daveru di tuttu. Ma quellu chì insignava u Dhamma hè un rigalu di u Deathless.
26) Klasični Hrvata 2695 pet 27 srp LESSON (38) LESSON čet 5. kolovoza 2007 [A deva:] Davatelj onoga što daje snagu? Davatelj onoga što, davatelj ljepote? Davatelj onoga što, davatelj jednostavnosti? Davatelj onoga što, davatelj vizije? A tko je davatelj svega? Pitao me, objasnite mi to. Deva Buddha Davatelj hrane daje snagu. Davatelj odjeće, davatelj ljepote. Davatelj vozila, pružatelj jednostavnosti. Davatelj svjetiljke, davatelj vizije. A onaj tko daje prebivalište, je onaj koji daje sve. Ali onaj koji uči Dhammu je davatelj Bezgrješan.
27) Klasická čeština 2695 pá 27. července LEKCE (38) LEKCE Čt 5. srpna 2007 [A deva:] Dárce toho, co je dárcem síly? Dárce co, dárce krásy? Dárce co, dárce snadnosti? Dárce co, dárce zraku? A kdo je dárcem všeho? Já se ptám, prosím, vysvětlete mi to. Deva Buddha Dárce jídla je dárcem síly. Dárce oblečení, dárce krásy. Dárce vozidla, dárce pohody. Dárce lampy, dárce zraku. A ten, kdo dává bydliště, je ten, kdo je dárcem všeho. Ale ten, kdo učí Dhammu je dárce The Deathless.
28) Klassisk dansk 2695 fre 27 jul LESSON (38) LESSON Tors. Aug 5 2007 [A deva:] En giver af hvad der er en giver af styrke? En giver af hvad en giver af skønhed? En giver af hvad, en giver af lethed? En giver af hvad, en giver af vision? Og hvem er en giver af alt? Bliver spurgt, bedes du forklare dette for mig. Deva Buddhaen En giver af mad er en giver af styrke. En giver af tøj, en giver af skønhed. En giver af et køretøj, en giver af lethed. En giver af en lampe, en giver af vision. Og den, der giver en bolig, er den der er giver af alting. Men den der lærer Dhammaen er en giver af den dødløse.
29) Klassiek Nederlands 2695 vr 27 juli LESSON (38) LES Thu 5 augustus 2007 [A deva:] Een gever van wat is een gever van kracht? Een gever van wat, een schenker van schoonheid? Een gever van wat, een gever van gemak? Een gever van wat, een gever van visie? En wie is een gever van alles? Wordt mij gevraagd, leg me dit alsjeblieft uit. Deva De Boeddha Een gever van voedsel is een gever van kracht. Een gever van kleding, een schenker van schoonheid. Een gever van een voertuig, een gever van gemak. Een gever van een lamp, een gever van visie. En degene die een woning geeft, is degene die alles geeft. Maar degene die de Dhamma onderwijst is een gever van de Deathless.
30) Klasika Esperanto 2695 Fri 27 Jul LESSON (38) LESSON Thu 5-a de aŭgusto 2007 [Devo:] Donanto de kio estas donanto de forto? Donanto de kio, donanto de beleco? Donanto de kio, donanto de facileco? Donanto de kio, donanto de vidado? Kaj kiu estas donanto de ĉio? Petante, bonvolu klarigi tion al mi. Deva La Budho Donanto de manĝaĵo estas donanto de forto. Donanto de vesto, donacanto de beleco. Donanto de veturilo, donanto de facileco. Donanto de lampo, donanto de vizio. Kaj kiu donas loĝejon, estas tiu, kiu estas donanto de cxio. Sed tiu, kiu instruas la Dhamon estas donanto de La Senmorta.
31) klassikaline eesti keel 2695 R 27 juuli JUHATAJA (38) TUNNIST 5. august 2007 [A deva:] Andja, kes annab jõudu? Kas andja, kes on ilu andja? Mis andja on andja, kergendaja? Nägija andja andja Ja kes annab kõike? Palun selgitage seda mulle. Deva Buddha Toidu andja on jõudu andja. Rõivahoidja, ilu andja. Sõiduki andja, kergendaja. Lambid andja, nägemise andja. Ja see, kes annab elukoha, on see, kes on kõike andev. Aga see, kes õpetab Dhamma on andja surmavaba.
32) Classical Filipino 2695 Fri 27 Jul LESSON (38) LESSON Thu Aug 5 2007 [A deva:] Isang tagapagbigay ng kung ano ang isang tagabigay ng lakas? Isang tagabigay ng ano, isang tagabigay ng kagandahan? Isang tagabigay ng ano, isang tagabigay ng kaginhawahan? Isang tagabigay ng ano, isang tagataguyod ng pangitain? At sino ang tagabigay ng lahat? Bilang pagtanong, mangyaring ipaliwanag ito sa akin. Deva Ang Buddha Ang tagabigay ng pagkain ay isang tagabigay ng lakas. Isang tagabigay ng damit, isang tagabigay ng kagandahan. Isang tagapagbigay ng isang sasakyan, isang tagapagbigay ng kagaanan. Isang tagapagbigay ng isang ilawan, isang tagapagbigay ng pangitain. At ang isa na nagbibigay ng paninirahan, ay ang isa na nagbibigay ng lahat. Ngunit ang isa na nagtuturo sa Dhamma ay isang tagabigay ng ang walang kamatayan.
33) Klassinen suomalainen 2695 pe 27 heinä LESSON (38) OPETUS touko 5 elokuu 2007 [A deva:] Mikä antaa voiman? Antaja mikä, kauneuden antaja? Antaja siitä, mikä helppous antaa? Antaja, mitä, visioitsija? Ja kuka on kaiken antaja? Pyydämme, selitä tämä minulle. Deva Buddha Ruoan antaja on luovuuden antaja. Vaatetus, kauneuden antaja. Ajoneuvon antaja, helppokäyttöinen. Antaja, joka on valaisin, visioitsija. Ja se, joka asuu, on se, joka antaa kaiken. Mutta se, joka opettaa Dhammaa on antaja Deathless.
34) Français classique 2695 Ven 27 Jul LEÇON (38) LEÇON jeu. 5 août 2007 [Un deva:] Un donneur de ce qui donne de la force? Un donneur de quoi, u n donneur de beauté? Un donneur de quoi, un donneur de facilité? Un donneur de quoi, un donneur de vision? Et qui donne tout? Étant demandé, s’il vous plaît expliquez-moi cela. Deva Le Bouddha Un donneur de nourriture est un donneur de force. Un donneur de vêtements, un donneur de beauté. Un donneur de véhicule, un donneur de facilité. Un donneur de lampe, un donneur de vision. Et celui qui donne une résidence, est celui qui donne tout. Mais celui qui enseigne le Dhamma est un donneur de l’immortel.
35) Klassike Frysk 2695 za 27 juli LESSON (38) LESSON Thu Aug 5 2007 [In deva:] In giver fan wat is in kriger fan krêft? In ûntfanger fan wat, in skientme fan skientme? In ûntfanger fan wat, in bereger fan makliker is? In ûntfanger fan wat, in ferginer fan fyzje? En wa is in ûntfanger fan alles? As jo freegje, jou my dit dan. Deva De Buddha In giver fan iten is in kriger fan krêft. In giver fan klean, in skientme fan ‘e skientme. In opdrachtjouwer fan in fyts, in oanbieder fan ‘e maklikheid. In giver fan in lampe, in giver fan fyzje. En dejinge dy’t in residinsje jout, is dejinge dy’t in tagong is fan alles. Mar dejinge dy’t de Dhamma leart is in oanbieder fan de Dea.
36) Clásico galego 2695 ven 27 xullo LECCIÓN (38) LECCIÓN xov 05 de agosto de 2007 [A deva:] ¿Un dador do que é un dador de forza? Un dador do que, dador de beleza? Un dador do que, dador de facilidade? ¿Un dador do que, dador de visión? E quen é un dador de todo? Ao ser preguntado, por favor explique isto a min. Deva O Buda Un dador de comida é un dador de forza. Dono de roupa, dador de beleza. Dedicador dun vehículo, dador de facilidade. Dono dunha lámpada, dador de visión. E quen dá unha residencia, é quen é un dador de todo. Pero o que ensina o Dhamma é dador de a Morte.
37. კლასიკური ქართული 2695 პარასკევი 27 ივლ LESSON (38) LESSON Thu Aug 5 2007 [Deva:] ვინ არის ძლიერი ძალა? მზრუნველი, რა არის მშვენიერი? გამცემი, რა არის გამძლე მხედველობიდან გამომდინარე აძლევს მხედველობას? და ვინ არის giver ყველაფერი? ვკითხე, გთხოვთ, მითხრათ ეს. დევა ბუდა საჭმლის მომცემია ძალაუფლების გამცემი. ტანსაცმლის შემქმნელი, მშვენიერი შემსრულებელი. ავტომობილის გამცემი, გამარტივებული გამცემი. ნათლის გამცემი, ხილვის გამცემი. და ვინც აძლევს რეზიდენციას, არის ყველაფერი, ვინც არის ყველაფრის გამცემი. მაგრამ ვინც სწავლობს დჰამას არის გამცემი სიკვდილი.
38) Klassisches Deutsch 2695 Fr 27 Jul LEKTION (38) LEKTION Donnerstag, 5. August 2007 [Ein Deva:] Ein Geber von was ist ein Geber von Stärke? Ein Geber von was, ein Geber von Schönheit? Ein Geber von was, ein Geber von Leichtigkeit? Ein Geber von was, ein Geber von Vision? Und wer gibt alles? Bitte erkläre mir das bitte. Deva Der Buddha Ein Geber von Nahrung ist ein Geber von Stärke. Ein Geber von Kleidung, ein Geber von Schönheit. Ein Geber eines Fahrzeugs, ein Geber von Leichtigkeit. Ein Geber einer Lampe, ein Geber der Vision. Und derjenige, der eine Residenz gibt, ist derjenige, der alles gibt. Aber derjenige, der das Dhamma lehrt ist ein Geber von das Todlose.
39) Κλασσικά Ελληνικά 2695 Παρ 27 Ιουλ ΜΑΘΗΜΑ (38) ΜΑΘΗΜΑ Thu Aug 5 2007 [A deva:] Ένας δωρητής του τι είναι δωρητής δύναμης; Ένας δωρητής του τι, ένας δωρητής ομορφιάς; Ένας δωρητής τι, ένας δωρητής της ευκολίας; Ένας δωρητής του τι, ο δωρητής του οράματος; Και ποιος είναι δωρητής όλων; Όταν σας ρωτήσω, παρακαλώ εξηγήστε μου αυτό. Ντέβα Ο Βούδας Ένας δωρητής τροφίμων είναι ένας δωρητής δύναμης. Ένας δωρητής ρούχων, ένας δωρητής ομορφιάς. Ένας δωρητής ενός οχήματος, ένας δωρητής ευκολίας. Ένας δωρητής λαμπτήρα, ένας δωρητής όρασης. Και εκείνος που δίνει κατοικία, είναι αυτός που είναι δωρητής όλων. Αλλά εκείνος που διδάσκει το Dhamma είναι δωρητής ο Θάνατος.
40) ક્લાસિકલ ગુજરાતી 2695 શુક્ર 27 જુલાઈ પાઠ (38) પાઠ ગુરુ ઑગસ્ટ 5 2007 [એક દેવ]: તાકાત આપનાર એટલે શું? સુંદરતા આપનાર, શું આપે છે? શું આપનાર, સરળતા આપનાર? દ્રષ્ટિ આપનાર, શું આપે છે? અને બધું જ આપનાર કોણ છે? પૂછવામાં આવી, મને આ સમજાવો દેવ બુદ્ધ ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે. કપડાં આપનાર, સૌંદર્ય આપનાર. વાહનનો આપનાર, સરળતા આપનાર દીવો આપનાર, દ્રષ્ટિ આપનાર અને જે નિવાસસ્થાન આપે છે, તે બધું જ આપનાર છે. પરંતુ તે જે ધમ્મા શીખવે છે એક આપનાર છે મૃત્યુદંડ.
41) Klasik kreyòl 2695 Fri 27 Jan LESSON (38) LESSSON Aug 5 2007 [Yon deva:] Yon donateur nan sa ki se yon donateur nan fòs? Yon donateur nan sa ki, yon donatè nan bote? Yon donateur nan sa ki, yon donatè nan fasilite? Yon donateur nan sa, yon bayè nan vizyon? Ak ki moun ki se yon donateur nan tout bagay? Pou yo mande w, tanpri esplike sa pou mwen. Deva Bouda la Yon gayan nan manje se yon donateur nan fòs. Yon donateur nan rad, yon donateur nan bote. Yon donateur nan yon machin, yon donatè nan fasilite. Yon donateur nan yon lanp, yon donatè nan vizyon. Ak yon moun ki bay yon rezidans, se youn nan moun ki se yon donateur nan tout bagay. Men, youn nan moun ki anseye Dhamma la se yon donateur nan lanmò a.
42) Hausa Creole 2695 Fri 27 Jul LESSON (38) LESSSON Aug 5 2007 [Yawan:] Mai bayarwa ga abin da ke ba da ƙarfi? Mai bayarwa ga abin da, mai bayarwa mai kyau? Mai bayarwa ga abin da, mai ba da sauƙi? Mai bayarwa ga abin da, mai bayarwa na hangen nesa? Kuma wãne ne Yake azurtãwar dukan kõme? Da ake tambayarka, don Allah bayyana wannan a gare ni. Deva Buddha Mai bayarwa abinci shine mai bayarwa. Mai bayarwa tufafi, mai bayarwa. Mai bayar da motar, mai bayarwa mai sauƙi. Mai bayarwa fitila, mai bayarwa na hangen nesa. Kuma wanda ya ba da mazauni, Shi ne mai bayarwa ga kome. Amma wanda ya koya wa Dhamma Mai bayarwa ne da Mutuwa.
43) vHausa Hausa 2695 Fri 27 Jul LESSON (38) LESSSON Aug 5 2007 [Yawan:] Mai bayarwa ga abin da ke ba da ƙarfi? Mai bayarwa ga abin da, mai bayarwa mai kyau? Mai bayarwa ga abin da, mai ba da sauƙi? Mai bayarwa ga abin da, mai bayarwa na hangen nesa? Kuma wãne ne Yake azurtãwar dukan kõme? Da ake tambayarka, don Allah bayyana wannan a gare ni. Deva Buddha Mai bayarwa abinci shine mai bayarwa. Mai bayarwa tufafi, mai bayarwa. Mai bayar da motar, mai bayarwa mai sauƙi. Mai bayarwa fitila, mai bayarwa na hangen nesa. Kuma wanda ya ba da mazauni, Shi ne mai bayarwa ga kome. Amma wanda ya koya wa Dhamma Mai bayarwa ne da Mutuwa.
44) Kekahi Hawwaian 2695 Fri 27 Jul LESSON (38) LESSSON Aug 5 2007 [A deva:] He mea hāʻawi i ka mea hāʻawi i ka ikaika? He mea hāʻawi i ka mea, hāʻawi i ka nani? ʻO ka mea hāʻawi i ka mea, hiki i ka mea hāʻawi i ka mea maʻalahi? He mea hāʻawi i ka mea nāna i hāʻawi i ka hihiʻo? ʻO wai ka mea hāʻawi i nā mea a pau? Ke noiʻiaʻoe, eʻoluʻolu e wehewehe i kēia iaʻu. Deva ʻO ka Buddha ʻO ka mea hāʻawi i kaʻai he mea hāʻawi i ka ikaika. ʻO ka mea hāʻawi i nā lole, ka mea hāʻawi i ka nani. ʻO ka mea hāʻawi i kaʻa, hāʻawi i ka mea maʻalahi. ʻO ka mea hāʻawi i ke kukui, hāʻawi i ka hihiʻo. Aʻo ka mea hāʻawi i kahi noho, ʻO ia ka mea nāna i hāʻawi i nā mea a pau. Akā,ʻo ka mea e aʻo nei i ka Dhamma he mea hāʻawi ka mea make.
45) עברית קלאסית 2695 שישי 27 יולי LESSON (38) LESSSON 5 אוגוסט 2007 [דווה:] נותן של מה הוא נותן של כוח? נותן של מה, נותן של יופי? נותן של מה, נותן של נוחות? נותן של מה, נותן של חזון? ומי הוא נותן הכל? בהשאלה, הסבר לי את זה. דווה הבודהה נותן מזון הוא נותן כוח. נותנת בגדים, נותנת יופי. נותן של רכב, נותן של נוחות. מעניק מנורה, נותן ראיה. ומי נותן מגורים, הוא אחד הנותן הכול. אבל זה שמלמד את הדהאמא הוא נותן חסר המוות.
46) शास्त्रीय हिंदी 26 9 5 शुक्र 27 जुलाई लेसन (38) लेसन 5 अगस्त 2007 [एक देव:] ताकत देने वाला क्या है? सौंदर्य का दाता क्या है? क्या एक दाता, आसानी से एक दाता? क्या एक दाता, दृष्टि का दाता? और सब कुछ देने वाला कौन है? पूछे जाने पर, कृपया मुझे यह समझाएं। देवा बुद्ध भोजन का दाता शक्ति का दाता है। कपड़ों का एक दाता, सौंदर्य का दाता। एक वाहन का एक दाता, आसानी से एक दाता। दीपक का एक दाता, दृष्टि का दाता। और वह जो निवास देता है, वह सब है जो सब कुछ देने वाला है। लेकिन वह जो धम्म सिखाता है एक दाता है मौत रहित
47) Classical Hmong 2695 Tue 27 Jul LESSON (38) LESSSON Aug 5 2007 [Ib tug deva:] Ib tug neeg muaj peev xwm ua tau li cas? Ib tug neeg tau txais txiaj ntsim zoo li cas, nws yog ib qho kev zoo nkauj? Ib tug neeg tau txais txiaj ntsig, ua li cas thiaj yooj yim? Ib tug neeg tau txais txiaj ntsig, ua li cas nws tsis pom kev? Thiab leej twg yog tus pub rau txhua yam? Yog nug, thov piav qhov no rau kuv. Deva Hauj sam Tus neeg pub zaub mov noj yog lub hauv paus ntawm lub zog. Ib tug neeg tau txais kev hnav khaub ncaws, ua rau nws zoo nkauj. Ib tug neeg tau txais kev pabcuam hauv lub tsheb, uas yog tus neeg tau txais kev yooj yim. Tus neeg uas ua lub teeb rau nws, nws tsis pom kev. Thiab tus uas muab qhov chaw nyob, yog ib tug uas yog txhua leej txhua tus. Tab sis tus uas qhia txog Dhamma yog ib tug pub rau kev tuag.
48) Klasszikus magyar 2695 Péntek 27 Jul LESSON (38) LESSSON 2007. augusztus 5 [A deva:] Az adományozó, ami erőt ad? Az a dolog, aki a szépség adta? Egy adományozó, ami könnyű? Az a dolog, ami, látómező? És ki mindennek a nyertese? Kérdezd meg, kérlek, magyarázd el nekem. Deva A Buddha Az élelmiszer-adományozó erőt ad. A ruhadarab, a szépség átadója. A gépkocsivezető, aki könnyű. A lámpa adta, látómezõ. És az, aki lakóhelyet ad, az, aki mindent átad. De az, aki tanítja a Dhammát a a Halál nélküli.
49) Klassísk íslensku 2695 Föstudagur 27 Júlí LESSON (38) LESSSON 5. ágúst 2007 [A deva:] Góðir af því sem er styrktaraðili? Góðir af því sem fegurðargjafi? A gjafari af því, sem gjafar vellíðan? Gefandi af því, sem sýnigjafi er? Og hver er gjafari af öllu? Tilvera spurður, vinsamlegast útskýrðu þetta fyrir mig. Deva Búdda Gjafamaður matar er styrktaraðili. Gjafabréf af fötum, gjafa fegurðar. A gjafari ökutækis, sem gefur vellíðan. Gjafamaður lampa, sýnanda. Og sá sem gefur búsetu, er sá sem er gjafari af öllu. En sá sem kennir Dhamma er gjafari Deathless.
50) Icelandic oge gboo 2695 Fri 27 Jul IHE (38) LESSSON Aug 5 2007 [A deva:] Onye na-enye ihe na-enye ike? Onye na-enye ihe, onye na-enye ịma mma? Onye na-enye ihe, onye nyere gị ntụsara ahụ? Onye na-enye ihe, onye na-enye ọhụụ? Ma ònye bụ onye na-enye ihe niile? Mgbe a jụrụ m, biko kọwaara m nke a. Deva Buddha Onye na-enye nri bụ onye na-enye ike. Onye na-enye uwe, onye na-enye mma. Onye na-enye ụgbọala, onye nyere gị ntụsara ahụ. Onye na-enye oriọna, onye na-enye ọhụụ. Onye na-enye ụlọ, bụ onye na-enye ihe niile. Ma onye na-akụzi Dhamma bụ onye nyere Ndị Nwụrụ Anwụ.
Hhttp://www.mahabodhi.info/academic-studies.html
http://www.mahabodhi.info/sponsorship.html
Register for the course before 31-7-2018
MAHABODHI CENTRE FOR THERAVADA BUDDHIST STUDIES
www.mbctbs.org
This Center offers the following correspondence courses which are recognized by the Karnataka State Open University
Diploma in Buddhist Studies – 1 year
B.A. in Buddhist Studies – 3 years
M.A. in Buddhist Studies – 2 years
This is the only program in the world where Theravada Buddhism can be studied through correspondence course recognized by the government university.
This program was started by our founder Ven.Dr.Acharya Buddharakkhita. Our founder enumerates the importance:
“…..we used to have such centers in the time of the Buddha and later in the times of Ashoka, Kanishka and Harshavardhana. But alas, being subject to the law of impermanence, these great centers have been lost to the detriment of the Indian civilization itself. Dhamma has its own intrinsic vitality and spiritual majesty that will benefit the Indian nation in the manner our history has never witnessed. India is coming up not only economically, politically and socially, but has a civilization and culture of non violence, moral purity and unity amidst diversity. These are basic qualities of Indian civilization which are so rich and profoundly powerful that India will gain its rightful place in the world community by its matured, prosperous and civilized way of life.”
The idea behind the training programs is practical education to bring about a qualitative change in daily life with verifiable results and harmonious social interaction. The training apart from understanding Buddhism and Buddhist living, will promote goodwill and harmony among the various Buddhist traditions to begin with, and extend the same further to interfaith amity programs, i.e. how best to live with people holding different religious views and beliefs. It is important that the candidates are trained to live in harmony with people, with nature and with oneself.
Collaborative Arrangement
The Karnataka State Open University (KSOU) and Maha Bodhi Society, Bengaluru have entered into collaboration to offer Theravada Buddhist Studies Programme for the first time in India.
For more detail about the enrolment and quires please visit the website www.mbctbs.org
MAHABODHI MONASTIC INSTITUTE
Mahabodhi Monastic Institute is a monastic training center. It imparts academic and spiritual education to the monks from their young age. The institute provides education similar to the traditional education given at the ancient Nalanda Buddhist University, which later became popular in all Buddhist learning centers throughout the world.
The monks are trained in both study and practice of Buddha’s teaching to grow spiritually and thereby to become a guiding light to the world. There are 135 monks with 16 teacher monks from all over India.
The students study the following subjects:
Buddhist ethics and Monastic discipline (Vinaya Pitaka)
Life of the Buddha and Jataka stories.
Comprehensive course on Pali language.
History of Pali language and literature
Sutta Pitaka - Discourses of the Buddha
Memorization of Pali suttas.
Abhidhamma Pitaka - Buddhist Philosophical Psychology
Buddhist meditation
Buddhist social philosophy, culture and civilization.
The following courses are conducted at Mahabodhi Monastic Institute:
Nalanda Pali Vijjayatana: Primary and secondary school education, from class one to class ten, on completion of which PSLC (Pali School Leaving Certificate is awarded).
Pariyatti Pathama: Equivalent to pre-university diploma course.
Pariyatti Majjhima : Equivalent to Bachelor’s degree (with the title Dhamma Kosalo)
Pariyatti Osana: Equivalent to Master’s degree (with the title Dhamma pandito)
Dhammacariyo: Equivalent to PHD (with the title Achariya)
There are three levels of ordination:
Anagarika Ordination: On admission they are given Anagarika ordination and candidates will remain as Anagarikas for 2-4 years, depending on their age and learn all the basic things in Vinaya and Dhamma.
Samanera Ordination: Those who have completed certain level of study and discipline practice get ordained as Samaneras.
Bhikkhu Ordination: On attaining 20 years of age and completing all the basic studies and practice monks get ordained as Bhikkhus.
The propagation of the Buddha’s teaching started with the 60 enlightened monks. Venerable Acharya Buddharakkhita believes that well trained, good monks with good practice of Vinaya and meditation alone play the key role in the propagation of the Dhamma. Hence the training of monks is of great importance. So he started the Mahabodhi Bhikkhu training center where monks are trained in:
Buddhist meditation practices
Giving talks on Buddhism.
Memorization of suttas and preaching dhamma.
Monastery management,
Setting up and running Buddhist institutions etc.
Organizing religious events
Conducting dana services and patient counseling
Buddhist painting and artistic skills
Buddhist religious and cultural programs
MAHABODHI LIBRARY
Mahabodhi Monastic Library contains good collection of books from all parts of the world written by various well-known Buddhist scholars and writers. The monks are encouraged to study these books and to do research on the Pali canon, Tipitaka, and in other Buddhist fields, i.e., Buddhist History, Culture, Civilization, Traditions etc.
PLEASE HELP US
All are welcome to participate in all our programs regardless of religion, race, color or sex etc.
Everyday and Weekly Programs:
Morning Chanting and Meditation at 5.30 a.m.
Evening Chanting and Meditation at 6 p.m.
Every Sunday Dhamma discourse & Meditation Program at 9.30 a.m.
Every Saturday Sutta class at 4.30p.m.
Every Sunday Abhidhamma class at 4.30 p.m.
Monthly programs
Dana Service at Hospitals on Full moon days
Dana service at Kidwai Cancer Hospital every Saturday at 12 Noon.
Yearly programs
Buddha Jayanti Celebrations on May Full moon day
Dhammacakka Pavattana Day on July Full moon day
Pavarana Day on October full moon day
Dhammapada Festival on March Full moon day which is birthday of the founder
Other programs
Seminars, symposiums on various relevant topics
Conducting various religions programs like Merit sharing ceremony, Birthday celebrations, House inauguration programs etc., at the monastery or at the homes of lay people on request and invitations extended to the monks.
Mahabodhi Karuna Charitable Medical Center, Diyun
On 18th October 2014 this center was started in Diyun, in the far Northeast of India. In this area there is only one government medical center to treat thousands of people. Mahabodhi medical center is a humble beginning with one doctor, two nurses, one coordinator to serve the people. General treatment and minor operations can be conducted here. But for major treatment and specialist treatment people have to travel to the nearest hospital which is 3 hours away. If this medical center is better equipped then we can save lot of money for poor people which otherwise would be spent only to travel in a taxi all the way to Tinsukia.
The Equipment we need are :
http://mahabodhiresearchcenter.in/
http://mahabodhiresearchcenter.in/
MAHABODHI RESEARCH CENTRE
BENGALURU
Admission are open for academic year 2018-19 IN DIPLOMA & CERTIFICATE COURSES IN BUDDHIST STUDIES
https://www.google.co.in/amp/s/www.theverge.com/platform/amp/2018/7/26/17616140/google-edge-tpu-on-device-ai-machine-learning-devkit
https://www.theverge.com/
Google unveils tiny new AI chips for on-device machine learning
The hardware is designed for enterprise applications, like automating quality control checks in a factory
By James Vincent on July 26, 2018 6:21 am
Two years ago, Google unveiled its Tensor Processing Units or TPUs — specialized chips that live in the company’s data centers and make light work of AI tasks. Now, the company is moving its AI expertise down from the cloud, and has taken the wraps off its new Edge TPU; a tiny AI accelerator that will carry out machine learning jobs in IoT devices.
The Edge TPU is designed to do what’s known as “inference.” This is the part of machine learning where an algorithm actually carries out the task it was trained to do; like, for example, recognizing an object in a picture. Google’s server-based TPUs are optimized for the training part of this process, while these new Edge TPUs will do the inference.
These new chips are destined to be used in enterprise jobs, not your next smartphone. That means tasks like automating quality control checks in factories. Doing this sort of job on-device has a number of advantages over using hardware that has to sent data over the internet for analysis. On-device machine learning is generally more secure; experiences less downtime; and delivers faster results. That’s the sales pitch anyway.
The Edge TPU is the little brother of the regular Tensor Processing Unit, which Google uses to power its own AI, and which is available for other customers to use via Google Cloud. Google
Google isn’t the only company designing chips for this sort of on-device AI task though. ARM, Qualcomm, Mediatek and others all make their own AI accelerators, while GPUs made by Nvidia famously dominate the market for training algorithms.
However, what Google has that its rivals don’t is control of the whole AI stack. A customer can store their data on Google’s Cloud; train their algorithms using TPUs; and then carry out on-device inference using the new Edge TPUs. And, more than likely, they’ll be creating their machine learning software using TensorFlow — a coding framework created and operated by Google.
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Dad miss u my greatest friend of my life love u appaow
Super star,dancer,comedian& footballer my dad
Mj kumar expired today
tomm last ritual @ kml home 931 2nd H main. Blore 95
ಇವರ ಹೆಸರು ಸತ್ಯಂದರ್ ಪಾಲ್. ವಯಸ್ಸು 34.Bsc ಪದವೀಧರ.ಶ್ರೀಮಂತ ಕುಟುಂಬದಿಂದ ಬಂದವರು.
ವಾಸ delhi.
ದೆಹಲಿಯ ಸ್ಲಮ್ ಮಕ್ಕಳನ್ನು ಒಟ್ಟುಗೂಡಿಸಿ ಪಕ್ಕದಲ್ಲೇ ಇರುವ slab ನ್ನು ಸ್ಕೂಲ್ ಮಾಡಿಕೊಂಡು ಪ್ರತಿದಿನ ಪಾಠ ಹೇಳಿಕೊಡುತ್ತಾರೆ.
ಅಷ್ಟೇ ಅಲ್ಲ ಎಷ್ಟೋ ಕಡುಬಡ ಮಕ್ಕಳಿಗೆ ಹೈಸ್ಕೂಲ್,ಕಾಲೇಜು ಫೀಸ್ ತಾನೇ
ಭರಿಸುತ್ತಿದ್ದಾರೆ.ಹಣದಿಂದ ಶ್ರೀಮಂತ ಆದರೂ ಹೃದಯವೈಶಾಲತೆ ಯಲ್ಲಿ ಶ್ರೀಮಂತಿಕೆ
ತೋರಿಸಿರುವ
Mr. satyendar ನಿಮಗೆ ಸಾಷ್ಟಾಂಗ ನಮಸ್ಕಾರಗಳು. You are Inspiration to us
#ಭಾವಪೂಣ೯_ಶ್ರಾಧ್ಧಾಂಜಲಿ_ಅಡಿವೇಶ್_ಮಾಡಿಗೆರಿ
ಕೆಲವು ದಿನಗಳಿಂದ ಅಸ್ಪೆತ್ರೆಯಲ್ಲಿ ಚಿಕಿತ್ಸೆ ಪಡಿಯುತ್ತಿದ್ದ ಅಡೆವೇಶ್ ಇಂದು ಚಿಕಿತ್ಸೆ ಫಲಕಾರಿಯಾಗದೆ ಕೊನೆಯುಸುರೆಳಿದ್ದಾನೆ
ಆತನ ಸಾವಿನೊಂದಿಗೆ ಕಾರಣಗಳು ಮುಚ್ಚಿಹೋಗಿವೆ ಅವರು ಕುಟುಂಬಕ್ಕೆ ದು:ಖ ಬರಿಸುವ ಶಕ್ತಿ ನೀಡಲಿ ಆತನ ಆತ್ಮಕ್ಕೆ ಶಾಂತಿ ಸಿಗಲಿ
#ಮತ್ತೆ_ಹುಟ್ಟಿ_ಬಾ_ಗೆಳೆಯ#
#ಅಡಿವೇಶ್_ಮಾಡಿಗೆರಿ
Pulitzer Prize winner David Mamet teaches the art of writing for the stage and screen.
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Don’t miss out on Wisdom from World Religions, a free online course
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I look forward to seeing you at the beginning of the course on June 4th
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Don’t miss out on Wisdom from World Religions, a free online course
Dear buddhasaid2us ,
Thank you for signing up for the chance to take Wisdom from World
Religions. I’m excited to invite you on this adventure into the spirit,
and to get you started.
You can log into Wisdom from World Religions with the username and password below:
Portal Website Address: https://
Username: buddhasaid2us
I look forward to seeing you at the beginning of the course on June 4th
or August 13th! Thank you again.Warmly,
Professor Ken Rose
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[A deva:]
A giver of what is a giver of strength? A giver of what, a giver of beauty? A giver of what, a giver of ease? A giver of what, a giver of vision? And who is a giver of everything? Being asked, please explain this to me.
[The Buddha:]
A giver of food is a giver of strength. A giver of clothes, a giver of beauty. A giver of a vehicle, a giver of ease. A giver of a lamp, a giver of vision. And the one who gives a residence, is the one who is a giver of everything. But the one who teaches the Dhamma is a giver of the Deathless.
![\"Thich](\"http://imagecache2.allposters.com/images/IMC/TIB1005_a.jpg\")
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
જ્યારે વિદ્યાર્થી તૈયાર થાય, ત્યારે શિક્ષક દેખાશે - બુદ્ધ એ જાગૃત એક વાઈ
2690 સોમ 23 જુલાઈ લેસસન (37) લેશન મોન ઑગસ્ટ 1 2007
કિંડદા સુત્ત
શું આપનાર?
[એક દેવ]:
તાકાત આપનાર એટલે શું?
સુંદરતા આપનાર, શું આપે છે?
શું આપનાર, સરળતા આપનાર?
દ્રષ્ટિ આપનાર, શું આપે છે?
અને બધું જ આપનાર કોણ છે?
પૂછવામાં આવી, મને આ સમજાવો
[બુદ્ધ:]
ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે.
કપડાં આપનાર, સૌંદર્ય આપનાર.
વાહનનો આપનાર, સરળતા આપનાર
દીવો આપનાર, દ્રષ્ટિ આપનાર
અને જે નિવાસસ્થાન આપે છે,
તે બધું જ આપનાર છે.
પરંતુ તે જે ધમ્મા શીખવે છે
એક આપનાર છે
મૃત્યુદંડ.
વિશ્લેષણાત્મક
ઇનસાઇટ નેટના રેકટર તરીકે - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ
યુનિવર્સિટી અને 1100 ક્લાસિક ભાષાઓમાં http://sarvajan.ambedkar.org
દ્વારા સંબંધિત સારા સમાચાર.
પૅસિમભદા
જલા-અઢ્ઢા પેરિપન્ટી ટીપિકાક અવેન્સા સીએ પરિિકાયા નિખિલવિજ્જલાઇયા
સ્યાતિભોત પવિટ્ટી નિસિયા http://svajan.ambedkar.org એ 112 શાહેગનાથિત
ભાસા
તમામ
સમાજોમાં Tipitaka પ્રચાર કરવાનો પ્રયાસ કરવા માટે તેમને તેમના સંશોધન અને
ફેલોશિપ માટે પાઠ કરીને અંતિમ ગોલ તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે
સક્રિય કરે છે. તેમને 7 ડી / 3 ડી લેસર હોલોગ્રામ્સ અને સિરકારામા સિનેમા કમ મેડિટેશન હોલ સહિતના તાજેતરની વિઝ્યુઅલ ફોર્મેટમાં ઉપદેશો પ્રસ્તુત કરો.
45) Classical Hindi-शास्त्रीय हिंदी,
जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा - बुद्ध जागृत एक वाई
26 9 0 सोम 23 जुलाई लेसन (37) लेसन सोम अगस्त 1 2007
Kindada Sutta
क्या एक देने वाला
[एक देव:]
ताकत देने वाला क्या है?
सौंदर्य का दाता क्या है?
क्या एक दाता, आसानी से एक दाता?
क्या एक दाता, दृष्टि का दाता?
और सब कुछ देने वाला कौन है?
पूछे जाने पर, कृपया मुझे यह समझाएं।
[बुद्ध:]
भोजन का दाता शक्ति का दाता है।
कपड़ों का एक दाता, सौंदर्य का दाता।
एक वाहन का एक दाता, आसानी से एक दाता।
दीपक का एक दाता, दृष्टि का दाता।
और वह जो निवास देता है,
वह सब है जो सब कुछ देने वाला है।
लेकिन वह जो धम्म सिखाता है
एक दाता है
मौत रहित
विश्लेषणात्मक
अंतर्दृष्टि नेट के रेक्टर के रूप में - नि: शुल्क ऑनलाइन Tipiṭaka
अनुसंधान और अभ्यास विश्वविद्यालय और 112 क्लासिकल भाषाओं में
http://sarvajan.ambedkar.org के माध्यम से संबंधित अच्छे समाचार
पायिसंबिधा
जला-अभधा परििपतिति टिपियाका अंवेना सी पारिकाया निखिलविजजला सी एनतिभाता
पावती निशाया http://sarvajan.ambedkar.org एंटो 112 सेगगंथयट्टा भासा
सभी
समाजों को टिपितका को प्रचारित करने का प्रयास करने के लिए उन्हें अपने
शोध और फैलोशिप के लिए सबक लेकर अंतिम लक्ष्य के रूप में अनंत आनंद प्राप्त
करने में सक्षम बनाया गया। उन्हें 7 डी / 3 डी लेजर होलोग्राम और सर्करामा सिनेमा सह ध्यान हॉल सहित नवीनतम विजुअल प्रारूप में शिक्षाएं प्रस्तुत करें।
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ - ಬುದ್ಧ ಅವೇಕನ್ಡ್ ಒನ್ ವೈ
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
വിദ്യാർത്ഥി ഒരുങ്ങിയിരിക്കുമ്പോൾ, അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും - ബുദ്ധ വിദഗ്ദ്ധനായ ഒരു വൈ
2690 മണി 23 Jul LESSON (37) ലെസ് നോൺ ഓഗസ്റ്റ് 1 2007
കിൻഡഡ സുട്ട
എന്താണ് ഉപദേശം
[ഒരു ദേവാ
ശക്തി നൽകുന്നവനാണ് എന്താണ്?
സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്?
എങ്ങിനെയെങ്കിലും അനായാസേന
ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം?
ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്?
എന്നോട് ഇങ്ങനെ പറയുക.
[ബുദ്ധൻ:]
ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്.
സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ.
ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ.
ദർശന ദർശകൻ, ദർശന ദർശകൻ.
ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം)
എല്ലാം നൽകുന്നവനാണ് അവൻ.
എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ
ഒരു ദാതാവാണ്
മരണമില്ലാത്ത.
റക്റ്റർ
ഓഫ് അനലിറ്റിക് ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച്
ആൻറ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട ഗൂഡമായ വാർത്തകളും
http://sarvajan.ambedkar.org ൽ 112 ക്ലാസിക്കൽ ഭാഷകളിലായി
പാട്ടിസ്ഭൂദി ജാലാ -അബ്ദ പാരിപന്തിന്തി ടിപ്പിറ്റക്കാ അൻസാനാന കാ പാരിസയ നിഖിലവിജജായായ സി നന്തിപൗ പാവട്ടി നിസ്സിയ 112 സതഥാനന്ത ഭട്ട
അവരുടെ
ഗവേഷണത്തിനും കൂട്ടായ്മക്കും പാഠങ്ങൾ പഠിച്ചുകൊണ്ട് അന്തിമ ലക്ഷ്യമായി
നിത്യ ബാഹുല്യം നേടിയെടുക്കാൻ അവരെ പ്രാപ്തരാക്കുന്നതിന് ടിപിറ്റക്ക
പ്രോത്സാഹിപ്പിക്കുന്നതിന് ശ്രമിക്കുന്നു. 7 ഡി / 3 ഡി ലേസർ ഹോളോഗ്രാം, സർക്കറാമ ന്യൂയോണി മെഡിറ്റേഷൻ ഹാൾ എന്നിവയുൾപ്പെടെ പുതിയ വിഷ്വൽ ഫോർമാറ്റിൽ പഠിപ്പിക്കുക.
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Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
This is a non - profitable University.
Kindly find sponsorers for Flight, acomodation and fees for
to practice to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.
I
wish to be an online participants by sending all my creative work on a
day to day basis which may be shared with all the participants.
Mozilla invites front-end developers and designers to participate in
this one-day, single-track conference. At View Source, we’ll bring
together visionary speakers to look at the web from technical and design
perspectives, across platforms and devices.
Join us for this great opportunity to network with like-minded people in a collaborative, inclusive environment.
Mozilla invites front-end developers and designers to participate
in this one-day, intimate, single-track conference. At View Source,
we’ll bring together visionary speakers to look at the web from
technical and design perspectives, across platforms and devices.
Join us at this great opportunity to network with like-minded people in a collaborative, inclusive environment.
Mariko Kosaka is a Developer Advocate at Google working on the
open web. In this role she helps web developers make the web better for
all. Prior to joining Google, Mariko served as a Software Engineer for
Scripto, an Internal Tools Developer for Percolate Inc. and as a
Platform Innovations Developer for LiveIntent Inc. She’s a graduate of
Temple University and resides in the greater New York City area where
she serves as the co-organizer of BrooklynJS.
Henri is a freelance developer who has turned his interests to a
potpourri of performance engineering with pinches of user experience. He
has found enjoyment attending and speaking at web conferences, right
down to local meetups to be amongst the community he loves.
When
not reading the deluge of daily research docs and case studies, or
indiscriminately auditing sites in developer tools, Henri can be found
contributing back to the community, co-programming meetups including the
Toronto Web Performance Group or volunteering his time for lunch and
learns at various bootcamps. Otherwise, with near certainty training and
focusing on running the fastest 5k possible and longing the days he
wasn’t lactose intolerant.
Ruth is a creative engineer with a web development background.
She has enjoyed a fifteen year career working on websites, applications
and most recently interactive art projects, especially those featuring
audio. She also educates people and enjoys talking about new web
technologies, inspiring others to try them. Always coming up with
exciting and engaging ways to use them, as well as interesting
integrations into everyday development. As a Google Developer Expert and
founding member of { Live : JS } she’s almost always got a conference
talk lined up, article ready to be published or live show tour date in
the diary.
Bryan Hughes is a technical evangelist at Microsoft and long-time
member of the Node.js and NodeBots communities. Bryan is the creator of
Raspi IO which provides Raspberry Pi support for the Johnny-Five JavaScript robotics library. Bryan also created Raver Lights, a distributed wireless lighting system designed for festivals, and Request Inspector, a Node.js performance diagnostics tool. Outside of tech, Bryan is an amateur photographer, occasional writer, a once upon a time pianist, and a wine aficionado.