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07/31/18

2700 Tue 1 Aug 2018 LESSON (41) wed 3 Aug 2007

Filed under: General
Posted by: site admin @ 6:01 pm

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

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

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

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

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

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

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 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

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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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07/30/18

2699 Tue 31 Jul LESSON (40) pLESSON Tue Aug 2 2007

Filed under: General
Posted by: site admin @ 3:05 pm

2699 Tue 31 Jul LESSON (40) LESSON Thu Aug 4 2007

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Namo Amitabha - Namo Buddhaya

Welcome to BuddhaSutra.com

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Below is compilations of all the Buddhist Sutras from A to Z.
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Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari
F

Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra
P

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.

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.

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Aakankheyya Sutta

“If the Bhikkhu Desires”

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.

https://youtu.be/ecZ9UQVSdbk

https://youtu.be/mjtfyuTTQFY
Do Good Be Mindful - Buddha

https://youtu.be/CuADkiIBSrk
బుద్ధిహీనమైనది - బుద్ధుడు

https://youtu.be/wTNo-cY8zIo
بدھ مت کرو - بدھ

https://youtu.be/9vzXFOFyx9A
හොඳ අවබෝධයකින් කටයුතු කරන්න - බුදුරජාණන් වහන්සේ

https://youtu.be/bsy9Oy7D_X4
ڇا توهان جا سٺا بڻيا

https://youtu.be/H7H6zVmLNwo
ਚੰਗੇ ਗੁਣਾਤਮਕ ਬਣੋ - ਬੁੱਧ

https://youtu.be/XuscoquoJSQ
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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07/29/18

2698 Mon 30 Jul LESSON (39) 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.lT

Filed under: General
Posted by: site admin @ 3:18 pm

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:]

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:]

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:]

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:]

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.

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.

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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.

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.

👆This is real Photo taken at
Kailaas, Maan-Sarovar, Tibet-China boarder from 18,600 feet height at 3.30 am in the morning !!!
This photo is not edited !!!
See the mesmerising beauty of nature …
Never seen before !!!
awosome. wonderful.

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07/28/18

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. 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 MAHA BODHI SOCIETY, BENGALURU Maha Bodhi Society, Bengaluru, is a Buddhist charitable Organization established in 1956 by Venerable Acharya Buddharakkhita with the main objective of reviving the compassionate teachings of the Buddha in the land of its origin, India. Our aim is to put into practice the precious teachings of the Buddha, namely, moral upliftment, mental purity and deeper wisdom, through selfless, spiritual, educational, medical and other humanitarian services to bring universal peace, harmony, happiness and progress. ACADEMICS- 2018 Diploma In Buddhist Studies Duration : 12 Months Eligibility : PUC (10+2) pass Last Date : 30 July 2018 Contact : +91 4110 4680 mahabodhirc@gmail.com Certificate Course in Buddhist Studies Duration : 6 Months Eligibility : SSLC (10) pass Last Date : 30 July 2018 Contact : +91 4110 4680 mahabodhirc@gmail.com Mahabodhi Centre for Theravad Buddhist Studies A well formulated course in Buddhism will benefit everyone in every possible way. Bhagawan Buddha says ‘ There is little dust in the eyes of the people, remove that ignorance, they will walk on the path of Dhamma. ” SABBADANAM DHAMMADANAM JINATI” Admission are in Progress Courses offered : 1. Certificate Course in Buddhist Studies - 6 Months (eligibility : SSLC /10 pass) 2. Diploma in Buddhist Studies - 12 Months (eligibility : PUC / 12 pass) Last Date to Apply - 30 July 2018 For Admission and Assistance please contact Mr. Sharat Kumar,8123423009. ADMISSIONS ARE IN PROGRESS Diploma In Buddhist Studies Duration : 12 Months Eligibility : PUC (10+2) pass Last Date : 30 July 2018 Contact : +91 4110 4680 mahabodhirc@gmail.com Certificate Course in Buddhist Studies Duration : 6 Months Eligibility : SSLC (10) pass Last Date : 30 July 2018 Contact : +91 4110 4680

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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:]

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.

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

MAHA BODHI SOCIETY, BENGALURU

Maha Bodhi Society, Bengaluru, is a Buddhist charitable Organization established in 1956 by Venerable Acharya Buddharakkhita with the main objective of reviving the compassionate teachings of the Buddha in the land of its origin, India. Our aim is to put into practice the precious teachings of the Buddha, namely, moral upliftment, mental purity and deeper wisdom, through selfless, spiritual, educational, medical and other humanitarian services to bring universal peace, harmony, happiness and progress.

ACADEMICS- 2018

Diploma In Buddhist Studies

Duration : 12 Months
Eligibility : PUC (10+2) pass
Last Date : 30 July 2018
Contact : +91 4110 4680
mahabodhirc@gmail.com
Certificate Course in Buddhist Studies

Duration : 6 Months
Eligibility : SSLC (10) pass
Last Date : 30 July 2018
Contact : +91 4110 4680
mahabodhirc@gmail.com
Mahabodhi Centre for Theravad Buddhist Studies

A well formulated course in Buddhism will benefit everyone in every possible way. Bhagawan Buddha says ‘ There is little dust in the eyes of the people, remove that ignorance, they will walk on the path of Dhamma.
” SABBADANAM DHAMMADANAM JINATI”

Admission are in Progress

Courses offered :
1. Certificate Course in Buddhist Studies - 6 Months

(eligibility : SSLC /10 pass)
2. Diploma in Buddhist Studies - 12 Months

(eligibility : PUC / 12 pass)
Last Date to Apply - 30 July 2018

For Admission and Assistance please contact Mr. Sharat Kumar,8123423009.

ADMISSIONS ARE IN PROGRESS

Diploma In Buddhist Studies

Duration : 12 Months
Eligibility : PUC (10+2) pass
Last Date : 30 July 2018
Contact : +91 4110 4680
mahabodhirc@gmail.com
Certificate Course in Buddhist Studies

Duration : 6 Months
Eligibility : SSLC (10) pass
Last Date : 30 July 2018
Contact : +91 4110 4680

A LED bulb can be repaired in just 10 rupees - please do not throw it away
Watch this NDTV news report 👇

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/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

Faith in magnanimity

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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07/27/18

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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2696 Sat 28 Jul LESSON (38) LESSON Tue Aug 2 2007
[A dm evaa:]

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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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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 devaa:]

Filed under: General
Posted by: site admin @ 1:47 am

2695 Fri27Jul LESSON (38) LESSON Tue Aug 2 2007
[A dm evaa:]

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
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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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07/25/18

2691 & 2692 Tue & Wed 23 & 24 Jul LESSON (38) LESSON Tue Aug 2 2007 MJ Kumar mine and all others lovable Brother Will live for ever in our Minds! J Chandrasekharan, Sainath, Shanmuganath, Ragunath, Somanath, Mahesh

Filed under: General
Posted by: site admin @ 11:12 am

2691 & 2692 Tue & Wed 23 & 24 Jul LESSON (38) LESSON Tue Aug 2 2007

MJ Kumar mine and all others lovable Brother

Will live for ever in our Minds!

J Chandrasekharan, Sainath, Shanmuganath, Ragunath, Somanath, Mahesh

Karthik Udaa

21 hrs ·

Dad miss u my greatest friend of my life love u appaow

Karthik Udaa

Yesterday at 12:46 ·

Super star,dancer,comedian& footballer my dad
Mj kumar expired today
tomm last ritual @ kml home 931 2nd H main. Blore 95

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Bharath Kumar RIP very lovable person..
Ever young man…
He started my job career

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ಇವರ ಹೆಸರು ಸತ್ಯಂದರ್ ಪಾಲ್. ವಯಸ್ಸು 34.Bsc ಪದವೀಧರ.ಶ್ರೀಮಂತ ಕುಟುಂಬದಿಂದ ಬಂದವರು.
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Mr. satyendar ನಿಮಗೆ ಸಾಷ್ಟಾಂಗ ನಮಸ್ಕಾರಗಳು. You are Inspiration to us

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44Chandrashekar Anemath, Kalakesh Goravar and 42 others

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Venkatesh G Gajanana GREAT

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Ramesh V Managing Partner Yes sir thank you

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Bhavya Ravi Good job brother

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ರವಿ ಕುಮಾರ್ ಎಸ್ ವಿದ್ಯಾದಾನ ಶ್ರೇಷ್ಠವೆಂಬ ಮಾತನ್ನು ಪಾಲಿಸುತ ಹಣವೊಂದಿದ್ದರೆ ಎಲ್ಲವನ್ನು ಜಯಿಸಲಾಗದು ಎಂಬುದನ್ನು ಮತ್ತೊಮ್ಮೆ ಸಾಬೀತು ಪಡಿಸಿದ್ದಾರೆ.

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#ಭಾವಪೂಣ೯_ಶ್ರಾಧ್ಧಾಂಜಲಿ_ಅಡಿವೇಶ್_ಮಾಡಿಗೆರಿ
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2691 & 2692 Tue & Wed 23 & 24 Jul LESSON (38) LESSON Tue Aug 2 2007

Kindada Sutta

A Giver of What

A Giver of What

A Giver of What

Buddha

Buddha

Buddha

Buddha

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07/23/18

2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007 Kindada Sutta A Giver of What in 29) Classical English, 16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം, 72) Classical Marathi- क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు, 104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو 112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ,08) Classical Afrikaans– Klassieke Afrikaans,09) Classical Albanian-Shqiptare klasike, 10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى 12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan, 14) Classical Basque- Euskal klasikoa,

Filed under: General
Posted by: site admin @ 2:10 am

2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007

Kindada Sutta

A Giver of What

in 29) Classical English,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
72) Classical Marathi-
क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు,

104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو

112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ,

[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.

16) Classical Bengali-ক্লাসিক্যাল বাংলা,
শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই

২690 সনের ২3 জুলাই লেস্টন (37) পাঠান সোম 1 আগস্ট ২007

কিন্ডা সুতার
একটি দাতা এর কি

[একটি deva:]

শক্তি সরবরাহকারী কি দাতা?
কি একটি সৌন্দর্য, একটি দাতা সৌন্দর্য?
কি একটি আতিথেয়তার একটি দাতা, একটি সরবরাহকারী?
কি একটি উপহার, একটি দানকারী দাতা?
এবং সবকিছু সরবরাহকারী কে?
জিজ্ঞাসা করা হচ্ছে, আমার সম্পর্কে এই ব্যাখ্যা করুন।

[বুদ্ধ:]

খাদ্য সরবরাহকারী একটি শক্তি সরবরাহকারী।
জামাকাপড়, গার্ল
একটি গাড়ির একটি প্রদায়ক, সহজে একটি সরবরাহকারী।
একটি প্রদীপ দাতা, দৃষ্টি দানকারী।
এবং যারা একটি বাসস্থান দেয়,
তিনিই সবকিছুর দান করেন।
কিন্তু ধম্মকে শিক্ষা দেয় এমন একজন
একটি দাতা এর
মৃত্যুহীন

বিশ্লেষণাত্মক
ইনসাইট নেটের রেক্টর হিসাবে - বিনামূল্যে অনলাইন টিপিকা রিসার্চ অ্যান্ড
প্র্যাকটিস ইউনিভার্সিটি এবং সম্পর্কিত 11 টি ক্লাসিক্যাল ল্যাংগুয়েজে
http://sarvajan.ambedkar.org।

পঁসাঁঝিদা
জলা-আধাঁ প্যারিফ্যান্ট টিপিকাঠ অনুভানা সা পারাইয়াখা নিখিলভিজাল্য়া
স্রত্হহুৎ পভতী নিসায়য়া http://svajan.ambedkar.org এ 112 টি ধর্মগ্রন্থ
ভাসা

সব
সমাজে টিপিতাকা প্রচারের প্রচেষ্টা করে তাদের গবেষণালব্ধ ও ফেলোশিপের জন্য
পাঠের মাধ্যমে চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ অর্জন করতে সক্ষম করে। 7 ডি / 3 ডি লেজারের হোলিগ্রাম এবং Circarama সিনেমা সহ মেডিটেশন হল সহ সর্বশেষ ভিজ্যুয়াল ফরম্যাটে তাদের শিক্ষাগুলি উপস্থাপন করুন।

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

2690 ಸೋಮವಾರ 23 ಜುಲೈ ಲೆಸನ್ (37) ಲೆಸನ್ ಮಾನ್ ಆಗಸ್ಟ್ 1 2007

ಕಿಂಡದ ಸುಟ್ಟ
ಏನು ನೀಡುವವನು

[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.

ವಿಶ್ಲೇಷಣಾತ್ಮಕ
ಒಳನೋಟ ನಿವ್ವಳ - ಉಚಿತ ಆನ್ಲೈನ್ ಟಿಪಿತಾಖಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್
ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ಒಳ್ಳೆಯ ಸುದ್ದಿಗಳು
http://sarvajan.ambedkar.org ಮೂಲಕ 112 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳಲ್ಲಿ

ಪಾಟಿಂಬಾಹಿಯಾ
ಜಾಲಾ-ಅಬಾದ ಪಾರಿಪಂತಿ ಟಿಪ್ಪತ್ತಕ ಅನ್ವೆನಾನಾ ಕಾ ಪರಿಕಯಾ ನಿಖಿವಿವಿಜಲೈಯಾ ಕಾ
ನಾನ್ತಿಭುತಾ ಪವತ್ತಿ ನಿಸ್ಸಾಯ http://sarvajan.ambedkar.org ಆಂಟೋ 112
ಸೀಟಗಾಂಧ್ಯತ್ತ ಭಾಸ

ತಮ್ಮ
ಸಂಶೋಧನೆ ಮತ್ತು ಫೆಲೋಶಿಪ್ಗಾಗಿ ಪಾಠಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಿಮ ಗುರಿಯಂತೆ
ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ಸಾಧಿಸಲು ಅವುಗಳನ್ನು ಸಕ್ರಿಯಗೊಳಿಸಲು ಟಿಪಿಟಾಕವನ್ನು ಎಲ್ಲ
ಸಮಾಜಗಳಿಗೆ ಪ್ರಚಾರ ಮಾಡುವ ಪ್ರಯತ್ನ. 7D
/ 3D ಲೇಸರ್ ಹೊಲೋಗ್ರಾಮ್ಗಳು ಮತ್ತು ಸರ್ಕಾರ್ಮಾ ಸಿನೆಮಾ ಮೆಡಿಟೇಷನ್ ಹಾಲ್ ಸೇರಿದಂತೆ
ಇತ್ತೀಚಿನ ವಿಷುಯಲ್ ಫಾರ್ಮ್ಯಾಟ್ನಲ್ಲಿ ಬೋಧನೆಗಳನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಿ.

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.

72) Classical Marathi-
क्लासिकल माओरी,
जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल - बुद्ध द जागृत वन वाई

26 9 9 सोम 23 जुलै लेसन (37) वाचन सोम 1 ऑगस्ट 2007

Kindada सुत्ता
काय एक देणारा

[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

अॅलेलिटिक
इनसाइट नेटचे रेक्टर म्हणून - विनामूल्य ऑनलाइन टिपिका रिसर्च अँड
प्रॅक्टिस युनिव्हर्सिटी आणि संबंधित गुड न्यूजच्या माध्यमातून
http://svajan.ambedkar.org या 112 क्लासिक भाषांमध्ये

पिसिम्भदा
जाल-अबपा पिपांती टिपिका अनावेसाना सीए परिकया निखिलविजलया सी नताविभूता
पवत्ती निसाया http://svajan.ambedkar.org एट 112 सेवग्ंथ्याट्ट भास्सा

सर्व
समाजांना टिपितकाचा प्रचार करण्याचा प्रयत्न करणे जेणेकरून त्यांना अंतिम
संशोधन म्हणून चिरंतन आनंद प्राप्त करण्यास मदत होते आणि त्यांनी त्यांच्या
संशोधन आणि शिष्यवृत्तीसाठी धडे घेतले आहेत. त्यांना 7D / 3D लेझर होलोग्राम आणि Circarama सिनेमा सह ध्यान हॉलसह नवीनतम व्हिज्युअल स्वरूपात शिकवण्या सादर करा.

81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਜਦੋਂ ਵਿਦਿਆਰਥੀ ਤਿਆਰ ਹੁੰਦਾ ਹੈ, ਤਾਂ ਅਧਿਆਪਕ ਵਿਖਾਈ ਦੇਵੇਗਾ - ਬੁੱਧ ਅਵਾਸੀਨ ਇਕ ਵਾਈ

2690 ਸੋਮਵਾਰ 23 ਜੁਲਾਈ ਪਾਠਕ (37) ਪਾਠਨ ਸੋਮ ਅਗਸਤ 1 2007

ਕਿਦਾਂਦ ਸੂਟਾ
ਕੀ ਦੇਣ ਵਾਲਾ?

[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

ਵਿਸ਼ਲੇਸ਼ਣਾਤਮਕ
ਇਨਸਾਈਟ ਨੈਟ ਦੇ ਰੀੈਕਟਰ ਦੇ ਰੂਪ ਵਿੱਚ - ਮੁਫਤ ਆਨਲਾਈਨ ਟਾਇਕੂਕਾ ਰਿਸਰਚ ਐਂਡ
ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ ਅਤੇ ਸਬੰਧਤ ਚੰਗੀਆਂ ਪੁਸਤਕਾਂ ਦੁਆਰਾ
http://svajan.ambedkar.org ਦੁਆਰਾ 112 ਕਲਾਸੀਕਲ ਭਾਸ਼ਾਵਾਂ ਵਿਚ

ਪਸੀਸੰਭਿਧਾ
ਜਾਲਾ-ਅੱਲ੍ਹਾ ਪਰਪੰਤੀ ਟਿਪਕਾਕ ਅਨਵੇਸਨਾ ਸੀਏ ਪਾਰਿਕਿਆ ਨਿਖਲਾਵਜਜਾਲਿਆ ਕੇ ਨਿਆਤਭੁਤ
ਪਾਵਤੀ ਨਿਸਾਇਆ http://svajan.ambedkar.org ਐਂਟੀ 112 ਸੰਧਿਆ ਗਿਆਤ ਭਾਸਾ

ਸਾਰੇ
ਸੁਸਾਇਟੀਆਂ ਨੂੰ ਟਿੱਪਟਕਾ ਨੂੰ ਪ੍ਰਚਾਰ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦਿਆਂ ਉਹ ਆਪਣੇ ਖੋਜ ਅਤੇ
ਫੈਲੋਸ਼ਿਪ ਲਈ ਸਬਕ ਲੈ ਕੇ ਅਖੀਰਲੀ ਟੀਚੇ ਵਜੋਂ ਅਨਾਦਿ ਅਨੰਦ ਪ੍ਰਾਪਤ ਕਰਨ ਦੇ ਯੋਗ
ਬਣਾਉਂਦੇ ਹਨ. ਉਹਨਾਂ
ਨੂੰ ਨਵੀਨਤਮ ਵਿਜ਼ੁਅਲ ਫਾਰਮੈਟ ਵਿੱਚ ਪੇਸ਼ ਕਰਨਾ ਜਿਨ੍ਹਾਂ ਵਿੱਚ 7 ਡੀ / 3 ਡੀ
ਲੇਜ਼ਰ ਹੋਲੋਗ੍ਰਾਮ ਅਤੇ Circarama Cinema cum Meditation Hall ਸ਼ਾਮਿਲ ਹਨ.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
மாணவர் தயாராக இருக்கும்போது, ஆசிரியர் தோன்றுவார் - விழிப்புணர்வுடன் விழித்தெழுந்த புத்தர்!

2690 Mon 23 ஜூலை லெசன் (37) லெசன் Mon Aug 1 2007

குன்டாடா சுட்டா
என்ன ஒரு கொடுப்பவர்

[ஒரு தேவா:]

பலம் கொடுப்பவர் என்ன?
அழகுக்கு அழகு சேர்ப்பது என்ன?
எளிதில் கொடுப்பவர் என்ன, 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 கொடுப்பவர்.
விளக்கு ஒரு கொடுப்பவர், பார்வை ஒரு கொடுப்பவர்.
மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார்,
எல்லாவற்றையும் கொடுப்பவர் ஒருவர்.
ஆனால் தர்மம் கற்பிக்கிறவன்
ஒரு கொடுப்பவர்
மரணமற்ற.

ரெக்டர்
ஆஃப் அனலிட்டிக் இன்சைட் நிக்ட் - இலவச ஆன்லைன் Tipiṭaka ஆராய்ச்சி
மற்றும் பயிற்சி பல்கலைக்கழகம் மற்றும் தொடர்புடைய செய்திகள் மூலம்
http://sarvajan.ambedkar.org 112 கிளாசிக் மொழிகளில்

பாத்திஸ்ம்பதி
ஜலா - அப்தா பரிபந்தி திபீத்தா அன்சாண கே பாரிகா நிக்கிலவிஜஜயாயா கான்
னிதிபூடா பவட்டி நிஸ்யா http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyata Bhāāā

நிஜமான
பேரின்பத்தை அவர்களின் ஆராய்ச்சி மற்றும் பெல்லோஷிப்பிற்கான பாடங்களை
எடுத்து இறுதி இலக்குகளாக அடைய அவர்களுக்கு அனைத்து சமூகங்களுக்கும்
Tipitaka பிரச்சாரம் செய்ய முயற்சி. 7D
/ 3D லேசர் ஹாலோகிராம் மற்றும் சர்கரமா சினிமா கம்யூனிட்டி தியானம் ஹால்
உள்ளிட்ட புதிய விஷுவல் ஃபார்மாட்டிற்கான போதனைகளை அவர்களுக்கு வழங்கவும்.

100) Classical Telugu- క్లాసికల్ తెలుగు,

విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది - బుద్ధుడు జాగృతం ఒక వ
2690 Mon 23 Jul LESSON (37) లెసన్ Mon Aug 1 2007

కండ్డా సూటా
ఏమి ఇచ్చేవాడు

[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.

రెక్టార్
ఆఫ్ ఇన్ఫర్మేటివ్ ఇన్సైట్ నెట్ - ఉచిత ఆన్లైన్ టిపిటాచా రీసెర్చ్ అండ్
ప్రాక్టీస్ యూనివర్శిటీ మరియు సంబంధిత న్యూస్ ద్వారా
http://sarvajan.ambedkar.org లో 112 CLASSICAL LANGUAGES

పాతిసంభిదా
జాలా-అబ్ద్దా పరపతితి టిపిఠాచాకు ఆంశానా ca పరిసయ నిఖిలివిజజయ ca
ñātibhūta పవట్టి నిసాయ http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāāā

వారి
పరిశోధన మరియు ఫెలోషిప్ కోసం పాఠాలు తీసుకొని ఫైనల్ గోల్ గా ఎటర్నల్
బ్లిస్ను సాధించడానికి వారికి అన్ని సంఘాలకు టిపిటాకాను ప్రచారం చేయడానికి
ప్రయత్నిస్తున్నారు. వాటిని 7D / 3D లేజర్ హోలోగ్రామ్స్ మరియు సర్రారామా సినిమా కం ధ్యానం హాల్ సహా తాజా విజువల్ ఫార్మాట్ లో బోధనలు అందించండి.

104) کلاسیکی اردو- کلاسیکی اردو
جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا - بدھ کی بیدار ایک والا

2690 من 23 جولائی سبق (37) سبق सोम اگست 2007

Kindada Sutta
کیا کا مالک ہے

[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

ریسرچک
انوائٹ نیٹ کے رییکٹر کے طور پر - مفت آن لائن ٹپتاٹکا ریسرچ اینڈ پریکٹس
یونیورسٹی اور متعلقہ اچھی خبریں 112 کلاسیکی زبانوں میں
http://sarvajan.ambedkar.org کے ذریعے

پاٹیسبھیجا
جلا-آبھا پرپتی ٹپتاٹکا انیسانہ پیرایکیا نخلویججلیا سی ںٹھتاؤ پاٹیٹی
نسیہ http://sarvajan.ambedkar.org 112 طبقہھاتھاتھہھاٹا بھسا

ٹیوٹکا
کو تمام معاشرے پر تبلیغ کرنے کی کوشش کی جا رہی ہے تاکہ انہیں انفرادی
بلس کو اپنے ریسرچ اور فیلوشپ کے لۓ سبق لینے کے لۓ حتمی مقصد حاصل ہو. انہیں 7 ڈی / 3D لیزر ہولوگرام اور سرکارما سنیما کے ساتھ مراقبہ ہال سمیت تازہ ترین بصری شکل میں تعلیمات پیش کرتے ہیں.

112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ
ଚାଟ ନଗଦ
ଶିକ୍ଷକ ଦେଖାଇବା-ବୁଦ୍ଧ

comments (0)

07/21/18

2689 Sun 22 Jul LESSON (36) LESSON Sun Jul 31 I 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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.

Filed under: General
Posted by: site admin @ 2:55 pm

2689 Sun 22 Jul LESSON (36) LESSON Sun Jul 31 I 2007

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Attempting 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.

View Source Conference: 26 October, 2018 - London

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

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.

View Source Conference: 26 October, 2018 - London

Join us for this great opportunity to network with like-minded people in a collaborative, inclusive environment.

https://events.mozilla.org/viewsource2018

View Source Conference

October

2018

London, England

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.

BUY TICKETS

Speakers

Saron Yitbarek

Keynote

Saron is a developer and founder of CodeNewbie, the most
supportive community of programmers and people learning to code. She
also hosts the CodeNewbie Podcast, the award-winning Command Line Heroes
podcast from Red Hat, and the basecs podcast with Viadehi Joshi.

Mariko Kosaka

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 Helvetica

Planet Of The APIs: A Tale of Performance & User Experience.

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 John

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

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.

Kim Crayton

Kim Crayton is the founder of the #causeascene movement and a
proud multipotentialite and advocate for diversity, inclusion, and safe
spaces in tech, who is committed to facilitating honest conversations
and intentional actions for positive change.

Whether in
the role of strategist, educator, consultant, writer, public speaker,
mentor, organizational anthropologist, trainer or curriculum designer,
Kim is always in search of innovative approaches that enable
individuals, organizations, and communities to intentionally and
skillfully create environments which support the sharing of common
attitudes, interests, and goals in order to build more innovative and
profitable businesses while growing a more inclusive and diverse
technology community. She is also currently pursuing a Doctor’s of
Business Administration – Technology Entrepreneurship.

Mandy Michael

Text Experiments with CSS

Mandy Michael is a community organizer, speaker, and developer
working as a Development Manager at Seven West Media in Western
Australia. She is a co-organizer and Director of Mixin Conf, and the founder and co-organizer of Fenders, a local meetup for front end developers providing events, mentoring and support to the Perth web community.

Mandy’s
passion is CSS, HTML and JS, she has a particular interest in web
typography, accessibility and modern layouts, and hopes to inspire that
passion in others. Mandy loves the supportive and collaborative nature
of the web, her aim is to create a community of web developers who can
share, mentor, learn and grow together.

Hui Jing Chen

Be like water: Applying Bruce Lee’s philosophy to web design

Hui Jing is a self-taught designer and developer with an
inordinate love for CSS. Reducing lines of code in her web projects
makes her extremely happy. She used to play basketball full-time and
launched her web career during downtime between training sessions.

Jen Simmons

Jen Simmons is a Designer and Developer Advocate at Mozilla,
where she advocates for web standards and researches the coming
revolution in graphic design on the web.

Jen launched
her first client website in 1998 and spent years making sites for small
businesses, arts organizations, and creative individuals. Her more
well-known clients include CERN, the W3C, Google, Drupal, Temple
University, and the Annenberg Foundation.

Besides
designing for the web, Jen has years of experience designing for live
performance and for print. Her projection and lighting design work has
shown at theaters including the BAM Next Wave Festival, the National
Theater of Belgrade, The Off Center, and Jump-Start Performance Co. Her
short films toured film festivals around the globe, including RESFEST,
Media That Matters, and on MTV Television. Jen is the host and executive
producer of The Web Ahead. She taught digital media to high school kids
in San Antonio and film production to college students in Philadelphia.
Jen earned a MFA in Film and Media Arts from Temple University. She
lives in New York City.

Sareh Heidari

View Source MC

Sareh is a web developer at BBC News, based in London. She cares
about web accessibility, internationalisation and how we can make the
web a more inclusive space for the most marginalised.

In her spare time, she’s playing around with mixing Persian calligraphy and carpet-weaving with web typography & layouts.

Schedule

8:00 - Registration, with light breakfast and coffee

9:00 - Keynote - Saron Yitbarek

9:45 - Mariko Kosaka

10:15 - Break

10:45 - Henri Helvetica

Planet Of The APIs: A Tale of Performance & User Experience

A
quarter century has passed since the first browser was released. Tim
Berners-Lee’s pioneering spawned an industry that regaled in loading
structured information onto a screen. We once referred to raw timing
data provided by the browser to measure performance. But the modern
experience soon demanded metrics beyond DOMContentLoaded and Load
events, but more complex measurements such as first paint, meaningful
paint and time to interactive among others. Planet Of The APIs peruses
present-day and even experimental practices employed in measuring web
apps in the on going pursuit of providing stellar and performant user
experiences.

11:15 - Ruth John

A New Soundscape: Developments in the Web Audio API

Shall
we talk about audio? I mean there’s no place for that in a browser
right? Annoying background sound, auto playing videos … but wait!
What about games, apps, XR, web assembly giving us the power to compile a
whole new world in this environment?

With new policies being
discussed to make it less offensive, and technologies to make it run
smoothly, audio is coming of age. After rocky beginnings back in the
nineties, single thread issue with the birth of the Web Audio API,
things are changing and really it’s here to stay.

Ruth takes us
through the basics, best practises and these changes. Welcome to a whole
new exciting world of sound, a world where the browser suddenly stops
shouting and becomes an adult.

11:45 - Bryan Hughes

12:15 - Lunch

13:30 - Lightning Talks, Moderated by Alex Lakatos

14:15 - Kim Crayton

15:15 - Mandy Michael

Text Experiments with CSS

Interesting
and impactful text is often deemed a “print only option”. But we can
have those effects now in our web projects with real web text.

I’ll
show you how to recreate photoshop effects and bring your own text
effects to life all while maintaining accessible, searchable, and
selectable text using CSS and HTML.

We’ll explore a variety of
techniques combining old and new CSS properties and values including
pseudo-elements, clip-path, blend modes, gradients, transforms, variable
fonts and more to create interesting and inspiring headings and
layouts.

It’s never been a better time to stand out and experiment with the power of CSS.

15:45 - Hui Jing Chen

Be like water: Applying Bruce Lee’s philosophy to web design

The
web is a medium unlike anything we’ve seen before. It is interactive
and dynamic, and we need to embrace its nature instead of fighting it.
Modern CSS allows the same code-base to result in designs that morph and
adapt based on the context in which they are viewed. Since browsers are
being updated and changing all the time, adaptability becomes key. To
change with change is the changeless state, a mindset that is well
suited to designing for the web.

16:15 - Closing Keynote - Jen Simmons

Venue

The RSA

8 John Adam Street

London

England

WC2N 6EZ

#ViewSource

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https://viewsourceconf.org/code-of-conduct/

Code of Conduct

Short Version

A primary goal of Mozilla’s View Source is to be
inclusive to the largest number of participants, with the most varied
and diverse backgrounds possible. As such, we are committed to providing
a friendly, safe and welcoming environment for all, regardless of
gender, sexual orientation, ability, ethnicity, socioeconomic status,
and religion (or lack thereof).

The following behaviors are expected and requested of all conference community members:

Participate in an authentic and active way. In doing
so, you contribute to the health and longevity of this conference
community.

Exercise consideration and respect in your speech and actions.

Attempt collaboration before conflict.

Refrain from demeaning, discriminatory, or harassing behavior and speech.

Be mindful of your surroundings and of your fellow
participants. Alert conference community organizers if you notice a
dangerous situation, someone in distress, or violations of this Code of
Conduct, even if they seem inconsequential.

Remember that conference community event venues may
be shared with members of the public; please be respectful to all
patrons of these locations.

To report any issues immediately, and to share any feedback, please contact Ali Spivak, Executive Sponsor, via email at viewsource-conduct@mozilla.com. Please take a moment to read through the full version below.

1. Purpose

A primary goal of Mozilla’s View Source is to be
inclusive to the largest number of participants, with the most varied
and diverse backgrounds possible. As such, we are committed to providing
a friendly, safe and welcoming environment for all, regardless of
gender, sexual orientation, ability, ethnicity, socioeconomic status,
and religion (or lack thereof).

This Code of Conduct outlines our expectations for all
those who participate in our conference community, as well as the
consequences for unacceptable behavior.

We invite all those who participate in View Source to help us create safe and positive experiences for everyone.

2. Encouraging and Recognizing Participation

A supplemental goal of this Code of Conduct is to
increase meaningful collaboration by encouraging participants to
recognize and strengthen the relationships between our actions and their
effects on our conference community.

Intentional, positive action is essential to avoid
replicating within our conference community the many forms of inequality
that exist in greater society. For this reason, we outline in this Code
of Conduct expected behavior as well as prohibited behavior.

If you see someone who is making an extra effort to
ensure our conference community is welcoming, friendly, and encourages
all participants to contribute to the fullest extent, recognize them for
their good work either personally or by letting conference organizers
know.

3. Expected Behavior

The following behaviors are expected and requested of all conference community members:

Participate in an authentic and active way. In doing
so, you contribute to the health and longevity of this conference
community.

Exercise consideration and respect in your speech and actions.

Attempt collaboration before conflict.

Refrain from demeaning, discriminatory, or harassing behavior and speech.

Be mindful of your surroundings and of your fellow
participants. Alert conference community organizers if you notice a
dangerous situation, someone in distress, or violations of this Code of
Conduct, even if they seem inconsequential.

Remember that conference community event venues may
be shared with members of the public; please be respectful to all
patrons of these locations.

4. Unacceptable Behavior

The following behaviors are considered harassment and are unacceptable within our conference community:

Violence and threats of violence.

Incitement of violence towards any individual, including encouraging a person to commit suicide or to engage in self-harm.

Derogatory comments related to gender, gender
identity and expression, sexual orientation, disability, mental illness,
neuro(a)typicality, physical appearance, body size, race, religion, or
socio-economic status.

Gratuitous or off-topic sexual images or behaviour in spaces where they’re not appropriate.

Posting or threatening to post other people’s personally identifying information (“doxing”).

Deliberate misgendering or use of “dead” or rejected names.

Inappropriate photography or recording.

Physical contact or simulated physical contact (e.g. textual messages like “hug” or “backrub”) without affirmative consent.

Unwelcome sexual attention. This includes,
sexualized comments or jokes; inappropriate touching, groping, and
unwelcomed sexual advances.

Deliberate intimidation, stalking or following (online or in person).

Sustained disruption of conference community events, including talks and presentations.

Advocating for, or encouraging, any of the above behavior.

5. Consequences of Unacceptable Behavior

Unacceptable behavior from any conference community
member, including sponsors and those with decision-making authority,
will not be tolerated.

Anyone asked to stop unacceptable behavior is expected to comply immediately.

If a conference community member engages in unacceptable
behavior, the conference organizers may take any action they deem
appropriate, up to and including a temporary ban or permanent expulsion
from the conference community without warning (and without refund in the
case of a paid event).

6. Reporting Guidelines

If you are subject to or witness unacceptable behavior,
or have any other concerns, please notify the conference conduct team as
soon as possible by emailing viewsource-conduct@mozilla.com.

Additionally, conference organizers are available to help
conference community members engage with local law enforcement or to
otherwise help those experiencing unacceptable behavior feel safe. In
the context of in-person events, organizers will also provide escorts as
desired by the person experiencing distress.

7. Addressing Grievances

If you feel you have been falsely or unfairly accused of
violating this Code of Conduct, you should notify the conference conduct
team by email at viewsource-conduct@mozilla.com
with a concise description of your grievance. Your grievance will be
handled in accordance with our existing governing policies.

8. Scope

We expect all conference community participants
(contributors, paid or otherwise; sponsors; and other guests) to abide
by this Code of Conduct in all conference community venues – online and
in-person – as well as in all one-on-one communications pertaining to
conference community business.

This Code of Conduct and its related procedures also
applies to unacceptable behavior occurring outside the scope of
conference community activities when such behavior has the potential to
adversely affect the safety and well-being of conference community
members.

Contact info

Ali Spivak, Executive Sponsor
viewsource-conduct@mozilla.com

License and attribution

This Code of Conduct is distributed under a Creative Commons Attribution-ShareAlike license.

It has been adapted with few modifications from Stumptown Syndicate’s Citizen Code of Conduct, portions of which are derived from the Django Code of Conduct and the Geek Feminism Anti-Harassment Policy. Additional text from LGBTQ in Technology Code of Conduct.

Code of Conduct

@ViewSourceConf

comments (0)

2688 Sat 21 Jul LESSON (35) LESSON Sat Jul 30 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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. Excellent! It is suggested that people register for Vipassana Fellowship on 29-8-2018, a free online course from September to December 2018. This will bring wisdom, happiness and peace for them and attain Eternal Bliss as Final Goal. 2. Also register on 13-8-2018 for free online one year course on Wisdom from World Religions. For details visit the concerned websites and http:// Sarvajan.ambedkar.org

Filed under: General
Posted by: site admin @ 7:22 am

2688 Sat 21 Jul LESSON (35) LESSON Sat Jul 30 2007

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Excellent!
It is suggested that people register for Vipassana Fellowship on
29-8-2018, a free online course from September to December 2018. This
will bring wisdom, happiness and peace for them and attain Eternal Bliss
as Final Goal.

2. Also register on 13-8-2018 for free online one year course on Wisdom from World Religions.
For details visit the concerned websites and http:// Sarvajan.ambedkar.org

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• What practices can bring God, or a divine reality, into your own experience?

• Is death the end of life?

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Vipassana Fellowship Meditation Course

An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.

Please join us for one of our 10 week courses:

June 2018 (10 week course: June 16th - August 24th)

September 2018 (10 week course: September 29th - December 7th) - Registration now available.

January
2019 (10 week course)
Vipassana Fellowship’s online meditation courses have been offered since
1997 and have proven helpful to meditators in many countries around the
world. The main text is based on a tried and tested format and serves
as a practical introduction to samatha (tranquility) and vipassana
(insight) techniques from the Theravada tradition of Buddhism. Intended
primarily for beginners, the 10 week course is also suitable for
experienced meditators who wish to explore different aspects of the
tradition. The emphasis is on building a sustainable and balanced
meditation practice that is compatible with lay life. The course is led
by Andrew Quernmore, a meditation teacher for over 20 years and with a
personal meditation practice of more than 35 years. Andrew trained with
teachers in Sri Lanka and in England and has taught meditation in London
colleges and at retreats in the UK, Europe and Asia. The course is
delivered wholly online in our Course Campus.

Course Outline
Frequently Asked Questions
Application Form
Testimonials
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Parisa - Our support scheme for previous participants
Comments from participants

Participants in our earlier course wrote:

“What a wonderful experience this has been. The course was so well
organized, easily accessible, affordable, systematic, and comprehensive.
I will always be grateful for this experience in my journey.” L, USA

“I found the course immensely useful, accessible and extremely
thought-provoking.” - A, UK

“I didn’t finish everything, but what I was able to experience was
profound. Thank you so much for the tremendous wealth of thinking and
peace contained within your course.” - N, USA

“I found it very helpful and well structured. It helped me establish a
daily practice throughout the duration and to learn a lot” - I,
Argentina

“When I applied to join the course, I was struggling in my practice and
had lost heart. I can’t sufficiently express my appreciation and
gratitude for the wonderful resource you offer. The content was
immediately engaging, and was throughout delivered with clarity and
thoughtful care. Perhaps I can best express feedback in terms of how
differently things feel having completed the course. The words that pop
up are refreshment, reinvigorated, revival; joyful reconnection and
commitment. Thank you.” - E, UK

“Before joining this course I was doing meditation but not with such
discipline and without any structure. This course showed me many
beautiful aspects of meditation which I have read before but not
experienced. My sincere thanks to you and all people working for this
online course. This is great help to people who cannot go physically to
Ashrams to attend and practice.” S, India

“I greatly enjoyed it! And found it to be a great introduction to
various meditation techniques.” - M, Hong Kong

“I very much appreciated the structure of the course and the exercises,
which made it easy to integrate them into normal everyday life. Not
being in a retreat but living in normal circumstances while practicing
the exercises has enabled me to more and more notice phenomena arising
in particular situations and I indeed started to learn and observe how
suffering is created in everyday life situations and what suffering
feels like. (A bit like ‘training on the job.’) Also I noticed insights
arising, literally out of nowhere.” - A, Germany

“am very happy with the offered course, and Andrew’s use of personal
perspective really helped me understand things better. Although I’ve
previously used Vipassana meditation, this course really brought it
together for me.” J, USA

“Meditations of Loving-Kindness, Compassion, Appreciative Joy,
Equanimity etc. will no doubt help to maintain an emotional balance in
the midst of discouraging vicissitudes of life. All in all the package
was complete, precise and well crafted for the development of mind.
Thank you, with your help I began the journey. And hope, will continue
till the end.” J, India

“Truly memorable experience. Am determined more than ever to continue my
practice and perpetual exploration. Thanks for taking us through this
journey.” G, India

“I enjoyed very much the January meditation course. Although I’ve done a
few of those 10 day courses, this online course taught me new
techniques that I find helpful. I also enjoyed the readings and found
Andrew’s style of writing to be very pleasing to read. He doesn’t shove
the text down one’s throat. Instead, he imparts the information in a way
which is easy to read and leaves the reader feeling at ease - as though
this is really doable if only one approaches it with a relaxed and calm
attitude. Thanks Andrew! I hope we meet someday!” - A, USA

Recent comments:

“This course has been very helpful to me in establishing a daily
practice.” - D, USA

“I have learned much and my meditation practice has benefitted
greatly…” - C, Australia

“I would like to thank you for your well structured, informative and
personal course, it helped me for 3 months in a great way and left me
determine to continue meditation practice…” - T, Qatar

“Wonderful course. Like a guided stroll through a wondrous rainforest.
Rough terrain and stormy weather were dealt with gently but profoundly.
Beauty was to be rejoiced in. Student discussion was fun and educative.
Both my meditation practise and my Buddhism grew exponentially. Thank
you Andrew and all participants.” -S, Australia

“I enjoyed your course. I meditate each morning…” - A, USA

“Thank you very much for the Vipassana course! … I kept up, learned,
and benefitted in what feels like a major way.” - M, USA

“Impermanence! I do not like endings. Thank you so much for offering
this meditation course to the world. I was so happy to find it.” - S,
Canada

“Hi, I have just completed the course. It was fantastic, life altering.
Feel very sad that it is finished. I have now established a daily
meditation practice and will try to find a group in Sydney to further my
dhamma practice. Thank you, it really has been a remarkable experience.
I will join the Parisa and stay in touch with this organization. I have
NO complaints only gratitude. Thank you.” - K, Australia

“As we near the end of the course I just want to say ‘thank you’ for
your work on it and share some of my thinking and experience at thsi
point. Ive found the different aproaches to meditation interesting and
useful and have appreciated your focus on practicalities. The frequently
asked questions have helped to avoid my inundating you with questions,
as many people have clearly walked the path before asking them! … I am
happy that it is a practical philosophy for living an ethical life, I
like the emphasis on acting skillfully, feel that individual
responsibility for ones actions (rather than relying on redemption)
makes sense … Thank you for a very accessible path! - J, UK

Earlier comments

Dhamma Essay:
Path and Fruit by Ayya Khema

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Magahi Language Facts:

14 million native speakers
Spoken by 0.21% of the world population
Mainly spoken in India (Bihar)
Part of Bihari.

The Magadhi language (also known as मगही Magahi) is a language
spoken by 11,362,000 people in India. Magadhi is closely related to
Bhojpuri and Maithili and these languages are sometimes referred to as a
single language, Bihari. These languages, together with several other
related languages, are known as the Bihari languages, which form a
sub-group of the Eastern Zone group of Indo-Aryan languages.

Magadhi has approximately 13 million speakers. It is spoken
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districts. It is also spoken in some areas of Hazaribagh, Giridih,
Palamau, Munger, and Bhagalpur, with some speakers in the Malda District
of West Bengal. It is generally written using Devanagari script.

It was once mistakenly thought to be dialects of Hindi, but
have been more recently shown to be descendants and very similar to the
Eastern Group of Indic languages, along with Bengali, Assamese, and
Oriya. It has a very rich and old tradition of folk songs and stories.
An earlier form of Magadhi, known as Magadhi Prakrit, is believed to be
the language spoken by The Buddha, and the language of the ancient
kingdom of Magadha.

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http://dictionary.sutta.org/browse/c/chando

Pāḷi Dictionary

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chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary
Chando，（nt.） [Vedic chandas，from skandh，cp．in meaning Sk．pada； Gr．i]/ambos] metre，metrics，prosody，esp．applied to the Vedas Vin.II，139 （chandaso buddhavacanaṁ āropeti to recite in metrical form，or Acc．to Bdhgh．in the dialect of the Vedas cp．Vin．Texts III，15Q）； S.I，38； Sn.568 （Sāvittī chandaso mukhaṁ：the best of Vedic metres）. –viciti prosody VvA.265 （enum^d as one of the 6 disciplines dealing with the Vedas：see chaḷaṅga）．（Page 275）

chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary

Chando，（nt.） [Vedic chandas，from skandh，cp．in
meaning Sk．pada； Gr．i]/ambos] metre，metrics，prosody，esp．applied to the
Vedas Vin.II，139 （chandaso buddhavacanaṁ āropeti to recite in metrical
form，or Acc．to Bdhgh．in the dialect of the Vedas cp．Vin．Texts III，15Q）；
S.I，38； Sn.568 （Sāvittī chandaso mukhaṁ：the best of Vedic metres）.

–viciti prosody VvA.265 （enum^d as one of the 6 disciplines dealing with the Vedas：see chaḷaṅga）．（Page 275）

chandoPali-Dictionary Vipassana Research Institute
chando：and （chandaṃ）The Vedas； poetical metre； metres，prosody

chandoPali-Dictionary Vipassana Research Institute
chando：Wish，desire； intention； will，resolve； power； consent，approval

chandoパーリ語辞典水野弘元著
chando：n．[Sk．chandas] 雅語，聖語，韻律．dat．gen．chandaso； instr．abl．chandasā．-viciti 韻律学.

chando漢譯パーリ語辭典黃秉榮譯
chando：n．[Sk．chandas] 雅語，聖語，韻律．dat．gen．chandaso； instr．abl．chandasā．-viciti 韻律學.

chandoU Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
chando：ဆေႏၵာ （န） ဂါထာစပ္ဆိုနည္းက်မ္း။ ကဗ်ာက်မ္း။ ဆန္းက်မ္း။

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2688 Sat 21 Jul LESSON (35) LESSON Sat Jul 30 2007

Namo Amitabha - Namo Buddhaya
Welcome to BuddhaSutra.com

29) Classical English,08) Classical Afrikaans– Klassieke Afrikaans,09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,

11) Classical Arabic-اللغة العربية الفصحى11) اللغة العربية الفصحى - اللغة العربية الفصحى12) Classical Armenian-դասական հայերեն,13) Classical Azerbaijani- Klassik Azərbaycan,

https://www.primogif.com/p/10VU1u9MBpISpa Good Morning Lord Buddha GIF - GoodMorning LordBuddha Wallpaper GIFs

Analytic
Insight Net - FREE Online Tipiṭaka Research and Practice University and
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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

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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 Judgmenthttp://buddhasutra.com

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

08) Classical Afrikaans– Klassieke Afrikaans

08) I-Classical Afrikaans- i-Klassieke Afrikaans

I-Insight
Analytical Net - I-FREE Online i-Tipiṭaka Research and Practice
Yunivesithi futhi ihlobene NAMAKHONO OKUHLELA
nge-http://sarvajan.ambedkar.org ku-112 IZILIMI ZEZEKHASI

I-Paṭisambhidā
I-Jāla-Abaddha I-Paripanti Tipiṭaka I-Anvesanā ca Paricaya
I-Nikhilavijjālaya ibhalwe yi-Pavatti Nissāya
http://sarvajan.ambedkar.org iphephandaba 112 Seṭṭhaganthāyatta Bhāsā

Ukuzama
ukusakaza iTipitaka kuyo yonke imiphakathi ukubenza bakwazi ukuthola
ukuPhila okuPhakade njengenjongo yokugcina ngokuthatha izifundo
zoCwaningo lwabo nokuBambisana. Banikeze izimfundiso kwiFomual Visual Format kuhlanganise ne-7D / 3D Laser Holograms ne-Circarama Cinema cum eHholo Lokuzindla.

Namo Amitabha - Namo Buddhaya
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A
I-Spell encane yokungabi nalutho (umbhalo kuya enkulumweni)
Aakankheyya Sutta (umbhalo kuya enkulumweni) - Uma i-Bhikkhu ifuna
I-Aanaapaanasuttam (umbhalo kuya enkulumweni) - I-Discourse On In and Out Breathing
I-Aananjasappaayasuttam (umbhalo kuya enkulumweni) - Ukufaneleka Ukuthola Impertability
Abhasita Sutta (umbhalo kuya enkulumweni) - Okungazange Kusho
Abhaya Raja Kumara Sutta (umbhalo kuya enkulumweni) - Ku-Prince Abhaya
Abhaya Sutta (umbhalo kuya enkulumweni) - Ungesabi
Abhisanda Sutta (umbhalo wokukhuluma) - Imivuzo
I-Accayika Sutta (umbhalo kuya enkulumweni) - Iphuthumayo
I-Acchariya Abbhuta Sutta (umbhalo kuya enkulumweni) - Emangalisa Futhi Emangalisa
I-Acintita Sutta (umbhalo kuya enkulumweni) - Awu-engaqondakali
I-Adanta Sutta (umbhalo kuya enkulumweni) - Ayikaziwa
I-Aditta Sutta (umbhalo wokukhuluma) - I-House On Fire
Adittapariyana Sutta (umbhalo kuya enkulumweni) - Intshumayelo yoMlilo
U-Adiya Sutta (umbhalo kuya enkulumweni) - Izinzuzo Zokuthola Emthonjeni
Iseluleko ku-Venerable Punna (umbhalo wokukhuluma)
Agara Sutta (umbhalo kuya enkulumweni) - Indlu yeNdwendwe
I-Agganna Sutta (umbhalo kuya enkulumweni) - Ku-Knowledge of Beginnings
I-Aggi Vacchagotta Sutta (umbhalo kuya enkulumweni) - Ukuya ku-Vacchagotta on Fire
I-Aghata Sutta (umbhalo kuya enkulumweni) - Inzondo
I-Aghatapativinaya Sutta (umbhalo kuya enkulumweni) - Ukunciphisa Inzondo
I-Ajaniya Sutta (umbhalo kuya enkulumweni) - Okuhle
I-Ajivaka Sutta (umbhalo kuya enkulumweni) - Kumfundi wabaFatalists ‘
U-Akankha Sutta (umbhalo enkulumweni) - Ukuhlakanipha
U-Akkhama Sutta (umbhalo okhuluma ngenkulumo) - Awukho okhokhelwayo
I-Akkosa Sutra (umbhalo wokukhuluma) - Ukuhlambalaza
I-Alagagadduupama Sutta (umbhalo kuya enkulumweni) - The Simile of the Snake
Alavaka Sutta (umbhalo wokukhuluma) - Ku-Alavaka Yakkha
Yonke i-Taints (umbhalo kuya enkulumweni)
Ambalatthikaraahulovada Sutta (umbhalo wokukhuluma) - Iseluleko sokuhlonipha uRahula e-Ambalatthika
U-Ambattha Sutta (umbhalo kuya enkulumweni) - Ukuziqhenya Kweqhosha
Amitabha Sutra (umbhalo kuya enkulumweni)
I-Anaathapindikovaadasuttam (umbhalo kuya enkulumweni) - Yeluleka ku-Anaathapindika
I-Anagata Bhayani Suttas (umbhalo wokukhuluma) - Izinkulumo Ngezingozi Zesikhathi Esizayo
Anana Sutta (umbhalo enkulumweni) - Akunamacala
Ánanda Sutta (umbhalo enkulumweni) - Iziqondiso ku-Vangisa
U-Ánanda Sutta (umbhalo kuya enkulumweni) - Kuzizibophezele, Akukho Ukuzimela, futhi Akuzibo
U-Ánanda Sutta (umbhalo enkulumweni) - Ezingqondweni ze-Breathing
Ánandabhaddekarattasuttam (umbhalo enkulumweni) - Okunamathiselwe okukodwa okumele kuhlonishwe i-Ánanda
I-Anangana Sutta (umbhalo kuya enkulumweni) - Ngaphandle kwezinkinga
Anattá Lakkhana Sutta (umbhalo wokukhuluma) - I-Discourse ku-Not-self Characteristic
U-Andhakavinda Sutta (umbhalo enkulumweni) - Kwa-Andhakavinda
I-Aneñja Sappaya Sutta (umbhalo kuya enkulumweni) - Ukukhokhisa Okungenakwenzeka
I-Angulimala Sutta (umbhalo wokukhuluma) - Ku-Angulimala
Ani Sutta (umbhalo enkulumweni) - I-Peg
I-Anbuddha Sutta (umbhalo enkulumweni) - Ukuqonda
I-Anugghita Sutta (umbhalo kuya enkulumweni) - Isekelwe
I-Anumaana Sutta (umbhalo kuya enkulumweni) - Ukuzibonela
I-Anupadasuttam (umbhalo kuya enkulumweni) - Ukugxila okungaphazamiseki
Anuradha Sutta (umbhalo wokukhuluma) - Ku-Anuradha
I-Anuruddhasuttam (umbhalo kuya enkulumweni) - Ku-Anuruddha
U-Apannaka Sutta (umbhalo enkulumweni) - I-Teaching Inquiring
I-Aparihani Sutta (umbhalo enkulumweni) - Awukho Ukuwa
I-Appaka Sutta (umbhalo kuya enkulumweni) - Bambalwa
I-Appamada Sutta (umbhalo kuya enkulumweni) - Ukuthobeka
I-Aranavibhangasuttam (umbhalo kuya enkulumweni) - I-Classification of Solitude
I-Arañña Sutta (umbhalo enkulumweni) - I-Wilderness
U-Ariya Vamsa Sutta (umbhalo kuya enkulumweni) - I-Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (umbhalo enkulumweni) - I-Noble Search
I-Assu Sutta (umbhalo kuya enkulumweni) - Izinyembezi
Âtânâtiya Sutta (umbhalo kuya enkulumweni) - Ingxoxo ku-Atanatiya
I-Attadanda Sutta (umbhalo kuya enkulumweni) - Ukuqeqesha
I-Atthakarana Sutta (umbhalo kuya enkulumweni) - Ekwahlulelenihttp: //buddhasutra.com

Atthasatapariyaya Sutta (teks na spraak) - Eenhonderd Agt Gevoelens
Atthi Raga Sutta (teks na spraak) - waar daar passie is
Die Avalambana Sutta (teks tot spraak) - Die Urabon Sutra
Avalika Sutta (teks tot spraak) - Suster Avalika
Avarana Sutta (teks tot spraak) - Hindernisse
Avijja Sutta (teks tot spraak) - Onkunde
Avatamsaka Sutra (teks tot spraak) - The Flower Garland Sutra
Ayacana Sutta (teks na spraak) - Die versoek
B
Baalapandita Sutta (teks na spraak) - Om die dwaas en die wyse te herken
Bahiya Sutta (teks na spraak) - Oor Bahiya
Bahudhaatukasuttam (teks na spraak) - Die diskoers oor baie elemente
Bahuna Sutta (teks na spraak) - na Bahuna
Bahuvedaniiya Sutta (teks na spraak) - Die diskoers oor baie gevoelens
Bakkulasuttam (teks tot spraak) - Die wonderlike dinge oor verheerlikte Bakkula
Bhaddekarattasuttam (teks tot spraak) - ‘n enkele gunstige aanhangsel
Bhayabherava Sutta (teks tot spraak) - Groot Vrees
Bhikkhu Aparihaniya Sutta (teks na spraak) - Voorwaardes vir geen afname onder die monnike nie
Bhikkhuni Sutta (teks tot spraak) - Die Nun
Bhojana Sutta (teks na spraak) - A Maaltyd
Bhutamidam Sutta (teks na spraak) - Dit het gekom om te wees
Bhuumija Sutta (teks na spraak) - tot eerbare Bhuumija
Brahmajala Sutta (teks tot spraak) - Die Hoogste Net Wat die Onderrig Is Nie
Brahmana Sutta (teks na spraak) - na Unnabha die Brahman
Brahma Net Sutra (teks na spraak) - Bodhisattva Mind-Ground Hoofstuk
Brahmanimantana Sutta (teks na spraak) - ‘n adres aan Brahma
Boeddha se gebaarde Onderrig Sutra (teks na spraak)
Boeddha se Woorde op Kamma (teks na spraak)

C
Caatuma Sutta (teks na spraak) - Die diskoers by Catuma
Cakkavattisihananda Sutta (teks na spraak) - Die Leeu se Roar op die Draai van die Wiel
Cakkhu Sutta (teks na spraak) - The Eye
Cala Sutta (teks na spraak) - Suster Cala
Candala Sutta (teks na spraak) - The Outcaste
Cankii Sutta (teks na spraak) - na die Brahmin Cankii
Capala Sutta (teks na spraak) - Nodding
Cetana Sutta (teks na spraak) - ‘n Wet van Wil
Cetokhiila Sutta (teks na spraak) - The Arrow in the Mind
Chabbisodana Sutta (teks tot spraak) - Die Sesvoue Eksamen
Chachakka Sutta (teks na spraak) - The Six Sextets
Channovaadasuttam (teks na spraak) - Advies vir Eerbare Channa
Chappana Sutta (teks tot spraak) - The Six Animals
Chiggala Sutta (teks tot spraak) - The Hole
Oorweging van Boeddha Amitayus (teks na spraak)
Culasunnatta Sutta (teks na spraak)
Cula-dhammasamadana Sutta (teks na spraak) - Die korter diskoers oor die gebruik van praktyke
Cula-Assapura Sutta (teks tot spraak) - Die Korter Diskoers in Assapura
Cula Kammavibhanga Sutta (teks na spraak) - Die Korter Analise van Aksie
Die Cula Malunkya Sutra (teks na spraak)
Cula Malunkyovada Sutta (teks na spraak) - Die Korter Instruksies vir Malunkya
Cula Punnama Sutta (teks na spraak) - Die Korter Diskoers op die Volmaan Nag
Cula Suññata Sutta (teks tot spraak) - Die Klein Diskoers oor Leegheid
Cula Vedalla Sutta (teks na spraak) - Die kortere stel vrae en antwoorde
Culadukkhakkhandha Sutta (teks na spraak) - Die korter diskoers oor die massa van lyding
Culagopalaka Sutta (teks tot spraak) - Die minderjarige diskoers op die Cowherd
Cunda Sutta (teks na spraak) - Shariputra se afwegging
Cuularaahulovaadasuttam (teks na spraak) - Advies kortliks, tot eerbiedwaardige Rahula
Cuulatanhaasankhaya Sutta (teks na spraak) - Die Korter Diskoers oor die Vernietiging van Uitdrukking
D
Dahara Sutta (teks na spraak) - Jong
Dakkhinaavibhangasuttam (teks tot spraak) - Klassifikasie van Aanbod
Danda Sutta (teks na spraak) - The Stick
Dantabhumi Sutta (teks tot spraak) - Die diskoers op die “Tamed Stage”
Dasuttara Sutta (teks na spraak) - Dekades uitbrei
Datthabba Sutta (teks na spraak) - Om bekend te wees
Die Demonstrasie van die Ondenkbare Staat van Boeddhahood Sutra
Devadaha Sutta (teks na spraak) - By Devadaha
Devaduuta Sutta (teks na spraak) - Die Hemelse Boodskappers
Dhaatuvibhangasuttam (teks na spraak) - Klassifikasie van elemente
Dhajagga Sutta (teks na spraak) - Bannerbeskerming
Dhamma Niyama Sutta (teks tot spraak) - Die diskoers oor die orde van die Dhamma
Dhammacariya Sutta (teks na spraak) - Verkeerde Gedrag
Dhammadaayaada Sutta (teks tot spraak) - Om die Onderrig te ervaar
Dhammakakkappavattana Sutta (teks na spraak) - Stigting van die Koninkryk van Geregtigheid
Dhammaññu Sutta (teks na spraak) - Een met ‘n gevoel van Dhamma
Dhammika Sutta (teks na spraak) - na Dhammika
Dhana Sutta (teks na spraak) - Skat
Dhaniya Sutta (teks na spraak) - Dhaniya the Cattleman
Die
Dharani Sutra van die Boeddha oor Langlewendheid Die Uitwissing van
Misdrywe en die Beskerming van Jong Kinders (teks na spraak) - 佛說長壽滅罪護
諸童子陀羅尼經白話翻译
Dhatu Sutta (teks na spraak) - Eienskappe
Dhatu Vibhanga Sutta - ‘n analise van die eienskappe
Die Diamond Sutra (teks tot spraak)
Dighajanu Sutta (teks na spraak) - na Dighajanu
Dighanakha Sutta (teks tot spraak) - Advies aan Dighanakha die Wandende Ascetiese
Dighavu-kumara Vatthu (teks na spraak) - Die verhaal van prins Dighavu
Die diskoers van die Teac

Die diskoers van die onderrig wat deur die Boeddha beveel word (teks na spraak)
Die Diskoersversameling (teks na spraak)
Diskoers oor Groot Seëninge (teks tot spraak)
Die diskoers van die onderrig bemaak deur die Boeddha Net voor sy Parinibbána (teks tot spraak)
Ditthi Sutta (teks tot spraak) - Views
Duggata Sutta (teks na spraak) - Geval op Hard Times
Dutthatthaka Sutta (teks na spraak) - Korrupte
Dvayatanupassana Sutta (teks na spraak) - Die besinning van Dualities
Dvedhavitakka Sutta (teks na spraak) - Twee soorte denke
E
Agt Groot Realisasies Sutra
Die Verligting Sutra
Die leë Beggar’s Bowl
Esukaari Sutta - Aan die Brahmin Esukari
F
Filiaal Vroomheid Sutra
Die eerste diskoers van die Boeddha
Eerste Khandhaka - Die Toelating tot die Orde van Bhikkhus
Die eerste onderrig - Agtergrond van sy besluit om te preek
Die Eerste Onderrig Van Die Boeddha
Flawless Purity Sutra - ‘n dialoog met die Laywoman Gangottara
Sutra in twee-en-veertig afdelings
Vierde Khandhaka - Die Pavàranà-seremonie aan die einde van die reënseisoen, Vassa
G
Gaddula Sutta - die leiband
Gadrabha Sutta - Die Donkie
Ganakamoggallana Sutta - Die diskoers na Ganaka-Moggallana
Ganda Sutta - ‘n Kook
Garava Sutta - Eerbied
Gavi Sutta - Die Koei
Gelañña Sutta - by die siek kamer
Gilana Sutta - Siek
Gilana Sutta - Siek Mense
Gilayana Sutta - Siekte
Girimananda Sutta - Diskoers aan Girimananda Thera
Gopakamoggallaanasuttam - Vir die Brahmin Gopakamoggallaana
Gotama Boeddha - onthou sy vroeëre bestaan
Gotama Boeddha - praatjies van sy asiatiese praktyke
Gotama Boeddha dink
Gotamaka Cetiya Sutta - By Gotamaka Shrine
Gotama se eerste meesters - Kalama en Ramaputta
Gotami Sutta - Suster Gotami
Guhatthaka Sutta - Die Grot van die Liggaam
Gulissaani Sutta - Op grond van Eerbare Gulissani

H
Hatthaka Sutta - Om Hatthaka te slaap in die Koue Woud
Heart Sutra
Die hart van Prajna Paramita Sutra
Himavanta Sutta - op die faktore vir ontwaking
Hiri Sutta - Op Vriendskap
Hiri Sutta - gewete
Hita Sutta - Voordeel
Ek
Iddhipada Vibhanga Sutta - Analise van die basisse van krag
Ina Sutta - Skuld
Indriyabhaavanaasuttam - Ontwikkeling van die Geesteswetenskappe
Indriya Vibhanga Sutta - Ontleding van die Geesteswetenskappe
Die Oneindige Lewe Sutra van Versiering, Suiwerheid, Gelykheid en Verligting van die Mahayana Skool (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - Oor Isidatta
Isigilisuttam - die rots wat verwoede wyses
Issattha Sutta - Boogskietvaardighede
Ittha Sutta - Wat is Welkom
J
Jaliya Sutta - Oor Jaliya
Jara Sutta - Ou Era
Jara Sutta - Ou Era
Jata Sutta - Die Tangle
Jataka verhale van die Boeddha (woorddokument)
Jhana Sutta - Geestelike absorpsie
Jiivaka Sutta - ‘n diskoers aan Jiivaka Die pleegsoning van die prins
Jinna Sutta - Ou
Jivaka Sutta - na Jivaka
K
Kaayagataasatisuttam - Mindfulness gevestig in die liggaam
Kaccayanagotta Sutta - Om Kaccayana Gotta On Right View
Kakacupama Sutta - Die Simile van die Saw
Kaladana Sutta - Seisoenige geskenke
Kalahavivada Sutta- verdere vrae
Kalama Sutta - Die Onderrig aan die Kalamas
Kama Sutta - Sensuele Genot
Kammavaranata Sutta - Kamma Obstruksies
Kannakatthala Sutta - By Kannakattala
Karaniya Metta Sutta - Goeie Wil
Karaniya Mettá Sutta - Die Lied van Universele Liefde
Kasi Bharadvaja Sutta - Diskoers aan Bharadvaja, die Boer
Kathavatthu Sutta - Onderwerpe van Gesprek
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Liggaamlike Getuie
Kesi Sutta - Om die Perde-afrigter te Kesi
Kevatta Sutta - Tot Kevatta
Khaggavisana Sutta - ‘n Rhinoceros Horn
Khandha Sutta - Aggregate
Khuddaka Pátha - Klein lesings
Khuddakapatha Sutta - die kort gange
Kimattha Sutta - Wat is die doel?
Kimila Sutta - na Kimila
Kimsila Sutta - Regsgedrag
Kimsila Sutta - Met watter deugde?
Kindada Sutta - ‘n Lewer van Wat
Kintisuttam - Wat dink jy van my?
Kitágirisutta - Advies gegee by Kitagiri
Ksitigarbha Sutra - Sutra van die verlede Geloftes van Aardwinkel Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - Die Dog-duty Ascetic
Kula Sutta - Op Gesinne
Kusita Arambhavatthu Sutta - Die Gronde vir Laziness en die Arousal of Energy
Kuta Sutta - die piek van die dak
Kutadanta Sutta - ‘n Bloedlose Offer
L
Ladukikopama Sutta - Die Quail Simile
Lakkhana Sutta - 32 Punte van ‘n Groot Man
Lankavatara Sutra
Lekha Sutta
Leeu se brul van koningin Srimala Sutra
Die Groot Diskoers op die Leeu
Die Korter Diskoers op die Leeu se Roar
Lohicca Sutta - Goeie en Slegte Onderwysers
Lokapala Sutta - Voogde van die wêreld
Lokavipatti Sutta - die mislukkings van die wêreld
Lokayatika Sutta - Die Kosmoloog
Lomasangiyabhaddekaratthasuttam - ‘n Enkel Auspicious Attachment to Eerwaarde Lomasangiya
Lonaphala Sutta - Die Soutkristal
Lotus Sutra - Die Sutra Van Ontelbare Betekenisse

M
Maagandiyasuttam - Punt vir punt Klassifikasie
Madhupindika Sutta - Die Bal van Heuning
Madhura Sutta - aangaande Caste
Magandiya Spell
Magga-vibhanga Sutta - ‘n Analise van die Pad
Mahaacattaariisakasuttam - Die langer diskoers op die Veertig
Maha Hatthipadopama Sutta - Die Groot Olifantvoetspoor Sim

Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - Die gedetailleerde klassifikasie van aksies
Maha Mangala Sutta - Seëninge
Maha Parinibbána Sutta - Laaste Dae van die Boeddha
Mahaapunnamasuttam - Die langer diskoers op die volle maan nag
Maha Salayatanika Sutta - Die Groot Ses Sense-media Diskoers
Maha Samaya Sutta - Die Groot Vergadering
Maha Sudassana-Sutta - Die Groot Koning van Glorie
Maha Satipatthána Sutta - Die Groot Raamwerke van Verwysing
Maha Sunnata Sutta - Die groter diskoers oor leegheid
Mahaakaccaanabhaddekarattasuttam - Eerbiedige Mahaakaccaana se Verduideliking van die Eenvoudige Auspicious Attachment
Mahaasaccaka Sutta - Die belangrikste diskoers vir Saccaka
Mahaassapura Sutta - Die langer diskoers in Assapura
Mahadukkhakkhandha Sutta - Die groter diskoers op die massa van lyding
Mahagovinda Sutta - Die Groot Steward
Mahali Sutta - Hemelse Bezienswaardigheden, Siel En Liggaam
Mahanama Sutta - na Mahanama
Mahanidana Sutta - Die Groot Oorsake Diskoers
Mahapadana Sutta - Die groot diskoers op die lyn
Mahayana Sutra Van Die Drie Superior Hope
Makkata Sutta - Die Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Stigting van die Koninkryk
Meester van Genesing Boeddha Sutra
Mata Sutta - Moeder
Meditasie op die Bodhisattva Universal Virtue Sutra
Meghiya Sutta - Die Boeddha se Advies aan Meghiya
Meriete van Bad Die Boeddha Sutra
Metta Sutta - Diskoers oor Voordele van Liefdadigheid
Mettagu Manava Puccha - Mettagu se vrae
N
Na Tumhaka Sutta - Nie uwe nie
Nadi Sutta - Die Rivier
Nagara Sutta - Die Stad
Nagaravindeyya Sutta - Die diskoers gelewer by Nagaravindika
Nakhasikha Sutta - Die Wenk van die Vingernael
Nakula Sutta - Nakula se Ouers
Nakulapita Sutta - Na Nakapapita
Nalakalapiyo Sutta - Kruie van Riet
Nalakapána Sutta - Die diskoers by Nalakapana
Nandakovaadasuttam - Advies van Eerwaarde Nandaka
Nandana Sutta - Verrukking
Nava Sutta - Die skip
Neyyattha Sutta - ‘n Betekenis om afgelei te word
Nibbána Sutta - Onbinding
Nibbedhika Sutta - Penetratief
Nidana Sutta - Oorsake
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Middel van ontsnapping
Nivaapa Sutta - Die Similie van die Hertenvoeder
O
Ogha-Tarana Sutta - Oor die Vloed
Een manier in Sutra
P
Pabbata Sutta - ‘n Berg
Pabbatopama Sutta - Die Simile van die Berge
Pabhassara Sutta - Liggevende
Paccaya Sutta - vereiste voorwaardes
Padhana Sutta - Die Groot Stryd
Pahana Sutta - Gee
Pañcakanga Sutta - Timmerman Vyf-gereedskap
Pancattayasuttam - Die Vyf En Die Drie
Pañha Sutta - Vrae
Pañña Sutta - Onderskeiding
Parabhava Sutta - Ondergang
Paramatthaka Sutta - On Views
Parileyyaka Sutta - By Parileyyaka
Parivatta Sutta - Die Viervoudige Ronde
Pasura Sutta - na Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analise van Afhanklike Co-ontstaan
Patika Sutta - Oor Patikaputta die Charlatan
Patimokkha Sutta - Die Bhikkhus-kode van dissipline
Patoda Sutta - Die Goad-stok
Payasi Sutta - Debat met ‘n Skeptiese
Die aanstootlike dief
Phassa Sutta - Kontak
Phassamulaka Sutta - Gewortel in Sense-indruk
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - Die suiwerheid van Alms Food
Piya Sutta - Liewe
Piyajaatika Sutta - geliefdes
Potaliya Sutta - na Potaliya
Potthapada Sutta - Oor Potthapada
Die Prajña Paramita - Die Hart Sutra
Prajñápáramitá - The Heart Sutra
Prys van die suiwer grond en beskerming deur Boeddha
Pubbakotthaka Sutta - Oos Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advies vir Eerbare Punna
Puttamansa Sutta - ‘n Seunvleis

R
Rahogata Sutta - Afsonderlik
Rahula Sutta - Advies aan Rahula
Raja Sutta - Die Koning
Ratana Sutta - skatte
Ratana Sutta - Die Juweel Diskoers
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - die waensmaker
Rohitassa Sutta - Tot Rohitassa
Rupa Sutta - Vorms
S
Saamagaama Sutta - By Samagama
Sabbasava Sutta - Al die Fermentations
Saccavibhanga Sutta - Diskoers oor die ontleding van die waarhede
Sacitta Sutta - Eie eie gedagte
Saddha Sutta - Oortreding
Sakka Sutta - Aan die Sakyan
Sakkapanha Sutta - ‘n God raadpleeg die Boeddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - ‘n Ontleding van die Ses Sense-media
Saleyyaka Sutta - Die Brahmans van Sala
Salha Sutta - na Salha
Salla Sutta - Die Arrow
Sallatha Sutta - Die Arrow
Sallekha Sutta - Die Diskoers oor Effacement
Samadhanga Sutta - Die faktore van konsentrasie
Die Samádhi Suttas - Immeasurable Konsentrasie
Samajivina Sutta - Lewe in Tune
Samana Mundika Sutta - Mundika die kontemplatief
Samaññaphala Sutta - Die vrugte van die kontemplatiewe lewe
Samanupassana Sutta - aannames
Sambodhi Sutta - Self ontwaking
Samiddhi Sutta - Oor Samiddhi
Sammaditthi Sutta - Die diskoers op die regte vertoning
Samnamndiká Sutta - Advies aan die Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - na die Brahmin Sangaarava
Sangaha Sutta - Die Bonds van Genootskap
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trompet
Sankhaaruppatti Sutta - Ontstaan van voornemens
Sankhi

Sankhitta Sutta - Goeie Wil, Bewustheid en Konsentrasie
Sañña Sutta - persepsie
Saññoga Sutta - Bondage
Sappurisasuttam - Die Waardige
Saraniya Sutta - Bevorderend vir Amiability
Satipatthána Sutta - Raamwerke van Verwysing
Sattatthana Sutta - Sewe Basisse
Die Skrif wat deur die Boeddha gepreek word oor die totale uitwissing van die Dharma
Tweede Khandhaka - Die Uposatha-seremonie, en die Pattimokkha
Sedaka Suttas - By Sedaka
Sekha Patipada Sutta - Die Praktyk vir Een in Opleiding
Sela Sutta - Suster Sela
Sela Sutta - na die Brahmin Sela
Die preek by Rajagaha
Die preek van die sewe soorte
Sevitabba-Asevitabbasuttam - Dinge wat moet en moet nie beoefen word nie
Shurangama Sutra
Surangama Sutra (PDF-weergawe)
Sigalovada Sutta - die leier se dissiplinêre kode
Sigala Sutta - Die Jakkals
Siha Sutta - Op Genade
Silwer Sutta - Virtueel
Sisupacala Sutta - Suster Sisupacala
Die Slang Simile
Soma Sutta - Suster Soma
Sona Sutta - Oor Sona
Sonadanda Sutta - Die Kwaliteite Van ‘n Ware Brahmin
Sotar Sutta - Die Luister
Subha Sutta - Moraliteit, Konsentrasie, Wysheid
Subhasita Sutta - Goed Gesproken
Suda Sutta - The Cook
Suddhatthaka Sutta - Op Suiwerheid
Sukhamala Sutta - Verfyning
Die Groter Sukhavativyuha Sutra
Sunakkhatta Sutta - Tot Sunakkhatta
Suñña Sutta - Leeg
Susima Sutta - Oor Susima
Sussusa Sutta - Luister Wel
Sutava Sutta - Tot Sutavan
T
Talaputa Sutta - na die aktrise Talaputa
Tamonata Sutta - duisternis
Tanha Sutta - Craving
Tapussa Sutta - Tot Tapussa
Die diskoers op die tien gesonde maniere van aksie
Tevigga-Sutta - Op Kennis Van Die Vedas
Tevijjavacchagotta Sutta - Die Drie Vedas aan Vacchagotta
Thana Sutta - Kenmerke
Theragatha - Enkelvers
Theragatha - Paarvers
Theragatha - Triple Verses
Theragatha - Viervoudige Verses
Theragatha - tien verse
Derde Khandhaka - Koshuis gedurende die reënseisoen, Vassa
Tittha Sutta - sektore
U
Ubhatobhaga Sutta - Beide maniere vrygestel
Udayi Sutta - Oor Udayin
Uddesa Vibhanga Sutta - ‘n Ontleding van die verklaring
Udumbarika Sihanada Sutta - Die Groot Leeu se Roar na die Udumbarkans
Ugga Sutta - Tot Ugga
Ullambana Sutra - Ware woorde vir die terugbetaling van ouers se vriendelikheid
Upacala Sutta - Suster Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Die helfte van die Heilige Lewe
Upajjhatthana Sutta - Onderwerpe vir Besinning
Upakilesa Sutta - Die Minor Defilements
Upanisa Sutta - Voorvereistes
Upasena Sutta - Tot Upasena
Upaya Sutta - aangeheg
Uposatha Sutta - die agt-precept waarneming
Uraga Sutta - Die Slang
Usnisa Vijaya Dharani Sutra - Suiwering van alle kwaad paaie
Uttara Sutta - Uttara die Deva se Seun
Utthana Sutta - Op waaksaamheid
V
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Suster Vajira
Vajjiya Sutta - Oor Vajjiya
Vajrasamadhi Sutra - Die Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - Die Simile van die Antheuvel
Vanapattha Sutta - Die Weg van die Bos
Vanijja Sutta - Verkeerde Lewe
Vasala Sutta - Diskoers op Outcasts
Vatthupama Sutta - Die Simile Van Die Doek
Vedana Sutta - Voeling
Vekhanassa Sutta - Advies aan die Wandering Ascetic Vekhanassa
Veranjaka Sutta - Die diskoers aan die huishouders van Veranjaka
Vijaya Sutta - Oorwinning
Vimalakirti Nirdesa Sutra - Suiwering van die Boeddha Veld
Vimamsaka Sutta - Die Eksamen
Vina Sutta - Die Lute
Viñana Sutta - Bewussyn
Vipaka Sutta - Resultate
Vipallasa Sutta - Perversies
Virecana Sutta - ‘n reinigingsmiddel
Visakhuposatha Sutta - Die diskoers aan Visakha op die Uposatha met die agt praktyke
Die visualisering van Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - Die Discursively Thinking Mind
Vitthara Sutta - Sterkte in Detail
Vyagghapajja Sutta - Welsynsvoorwaardes
Y
Yamaka Sutta - na Yamaka
Yavakalapi Sutta - The Sheaf of Gars
Yodhajiva Sutta - Die Kryger
Yodhajiva Sutta - Die Kryger
Yodhajiva Sutta - Tot Yodhajiva
Joga Sutta - Yokes
Yuganaddha Sutta - In Tandem

09) Classical Albanian-Shqiptare klasike
Analytic
Insight Net - FALAS Online Tipiṭaka Hulumtimi dhe Praktika Universiteti
dhe lajme lidhur me MIRE përmes http://sarvajan.ambedkar.org në 112
GJUHËT KLASIKE

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Parikaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Përpjekja
për të përhapur Tipitakën në të gjitha shoqëritë për t’u mundësuar
atyre që të arrijnë Bekimin e Përjetshëm si Qëllim Final duke marrë
mësime për Hulumtimin dhe Bursën e tyre. Prezantoni
ato mësimet në formatin e fundit Visual, duke përfshirë Hologramet
Laser 7D / 3D dhe Circarama Cinema cum Meditation Hall.

Namo Amitabha - Namo Buddhaya
Mirë se vini në BuddhaSutra.com

Ju lutemi lexoni seksionin Profil për qëllim të kësaj faqeje interneti.

Më poshtë janë përmbledhjet e të gjitha Sutrave budiste nga A në Z.
Për të parë një sutër individual, ju lutemi lëvizni më poshtë.

Ju lutemi përdorni butonin mbrapa të shfletuesit për t’u kthyer në këtë faqe.
Sutra Duke filluar me Letër Në Dokument Word në PDF
Një dokument Pjesa-1 (800 KB) pdf (1.6 MB)
Një dokument Pjesa 2 (740 KB) pdf (792 KB)
Dokumenti B (892 KB) pdf (748 KB)
Dokumenti C (564 KB) pdf (532 KB)
Dokumenti D (672 KB) pdf (708 KB)
Dokumenti EFG (976 KB) pdf (856 KB)
Dokumenti HIJK (884 KB) pdf (732 KB)
L doc (696 KB) pdf (608 KB)
M Pjesa 1 doc (800 KB) pdf (612 KB)
M Pjesa 2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
Dokumenti RS (1.1 MB) pdf (752 KB)
S dokumenti (916 KB) pdf (880 KB)
Dokumenti TU (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)

A
Një magji e vogël e zbrazëti (tekst në fjalim)
Aakankheyya Sutta (tekst në fjalim) - Nëse dëshirat Bhikkhu
Aanaapaanasuttam (tekst në fjalim) - Diskursi në të dhe frymëmarrje
Aananjasappaayasuttam (tekst në fjalim) - Përshtatshmëria për të arritur mosmirënjohja
Abhasita Sutta (tekst në fjalim) - Çfarë nuk u tha
Abhaya Raja Kumara Sutta (tekst në fjalim) - Për Prince Abhaya
Abhaya Sutta (tekst në fjalim) - Pa frikë
Abhisanda Sutta (tekst në fjalim) - Shpërblime
Accayika Sutta (tekst në fjalim) - Urgjent
Acchariya Abbhuta Sutta (tekst në fjalim) - E mrekullueshme dhe e mrekullueshme
Acintita Sutta (tekst në fjalim) - Un-conjecturable
Adanta Sutta (tekst në fjalim) - I pandryshuar
Adita Sutta (tekst në fjalim) - Shtëpia në zjarr
Adittapariyana Sutta (tekst në fjalim) - Predikimi i zjarrit
Adiya Sutta (tekst në fjalim) - Përfitimet që do të fitohen nga pasuria
Këshilla për Punën e nderuar (tekst në fjalim)
Agara Sutta (tekst në fjalim) - Shtëpia e Vizitorëve
Agganna Sutta (tekst në fjalim) - mbi njohjen e fillimeve
Aggi Vacchagotta Sutta (tekst në fjalim) - Për Vacchagotta on Fire
Aghata Sutta (tekst në fjalim) - Urrejtje
Aghatapativinaya Sutta (tekst në fjalim) - Nënshtrimi i urrejtjes
Ajaniya Sutta (tekst në fjalim) - The Thoroughbred
Ajivaka Sutta (tekst në fjalim) - Për studentin e fatalistëve
Akankha Sutta (tekst në fjalim) - Urimet
Akkhama Sutta (tekst në fjalim) - Jo elastik
Akkosa Sutra (tekst në fjalim) - Fyerje
Alagagadduupama Sutta (tekst në fjalim) - Simili i gjarprit
Alavaka Sutta (tekst në fjalim) - Për Alavaka Yakkha
Të gjitha Taints (text to speech)
Ambalatthikaraahulovada Sutta (tekst në fjalim) - Këshilla për Rahula të nderuar në Ambalatthika
Ambattha Sutta (teksti në fjalim) - Krenaria humbled
Amitabha Sutra (tekst në fjalim)
Anaathapindikovaadasuttam (tekst në fjalim) - Këshillojuni Anaathapindika
Anagata Bhayani Suttas (teksti në fjalim) - Diskursi për rreziqet e ardhshme
Anana Sutta (tekst në fjalim) - Debtless
Ánanda Sutta (tekst në fjalim) - Udhëzime për Vangisa
Ánanda Sutta (tekst në fjalim) - Vetë, Jo Vetë dhe Jo-Vet
Ánanda Sutta (tekst në fjalim) - Për vëmendjen e frymëmarrjes
Ánandabhaddekarattasuttam (tekst në fjalim) - Një shtojcë e vetme e mbarë për adhuruesin Ánanda
Anangana Sutta (tekst në fjalim) - Pa të meta
Anattá Lakkhana Sutta (teksti në të folur) - Diskursi mbi Jo-Karakteristikat
Andhakavinda Sutta (tekst në fjalim) - Në Andhakavinda
Aneñja Sappaya Sutta (tekst në fjalim) - Nxitëse për Imperturbable
Angulimala Sutta (tekst në fjalim) - Për Angulimala
Ani Sutta (tekst në fjalim) - The Peg
Anubuddha Sutta (tekst në fjalim) - Kuptimi
Anugghita Sutta (tekst në fjalim) - Përkrahur
Anumaana Sutta (tekst në fjalim) - vëzhgimi vetvetiu
Anupadasuttam (tekst në fjalim) - Përqendrim i pandërprerë
Anuradha Sutta (tekst në fjalim) - Për Anuradha
Anuruddhasuttam (tekst në fjalim) - Për Anuruddhën
Apannaka Sutta (tekst në fjalim) - Mësimdhënia pyetëse
Aparihani Sutta (tekst në fjalim) - Nuk ka rënie
Appaka Sutta (tekst në fjalim) - Pak
Appamada Sutta (tekst në fjalim) - Vigjilencë
Aranavibhangasuttam (tekst në fjalim) - Klasifikimi i vetmisë
Arañña Sutta (tekst në fjalim) - Shkretëtirë
Ariya Vamsa Sutta (teksti në fjalim) - Diskursi mbi traditat e fisnikëve
Ariyapariyesana Sutta (teksti në fjalim) - Kërkimi Noble
Asu Sutta (tekst në fjalim) - Lotët
Âtânâtiya Sutta (tekst në fjalim) - Diskursi mbi Atanatiya
Attadanda Sutta (tekst në fjalim) - Trajnimi
Atthakarana Sutta (tekst në fjalim) - Në Aktgjykimhttp: //buddhasutra.com

Atthasatapariyaya Sutta (tekst në fjalim) - Njëqind e tetë ndjenjat
Atthi Raga Sutta (tekst në fjalim) - Ku ka pasion
Avalambana Sutta (teksti në fjalim) - Urabon Sutra
Avalika Sutta (tekst në fjalim) - Motra Avalika
Avarana Sutta (tekst në fjalim) - Pengesat
Avijja Sutta (tekst në fjalim) - Injoranca
Avatamsaka Sutra (teksti në fjalim) - Lule Garland Sutra
Ayacana Sutta (tekst në fjalim) - Kërkesa
B
Baalapandita Sutta (tekst në fjalim) - Të njohësh budallen dhe të mençurin
Bahiya Sutta (tekst në fjalim) - Rreth Bahiya
Bahudhaatukasuttam (tekst në fjalim) - Diskursi mbi shumë elementë
Bahuna Sutta (tekst në fjalim) - Për Bahuna
Bahuvedaniiya Sutta (teksti në fjalim) - Diskursi për shumë ndjenja
Bakkulasuttam (teksti në fjalim) - Gjërat e mrekullueshme për Bakkula të nderuar
Bhaddekarattasuttam (tekst në fjalim) - Një shtojcë e vetme e mbarë
Bhayabherava Sutta (tekst në fjalim) - Frika e Madhe
Bhikkhu Aparihaniya Sutta (tekst në fjalim) - Kushtet për asnjë rënie midis murgjve
Bhikkhuni Sutta (teksti në fjalim) - Murgesha
Bhojana Sutta (tekst në fjalim) - Një vakt
Bhutamidam Sutta (tekst në fjalim) - Kjo ka ardhur në jetë
Bhuumija Sutta (tekst në fjalim) - Të nderuar Bhuumija
Brahmajala Sutta (tekst në fjalim) - Rrjeti Suprem Çfarë nuk është Mësimdhënia
Brahmana Sutta (tekst në fjalim) - Për Unnabha Brahmanin
Brahma Net Sutra (teksti në fjalim) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (tekst në fjalim) - Një adresë për Brahmin
Sutra e Mësimit të Bekuar të Buddhës (tekst në fjalim)
Fjalët e Buddhës mbi Kamma (teksti në fjalim)

C
Caatuma Sutta (tekst në fjalim) - Diskursi në Catuma
Cakkavattisihananda Sutta (teksti në fjalim) - Luani i Luanit në Rrotullimin e Rrotës
Cakkhu Sutta (tekst në fjalim) - Syri
Cala Sutta (tekst në fjalim) - Motra Cala
Candala Sutta (tekst në fjalim) - Dalja
Cankii Sutta (tekst në fjalim) - Për Brahmin Cankii
Capala Sutta (tekst në fjalim) - Nodding
Cetana Sutta (tekst në fjalim) - Një akt i vullnetit
Cetokhiila Sutta (tekst në fjalim) - Shigjeta në mendje
Chabbisodana Sutta (teksti për të folur) - Gjashtë-provim
Chachakka Sutta (tekst në fjalim) - Gjashtë sekte
Channovaadasuttam (tekst në fjalim) - Këshillë për të nderuar Channa
Chappana Sutta (teksti në fjalim) - Gjashtë kafshët
Chiggala Sutta (teksti në fjalim) - Vrima
Kontemplacioni i Budës Amitaj (tekst në fjalim)
Culasunnatta Sutta (tekst në fjalim)
Cula-dhammasamadana Sutta (teksti në fjalim) - Diskursi më i shkurtër në marrjen e praktikave
Cula-Assapura Sutta (teksti në fjalim) - Diskursi më i shkurtër në Assapura
Cula Kammavibhanga Sutta (tekst në fjalim) - Analiza më e shkurtër e Veprimit
Cula Malunkya Sutra (teksti në fjalim)
Cula Malunkyovada Sutta (teksti në fjalim) - Udhëzimet më të shkurtra për Malunkya
Cula Punnama Sutta (tekst në fjalim) - Diskursi më i shkurtër në Natë e plotë të hënës
Cula Suñata Sutta (teksti në të folur) - Diskursi i Vogël për zbrazëti
Cula Vedalla Sutta (teksti në të folur) - grupi më i shkurtër i pyetjeve dhe përgjigjeve
Culadukkhakkhandha Sutta (tekst në fjalim) - Diskursi më i shkurtër në masën e vuajtjes
Culagopalaka Sutta (teksti në të folur) - Diskursi i vogël mbi kaprun
Cunda Sutta (tekst në fjalim) - Largimi i Shariputrës
Cuularaahulovaadasuttam (tekst në fjalim) - Këshillë me të shkurtër, tek Rahula nderuar
Cuulatanhaasankhaya Sutta (tekst në fjalim) - Diskursi më i shkurtër për shkatërrimin e mallkimit
D
Dahara Sutta (tekst në fjalim) - Të rinj
Dakkhinaavibhangasuttam (tekst në fjalim) - Klasifikimi i Ofertave
Danda Sutta (tekst në fjalim) - Stick
Dantabhumi Sutta (teksti në fjalim) - Diskursi në “Fazën e Tamed”
Dasuttara Sutta (tekst në fjalim) - Zgjerimi i dekadave
Datthabba Sutta (tekst në fjalim) - Të njihet
Demonstrimi i shtetit të pakonceptueshëm të Budizmit Sutra
Devadaha Sutta (tekst në fjalim) - Në Devadaha
Devaduuta Sutta (tekst në fjalim) - Lajmëtarët Qiellorë
Dhaatuvibhangasuttam (tekst në fjalim) - Klasifikimi i Elementeve
Dhajagga Sutta (tekst në fjalim) - Mbrojtja e Bannerit
Dhamma Niyama Sutta (teksti në fjalim) - Diskursi për rregullësinë e Dhamma
Dhammacariya Sutta (tekst në fjalim) - Sjellje e gabuar
Dhammadaayaada Sutta (tekst në fjalim) - Të trashëgojë mësimdhënien
Dhammakakkappavattana Sutta (tekst në fjalim) - Themelimi i Mbretërisë së Drejtësisë
Dhammaññu Sutta (tekst në fjalim) - Një me një kuptim të Dhamma
Dhammika Sutta (tekst në fjalim) - Për Dhammika
Dhana Sutta (tekst në fjalim) - Thesari
Dhaniya Sutta (tekst në fjalim) - Dhaniya Cattleman
Sutra
Dharani e Budës për Jetëgjatjen Zhdukja e Veprave dhe Mbrojtja e
Fëmijëve të Rinj (teksti në të folur) - 佛說壽滅滅護護童子陀羅尼經白話翻譯
Dhatu Sutta (tekst në fjalim) - Prona
Dhatu Vibhanga Sutta - Një Analizë e Pronave
Sutra e Diamantit (teksti në fjalim)
Dighajanu Sutta (tekst në fjalim) - Për Dighajanu
Dighanakha Sutta (tekst në fjalim) - Këshilla për Dighanakha The Walking Ascetic
Dighavu-kumara Vatthu (teksti në fjalim) - Historia e princit DighavuDiskursi i mësimdhënies i dhënë nga Buda (tekst në fjalim)
Koleksioni i Diskursit (teksti në fjalim)
Diskursi për Bekimet e Mëdha (tekst në fjalim)
Diskursi i mësimdhënies i lëvduar nga Buda pak para Parinibbanës së tij (tekst në fjalim)
Ditthi Sutta (tekst në fjalim) - Pamje
Duggata Sutta (tekst në fjalim) - Rënë në Hard Times
Dutthatthaka Sutta (tekst në fjalim) - Korruptuar
Dvayatanupassana Sutta (tekst në fjalim) - Kontemplacioni i Dualiteteve
Dvedhavitakka Sutta (tekst në fjalim) - Dy lloje mendimesh
E
Tetë Realizime të Mëdha Sutre
Sutra e Iluminizmit
Tava e Beggarit Bosh
Esukaari Sutta - Për Esukarin Brahmin
F
Sutra Filial Piety
Diskursi i Parë i Budës
Së pari Khandhaka - Pranimi në Urdhrin e Bhikkhus
Mësimi i Parë - Sfondi i Vendimit të Tij për Predikimin
Mësimdhënia e Parë e Budës
Pastërtia e pastër Sutra - Një dialog me Gangottara Laywoman
Sutra në dyzet sekonda
Khandhaka e katërt - Ceremonia e Pavaranit në fund të sezonit të shiut, Vassa
G
Gaddaja Sutta - Gënjeshtra
Gadrabha Sutta - gomari
Ganakamoggallana Sutta - Diskutim për Ganaka-Moggallana
Ganda Sutta - Një valë
Garava Sutta - Ndershmëria
Gavi Sutta - Cow
Gelaña Sutta - Në dhomën e sëmurë
Gilana Sutta - Sëmurë
Gilana Sutta - Njerëz të sëmurë
Gilayana Sutta - Sëmundja
Girimananda Sutta - Diskursi ndaj Girimananda Thera
Gopakamoggallaanasuttam - Për Brahmin Gopakamoggallaana
Gotama Buda - kujton ekzistencën e tij më të hershme
Gotama Buda - Bisedimet e Praktikave të Tij Ascetic
Gotama Buda Ponders
Gotamaka Cetiya Sutta - Në Gotamaka Shrine
Master të Gotamës - Kalama dhe Ramaputta
Gotami Sutta - Motra Gotami
Guhatthaka Sutta - Shpella e Trupit
Gulissaani Sutta - Për shkak të Gulissani të nderuar

H
Hatthaka Sutta - Për Hatthakën duke fjetur mirë në pyllin e ftohtë
Zemra Sutra
Zemra e Prajna Paramita Sutra
Himavanta Sutta - Për Faktorët për Zgjim
Hiri Sutta - Në Miqesi
Hiri Sutta - Ndërgjegjja
Hita Sutta - Benefit
unë
Iddhipada Vibhanga Sutta - Analiza e Bazat e Fuqisë
Ina Sutta - Borxhi
Indriyabhaavanaasuttam - Zhvillimi i fakulteteve mendore
Indriya Vibhanga Sutta - Analiza e Fakultetit Mendor
Sutra jete e pafund e zbukurimit, pastërtisë, barazisë dhe iluminizmit të Shkollës së Mahajanëve (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - Rreth Isidatta
Isigilisuttam - Shkëmbi që shfryr Sages
Issattha Sutta - Aftësitë e harkut
Ittha Sutta - Çka është mirëpritur
J
Jaliya Sutta - Rreth Jaliya
Jara Sutta - Mosha e Vjetër
Jara Sutta - Mosha e Vjetër
Jata Sutta - The Tangle
Jataka Mit të Budës (dokument fjalë)
Jhana Sutta - Absorbimi Mendor
Jiivaka Sutta - Një diskutim në Jiivaka Biri i Foster Of The Prince
Jinna Sutta - Vjetër
Jivaka Sutta - Për Jivaka
K
Kaayagataasatisuttam - Mindfulness themeluar në Trup
Kaccayanagotta Sutta - Për Kaccayana Gotta në pamje të djathtë
Kakacupama Sutta - ngjashmëria e sharrit
Kaladana Sutta - Dhurata të Përshtatshme
Kalahavivada Sutta- Pyetje të tjera
Kalama Sutta - Udhëzimi për Kalamas
Kama Sutta - kënaqësi sensuale
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - Në Kannakattala
Karaniya Metta Sutta - Vullnet i mirë
Karaniya Mettá Sutta - Himni i Dashurisë Universale
Kasi Bharadvaja Sutta - Diskursi për Bharadvaja, Farmer
Kathavatthu Sutta - Temat e Bisedës
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Dëshmitari trupor
Kesi Sutta - Për Kesi Kali-trajner
Kevatta Sutta - Për Kevatta
Khaggavisana Sutta - Një Horn Rhinoceros
Khandha Sutta - Aggregates
Khuddaka Pátha - Lexime të Vogla
Khuddakapatha Sutta - kalimet e shkurtra
Kimattha Sutta - Cila është Qëllimi?
Kimila Sutta - Për Kimilën
Kimsila Sutta - Sjellja e Drejta
Kimsila Sutta - Me çfarë virtytesh?
Kindada Sutta - Një dhënës i çfarë
Kintisuttam - Çfarë mendoni për mua?
Kitágirisutta - Këshilla dhënë në Kitagiri
Ksitigarbha Sutra - Sutra e të Kaluarve të Vogla të Dyqanit të Tokës Bodhisattva
Kucchivikara-vatthu - Murg me Dysentery
Kukkuravatika Sutta - Dog-duty Ascetic
Kula Sutta - Për Familjet
Kusita Arambhavatthu Sutta - Baza për Laziness dhe Arousal e Energjisë
Kuta Sutta - kulmi i kulmit
Kutadanta Sutta - Një flijim pa gjak
L
Ladukikopama Sutta - Simile e Qafës
Lakkhana Sutta - 32 shenjat e një njeriu të madh
Lankavatara Sutra
Lekha Sutta
Luani i Luanit i Mbretëreshës Srimala Sutra
Diskursi i Madh në Luanin e Luanit
Diskursi më i shkurtër mbi Luanin e Luanit
Lohicca Sutta - Mësues të mirë dhe të këqij
Lokapala Sutta - Ruajtësit e Botës
Lokavipatti Sutta - Dështimet e Botës
Lokayatika Sutta - Kozmologu
Lomasangiyabhaddekaratthasuttam - Një Shtojcë e Vetme e Mbushëshme për Lomasangiya të Nderuar
Lonaphala Sutta - Kristal i Kripur
Lotus Sutra - Sutra me kuptime të panumërta

M
Maagandiyasuttam - Pika për pikë Klasifikimi
Madhupindika Sutta - Balli i mjaltit
Madhura Sutta - në lidhje me Kastën
Magandiya Spell
Magga-vibhanga Sutta - Një Analizë e Rrugës
Mahaacattaariisakasuttam - Diskursi më i gjatë në dyzet

Maha Hatthipadopama Sutta - Gjurma e Madhe e Elefantëve të Madh
Mahaakammavibhangasuttam - Klasifikimi i Detajuar i Veprimeve
Maha Mangala Sutta - Bekime
Maha Parinibbána Sutta - Ditët e Fundit të Budës
Mahaapunnamasuttam - Diskursi më i gjatë në Natin e Hënës së Plotë
Maha Salayatanika Sutta - Diskursi i Madh i Gjashtë Sense-medias
Maha Samaya Sutta - Mbledhja e Madhe
Maha Sudassana-Sutta - Mbreti i Madh i Lavdisë
Maha Satipatthána Sutta - Korniza e Madhe e Referencës
Maha Sunnata Sutta - Diskursi më i Madh në zbrazëti
Mahaakaccaanabhaddekarattasuttam - Shpjegimi i Venerable Mahaakaccaana i Bashkëngjitjes së Vetme Mbarëkombëtare
Mahaasaccaka Sutta - Diskursi kryesor i Saccaka
Mahaassapura Sutta - Diskursi më i gjatë në Assapura
Mahadukkhakkhandha Sutta - Diskursi më i madh në masën e vuajtjes
Mahagovinda Sutta - Shtajner i Madh
Mahali Sutta - Pamjet Qiellore, Shpirtin dhe Trupin
Mahanama Sutta - Për Mahanama
Mahanidana Sutta - Diskursi i Madh
Mahapadana Sutta - Diskursi i Madh në Linjën
Mahayana Sutra nga tre grumbuj superior
Makkata Sutta - Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Fuqia e Marës
Mara Upasatha Sutra - Themelimi i Mbretërisë
Mjeshtër i Shërimit të Budës Sutre
Mata Sutta - Nëna
Meditimi mbi Virtutin Universal të Bodhisattva Sutra
Meghiya Sutta - Këshilla e Budës për Meghiya
Merita e banje Sutra e Buddhës
Metta Sutta - Diskursi mbi Avantazhet e dashamirësisë
Mettagu Manava Puccha - Pyetjet e Mettagu-së
N
Na Tumhaka Sutta - jo juaji
Nadi Sutta - Lumi
Nagara Sutta - Qyteti
Nagaravindeyya Sutta - Diskursi i dorëzuar në Nagaravindika
Nakhasikha Sutta - Tipi i thonjve
Nakula Sutta - Prindërit e Nakulës
Nakulapita Sutta - Për Nakulapita
Nalakalapiyo Sutta - Shegët e kallamishte
Nalakapána Sutta - Diskursi në Nalakapana
Nandakovaadasuttam - Këshilla nga Nandaka nderuar
Nandana Sutta - kënaqësi
Nava Sutta - Anija
Neyyattha Sutta - Një Kuptim që do të dorëzohet
Nibbána Sutta - Ndalohet
Nibbedhika Sutta - Penetrative
Nidana Sutta - Shkaqet
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Mjetet e Arratisjes
Nivaapa Sutta - Simili i ushqyesve të drerit
O
Ogha-tarana Sutta - kalimi i përmbytjes
Një mënyrë në Sutër
P
Pabbata Sutta - një mal
Pabbatopama Sutta - ngjashmëria e maleve
Pabhassara Sutta - Luminous
Paccaya Sutta - kushtet e domosdoshme
Padhana Sutta - Lufta e Madhe
Pahana Sutta - Dorëheqja
Pañcakanga Sutta - Carpenter Pesë vegla
Pancattayasuttam - Pesë dhe tre
Pañha Sutta - Pyetje
Pañña Sutta - Dallimi
Parabhava Sutta - Downfall
Paramatthaka Sutta - Me Shikime
Parileyyaka Sutta - Në Parileyyaka
Parivatta Sutta - Raundi Katërfishtë
Pasura Sutta - Për Pasura
Patala Sutta - Çrregullimi i Bottomless
Paticca Samuppada Vibhanga Sutta - Analiza e lindjes së të varurve
Patika Sutta - Rreth Patikaputta Charlatan
Patimokkha Sutta - Kodi i disiplinës Bhikkhus
Patoda Sutta - Goad-shkop
Payasi Sutta - Debat me një skeptik
Thief Penitent
Phassa Sutta - Kontaktoni
Phassamulaka Sutta - e rrënjosur në përshtypje Sense
Pilahaka Sutta - Beetle Dung
Pindapaatapaarisuddha Sutta - Pastërtia e Alms Food
Piya Sutta - I dashur
Piyajaatika Sutta - Të dashur
Potaliya Sutta - Për Potaliya
Potthapada Sutta - Rreth Potthapada
Prajna Paramita - Zemra Sutra
Prajñápáramitá - Zemra Sutra
Falënderimi i tokës së pastër dhe mbrojtja nga Buddhët
Pubbakotthaka Sutta - Porta e Lindjes
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Këshilla për të nderuar Punna
Puttamansa Sutta - mishi i një fëmije

R
Rahogata Sutta - E izoluar
Rahula Sutta - Këshilla për Rahulën
Raja Sutta - Mbreti
Ratana Sutta - Thesaret
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Chariots Relay
Rathakara Sutta - Krijuesi i karrocave
Rohitassa Sutta - Për Rohitassa
Rupa Sutta - Format
S
Saamagaama Sutta - Në Samagama
Sabbasava Sutta - Të gjitha fermentimet
Saccavibhanga Sutta - Diskursi mbi Analizën e të Vërtetave
Sacitta Sutta - Mendja e Njeriut
Saddha Sutta - Dënim
Sakka Sutta - Për Sakyan
Sakkapanha Sutta - Një Perëndi Konsulton Budën
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - Një Analizë e Gjashtë Sense-media
Saleyyaka Sutta - Brahmanët e Sala
Salha Sutta - Për Salha
Salla Sutta - Shigjeta
Sallatha Sutta - Shigjeta
Sallekha Sutta - Diskursi për Ndarjen
Samadhanga Sutta - Faktorët e Përqendrimit
Samadhi Suttas - Përqendrimi i pamatshëm
Samajivina Sutta - Të jetosh në një mendje
Samana Mundika Sutta - Mundika The Contemplative
Samaññaphala Sutta - Frutat e jetës bashkëkohore
Samanupassana Sutta - Supozimet
Sambodhi Sutta - Vetë-zgjim
Samiddhi Sutta - Rreth Samiddhi
Sammaditthi Sutta - Diskursi në Pamjen e Djathtë
Samnamndiká Sutta - Këshillë për Urdhëruesin Ascania Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - Për Brahmin Sangaarava
Sangaha Sutta - lidhjet e shoqërimit
Sangiti Sutta - Kënduar së bashku
Sankha Sutta - trungu i koncave
Sankhaaruppatti Sutta - Arising of IntentionsSankhitta Sutta - Vullneti i Mirë, Mindfulness dhe Përqendrimi
Saña Sutta - Perceptimi
Saññoga Sutta - Bondage
Sappurisasuttam - i denjë
Saraniya Sutta - që çon në përulësi
Satipatthána Sutta - Korniza e Referencës
Sattatthana Sutta - Shtatë Bazat
Shkrimet e Predikuara nga Buda mbi Zhdukjen Totale të Dharmës
Dytë e Khandhaka - Ceremonia e Uposathas, dhe Pëmimokkha
Sedaka Suttas - Në Sedaka
Sekha Patipada Sutta - Praktika për një në Trajnim
Sela Sutta - Motra Sela
Sela Sutta - Për Brahmin Sela
Predikimi në Rajagaha
Predikimi i Shtatë Suns
Sevitabba-Asevitabbasuttam - Gjërat që duhet dhe nuk duhet të praktikohen
Shurangama Sutra
Surangama Sutra (versioni në PDF)
Sigalovada Sutta - Kodi i Disiplinës i Layperson-it
Sigala Sutta - Çakalli
Siha Sutta - Në Bollëk
Silavant Sutta - Virtuale
Sisupacala Sutta - Motra Sisupacala
Snake Simile
Soma Sutta - Motra Soma
Sona Sutta - Rreth Sona
Sonadanda Sutta - Cilësitë e një Brahmi të vërtetë
Sotar Sutta - The Listener
Subha Sutta - Morali, Përqendrimi, Urtësia
Subhasita Sutta - mirë e folur
Suda Sutta - The Cook
Suddhatthaka Sutta - Për pastërtinë
Sukhamala Sutta - Përpunimi
Sutra më e madhe Sukhavativyuha
Sunakkhatta Sutta - Për Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - Rreth Susima
Sussusa Sutta - Duke dëgjuar mirë
Sutava Sutta - Për Sutavan
T
Talaputa Sutta - Për Talaputa aktori
Tamonata Sutta - Darkness
Tanha Sutta - Mallkimi
Tapussa Sutta - Për Tapussa
Diskursi mbi dhjetë mënyrat e shëndetshme të veprimit
Tevigga-Sutta - Në Njohjen e Veda
Tevijjavacchagotta Sutta - Tre Vedat në Vacchagotta
Thana Sutta - Karakteristikat
Theragatha - Verse Single
Theragatha - Verset e Pairit
Theragatha - Vargjet Triple
Theragatha - Vargjet e katërt
Theragatha - Dhjetë Vargje
Khandhaka e tretë - Rezidenca gjatë sezonit të shiut, Vassa
Tittha Sutta - sektare
U
Ubhatobhaga Sutta - Lëshuar dy mënyra
Udayi Sutta - Rreth Udayinit
Uddesa Vibhanga Sutta - Një Analizë e Deklaratës
Udumbarika Sihanada Sutta - Rrënimi i Luanit të Madh në Udumbarkans
Ugga Sutta - Për Ugga
Ullambana Sutra - Fjalët e vërteta për kthimin e mirësisë së prindërve
Upacala Sutta - Motra Upacala
Upadana Sutta - Mbeshtetje
Upaddha Sutta - Gjysma e Jetës së Shenjtë
Upajjhatthana Sutta - Subjektet për Kontemplim
Upakilesa Sutta - Ndyrësitë e vogla
Upanisa Sutta - Parakushtet
Upasena Sutta - Për Upasena
Upaya Sutta - Bashkangjitur
Uposatha Sutta - Mbikëqyrja e Tetë-Parimeve
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Pastrimi i të gjitha shtigjeve të këqija
Uttara Sutta - Uttara Biri i Deva
Utthana Sutta - Në Vigjilencë
V
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Motra Vajira
Vajjiya Sutta - Rreth Vajjiya
Vajrasamadhi Sutra - Sutra e absorbimit të diamanteve
Valahaka Sutta - Thunderheads
Vammika Sutta - Simili i kodrës së Ant
Vanapattha Sutta - Mënyrat e Pyjeve
Vanijja Sutta - Jeta e gabuar
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - Simile e Metrazhe
Vedana Sutta - Feeling
Vekhanassa Sutta - Këshillë për Vekhanassa Vatikane përçuese
Veranjaka Sutta - Diskursi ndaj familjarëve të Veranjakës
Vijaya Sutta - Fitorja
Vimalakirti Nirdesa Sutra - Pastrimi i Fushës së Budës
Vimamsaka Sutta - Ekzaminimi
Vina Sutta - Lutja
Viññana Sutta - Ndërgjegja
Vipaka Sutta - Rezultatet
Vipallasa Sutta - Perversions
Virecana Sutta - Një Purgative
Visakhuposatha Sutta - Diskursi për Visakha në Uposatha me Tetë Praktikat
Vizualizimi i Sutrit të Amitabha Pure Land
Vitakkasanthaana Sutta - Mendja Diskutuese Menduarit
Vitthara Sutta - Përparësitë në detaje
Vyagghapajja Sutta - Kushtet e Mirëqenies
Y
Yamaka Sutta - Për Yamaka
Yavakalapi Sutta - Shef i elbit
Yodhajiva Sutta - luftëtar
Yodhajiva Sutta - luftëtar
Yodhajiva Sutta - Për Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - Në Tandem

10) Classical Amharic-አንጋፋዊ አማርኛ

የትንታኔ ጥራትን መመርያ መረብ - በነጻ የሚገኝ የመስመር ላይ ቲፕፒታ ጥናት እና ልምምድ ዩኒቨርሲቲ እና ጥሩ ዜናዎችን በ http://sarvajan.ambedkar.org በ 112 በክፍል ቋንቋዎች

ፓትስቲምሃዲዳ ጄላ-አቡሃ ፓርፓቲቲ ቲፓይካ አንቬስካ ካኪኪያ ኒኪላቪህጃላዋ ካንቶብቱፋ ፓቫቲኒ ኒሳያ http://sarvajan.ambedkar.org a 112 112. ምሁር እስፓንያታህ ባሻስ

ለትረሳቸው እና ለትምህርት ጓደኞቻቸው ትምህርቶችን በመውሰድ ዘለአለማዊ ደስታን እንደ የመጨረሻ ግብ እንዲያገኙ ለማስቻል ቲፒካታን በሁሉም ማህበረሰቦች ውስጥ ለማሰራጨት ሙከራ ማድረግ. በ 7 ዲ / ጂ ሌዘር ጨረር እና በሲራማማ ሲኒማ የተሰራ የሜዲቴሽን ማረፊያን ጨምሮ በቅርብ ጊዜ ስዕላዊ ቅርፀት ትምህርቱን ያስተምሯቸው.

ናኖ አሚታብራ - ናኖ ባቶዋ
እንኳን በደህና መጡ ወደ ቡዲስትዘርክ

ለዚህ ድህረ-ገፅ ዓላማ እባክዎን የመገለጫ ክፍሉን ያንብቡ.

ከታች የተዘረዘሩ የቡድሂስት ሱተራዎች ስብስቦች ከ A እስከ Z ናቸው.
አንድን ግለሰብን ለማየት, እባክዎን ወደታች ይሸብልሉ.

እባክህ ወደዚህ ገጽ ለመመለስ የአሳሹን ጀርባ አዝራር ተጠቀም.
ከጽሁፍ በመጀመር ላይ በዊንዶው ኤክስፕረስ ውስጥ
ክፍል-1 ዶክ (800 ኪ.ቢ) pdf (1.6 ሜባ)
አንድ ክፍል-2 ሰነድ (740 ኪሎ ባይት) pdf (792 ኪባ)
B ዲኮር (892 ኪባ) ፒ. ዲ. ዲ. (748 KB)
C ዲግ (564 ኪባ) pdf (532 ኪባ)
D ዲክ (672 ኪባ) ፒዲኤፍ (708 KB)
EFG ዶክ (976 ኪባ) pdf (856 ኪባ)
HIJK ሰነድ (884 KB) pdf (732 KB)
ኤል ዲ (696 KB) pdf (608 KB)
M ክፍል-1 ዶኩ (800 ኪሎ ባይት) pdf (612 ኪ.ቢ)
M Part-2 ሰነድ (768 KB) pdf (640 KB)
NOP ሰነድ (592 KB) pdf (564 ኪባ)
RS doc (1.1 ሜባ) pdf (752 ኪባ)
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ሀ
ትንሽ የባህሪ ቁጥር (ጽሑፉን ለንግግር)
አካካሂያህ ሱትታ (ፅሁፍን ወደ ንግግር) - የ Bhikkhu ምኞቶች
Aanaapaanasuttam (ፅሁፍን ወደ ንግግር) - የውስጥና የመተንፈስ ንግግር
Aananjasappaayasuttam (ፅሁፍን ወደ ንግግር) - ተጣጣፊነትን ለማላበስ ተስማሚነት
አቢሳሳሳ (ፅሁፍን ወደ ንግግር) - ምን አልነገርም
አህያ Raja Kumara Sutta (ፅሁፍን ወደ ንግግር) - ወደ ልዑል አብያዕ
አብያህ ሱትታ (ፅሁፍን ወደ ንግግር) - ደፋር
አቡዲንዳ ሱት (ጽሑፍ ወደ ንግግር) - ሽልማት
አሂያካ ሱት (ጽሑፍ ወደ ንግግር) - አስቸኳይ
አቺኛ አብቡተሳ ሱቴ (ፅሁፍን ወደ ንግግር) - ድንቅ እና ድንቅ
አውንቲታ ሱትካ (ፅሁፍን ወደ ንግግር) - ሊታሰብ የማይችል
አዱና Sታ (ፅሁፍን ወደ ንግግር) - ሳይታለም
አቲት Sት (ጽሑፍ ወደ ንግግር) - ቤት በእሳት
አቲትፓሪሳና ሱትካ (ወደ ጽሑፍ) - የእሳት መልእክቶች
አድዪያ ሱታ (ፅሁፍን ወደ ንግግር) - ከሃብት ውስጥ ጥቅም ማግኘት
ወደ ተዓማኒ ፑና (ወደ ጽሑፍ) የተሰጠ ምክር
አጌራ ሰታ (ጽሑፍ ወደ ንግግር) - የእንግዳ ማረፊያ
አጌጋንሳህ (ጽሑፍ ወደ ንግግር) - ስለ ጀማሪዎች እውቀት
አጊጂ ቫምጎታ ቼሳ (ጽሑፍ ወደ ንግግር) - ወደ ቫክጎትካ በእሳት
አኻታ ሰታ (ፅሁፍን ወደ ንግግር) - ጥላቻ
አጉታፓቲቪንያ ሱት (ጽሑፍ ወደ ንግግር) - ጥላቻን ማስወገድ
አኒያ Sተታ (ፅሁፍን ወደ ንግግር) - ሎርድድድድ
አጃጃካሳ ጹሑፍ (ፅሁፍ ለንግግር) - ለታላላተኞቹ ተማሪ
አካካ ሳቱ (ጽሑፍ ወደ ንግግር) - ምኞቶች
አካካማ ሰታ (ፅሁፍን ወደ ንግግር) - ቸልተኛ አይደለም
አካካሳ ሱትራ (ፅሁፍን ወደ ንግግር) - መሳቂያ
አልጋግዱዱፓማ ሱትራ (ፅሁፍን ወደ ንግግር) - የእባቡ ቀመር
አልቫዳ ሱትሳ (ፅሁፍን ወደ ንግግር) - ወደ አልቫካ ያካክ
ሁሉም ቅዱሳን (ከጽሑፍ ወደ ንግግር)
አምባቲቲካራህሎቫዳ ሰታ (ጽሑፍ ወደ ንግግር) - ወደ ተከበረ ራሃላ በአምባልታቲካ ሀሳብ
አምባተታ ሱታ (ፅሁፍን ወደ ንግግር) - ትዕቢት የተደባበረ
አሚታሃ ሱትራ (ፅሁፍ ለንግግር)
አናታፓኒቲኮውዳስታትታም (ፅሁፍን ወደ ንግግር) - ለአናታፓንዲንዳ ምክር ይስጡ
አንጋታ ባያኒ ሱታ (ፅሁፍን ወደ ንግግር) - የወደፊት አደጋዎች ላይ የሚነሱ ሀሳቦች
አናና ሱታ (ፅሁፍን ወደ ንግግር) - ዕዳ
አናንዳ ሱታ (ፅሁፍን ወደ ንግግር) - ለቫንጋሳ መመሪያዎች
አናንዳ ሱትካ (ጽሑፍ ወደ ንግግር) - ራስን, በራስ መመራት, እና ራስን አልባነት
አናንዳ ሱትካ (ጽሑፍ ወደ ንግግር) - የመተንፈስ አእምሮ
አንንዳቡሃዳካርታታስታት (ፅሁፍን ወደ ንግግር) - አንድ ብቸኛ አሻንጉሊት አባሪ, ከሚያምረው አናንዳ
አናንጋ ናታ (ጽሑፍ ወደ ንግግር) - እንከን የሌለው
አናታን ላካካን ሱም (ጽሑፉን ወደ ንግግር) - ስለራስ ባልሆኑ ባህሪያት የተነጋገረ ንግግር
Andhakavinda Sutta (ፅሁፍን ወደ ንግግር) - በአንታካቪንዳ
አኔንያ ሰፓያት ጹሑፍ (ፅሁፍን ወደ ንግግር) - ለማይታገዱት ሰዎች ምቹ ናቸው
አንጉሊማላ ሱታ (ወደ ጽሑፍ) - ወደ አንጎላማላ
አኒ ሱት (ጽሑፍ ወደ ንግግር) - ፔግ
አኑቡዳ ሱትታ (ፅሁፍን ወደ ንግግር) - መረዳት
አንጃጊታ ሱት (ጽሑፍ ወደ ንግግር) - የሚደገፍ
አኑናና ሳት (ጽሑፍ ወደ ንግግር) - እራስን መመልከት
አንፑፓስታት (ፅሁፍን ወደ ንግግር) - ያልተቆራረጠ የማተኮር
አዱራሃ ሳት (ፅሁፍን ወደ ንግግር) - ወደ አንናራሃ
አኑሩዱሃሳተተ (ጽሑፍ ወደ ንግግር) - ለኑሩዳ
አቫታና ሱታ (ጽሑፍ ወደ ንግግር) - ተግሣጽ ማስተማር
አፊሪኒያ Sን ((ፅሁፍን ወደ ንግግር) - ምንም አትወድቅም
ፐዳካ ሱት (ጽሑፍ ወደ ንግግር) - ጥቂት
አፋማው ሱት (ጽሑፍ ወደ ንግግር) - የጆሮ አቀናባሪ
አርአንቪቪሃውጋስታታት (ጽሑፍ ወደ ንግግር) - የነጠላነት ምደባ
አራንኛ ሱትካ (ጽሑፍ ወደ ንግግር) - ምድረ በዳ
አሪ ቫሳስ ቼካ (ጽሑፍ ወደ ንግግር) - ስለ ተራ ሰዎች ባህሎች ንግግር
አሪታፓያዬሳ ሳታ (ፅሁፍን ወደ ንግግር) - የለውጥ ፍለጋ
አሱ ሱታ (ፅሁፍን ወደ ንግግር) - እንባዎች
አቲትቲ ሱት (ጽሑፍ ወደ ንግግር) - Atanatiya ንግግር
አታንዳዳ ሳት (ፅሁፍን ወደ ንግግር) - ስልጠና
Attakarana Sutta (ፅሁፍን ወደ ንግግር) - በ Judgmenthttp: //buddhasutra.com

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hing 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

አተካሳታፓሪያዬያ ሱታ (ፅሁፍን ወደ ንግግር) - አንድ መቶ ስምንት ስሜቶች
አቲ ራጋ ሱት (ጽሑፍ ወደ ንግግር) - ፍላጎት አለ
አቫሌናባ ሳታ (ጽሑፍ ወደ ንግግር) - የኡራቡና ሱትራ
አቫሊካ ሱት (ወደ ጽሑፍ) - እህት አቬላካ
አቫርና ንጋት (ፅሁፍን ወደ ንግግር) - እንቅፋቶች
አቫንያ ሱስ (ጽሑፍ ወደ ንግግር) - አለማወቅ
አቫትሳካሳ ሱትራ (ፅሁፍን ወደ ንግግር) - አበበ ገላላን ሱትራ
አይካካና ሰታ (ፅሁፍን ወደ ንግግር) - ጥያቄው
ለ
Baalapandita Sutta (ፅሁፍን ወደ ንግግር) - ሰነፍን እና ጥበበኛን ለመለየት
ባሂያ ሱታ (ፅሁፍን ወደ ንግግር) - ስለ ባሂያ
ባቡሃታቱካሳታም (ፅሁፍን ወደ ንግግር) - በብዙ ነገሮች ላይ የተመሰረተ ንግግር
ባሃን ቼታ (ፅሁፍን ወደ ንግግር) - ወደ ቡሃን
ባውሽያኒያ ሱትታ (ፅሁፍን ወደ ንግግር) - በብዙ ስሜቶች ላይ ይወያዩ
Bakkulaasuttam (ፅሁፍን ወደ ንግግር) - አስደናቂ ነገሮች ስለ ተካላካ ባክላላ
Bhaddekarattasuttam (ጽሑፍ ወደ ንግግር) - አንድ ብቸኛ አሻንጉሊት ዓባሪ
ባዋአሻራቫሳ (ጽሑፍ ወደ ንግግር) - ታላቅ ፍርሃት
Bh u Ap Ap S S (ወደ ፅሁፍ ፃፈው) - ከመነኮሳት መካከል ምንም ዓይነት ተቀባይነት የላቸውም
ቡርኩኒ ዖታ (ፅሁፍን ወደ ንግግር) - ዘውዱን
Bhojana Sutta (ፅሁፍን ወደ ንግግር) - ምግብ
ቡታዲም ሳት (ጽሑፍ ወደ ንግግር) - ይህ ወደ ውስጥ ገባ
ቡሩማ ሱት (ወደ ጽሑፍ) - ወደ ተራው ቡዌማ
ብራህማላ ሱታ (ፅሁፍን ወደ ንግግር) - ከፍተኛው ምስራቅ አስተማማኝ አይደለም
ብራህማን Sት (ፅሁፍን ወደ ንግግር) - ብራህማን ለናሙነ
ብራሃው ኔትራ ሱትራ (ጽሑፍ ወደ ንግግር) - የ Bodhisattva Mind-Ground ምዕራፍ
Brahmanimantana Sutta (ጽሑፉን ወደ ንግግር) - ለ Brahma አድራሻ
የቡድሃ ተካፋይ ማስተማር ሱትራ (ጽሑፍ ለንግግር)
የቡድሃ ቃል በካማ (ጽሑፍ ወደ ንግግር)

ሸ
ካታቱ ኡንታ (ፅሁፍ ለንግግር) - የፓትመጃ ንግግር
ካክቻቫቲስያህሃንሳህ S (ወደ ጽሑፍ) - ዊንዶው ዘወር ሲለውጥ
ካክቱ ሱት (ጽሑፍ ወደ ንግግር) - ዐይን
ካላ ሱታ (ፅሁፍን ወደ ንግግር) - እህት ካላ
ሻካላ ቼክ (ፅሁፍን ወደ ንግግር) - መለዋወጥ
ካንኪ ሱታ (ፅሁፍን ወደ ንግግር) - ወደ ብራምማን ካንኪ
ካላላህ ሱትካ (ፅሁፍን ወደ ንግግር) - ንዴት
ቼኔንሳታ (ፅሁፍን ወደ ንግግር) - የፍቃድ አዋጅ
Cetokhiila Sutta (ወደ ጽሑፍ) - ቀስ በቀስ በአዕምሮ ውስጥ
ላቢዶዳ ሰታ (ጽሑፍ ወደ ንግግር) - ስድስት እጥፍ ፈተና
Chachakka Sutta (ፅሁፍን ወደ ንግግር) - Six Sextets
ቻናኖውሳስታት (ፅሁፍ ለንግግር) - ለተከበረ ቻና የተሰጠ ምክር
Chappana Sutta (ፅሁፍን ወደ ንግግር) - ስድስት ፍጥረታት
ቺጊላ ሱት (ወደ ጽሑፍ) - ቾን
የቡድሃ አማቲዩስ ቅኔ (ፅሁፍ ለንግግር)
ካላስሱና ሳታ (ጽሑፍ ወደ ንግግር)
Cula-dhammasamadana Sutta (ፅሁፍን ወደ ንግግር) - የአሠራር ልማድን በተመለከተ አጭሩ ንግግር
Cula-Assapura Sutta (ፅሁፍን ወደ ንግግር) - በአሳፓራ አጫጭር ንግግር
ካውላ ካሚቬቪንጋ ሳንታ (ጽሑፍ ወደ ንግግር) - አጫጭር የተግባር ትንታኔ
የኩላ ማልማች ሱትራ (ጽሑፍ ወደ ንግግር)
ካላ ማሉኑኪቫዳ ሱትካ (ፅሁፍን ወደ ንግግር) - ለማልክያ አጫጭር መመሪያዎች
ካላ ፔንማን ሳታ (ፅሁፍን ወደ ንግግር) - የሙሉ-ጨረቃ ምሽት ንግግሩን ያቀርባል
ካላ ሡንታ ስተታ (ፅሁፍን ወደ ንግግር) - ባዶነት ላይ ያነሰ ንግግር
ኩላ ቬዳላ ሱት (ፅሁፍን ወደ ንግግር) - አጠር ያሉ ጥያቄዎች እና መልስ
ካውደክክካንሀን ሰታን (ፅሁፍን ወደ ንግግር) - በመከራ ውስጥ ማጉረምረም
ካላጉላካ ሰተታ (ፅሁፍን ወደ ንግግር) - በካደፍ ላይ የተናነሰ ንግግር
ኮንዳ ሱት (ወደ ጽሑፍ) - የሻርፓቱራ ማቋረጥ
Cuularaahulovaadaasuttam (ጽሑፍ ወደ ንግግር) - በአጭሩ, ወደሚከፈልው ራህላ
ሉቡካንሃስካንጋህ ሱትታ (ፅሁፍን ወደ ንግግር) - በስሜታዊ ፍጥረታት ላይ አጫጭር ንግግር
D
ዳሃራህ (ጽሑፍ ወደ ንግግር) - ወጣት
ድክቻቪቪሃውጋስታታት (ጽሑፍ ወደ ንግግር) - የስጦታዎችን ደረጃ መለየት
ዳዋን ሳት (ጽሑፍ ወደ ንግግር) - ትሎቹ
ዳታቡሁ ሱት (ጽሑፍ ወደ ንግግር) - “በታመመው ሰልፍ”
ዱሳራህ ሱት (ጽሑፍ ወደ ንግግር) - የአስሮች መጨመር
ዳታብ ፐዳ (ጽሑፍ ወደ ንግግር) - ይታወቃል
የማይታሰብ የቡድሃ አህጉድ ስብስብ Demonstration demonstration
ደጋሃሃ ሳት (ፅሁፍን ወደ ንግግር) - በዴቫሃሃዎች
ቫዱዲሱ ሱትካ (ፅሁፍ ለንግግር) - ሰማዕታት መልዕክተኞች
Dhaatuvibhangasuttam (ጽሑፉን ወደ ንግግር) - የዓለማት ምደባ
ድሃጋ ሰት (ጽሑፍ ወደ ንግግር) - የባነር ጥበቃ
ዳሃማ ናያህ ሱትታ (ፅሁፍን ወደ ንግግር) - በስነ-ስርዓተ-ትምህርቱ ንግግር ላይ
ዳምክር ካራህ (ጽሑፍ ወደ ንግግር) - መጥፎ ምግባር
ዳምሃዳያዳ ኡስታዝ (ፅሁፍን ወደ ንግግር) - ትምህርትን ውርስ ለማግኘት
ዳም ማካካክፓቫታ ሳታታ (ፅሁፍን ወደ ንግግር) - ለጽድቅ መንግሥት መሠረት
ዳምማን ማኑህ (ፅሁፍን ወደ ንግግር) - አንድ በስህተት ዳል
ዳምማርካ ቴክታ (ፅሁፍን ወደ ንግግር) - ወደ ዳምማርክ
ዳሃና ሱትታ (ፅሁፍን ወደ ንግግር) - ውድ ሀብት
ዲሃኒያ ሱትታ (ፅሁፍ ለንግግር) - ዳሃያ ካቼማን
የቡድሃ ረጅም ዕድሜ የቡድሃው ኹናራ የቁጥሩ መጥፋት እና የልጆች ጥበቃ (ፅሁፍ ለንግግር) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
ዱቱ ሱት (ጽሑፍ ወደ ንግግር) - ባህሪያት
Dhatu Vibhanga Sutta - ስለ ንብረቶች ትንታኔ
የአልማዝ ሱትራ (ጽሑፍ ወደ ንግግር)
ደጃጋኑ ሱታ (ጽሑፍ ወደ ንግግር) - ወደ ዳጂካኑ
ዳጉናካ ሱት (ጽሑፍ ወደ ንግግር) - ወደ ዳጉካሃ ዊንግአርቴስቴስቴሽን (አስገራሚው) ምክር
ዳጊዋ-ኩማራ ቫትቱ (የጽሑፍ መልእክት) - ስለ ልዑል ዳጎቫ ታሪክ

የቡድሃ መምህራን ንግግር (ጽሑፍ ወደ ንግግር)
የዝግጅት ስብስብ (ፅሁፍ ለንግግር)
ታላላቅ በረከቶች ላይ ያተኮረ ንግግር (ፅሑፍ ለንግግር)
የቡድሃው ንግግራቸው በቡድሃው ፊት ለቡድኑ (በንግግር ወደ ንግግር)
ዲትቲ ሱት (ጽሑፍ ወደ ንግግር) - እይታዎች
ዱልታታ ሱታ (ፅሁፍን ወደ ንግግር) - በሃይለኛ ጊዜዎች ይወድቃሉ
ዱታቲታካ ሰታ (ፅሁፍን ወደ ንግግር) - የተበላሸ
ዲቫይታኑሳሳ ሳታ (ጽሑፍ ወደ ንግግር) -የጥቂትነት ቅኝት
Dvedhavitakka Sutta (ፅሁፍን ወደ ንግግር) - ሁለት ዓይነት አይነቶች
E
ስምን ታላላቅ ግኝቶች ሱትራ
የእውቀት ምሪት ሱትራ
የናሙተኛው ለማድለቢል
አኪቃሪ ሱት - ለብራህማን ኢኩረሪ
ረ
Filial Piety ሰዋራ
የቡድዩ የመጀመሪያው ንግግር
የመጀመሪያው ክጃሃካ - የቢኪቶች ትእዛዝ ተቀባይነት ማግኘቱ
የመጀመሪያው ትምህርት - የመስበክ ውሳኔውን ዳራ (ዳግመኛ)
የቡድዩ የመጀመሪያው ትምህርት
እንከን የለሽ ንጽሕናን ሱትራ - ከአጥቂኝ ጋንጋታራ ጋር የሚደረግ ንግግር
ሱትራ በአርባ ሁለት-ክፍሎች
አራተኛ ካንዳካ - በፈንገስ ወቅት, ፓሳራ የቫውቫን ዝግጅት
G
ጉዱላ ሰተታ - ላሽ
ጋድራህ ሱት - አህያ
ጋናካጎጋላ ሳታ - የጋና-ሞገላላን ንግግር
ጋና ኙትክ - አሙሽ
ጋራ ቬታ - ማድነቅ
ጋቪ ሰታ - - ላም
ገላኔን ሰት - በታመመ ክፍል ውስጥ
ጊላና ሱት - ታማሚ
ጊላና ሱት - የታመሙ ሰዎች
ጊላያና ሳት - ህመም
Girimananda Sutta - ንግግር ለጂሪማንዳ ታራ
Gopakamoggallaanasuttam - ወደ ብራህሚን ጎፖካሞጋጋላና
ጎስታማ ቡዳ - ቀደም ብሎ የነበሩትን ነገሮች አከበሩ
የኩራማ ቡዳ - የእርሱ አሰቃቂ ተግባራት
ጎስታማ የቡድሃ አዕምሮዎች
ጎሳማካ Cetiya Sutta - በጎሳማካ መስጊድ
የኩማማ የመጀመሪያዎቹ ማስተሮች - ካላማ እና ራማፑታ
ጎሱይ ስቲታ - እህት ጎዋሚ
ጉዋታካ ሰታ - የአካል ጉድጓድ
ጉለሳኒ ሳት - V / Gulul On On

ሸ
HATAH SUTA - ወደ ሃትሃካ በእሳተ ገሞራ በደመ ነፍስ ውስጥ በደን የተሸፈነ ነው
የልብ ሱትራ
የቅዱስ ፔራማ ሱትራ እሳቤ
ሀቫንታ ሱት - ለንቃት ከሚያስፈልጉ ምክንያቶች
ሒሪ S - በጓደኝነት
ሂሪ ሱት - ሕሊና
Hita Sutta - ጥቅማ ጥቅም
እኔ
ኢተዴባድ ቫይበርጋ ሳታ - የኃይል ምንጮችን ትንታኔ
ኢንሳታ - ዕዳ
Indriyabhaavanaasuttam - የአእምሮ ጤና ፋኩልቲዎች ማጎልበት
Indriya Vibenganga Sutta - የአእምሮ ጤና ፋኩልቲዎች ትንታኔ
የኦንታይኒየም ሕይወት አሻሽነት, ንጽህና, እኩልነት እና ምሁራዊ ትምህርት ቤት (佛佛乘乘乘乘壽壽壽莊嚴清平平平平覺經)
Isidatta Sutta - ስለ ኢሲዲታ
ኢሲግስታትቡድ - እሳተ ገሞራ
ኢሺታታ ስታ - የጦር መሣሪያ ክህሎቶች
ኢታ ሱት - እንኳን ደህና መጣችሁ
ጄ
ያሊያ ሱት - ስለ ያሊያ
ጃራ ሰታ - እርጅና
ጃራ ሰታ - እርጅና
ያታ ሱት - ታልል
የጃሽካ (የቃል በቃል)
ያሃና ሰታ - የአእምሮ ማዳመጥ
ጂጂካ ሳት - ጂዬቫ ጋ ንግግር የሰጠው ልጅ
ጂናና - አሮጌ
ጅያካ ሳታ - ወደ ጂቫካ
K
ካያጋታሳቲስታትካ - በአእምሮ ውስጥ የተገነባ የአዕምሮ ዘይቤ
ካካንጋቶ ሳትታ - ወደ ካካናኛ በትክክለኛው እይታ ላይ
ካካፓፓ ቼታ - የእምቡር ተምሳሌት
ካላና ሳት - ወቅታዊ ስጦታዎች
Kalahavivada Sutta - ተጨማሪ ጥያቄዎች
Kalama Sutta - ለ Kalamas መመሪያ
ካማ ሶታ - አስቂኝ ደስታ
ካማቫርካታ ሳት - ካምማ Obstructions
Kannakatthala Sutta - በ Kannakattala
ካራኒያ ሜትታ - መልካም ፈቃድ
ካራኒያ ሜቴ ሰታ - የአጽናፈ ዓለማት ፍቅር መዝሙር
ካሲ ብሃራቫጃ ኸት - በባሪያራቫጃ, አርሶ አደር
ካትቫትቱ ሱታ - የውይይት ርዕሶች
ካትቪያ ሱት - ፑሬድ
ካካካኪኪ ሱት - ሰውነት ምሥክርነት
Kesi Sutta - ለ Kesi Horse-trainer
ቀታታ ሱታ - ለኬቫታ
ካጋቫቪሳ ሳት - የሮኒኮስ ቀንድ
ካንሃ ሾታ - ጠቅላላ ድምር
Khuddaka ፓታ - ያነሱ ንባብ
Khuddakapatha Sutta - አጭር አንቀጾች
ኪትታታ ሱት - ዓላማ ምንድን ነው?
ኪምላ ቼታ - ለኪላ
ኪምሲሊ ቼታ - ትክክለኛ ድርጊት
ኪምሲሊ ቼክ - ምን አይነት በጎነት
ጓዳ ሰዐቱ - የምንሰጠው ነገር ሰጪ ነው
Kintisuttam - ስለ እኔ ምን ይመስልዎታል?
ኪታጊርሱሱታ - በኪጋሪኛ የተሰጠ ምክር
ኪሲቺጋቡሳ ሱትራ - የሱራ የቀድሞ መሐላዎች የቦዲየትቫቫ ቤተመዛግብት
ኪኩቺቪካ-ቫይታ - መንቀጥቀጥ እና ተቅማጥ
ክኩራቫታኪ ሱት - - ውሻው አስፈሪ
Kula Sutta - On Families
KusitaArambhavatthu Sutta - የዓለማዊነት እና የስሜት ቀውስ
ኩንታ ኡታ - የጣሪያ ከፍታ
ካታታንታ ሱም - ንሃስ የሌለው መስዋዕት
L
ላኑካኮፓማ ሳታ - - The Quail Simile
ላካካን ሱት - 32 የታላቁ ሰው ምልክቶች
ላንካቫታራ ሱትራ
ላካ ሱታ
የንግስት ሲረላ ክራም አንበሳ
ስለ አንበሳ ግርግር ያለው ታላቅ ንግግር
በአንበሳው የሎረር አጫጭር ንግግር
ሎካካ ሱታ - ጥሩ እና መጥፎ አስተማሪዎች
ሉካፓ ፕላታ - የአሳዳጊዎች አለም
ላካቪፒቲ ሱት - የዓለም ውድቀት
ላካያቲካ ሱት - ኮስሞሎጂስት
Lomasangiyabhaddekaratthasuttam - አንድ የሚያማምረው የተጋነነ ወደ ተካፋይ ሎማሳኒያ
ሌኖፋ Sታ - የጨው ክሪስታል
ሎተስ ሱትራ - የማይታወቁ ትርጉሞች የሱራ

M
ማጃንዲያሱታም - በሰዓት ምደባ ነጥብ
ማድዊንዲካ ሱት - ማር ማር
ማዱራ ስታ - ከካቶሪ ጋር
የጋንዲያ ፊደል
ማጋ ጋ-ቫንጋን ሰታ - በመንገድ ላይ የሚደረግ ትንታኔ
Mahaacattaariisakasuttam - ረዘም ያለ ንግግር

ማህሃ ሀተም ታፓፓማ ሰታ - ትልቁ የዝሆን ቆጠራ ተመጣጣኝ
Mahaakammavibhangasuttam - የተዘረዘሩትን የእርምጃዎች ዝርዝር
ማህሃማላ ሰታ - በረከቶች
ማሃ ፔሪናባህ ኡመታዊ - የቡድሃ የመጨረሻ ጊዜ
Mahaapunnamasuttam - የሙሉ ጨረቃ ምሽት ረዘም ያለ ንግግር
ማህሃ ሳላየታኒካ ሱት - ታላቁ ስድስት መለስ-የመገናኛ ዘዴዎች
ማህሃ ሻምሳ - ታላቅ ስብሰባ
ማሃ ደሳሳና-ሱትባ - ታላቁ የክብር ንጉሥ
ማሃ Satipatata Sutta - የታላቁ የክፈፎች ክምችት
ማሃ ሱናታ ሱታ - የባሰ ከንቱነት ንግግሮች
Mahaakaccaabhaddekarattasuttam - የተከበረው መሃከካካኒው ስለአንዳንዱ የሚያማምን አባሪ
ማሃካካካ ሳተታ - ዋነኛው ንግግር ለሳካካ
ማሃሳቱቱ ሰለ - በአሳፓራ ረዘም ያለ ንግግር
ማሃዱክካንሀን ኻታ - መከራን ማጋለጥን በተመለከተ ታላቅ ንግግር
ማሃጎቪንዳ ሱት - ታላቁ መጋቢ
ማህሊ ሶታ - ሰማያዊ እይታ, ነፍስ እና አካል
Mahanama Sutta - ወደ መሃናማ
ማሃናዲና ሱት - ታላቁ መንስኤዎች ንግግር
Mahapadana Sutta - በመስቀል ላይ ያለው ታላቅ ንግግር
አማንያና ሱትራ ሦስቱ የከፍተኛው ሸለቆዎች
መካካታ ሱታ - ጦጣ
ማሪያንሲ ስተታ - የሞትን አዕምሮ
ማርፓሳ ሰታ - የማራ ሀይል
ማራ ኡሳሳታ ሱትራ - መንግሥቱን ማቋቋም
የቡድሃ ፈጣሪዎች መምህር
ማታ ሱታ - እናቴ
በቡድአሳቫቫ ዩኒቨርሳል Virtርባን ሱትራ ላይ ማሰላሰል
Megyi Sutta - የቡድ መማክር ለሜጊ
የመታጠቢያ ዋጋ የቡድሃ ሱትራ
ሜታ Sታ - በፍቅራዊ ደግነት ላይ የተመሰረተ ንግግር
Metta Manava Puccha - የመታትን ጥያቄዎች
N
ና ሙሙካ ሳት - አይደለም
ናዲ ሲሳታ - ወንዝ
ናጋራ ሱት - ከተማ
የናጋሬቪኒካ / የናጋሬቪኒካ / ንግግር
ናቅሺሻ ሳት - የድንጋይ ጥርስ ጉድጓድ
ናካላ ሱት - የናካላ ወላጆች
Nakulapita Sutta - ወደ ናኩሉፒታ
ናላካልፓዮ ሱታ - የሬዳ ባርዶች
ናላፓንያ ሱት - ናላካፓና ውስጥ የተካሄደው ንግግር
Nandakovaadasuttam - የተከበረ የንዋኒካ ምክር
ናንዳ ሰታ - ደስ ብሎ
ናቫ ሳት - መርከቡ
ንያተታ ሱታ - ያልተጣለ ትርጉም
ኒብና ሳት - ማዋሃድ
ናፒዳኪካ ሱት - ፍጥነተኛ
ኒዲና ሱት - መንስኤዎች
ናሚሳ ሳተታ - አዕዋፍ
ኒሳርያ ሱት - መውጫ መንገዶች
Nivaapa Sutta - የዱር መርገብ አመጣጥ
O
ኦጋታ-ታርና ሰታ - በውሃው ላይ መሻገር
አንዱ መንገድ በሱራ
P
ፓፓካ ቼክ - ተራራ
ፓፓቶፖማ ሰት - ተራሮች ቀረጻ
ፓብሃሣራ ሱታ - ብሩህ
Paccaya Sutta - አስፈላጊ ሁኔታዎች
ፓትሃና ሱት - ታላቁ ትግል
ፓና ሰታ - እድሳት
ፓንኩካን ሰት - አናer አምስት መሳሪያዎች
Pancattayasuttam - አምስቱንና ሦስቱን
ፓንሃ ሳት - ጥያቄዎች
ፓናና ሳት - አስተዋይ
ፓራባቫ ሳት - ውድቀት
Paramatthaka Sutta - በእይታዎች
ፓሊይያሳ ሳት - በፓሪሊያካ
ፓሪታታ ሱት - አራፋፍ ክብ
ፓሳራ ሱታ - ወደ ፓስተሩ
ፓፓላ ሱት - ቫይረል ዊዝ
ፔትካሳ ሳሙፓዳ ቪቪንጋ ሳታ - ጥገኛ ተከላካይ ትንታኔ
ፓቲካ ስተታ - ስለ ፓቲካቱታ ጸልታታ
ፓትማክሃ ሳታ - የቢትቃው የስነ-ሥርዓት ህግ
ፓታዶ ሰታ - ዘዲድ-ዱቄት
Payasi Sutta - በጥርጣሬ ላይ ክርክር
ዘጋቢው ሌባ
ፒያሳ - አድራሻ
ፕሳማሙካ ሳታ - በስሜት-ስሜት ላይ የተመሰረተ
ፒላሃካ ሳት - ፑንት ጥንዚዛ
Pindapaatapaarisuddha Sutta - የንጹህ አጽቄ ምግብ
ፒያ ሶሳ - ውድ
Piyajaatika Sutta - ተወዳጅ
Potaliya Sutta - ወደ potaliya
ፖታፓዳ ሰታ - ስለ ፖታታዳዳ
ፕራኒና ፓራማታ - ልብ ክቱ
ፕራግጎፓግራፊ - የልብ ሱትራ
ንጹህ ምድሩ እና ጥበቃ በቡድሃዎች
አቢብካካትታ ሳታ - ምስራቃዊ ጌት ቤት
ፖልጋላቫጋጎ - አለን እስታ
Punnovaadasuttam - ምክር ለተከበሩ ፑና
Puttamansa Sutta - የወለደ ሥጋ

አር
ራህዮታ ትምህርት - የተከፈለ
ረኡላ ሱትታ - ለሩዋላ ምክር
ራጄ ሱት - ንጉሱ
ራታ ሳት - ውድ ሀብቶች
ጁንታ ሳት - የጌል ንግግር
Ratha-vinita Sutta - Relay Chariots
ራተኩራ ሰተን - ዘሪተስ ፈጣሪ
ሮሂሳሳ ሱት - ሮክሳሳ
ራፒ ሰት - ቅፆች
S
ሳማምጋማ ሳታ - በሳጋማ
ሳቢሳቫ ሳት - ሁሉም ማቃጠሎች
ሳትካቪዠን ሳት - ስለ እውነታዎች ትንታኔ ንግግር
ሳካሪታ አዘት - የአንድ ሰው አዕምሮ
Saddha Sutta - ግምትን
ሳክካ ሱት - ለካካን
ሳካፓንያ ሱት - እግዚአብሔር አምላክ ቡዳን ያስተምራል
ሳክገንጋጊ ሱት - ሃውክ
ሰሊያታ ቫይበርጋ ሳታ - ስለ ስድስት የስሜት መገናኛ ዘዴ ትንታኔ
ሳሊያሳ ሳታ - የሳላህ ብራህማዎች
ሳልቫ ሳታ - ወደ ሰላም
ሰላት ኡታ - ቀስት
Sallatha Sutta - ቀስት
መስከረም S - - Salle on
ሳማሀንጋ ሰታ - የመቆጣጠሪያዎች ሁኔታዎች
ሳምዲሂ ሱታ - የማይቆራረጥ ማዕካታ
ሳማጂቪና ሰት - በተለመደው ኑሮ ውስጥ
ሳማና ሞንዲካ ሱት - ሞንዲካ ኪሳሊቲ
ሳምኖንፋላህ ሱትጥ - የአሳዛጊው ሕይወት ፍሬዎች
ሳማኑሳሳሳ ሱም - ታሳቢዎች
Sambodhi Sutta - እራስ-መነቃቃት
ሳዲዲ ሱት - ስለ ሳሚዲ
ሳምዱዲቱ ሱት - በትክክለኛው እይታ ላይ የሚደረግ ንግግር
ሳምማን ዱካካ ሱት - ለተባዛው አመራር ምክትል ኦክስታሀማና ሳማናሞናዳፔታታ
Sangaaravasuttam - ለብራህማን ሳውጋራቫ
ሳውጋሃው ኹት - የፎረንስ ትምህርት ቤቶች
ሳንቲ ሲትታ - አንድ ላይ ያስታውሳል
ሳን ሳውታ - ኮንክ መለከት
Sankhaaruattatti Sutta - የማሳመኛዎች መነሣት

Sankhitta Sutta - መልካም ፈቃድ, ማሰላሰል, እና መሰብሰብ
ሳንጋ ሳንታ - ፅንሰ-ሀሳብ
ሳንኖጎ ሰተን - ብሬን
ሳፒሸሰሰተተ - ጥሩው
ሳራኒያ ቼታ - ለሞገስ አመቺ
Satipatata Sutta - ማጣቀሻዎች ክፈፎች
ሳትታና ሰታ - ሰባት መስመሮች
ቅዱሳት መጻሕፍት የቡድሃው ሙሉ በሙሉ ስለጠፋ በቡድሃ ስብከቱን ሰብከዋል
ሁለተኛ ካንዳካ - ኡፖፓሳ ክብረ በዓል እና ፓትሂምካክ ናቸው
ሳዳካ ሳትስ - በሲዳካ
ሴካ ፓፒታዳ ሰታ - አንዱን በማሰልጠን ረገድ ያለው ልምምድ
ሴላ ሱት - እህት ሴላ
ሰela ሱት - ለብራህማን ሴላ
ስብከቱ በሬጅግሃሃዎች
የሰባቱ ሰንበሮች ስብከት
Sevitabba-Asevitabbasuttam - ሊታወቁ የሚገባቸውንና ያልተለመዱ ነገሮች
ሻርጋማን ሱትራ
Surangama Sutra (PDF ስሪት)
ሲጋሎቫዳ ሱት - የየእንጀራ ሰው የስነ-ሥርዓት ሕግ
ሲግላ ሰታ - ተኩላ
Siha Sutta - ልግስና
ስልቫት ሱት - ሀቀኛ
ሲሲፐካላ ሳት - እህት ሲሱፐካላ
እባብ ተመሳሳይነት
ሶማ ሱት - እህት ሶማ
Sona Sutta - ስለ ስና
የሳውዲደንድ ኡዱ-እውነተኛ የባህዱን ስብእናዎች
ሶታር ሱታ - አድማጩ
ሱሃ ቼታ - ሥነ-ምግባር, ጥልቅነት, ጥበብ
Subhasita Sutta - Well Spoken
ሱዳ ሱታ - ኩኪው
ሱድትታካ ሰተን - በንጹህነት
Sukhamala Sutta - ማጣራት
ታላቁ ሱካቫቲቪያህ ሱትራ
ሱቅካታታ ሱታ - ወደ ሶናካታ
ሱንያማ ሱት - ባዶ
ሱሳማ ሳት - ስለ ሱሳማ
ሱሱሳ ስካት - ጥሩ አዳማጭ
ሳቱቫ ሳት - ለሱሳቫን
ቲ
ታንታፑ ሳታ - ተዋንያን ለታፕፑታ
ታሞና ሳት - ጨለማ
Tanha Sutta - Craving
Tapus Sutta - To Tapu
በአስሩ መልካም እንቅስቃሴዎች ላይ የተደረጉ ንግግሮች
ቴቪጋጋ-ሰታ - ስለ ቬዳዎች እውቀት
ቲቪጃጃቫካጋታ ሳት - ሦስቱ ቫድሳዎች ለቫርክጎታ
ታና ሱት - ባህሪዎች
ተራውራ - ነጠላ ቁጥር
Theragatha - Pairs Verses
Theragatha - ሶስት ቁጥር
Theragatha - አራት ሰላዮች
አስራሃታ - አስር ተከታዮች
ሶስተኛ ካንጋካ - ዝናባማ ወቅት በሞሪው ወቅት ቪሳ
ቲቲዋ ሱት - ሰርተሪስቶች
ዩ
ኡቡንሆጋጃ ሳት - ሁለቱንም መንገዶች አስለቅቋል
ዑዴይ ሱት - ስለ ኡዴይን
Uddesa Vibhananga Sutta - መግለጫው ትንታኔ
ኡምቡክራካ ሲዳማ ቼታ - ለኡደሆካካን ታላቁ አንበሳ ጩቤ
ኡጋ ቁ. - ወደ ኡጋ
ኡምቡባና ሱትራ - የወላጅን ደግነት ለመመለስ ትክክለኛ ቃላት
ኡሬካላ ሱት - እህት ጁካላላ
ጁሳዳ ሳት - ኪቲንግ
ዐውደሃ ኸት - የቅዱስ ኑሯቸው ግማሽ
ህንፃሃሃሃና ሳት - ለቁጥር የሚያገለግሉ ትምህርቶች
ጁሳሌሳ ሰተታ - አነስተኛ እርኩሶች
ኡሳኒሳ ሱት - ቅድመ-ሁኔታዎች
ዚዜና ሱት - እስከ ኡስታሳና
ኡሳያ ሱት - ተያይዟል
ኡፕሳታ ሱት - ዘ ስምንት-ቲቪ ዝግጅትን ማክበር
ኡራጋን ሱት - እባብ
ኡሱሳ ቫይጄያ ዳራኒ ሱራ - ሁሉም መጥፎ ጎዳናዎች ማጽዳት
ዑተራ ሱታ - የቫሳ የልጁ ኡታራ
Utቲና ቼታ - በንቃት
ቪ
Vagrakkhedika Sutta - Diamond Cutter
ቫጂራ ሱታ - እህት ቫጅራ
ቫጂጂ ሱት - ስለ ቫጄጂ
ቫምራማትአዲ ሱትራ - አልማዝ መሳብ ሱትራ
ቫላካ ሳታ - ነጎድጓድ
ቫምሚካ ስተታ - የ “አንቲም” ደመቅ
Vanapattha Sutta - የጫካ መንገድ
Vanijja Sutta - የተሳሳተ ኑሮ
ቫሳላ ሱታ - በተቃዋሚዎች ላይ ንግግር
Vatthupama Sutta - የጨርቅ ንድፍ
ቬዳና ሱት - ስሜት
ቫክሃናሳ - ቬንገርስ ሾርትስ ቬከሃናሳ
Veranjaka Sutta - በቬራጃካ ለቤት ሠራተኞች ንግግር የተደረገ ንግግር
ቪጃ ሱትታ - ድል
ቫዮላታሪቲ ኔሬሳሳ ሱትራ - የቡድሃ መስክን ንፁሕነት
ቪማማሳ ስካት - ፈተናው
ቫን Sታ - ዘ ሎት
ቫንጋ ናሳ - ሕሊና
Vipaka Sutta - ውጤቶች
ቮፕላሳ ሳት - መረን
Virecana Sutta - መድረክ
ኘስካዱፖሳታ ሱት - ኡሳፓታ - ኡሳካ ከ 8 ቱ ልምዶች ጋር
የአምቱባህ ንጹህ መሬት (ዑደት) ን ማየት
ቪታካንሃሃና ሳታ - የፈጠራ አስተሳሰብ አዕምሮ
ቫትዋራ S - ጥንካሬዎች በዝርዝር
ቪጋግፓጃ ቼታ - የደህንነት ሁኔታ
Y
ያማካ ሱት - ለጃካካ
ያቫካሊ ስተታ - የገብስ ሸለቆ
ዮድሃጂዋ ሱትታ - ተዋጊው
ዮድሃጂዋ ሱትታ - ተዋጊው
ዮድሃጂዋ ሱትታ - ወደ ዮድዋጂ
ዮጋ ሰተታ - ዮኮስ
ዩጋዳሃው ሱት - ታንዳም

11) Classical Arabic-اللغة العربية الفصحى11) اللغة العربية الفصحى - اللغة العربية الفصحى

11) Classical Arabic-اللغة العربية الفصحى
11) اللغة العربية الفصحى - اللغة العربية الفصحى

التحليلي
Insight Net - مجاني على الإنترنت Tipiṭaka البحث والممارسة الجامعة
والأخبار الجيدة ذات الصلة من خلال http://sarvajan.ambedkar.org في 112
لغة الكلاسيكية

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

محاولة نشر Tipitaka لجميع المجتمعات لتمكينهم من تحقيق الخالدة الخالدة كهدف نهائي من خلال أخذ دروس لبحثهم والزمالة. قدم لهم التعاليم في أحدث صيغة مرئية بما في ذلك الهولوغرام 7D / 3D ليزر وقاعة Circarama Cinema cum التأمل.

نامو أميتابها - نامو بوذايا
مرحبا بكم في BuddhaSutra.com

يرجى قراءة قسم الملف الشخصي لغرض هذا الموقع.

وفيما يلي مجموعات من جميع سوترا البوذية من الألف إلى الياء.
لعرض سوترا فردية ، يرجى التمرير لأسفل.

يرجى استخدام زر الرجوع في المتصفح للعودة إلى هذه الصفحة.
Sutra بدءا بحرف في كلمة وثيقة في قوات الدفاع الشعبي
مستند Part-1 (800 كيلوبايت) pdf (1.6 ميجابايت)
مستند من المستوى الثاني (740 كيلوبايت) pdf (792 كيلوبايت)
B doc (892 كيلوبايت) pdf (748 KB)
C doc (564 كيلوبايت) pdf (532 كيلوبايت)
D doc (672 كيلوبايت) pdf (708 كيلوبايت)
EFG doc (976 KB) pdf (856 KB)
HIJK doc (884 كيلو بايت) pdf (732 KB)
L doc (696 كيلوبايت) pdf (608 كيلوبايت)
مستند M-1 (800 كيلوبايت) pdf (612 كيلو بايت)
مستند M Part-2 (768 كيلوبايت) pdf (640 كيلو بايت)
مستند NOP (592 كيلوبايت) pdf (564 كيلوبايت)
RS doc (1.1 ميجابايت) pdf (752 كيلوبايت)
S doc (916 كيلو بايت) pdf (880 كيلو بايت)
TU doc (764 KB) pdf (668 KB)
VY doc (800 كيلوبايت) pdf (684 كيلوبايت)

ا
تعويذة صغيرة من الفراغ (النص إلى كلام)
Aakankheyya Sutta (النص إلى كلام) - إذا رغبات Bhikkhu
Aanaapaanasuttam (النص إلى كلام) - الخطاب في الداخل والخارج
Aananjasappaayasuttam (النص إلى كلام) - القدرة على تحقيق عدم الاستقرار
Abhasita Sutta (النص إلى كلام) - ما لم يكن قال
أبهايا راجا كومارا سوتا (النص إلى كلام) - إلى الأمير أبهايا
أبهايا سوتا (النص إلى كلام) - خائف
أبهيساندا سوتا (النص إلى كلام) - المكافآت
Accayika Sutta (النص إلى كلام) - عاجل
Acchariya Abbhuta Sutta (النص إلى كلام) - رائعة وعجيبة
Acintita Sutta (النص إلى كلام) - غير قابل للاختراق
Adanta Sutta (النص إلى كلام) - Untamed
أديتا سوتا (النص إلى كلام) - البيت على النار
Adittapariyana Sutta (النص إلى كلام) - The Fire Sermon
Adiya Sutta (النص إلى كلام) - الفوائد الواجب الحصول عليها من الثروة
نصيحة إلى بونا الموقرة (النص إلى كلام)
أغارا سوتا (النص إلى كلام) - دار الضيافة
The Agganna Sutta (النص إلى كلام) - على المعرفة من البدايات
آجي Vacchagotta سوتا (النص إلى كلام) - ل Vacchagotta على النار
أغاتا سوتا (النص إلى كلام) - الكراهية
Aghatapativinaya سوتا (النص إلى كلام) - اخضاع الكراهية
Ajaniya Sutta (النص إلى كلام) - The أصيل
أجيفاكا سوتا (النص إلى كلام) - إلى الطلاب القادرين
Akankha سوتا (النص إلى كلام) - التمنيات
Akkhama سوتا (النص إلى كلام) - غير مرنة
Akkosa Sutra (النص إلى كلام) - إهانة
Alagagadduupama Sutta (النص إلى كلام) - The Simile of the Snake
Alavaka Sutta (النص إلى كلام) - إلى Alavaka Yakkha
جميع Taints (النص إلى كلام)
Ambalatthikaraahulovada Sutta (النص إلى كلام) - تقديم المشورة لل Raha الموقر في Ambalatthika
أمباتا سوتا (النص إلى كلام) - كبريئًا
أميتابها سوترا (النص إلى كلام)
Anaathapindikovaadasuttam (النص إلى كلام) - تقديم المشورة إلى Anaathapindika
Anagata Bhayani Suttas (النص إلى كلام) - الخطابات حول مخاطر المستقبل
أنانا سوتا (النص إلى كلام) - Debtless
Ánanda Sutta (النص إلى كلام) - تعليمات ل Vangisa
Ánanda Sutta (النص إلى كلام) - على الذات ، لا الذاتي ، وليس النفس
Ánanda Sutta (النص إلى كلام) - على اليقظه في التنفس
Ánandabhaddekarattasuttam (النص إلى كلام) - مرفق واحد الميمون إلى Vennanda الموقر
Anangana Sutta (النص إلى كلام) - دون العيوب
Anattá Lakkhana Sutta (النص إلى كلام) - الخطاب على الذات الغير مميزة
Andhakavinda سوتا (النص إلى كلام) - في Andhakavinda
Aneñja Sappaya Sutta (النص إلى كلام) - مواتية ل Imperturbable
Angulimala Sutta (النص إلى كلام) - إلى Angulimala
آني سوتا (النص إلى كلام) - الوتد
Anubuddha سوتا (النص إلى كلام) - التفاهم
Anugghita Sutta (النص إلى كلام) - المدعومة
Anumaana Sutta (النص إلى كلام) - المراقبة الذاتية
Anupadasuttam (النص إلى كلام) - تركيز بلا انقطاع
أنورادها سوتا (النص إلى كلام) - إلى أنورادها
Anuruddhasuttam (النص إلى كلام) - إلى Anuruddha
Apannaka Sutta (النص إلى كلام) - The Inquiring Teaching
Aparihani Sutta (النص إلى كلام) - لا تسقط
أباكا سوتا (النص إلى كلام) - قليل
Appamada Sutta (النص إلى كلام) - Heedfulness
Aranavibhangasuttam (النص إلى كلام) - تصنيف العزلة
أراينا سوتا (النص إلى كلام) - البرية
أريا فامسا سوتا (النص إلى كلام) - الخطاب حول تقاليد النبلاء
Ariyapariyesana Sutta (النص إلى كلام) - البحث النبيلة
أسو سوتا (النص إلى كلام) - الدموع
ستانتيا (النص إلى كلام) - خطاب حول Atanatiya
Attadanda Sutta (النص إلى كلام) - التدريب
Atthakarana Sutta (النص إلى كلام) - In Judgmenthttp: //buddhasutra.com

Atthasatapariyaya سوتا (النص إلى كلام) - مائة مشاعر ثمانية
Atthi Raga Sutta (النص إلى كلام) - حيث يوجد شغف
و Avalambana Sutta (النص إلى كلام) - و Urabon سوترا
Avalika Sutta (النص إلى كلام) - الأخت Avalika
Avarana Sutta (النص إلى كلام) - العقبات
Avijja Sutta (النص إلى كلام) - الجهل
Avatamsaka سوترا (النص إلى كلام) - زهرة جارلاند سوترا
أياكانا سوتا (النص إلى كلام) - الطلب
ب
Baalapandita Sutta (النص إلى كلام) - التعرف على الأحمق والحكيم
بهية سوتة (النص إلى كلام) - حول باهيا
Bahudhaatukasuttam (النص إلى كلام) - الخطاب على عناصر كثيرة
Bahuna Sutta (النص إلى كلام) - إلى Bahuna
Bahuvedaniiya Sutta (النص إلى كلام) - الخطاب على العديد من المشاعر
Bakkulasuttam (النص إلى كلام) - الأشياء الرائعة حول bakkula الموقر
Bhaddekarattasuttam (النص إلى كلام) - واحد مرفق الميمون
بهيهابرافا سوتا (النص إلى كلام) - خوف عظيم
Bhikkhu Aparihaniya Sutta (النص إلى كلام) - شروط لانحدار بين الرهبان
Bhikkhuni سوتا (النص إلى كلام) - الراهبة
بهوجانا سوتا (النص إلى كلام) - وجبة
بوتاميدام سوتا (النص إلى كلام) - لقد حان هذا في الوجود
Bhuumija Sutta (النص إلى كلام) - إلى Böumija الموقر
Brahmajala Sutta (النص إلى كلام) - شبكة الإنترنت العليا ما ليس التدريس
براهمانا سوتا (النص إلى كلام) - إلى Unnabha البراهمي
براهما صافي سوترا (النص إلى كلام) - بوديساتفا العقل العقل الفصل
Brahmanimantana Sutta (النص إلى كلام) - عنوان إلى براهما
بوذا، تدريس، تدريس، سوترا، (text، to، speech)
كلمات بوذا على كاما (النص إلى كلام)

C
Caatuma سوتا (النص إلى كلام) - الخطاب في Catuma
Cakkavattisihananda Sutta (النص إلى كلام) - The Lion’s Roar on the Turning of the Wheel
كاخو سوتا (النص إلى كلام) - العين
كالا سوتا (النص إلى كلام) - الأخت كالا
كاندالا سوتا (النص إلى كلام) - The Outcaste
كانكي سوتا (النص إلى كلام) - لبراهمة كانكي
كابالا سوتا (النص إلى كلام) - الايماء
Cetana Sutta (النص إلى كلام) - قانون الإرادة
Cetokhiila Sutta (النص إلى كلام) - السهم في العقل
Chabbisodana Sutta (النص إلى كلام) - امتحان ستة أضعاف
Chachakka Sutta (النص إلى كلام) - The Six Sextets
Channovaadasuttam (النص إلى كلام) - تقديم المشورة إلى Channa الموقر
تشابانا سوتا (النص إلى كلام) - الحيوانات الستة
Chiggala Sutta (النص إلى كلام) - الحفرة
تأملات بوذا Amitayus (النص إلى كلام)
Culasunnatta Sutta (النص إلى كلام)
Cula-dhammasamadana Sutta (النص إلى كلام) - الخطاب الأقصر بشأن أخذ الممارسات
Cula-Assapura Sutta (النص إلى كلام) - الخطاب الأقصر في Assapura
Cula Kammavibhanga Sutta (النص إلى كلام) - تحليل العمل الأقصر
The Cula Malunkya Sutra (النص إلى كلام)
Cula Malunkyovada Sutta (النص إلى كلام) - تعليمات أقصر إلى Malunkya
Cula Punnama Sutta (النص إلى كلام) - الخطاب الأقصر في ليلة اكتمال القمر
Cula Suññata Sutta (النص إلى كلام) - الخطاب الأصغر على الفراغ
Cula Vedalla Sutta (النص إلى كلام) - مجموعة مختصرة من الأسئلة والأجوبة
Culadukkhakkhandha سوتا (النص إلى كلام) - خطاب أقصر على قداس المعاناة
Culagopalaka سوتا (النص إلى كلام) - خطاب الثانوية على Cowherd
كوندا سوتا (النص إلى كلام) - تمرير Shariputra ل
Cuularaahulovaadasuttam (النص إلى كلام) - نصيحة باختصار ، إلى Rahula الموقرة
Cuulatanhaasankhaya سوتا (النص إلى كلام) - الخطاب أقصر على تدمير حنين
د
دهارا سوتا (النص إلى كلام) - يونغ
Dakkhinaavibhangasuttam (النص إلى كلام) - تصنيف العروض
داندا سوتا (النص إلى كلام) - العصا
Dantabhumi Sutta (النص إلى كلام) - الخطاب حول “Tamed Stage”
Dasuttara Sutta (النص إلى كلام) - عقود التوسع
Datthabba Sutta (النص إلى كلام) - ليكون معروفا
مظاهرة حالة لا يمكن تصوره من بوذا سوترا
Devadaha سوتا (النص إلى كلام) - في Devadaha
Devaduuta Sutta (النص إلى كلام) - السعاة السماوية
Dhaatuvibhangasuttam (النص إلى كلام) - تصنيف العناصر
Dhajagga Sutta (النص إلى كلام) - حماية الشعار
Dhamma Niyama Sutta (النص إلى كلام) - الخطاب حول نظافة Dhamma
Dhammacariya Sutta (النص إلى كلام) - سلوك خاطئ
Dhammadaayaada سوتا (النص إلى كلام) - لتوارث التدريس
Dhammakakkappavattana سوتا (النص إلى كلام) - مؤسسة مملكة البر
Dhammaññu Sutta (النص إلى كلام) - واحد مع احساس Dhamma
Dhammika Sutta (النص إلى كلام) - إلى Dhammika
ضانا سوتا (النص إلى كلام) - الكنز
Dhaniya Sutta (النص إلى كلام) - Dhaniya the Cattleman
The
Dharani Sutra of the Buddha on Longvity The Extinction of Criminal and
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 (النص إلى كلام) - خصائص
Dhatu Vibhanga Sutta - An Analysis of the Properties
الماس سوترا (النص إلى كلام)
Dighajanu سوتا (النص إلى كلام) - ل Dighajanu
ديغاناها سوتا (النص إلى كلام) - نصيحة إلى Dighanakha the Asandtic
Dighavu-kumara Vatthu (النص إلى كلام) - قصة الأمير Dighavu

مجموعة الخطاب (النص إلى كلام)
خطاب حول النعم العظيمة (النص إلى كلام)
خطاب التدريس الموروث من بوذا قبل البارينبانيا (النص إلى كلام)
ديتيثي سوتا (النص إلى كلام) - وجهات النظر
دوغاتا سوتا (النص إلى كلام) - سقط على الأوقات الصعبة
Dutthatthaka Sutta (النص إلى كلام) - التالف
Dvayatanupassana Sutta (النص إلى كلام) - التأمل من الثنائيات
Dvedhavitakka Sutta (النص إلى كلام) - نوعان من التفكير
E
ثمانية الإنجازات الكبرى سوترا
التنوير سوترا
وعاء فارغة متسول
إسوكاري سوتا - إلى براهمين إسوكاري
F
Filial Piety سوترا
الخطاب الأول لبوذا
أول Khandhaka - القبول في وسام Bhikkhus
التعليم الأول - خلفية قراره بالوعظ
أول تعليم لبوذا
Flawless Purity Sutra - حوار مع Laywoman Gangottara
سوترا في أربعين أقسام
الرابع Khandhaka - حفل بافارانا في نهاية الموسم المطير ، فاسا
G
جادولا سوتا - المقود
جادراها سوتة - الحمار
جاناكاموجالانا سوتا - الخطاب إلى جاناكا-موغالانا
جاندا سوتا - تغلي
غارافا سوتا - Reverence
غافي سوتا - البقرة
جيليانيا سوتا - في غرفة المرضى
جيلانا سوتا - مريض
جيلانا سوتا - المرضى
Gilayana سوتا - المرض
Girimananda سوتا - الخطاب إلى Girimananda ثيرا
Gopakamoggallaanasuttam - إلى Brahmin Gopakamoggallaana
جوتاما بوذا - يتذكر وجوده في وقت سابق
بوذا جوتاما - محادثات من ممارساته الزهدية
جوتاما بوذا العجائب
Gotamaka Cetiya Sutta - في مزار Gotamaka
أول ماسترز غوتاما - كالاما ورامابوتا
غوتامي سوتا - الأخت غوتامي
Guhatthaka سوتا - مغارة الجسد
Gulissaani سوتا - على حساب الموقر غليساني

H
Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
سوترا القلب
قلب براجنا باراميتا سوترا
هيمافانتا سوتا - حول عوامل الصحوة
هيري سوتا - في الصداقة
هيري سوتا - الضمير
هيتا سوتا - فائدة
أنا
Iddhipada Vibhanga Sutta - تحليل قواعد القوة
إينا سوتا - الديون
Indriyabhaavanaasuttam - تطوير الكليات العقلية
Indriya Vibhanga Sutta - تحليل الكليات العقلية
سوترا الحياة اللانهائية للزينة والنقاء والمساواة والتنوير في مدرسة ماهايانا (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - الصخرة التي Devours Sages
Issattha Sutta - مهارات الرماية
Ittha Sutta - ما هو الترحيب
J
جالية سوتة - حول جالية
جارا سوتا - العمر
جارا سوتا - العمر
جاتا سوتا - تشابك
جاتاكا حكايات بوذا (وثيقة كلمة)
جنا سوتا - الاستيعاب العقلي
Jiivaka Sutta - خطاب إلى Jiivaka ابن فوستر للأمير
جيننا سوتا - قديم
جيفاكا سوتا - إلى جيفاكا
ك
Kaayagataasatisuttam - اليقظه المنصوص عليها في الجسم
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
كاكاكوباما سوتا - The Simile of the Saw
كالادانا سوتا - هدايا موسمية
Kalahavivada Sutta- أسئلة إضافية
كالاما سوتا - تعليمات لكالاماس
كاما سوتا - متعة حسية
Kammavaranata سوتا - كاما العوائق
Kannakatthala سوتا - في Kannakattala
كارانيا ميتا سوتا - حسن النية
Karaniya Mettá Sutta - ترنيمة الحب العالمي
Kasi Bharadvaja Sutta - Discourse to Bharadvaja، the Farmer
Kathavatthu سوتا - موضوعات المحادثة
كاتوفيا سوتا - بوتريد
Kayasakkhi سوتا - الشاهد بوديلي
Kesi Sutta - To Kesi the Horse-trainer
Kevatta سوتا - ل Kevatta
خاجافيسانا سوتا - وحيد القرن
خانها سوتا - الركام
Khuddaka Pátha - قراءات أقل
Khuddakapatha سوتا - الممرات القصيرة
Kimattha سوتا - ما هو الغرض؟
كيميلة سوتا - إلى كيميلا
Kimsila Sutta - السلوك الصحيح
Kimsila سوتا - مع ما الفضيلة؟
Kindada سوتا - أي مانح ما
Kintisuttam - ما رأيك في البيانات؟
Kitágirisutta - نصيحة في Kitagiri
Ksitigarbha Sutra - سوترا من الماضي نذور الأرض مخزن بوديساتفا
Kucchivikara-vatthu - الراهب مع الزحار
Kukkuravatika سوتا - الزاهد واجب الكلب
Kula Sutta - على الأسر
Kusita Arambhavatthu Sutta - أسباب الكسل وإثارة الطاقة
كوتا سوتا - ذروة السقف
Kutadanta سوتا - تضحية بلا دم
L
Ladukikopama سوتا - السماني السماني
لاخخانة سوتا - 32 علامة لرجل عظيم
لانكافاتارا سوترا
ليخا سوتا
الأسد زئير الملكة Srimala سوترا
الخطاب العظيم على زئير الأسد
الخطاب الأقصر على هدير الأسد
Lohicca Sutta - المدرسون الجيدون والسيئون
لوكابالا سوتا - حراس العالم
لوكافيباتي سوتا - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - مرفق ميمون واحد ل Lomasangiya الموقر
لونافالا سوتا - سولت كريستال
لوتس سوترا - سوترا من المعاني لا تعد ولا تحصى

M
Maagandiyasuttam - تصنيف النقاط حسب النقطة
Madhupindika سوتا - كرة العسل
Madhura Sutta - فيما يخص Caste
Magandiya الإملائي
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty

مها Hatthipadopama سوتا - البصمة الفيل الكبير Simile
Mahaakammavibhangasuttam - التصنيف التفصيلي للإجراءات
مها مانغالا سوتا - بركاته
Maha Parinibbána Sutta - آخر أيام بوذا
ماهابوناماموتام - الخطاب الأطول على ليلة اكتمال القمر
مها Salayatanika سوتا - الخطاب حاسة ستة العظمى وسائل الإعلام
مها سامايا سوتا - اللقاء الكبير
مها سوداسانا-سوتا - ملك المجد العظيم
مها ساتيباثانا سوتا - الاطار المرجعي العظيم
مها صناتا سوتا - الخطاب الأكبر في الفراغ
Mahaakaccaanabhaddekarattasuttam - تفسير ماكاكانكا الموقر للمرفق الميمون الوحيد
Mahaasaccaka سوتا - الخطاب الرئيسي لساكاكا
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha سوتا - الخطاب الأكبر على قداس المعاناة
ماهاغوفيندا سوتا - ستيوارد العظيم
ماهالي سوتا - مشاهد سماوية ، الروح والجسد
ماهاناما سوتا - إلى ماهاناما
ماهانييدانا سوتا - خطاب القضايا الكبرى
مهابادانا سوتا - الخطاب العظيم على النسب
ماهايانا سوترا من ثلاثة أكوام متفوقة
ماكاتا سوتا - القرد
ماراناساتي سوتا - اليقظه من الموت
ماراباسا سوتا - قوة مارا
مارا Upasatha سوترا - تأسيس المملكة
سيد الشفاء بوذا سوترا
ماتا سوتا - الأم
التأمل في بوديساتفا الفضيلة العالمية سوترا
مغية سوتا - نصيحة بوذا إلى مغية
استحقاق الاستحمام بوذا سوترا
ميتا سوتا - خطاب حول مزايا المحبة اللطف
Mettagu Manava Puccha - Mettagu’s Questions
N
نا تومهاكا سوتا - ليس لك
نادي سوتة - النهر
ناغارا سوتا - المدينة
Nagaravindeyya سوتا - الخطاب سلمت في Nagaravindika
Nakhasikha سوتا - نصيحة من Fingernail
ناكولا سوتا - آباء ناكولا
ناكولابيتا سوتا - إلى ناكولابيتا
Nalakalapiyo سوتا - الحزم ريدز
نالاكابانا سوتا - الخطاب في نالاكابانا
Nandakovaadasuttam - نصيحة من نانداكا الموقر
ناندانا سوتا - فرحة
نافا سوتا - السفينة
Neyyattha سوتا - معنى أن يكون الاستدلال
Nibbána Sutta - Unbinding
Nibbedhika سوتا - Penetrative
نيدانا سوتا - الأسباب
نيراميسا سوتا - غير عالمي
Nissaraniya سوتا - وسائل الهروب
Nivaapa Sutta - The Simile of the Deer Feeder
O
أوغا - تارانا سوتا - عبور الطوفان
طريقة واحدة في سوترا
P
Pabbata سوتا - جبل
Pabbatopama سوتا - The Simile of the Mountains
بابهاسارا سوتا - مضيئة
Paccaya Sutta - الشروط المطلوبة
Padhana Sutta - The Great Struggle
باهانا سوتا - الاستسلام
Pañcakanga Sutta - كاربنتر خمسة أدوات
Pancattayasuttam - الخمسة والثالثة
Pañha سوتا - أسئلة
باينيا سوتا - التمييز
بارابهافا سوتا - السقوط
Paramatthaka Sutta - On Views
Parileyyaka سوتا - في Parileyyaka
باريفاتا سوتا - جولة رباعية
باسورا سوتا - إلى باسورا
باتالا سوتا - الصدع القاع
Paticca Samuppada Vibhanga Sutta - تحليل التبعية المشتركة
Patika Sutta - About Patikaputta the Charlatan
Patimokkha سوتا - قانون الانضباط Bhikkhus
باتودا سوتا - العصا غواد
Payasi سوتا - نقاش مع المشككين
السارق اللص
Phassa سوتة - الاتصال
Phassamulaka سوتا - الجذور في الانطباع
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha سوتا - نقاء الصدق الغذائية
بيا سوتا - عزيزي
Piyajaatika Sutta - Loved Ones
Potaliya سوتا - إلى Potaliya
Potthapada سوتا - حول Potthapada
براجانا باراميتا - سوترا القلب
Prajñápáramitá - قلب سوترا
الحمد للأرض الخالص والحماية من خلال تماثيل بوذا
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - اندا سوتا
Punnovaadasuttam - نصيحة إلى بونا الموقر
Puttamansa سوتا - ولحم الابن

R
Rahogata Sutta - منعزل
راهولا سوتا - نصيحة إلى راهولا
رجا سوتا - الملك
راتانا سوتا - كنوز
راتانا سوتا - الجوهرة الخطاب
Ratha-vinita سوتا - عربات التتابع
Rathakara سوتا - صانع عربة
روهيتاسا سوتا - روهيتاسا
روبا سوتا - أشكال
S
Saamagaama سوتا - في Samagama
Sabbasava سوتا - كل التخمرات
Saccavibhanga سوتا - خطاب حول تحليل الحقائق
Sacitta Sutta - العقل الواحد الخاص
صدها سوتة - قناعة
Sakka Sutta - To the Sakyan
Sakkapanha سوتا - الله يستشير بوذا
Sakunagghi سوتا - الصقر
Salayatana Vibhanga سوتة - تحليل وسائل الإعلام الستة
Saleyyaka سوتا - براهمانس سالا
صالحة سطا - إلى صالحة
صلا سوتا - السهم
سالاتا سوتا - السهم
Sallekha سوتة - الخطاب على Effacement
سامادانغا سوتا - عوامل التركيز
The Samádhi Suttas - تركيز بلا حدود
Samajivina سوتا - الذين يعيشون في اللحن
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala سوتا - ثمار الحياة التأملية
سامانوباسانا سوتا - الافتراضات
Sambodhi سوتا - الصحوة الذاتية
الصامدهي سوتة - عن الصميدي
Sammaditthi سوتا - الخطاب على الرأي الصحيح
Samnamndiká Sutta - نصيحة إلى الزاهد المتعالي Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - إلى Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
سانجيتي سوتا - ترديد معا
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti سوتا - نوايا النوايا

Sankhitta Sutta - حسن النية ، اليقظه ، والتركيز
سانيا سوتا - التصور
Saññoga سوتا - عبودية
Sappurisasuttam - The Worthy One
Saraniya سوتا - يفضي إلى اللطف
Satipatthána Sutta - Frames of Reference
Sattatthana سوتا - القواعد السبع
الكتاب المقدس بشرت من قبل بوذا على الانقراض التام للدارما
Khandhaka الثانية - حفل Uposatha ، و Pàtimokkha
سيداكا سوتاس - في سدكا
Sekha Patipada Sutta - The Practice for One in Training
سيلا سوتا - الأخت سيلا
سيلا سوتا - إلى Brahmin سيلا
The Sermon At Rajagaha
موعظة السبع صنز
Sevitabba-Asevitabbasuttam - الأشياء التي ينبغي ويجب أن لا تمارس
شورانجاما سوترا
سورانجاما سوترا (نسخة بي دي إف)
Sigalovada سوتا - قانون الانضباط Lay للشخص
سيغالا سوتا - ابن آوى
Siha Sutta - على الكرم
Silavant سوتا - الفاضلة
سيسوباكالا سوتا - الأخت سيسوباكالا
ثعبان سمايل
سوما سوتة - الأخت سوما
سونا سوتا - معلومات عن سونا
سوناداندا سوتا - صفات براهمين صحيح
سوتار سوتا - المستمع
سوبها سوتا - الأخلاق ، التركيز ، الحكمة
Subhasita سوتا - حسنا تكلمت
سودا سوتا - الطباخ
Suddhatthaka سوتا - على الطهارة
Sukhamala سوتا - صقل
أكبر Sukhavativyuha سوترا
Sunakkhatta سوتا - إلى Sunakkhatta
سونيا سوتا - فارغة
Susima سوتا - معلومات عن Susima
سوسوسا سوتا - الاستماع جيدا
سوتافا سوتا - إلى سوتافان
تي
Talaputa Sutta - To Talaputa the Actor
تاموناتا سوتا - الظلام
تانها سوتة - الشهوة
Tapussa Sutta - To Tapussa
الخطاب على الطرق العشرة المفيدة للعمل
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Vedas Three to Vacchagotta
ثانا سوتا - السمات
ثرغاثا - واحد الآية
ثرغاثا - زوج آيات
ثرغاثا - آيات ثلاثية
ثرغاثا - آيات رباعي
ثرغاثا - عشر آيات
الثالث Khandhaka - الإقامة خلال موسم الأمطار ، Vassa
تيتا سوتا - الطائفية
U
Ubhatobhaga سوتا - صدر كلتا السبل
عديدي سوتة - عن عديدين
أوديسا فيبانغا سوتا - تحليل البيان
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
يوغا سوتا - إلى أوجا
Ullambana Sutra - الكلمات الحقيقية لسداد اللطف الوالدين
Upacala Sutta - الأخت Upacala
Upadana سوتا - التشبث
Upaddha سوتا - نصف الحياة المقدسة
Upajjhatthana سوتا - الموضوعات للتأمل
Upakilesa Sutta - The Minor Demilements
Upanisa Sutta - المتطلبات الأساسية
Upasena سوتا - إلى Upasena
Upaya سوتا - المرفقة
Uposatha سوتا - مراعاة المبادئ الثمانية
أوراغا سوتا - الثعبان
Usnisa Vijaya Dharani سوترا - تنقية جميع مسارات الشر
أوتارا سوتا - أوتارا ابن ديفا
أوتانا سوتا - على اليقظة
الخامس
Vagrakkhedika Sutta - The Diamond Cutter
فاجيرا سوتا - الأخت فاجيرا
فاجيا سوتا - حول فاجيا
Vajrasamadhi Sutra - The Diamond Absorption Sutra
فالهاكا سوتا - ثاندر هيدز
Vammika Sutta - The Simile of the Ant Hill
فانابثا سوتا - طرق الغابة
Vanijja Sutta - رزق خاطئ
فاسالا سوتا - خطاب حول المنبوذين
Vatthupama Sutta - The Simile of the Cloth
فيدانا سوتا - الشعور
Vekhanassa Sutta - نصيحة إلى Wandering Ascetic Vekhanassa
Veranjaka سوتا - الخطاب إلى أصحاب المنازل من Veranjaka
فيجايا سوتا - النصر
Vimalakirti Nirdesa Sutra - تنقية حقل بوذا
Vimamsaka سوتا - الامتحان
فينا سوتا - العود
فيانيانا سوتا - وعي
فيباكا سوتا - النتائج
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha سوتا - الخطاب إلى Visakha على Uposatha مع الممارسات الثمانية
التصور من أميتابها بيور لاند سوترا
Vitakkasanthaana سوتا - العقل التفكير المستبعد
فيتارا سوتا - قوة التفاصيل
Vyagghapajja سوتا - شروط الرعاية
Y
ياماكا سوتا - إلى ياماكا
يافاكالابي سوتا - The Sheaf of Barley
Yodhajiva سوتا - المحارب
Yodhajiva سوتا - المحارب
Yodhajiva Sutta - To Yodhajiva
اليوغا سوتا - يوكيس
Yuganaddha سوتا - في جنبا إلى جنب

12) Classical Armenian-դասական հայերեն,

Analytic
Insight Net - FREE Online Tipiṭaka Հետազոտական եւ պրակտիկա համալսարան
եւ առնչվող GOOD NEWS միջոցով http://sarvajan.ambedkar.org 112 CLASSICAL
LANGUAGES

Պաատիզամբհեդա
Ջալա-Աբադխա Փարիզյան Տիգրինիա Անվարյան Պարսիկա Նիկհիլավջջարաաա ca
ñïtibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Թիփիթաքան
քարոզելու բոլոր հասարակություններին, որպեսզի նրանք հնարավորություն
ունենան Հավերժական երանության հասնել որպես վերջնական նպատակ, դասեր
քաղելով իրենց հետազոտությունների եւ կրթաթոշակների համար: Ներկայացրեք
նրանց վերջին վիզուալ ձեւաչափով ուսուցումները, ներառյալ 7D / 3D
լազերային հոլոգրամները եւ Circarama կինոնկարը, Մեդիտացիայի սրահում:

Namo Amitabha - Namo Buddhaya
Բարի գալուստ BuddhaSutra.com

Խնդրում ենք կարդալ պրոֆիլի բաժինը, այս կայքի նպատակներով:

Ստորեւ բերված է բուդդիստական բոլոր սութրայի կազմը Ա-ից մինչեւ Z.
Անհատական sutra դիտելու համար խնդրում ենք ավելի գլորել:

Խնդրում ենք օգտագործել զննարկիչի ետ կոճակը, այս էջին վերադառնալու համար:
Sutra սկսած նամակով Word փաստաթղթում PDF- ում
Part-1 doc (800 KB) pdf (1.6 ՄԲ)
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)
Մ Part-1 doc (800 KB) pdf (612 KB)
Մ Part-2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
RS դոկ (1.1 ՄԲ) pdf (752 KB)
S doc (916 KB) pdf (880 KB)
TU doc (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)

Ա
Բնության մի փոքրիկ հեգնանք (խոսքի տեքստ)
Aakankheyya Sutta (տեքստի ելույթ) - Եթե Bhikkhu ցանկությունները
Aanaapaanasuttam (տեքստի ելույթ) - Ներածություն եւ շնչառություն
Aananjasappaayasuttam (տեքստի ելույթ) - հասնել անհամապատասխանության հասնելու համար
Abhasita Sutta (տեքստը խոսքի) - Ինչ չի ասել
Աբխաա Ռաջա Կումարա Սուտտա (տեքստի ելույթ) - Իշխան Աբխայի
Աբխա Սուտտան (տեքստի ելույթ) - Fearless
Աբիշյան Սուտտան (տեքստի ելույթ) - պարգեւներ
Accayika Sutta (տեքստի ելույթ) - Շտապ
Acchariya Abbhuta Sutta (տեքստի ելույթ) - Հրաշալի եւ զարմանալի
Acintita Sutta (տեքստի ելույթ) - Un-conjecturable
Adanta Sutta (տեքստի ելույթ) - Untamed
Aditta Sutta (տեքստի ելույթ) - Տունը հրդեհի դեմ
Aditapariyana Sutta (տեքստը խոսքի) - The կրակի քարոզը
Ադիյա Սուտտան (խոսքի տեքստ) - օգուտներ ձեռք բերելու հարստությունից
Խորհրդատվություն բարբարոս Պանդայի համար (տեքստի ելույթ)
Ագարա Սուտտան (տեքստի ելույթ) - Հյուրի տունը
The Agganna Sutta (տեքստի ելույթը) - մասին սկիզբը
Aggi Vacchagotta Sutta (տեքստը խոսքի) - Vacchagotta է կրակի
Աղատա Սուտտան (խոսքի տեքստ) - ատելություն
Աղաթապիտատինայա Սուտտա (տեքստի ելույթ) - Հատով ատելություն
Ajaniya Sutta (տեքստը խոսքի) - The Thoroughbred
Ajivaka Sutta (տեքստի ելույթ) - դեպի Ֆատալիստների ուսանող
Akankha Sutta (տեքստի ելույթ) - ցանկություն
Akkhama Sutta (տեքստի ելույթ) - ոչ կայուն
Akkosa Sutra (տեքստի ելույթ) - վիրավորանք
Alagagadduupama Sutta (տեքստի ելույթ) - օձի սիմֆիլդը
Alavaka Sutta (տեքստի ելույթ) - դեպի Ալավակա Յակխա
Բոլոր տողերը (խոսքի տեքստ)
Ambalatthikaraahulovada Sutta (տեքստի ելույթ) - խորհրդատվություն բարեգործական Rahula է Ambalatthika
Ambattha Sutta (տեքստի ելույթ) - Pride Humbled
Amitabha Sutra (տեքստի ելույթ)
Անատաթափինդիկովաադասթաթամ (տեքստի ելույթ) - Խորհրդատվություն Անատաթափինդիկայում
Anagata Bhayani Suttas (տեքստի ելույթ) - Ապագա վտանգների մասին զեկույցներ
Անանա Սուտտան (տեքստի ելույթ) - պարտավորված
Ánanda Sutta (տեքստի ելույթ) - հրահանգներ Vangisa
Ánanda Sutta (տեքստի ելույթ) - ինքնակառավարման, ոչ ինքնուրույն եւ ոչ ինքնակառավարման
Ánanda Sutta (տեքստի ելույթ) - Շնչառության հիշողությունը
Ánandabhaddekarattasuttam (տեքստի ելույթ) - Մեկ Կիրառելի Attachment է բարբարոս Ánanda
Anangana Sutta (տեքստի ելույթ) - Առանց Blume
Anattá Lakkhana Sutta (տեքստի ելույթ) - Խոսքը ոչ թե ինքնատիպ բնույթի մասին
Andhakavinda Sutta (տեքստը ելույթ) - Athakavinda
Aneñja Sappaya Sutta (տեքստը խոսքի) - նպաստում է անհերքելի
Angulimala Sutta (տեքստի ելույթ) - To Angulimala
Անի Սուտտա (տեքստի ելույթ) - The Peg
Anubuddha Sutta (տեքստի ելույթ) - Հասկանալը
Anuggita Sutta (տեքստի ելույթ) - Աջակցվել է
Anumaana Sutta (տեքստի ելույթ) - Ինքնագնահատում
Anupadasuttam (տեքստի ելույթ) - Անխափան համակենտրոնացում
Anuradha Sutta (տեքստի ելույթ) - To Anuradha
Anuruddhasuttam (տեքստը խոսքի) - To Anuruddha
Apannaka Sutta (տեքստի ելույթ) - The Inquiring Teaching
Aparihani Sutta (տեքստի ելույթ) - Ոչ ընկնում
Appaka Sutta (տեքստի ելույթ) - Քիչ
Appamada Sutta (տեքստի ելույթ) - հանգստություն
Aranavibhangasuttam (տեքստի ելույթ) - անհատականության դասակարգում
Araña Sutta (տեքստի ելույթ) - The Wilderness
Արիյա Վամսա Սուտտա (տեքստի ելույթ) - Խոսակցություններ Նոբելյան ավանդույթների մասին
Ariyapariyesana Sutta (տեքստը խոսքի) - The Noble Search
Assu Sutta (խոսքի տեքստ) - Արցունքներ
Âtânâtiya Sutta (տեքստի ելույթ) - Հայտարարություն Աթանաթիայի մասին
Attadanda Sutta (տեքստի ելույթ) - Ուսուցում
Atthakarana Sutta (տեքստի ելույթ) - In Judgmenthttp: //buddhasutra.com

Atthasatapariyaya Sutta (տեքստի ելույթ) - մեկ հարյուր ութ զգացողություններ
Atthi Raga Sutta (տեքստի ելույթ) - Որտեղ կա Passion
The Avalambana Sutta (տեքստի ելույթ) - Urabon Sutra
Ավալիկա Սուտտան (տեքստի ելույթ) - Քույր Ավալիկա
Avarana Sutta (տեքստի ելույթ) - Խոչընդոտներ
Avijja Sutta (տեքստի ելույթ) - անտեղյակություն
Avatamsaka Sutra (տեքստի ելույթ) - The Flower Garland Sutra
Ayacana Sutta (տեքստի ելույթ) - Հայցը
Բ
Baalapandita Sutta (տեքստի ելույթ) - Ճանաչել հիմար եւ իմաստուն
Bahiya Sutta (տեքստը խոսքի) - մասին Bahiya
Bahudhaatukasuttam (տեքստի ելույթ) - Դասախոսություն շատ տարրերի վրա
Bahuna Sutta (տեքստի ելույթ) - To Bahuna
Bahuvedaniiya Sutta (տեքստը խոսքի) - The Discourse մասին շատ զգացմունքների
Bakkulasuttam (տեքստը խոսքի) - The Wonderful Things մասին բարբարոս Bakkula
Bhaddekarattasuttam (տեքստի ելույթ) - Մեկ Կատարյալ Կցորդ
Bhayabherava Sutta (տեքստի ելույթ) - Մեծ Վախ
Bhikkhu Aparihaniya Sutta (տեքստի ելույթ) - Մայրցամաքների մեջ չընկնելու պայմանները
Bhikkhuni Sutta (տեքստի ելույթ) - The Nun
Bhojana Sutta (տեքստի ելույթ) - A Meal
Bhutamidam Sutta (տեքստի ելույթ) - Սա գալիս է ներկա լինելու
Bhuumija Sutta (տեքստի ելույթ) - To Venerable Bhuumija
Brahmajala Sutta (տեքստի ելույթ) - The Supreme Net Ինչ ուսուցումը չէ
Brahmana Sutta (տեքստի ելույթ) - Unnabha the Brahman
Brahma Net Sutra (տեքստի ելույթ) - Bodhisattva Mind-Ground գլխում
Brahmanimantana Sutta (տեքստը ելույթ) - Ուղերձ դեպի Brahma
Բուդդայի ուսուցումը Սութրա (տեքստի ելույթ)
Բուդդայի խոսքերը Կամմի մասին (տեքստի ելույթ)

C
Caatuma Sutta (տեքստի ելույթ) - The Discourse at Catuma
Cakkavattisihananda Sutta (տեքստի ելույթ) - առյուծի խոռոչ անիվի անդրանիկ վիճակում
Cakkhu Sutta (տեքստի ելույթ) - The Eye
Cala Sutta (տեքստի ելույթ) - Քույր Քալա
Candala Sutta (տեքստի ելույթ) - The Outcaste
Cankii Sutta (տեքստի ելույթ) - դեպի Brahmin Cankii
Capala Sutta (տեքստը խոսքի) - Nodding
Cetana Sutta (տեքստի ելույթ) - կամքի ակտ
Cetokhiila Sutta (տեքստի ելույթ) - The Arrow մեջ մտքում
Chabbisodana Sutta (տեքստի ելույթ) - Վեց անգամ փորձաքննություն
Chachakka Sutta (տեքստի ելույթ) - The Six Sextets
Channovaadasuttam (տեքստի ելույթ) - խորհրդատվություն բարբարոսական Channa
Chappana Sutta (տեքստի ելույթ) - Վեց Կենդանիներ
Chiggala Sutta (տեքստի ելույթ) - The Hole
Բուդդայի Amitayus- ի քննարկում (տեքստի ելույթ)
Culasunnatta Sutta (տեքստի ելույթ)
Cula-dhammasamadana Sutta (տեքստի ելույթ) - գործառույթների մասին կարճ խոսակցություն
Cula-Assapura Sutta (տեքստի ելույթ) - Ասապուրայի կարճատեւ զրույցը
Cula Kammavibhanga Sutta (տեքստի ելույթ) - Գործողության ավելի կարճ վերլուծություն
The Cula Malunkka Sutra (տեքստի ելույթը)
Կուլա Մալինկովաա Սուտտա (տեքստի ելույթ) - Կարճ ասած հրահանգներ Մալեքկային
Cula Punnama Sutta (տեքստը խոսքի) - The Shorter Discourse վրա Full-moon գիշեր
Cula Suññata Sutta (տեքստի ելույթ) - Դժվարության մասին փոքրիկ զրույցը
Cula Vedalla Sutta (տեքստի ելույթ) - Հարցերի պատասխանների կարճ հավաքածու
Culadukkhakkhandha Sutta (տեքստի ելույթ) - Կարճատեւ զրույց `տառապանքի զանգվածի վրա
Culagopalaka Sutta (տեքստի ելույթ) - Փոքր ելույթ է Cowherd
Cunda Sutta (տեքստի ելույթ) - Shariputra- ն անցնում է հեռավորության վրա
Cuularaahulovaadasuttam (տեքստի ելույթ) - Խորհուրդ, կարճ ասած, հարգելի Rahula
Cuulatanhaasankhaya Sutta (տեքստի ելույթ) - կարճատեւ զրույց, խառնաշփոթի ոչնչացման մասին
Դ
Dahara Sutta (տեքստի ելույթ) - Երիտասարդ
Dakkhinaavibhangasuttam (տեքստի ելույթ) - Առաջարկությունների դասակարգում
Danda Sutta (տեքստի ելույթ) - The Stick
Dantabhumi Sutta (տեքստի ելույթ) - «Տաղանդի փուլում» ելույթը
Dasuttara Sutta (տեքստի ելույթ) - ընդլայնելով տասնամյակներ
Datthabba Sutta (տեքստի ելույթ) - Հայտնի է
Buddhahood Sutra- ի անհաղթահարելի պետության ցուցադրումը
Devadaha Sutta (տեքստի ելույթ) - At Devadaha
Դեւադուա Սուտտան (տեքստի ելույթ) - Երկնային առաքյալներ
Dhaatuvibhangasuttam (տեքստի ելույթ) - դասերի տարրերի դասակարգում
Dhajagga Sutta (տեքստի ելույթ) - Banner Protection
Dhamma Niyama Sutta (տեքստի ելույթը) - Դհամմայի կարգապահության մասին զրույցը
Dhammacariya Sutta (տեքստի ելույթ) - սխալ վարքագիծ
Dhammadaayaada Sutta (տեքստի ելույթ) - Մկրտել ուսուցումը
Dhammakakkappavattana Sutta (տեքստի ելույթ) - Արդարության Թագավորության հիմնադրում
Dhammañu Sutta (տեքստի ելույթ) - One Dhamma զգայարանով
Dhammika Sutta (տեքստի ելույթ) - To Dhammika
Dhana Sutta (տեքստը խոսքի) - Treasure
Dhaniya Sutta (տեքստի ելույթ) - Dhaniya է Cattleman
The
Dharani Sutra է Բուդդայի Երկարակեցության Extinction եւ
հանցագործությունների եւ Երեխաների պաշտպանության (տեքստը խոսքի) - 佛說長壽
滅罪護護童子陀羅尼經白話翻譯
Dhatu Sutta (տեքստը խոսքի) - Properties
Dhatu Vibhanga Sutta - Վերլուծություն հատկությունների
The Diamond Sutra (տեքստի ելույթ)
Dighajanu Sutta (տեքստի ելույթ) - To Dighajanu
Dighanakha Sutta (տեքստի ելույթ) - խորհրդատվություն Dighanakha է թափառող ասպետական
Dighavu-kumara Vatthu (տեքստը ելույթի) - The Prince of Dighavu պատմությունը

Բուդդայի կողմից շնորհված ուսմունքի դասախոսությունը (տեքստի ելույթ)
The Discourse Collection (տեքստի ելույթ)
Մեծ օրհնությունների մասին զրույցը (խոսքի տեքստ)
Ուսմունքի դասախոսությունը Բուդդայի կողմից պարզապես Parinibbána- ի (text to speech)
Ditthi Sutta (տեքստի ելույթ) - Դիտումներ
Duggata Sutta (տեքստի ելույթ) - ընկել է դժվար ժամանակներում
Dutthatthaka Sutta (տեքստի ելույթ) - կոռումպացված
Dvayatanupassana Sutta (տեքստի ելույթ) - Dualities- ի զրույցը
Dvedhavitakka Sutta (տեքստի ելույթ) - Երկու տեսակի մտածելակերպ
Ե
Sutra- ի ութ իրականացում
Լուսավորություն Սութրան
Դատարկյալի աղեղնակը
Eukaari Sutta - ի Brahmin Esukari- ին
Ֆ
Գրասենյակային պատկանելություն Sutra
Բուդդայի առաջին ելույթը
Առաջին Խանդհակա - Բխիկխուսի շքանշանի ընդունումը
Առաջին ուսմունքը - քարոզելու որոշման նախապատմությունը
Բուդդայի առաջին ուսմունքը
Անթերի մաքրություն Sutra - երկխոսություն Laywoman Gangottara- ի հետ
Սութրայի քառասուներկու բաժիններում
Չորրորդ Խանդհակա - The Pavàrana արարողությունը անձրեւի սեզոնի վերջում, Vassa
Գ
Gaddula Sutta - The Leash- ը
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Գարավա Սուտտա - Հարգանք
Gavi Sutta - կովը
Gelañña Sutta - հիվանդ սենյակում
Գիլանա Սուտտա - Սիկ
Գիլանա Սուտտա - հիվանդ մարդիկ
Gilayana Sutta - հիվանդություն
Girimananda Sutta - Խոսակցություններ դեպի Girimananda Thera
Gopakamoggallaanasuttam - ի Brahmin Gopakamoggallaana
Գոտամա Բուդդա - հիշում է իր նախկին գոյությունը
Գոտամա Բուդդա `իր սեռական պրակտիկայի բանակցությունները
Gotama Buddha Ponders- ը
Gotamaka Cetiya Sutta - Գոթամակի շրին
Գոթման առաջին վարպետները `Կալաման եւ Ռամապութտան
Gotami Sutta - Քույր Գոթամի
Գոգաթակա Սուտտա - մարմնի քարանձավը
Գյուլիսաանի Սուտտա - Հավերժական Գուլիսանիի հաշվին

Հ
Հատթաքա Սուտտա - Հաթթակիին, քնելիս, ցուրտ անտառում
Heart Sutra- ն
Փրաջան Պարամիտա Սութրայի սիրտը
Հիմանանթա Սուտտան `« Զարթոնքի գործոնների մասին »
Hiri Sutta - Ընկերության մասին
Hiri Sutta - խղճմտանք
Հիտա Սուտտա - օգուտ
Ես
Iddhipada Vibhanga Sutta - իշխանության հիմունքների վերլուծություն
Ina Sutta - պարտքը
Indriyabhaavanaasuttam - Հոգեկան ֆակուլտետների զարգացում
Անդարիա Վիբհանգա Սուտտա - Հոգեկան ֆակուլտետների վերլուծություն
Մահայանի դպրոցի զարդարանքի, մաքրության, հավասարության եւ լուսավորության անսահման կյանքը Sutra (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - Isidatta- ի մասին
Isigilisuttam - The Rock, որը շրջում Sages
Issattha Sutta - Աղեղնաձգության հմտություններ
Ittha Sutta - Ինչ է Բարի գալուստ
Ջ
Ջալյա Սուտտա - Ջալիայի մասին
Jara Sutta - ծերություն
Jara Sutta - ծերություն
Jata Sutta - The խճճվել
Բուդդայի Jataka Tales (բառի փաստաթուղթ)
Jhana Sutta - հոգեկան սանձում
Jiivaka Sutta - A Discourse To Jiivaka է խթանող որդին իշխան
Ջիննա Սուտտա - հին
Jivaka Sutta - To Jivaka
Կ
Kaayagataasatisuttam - մարմնի մեջ մտավորականություն
Kaccayanagotta Sutta - Kaccayana- ն դեպի աջ տեսք ունի
Kakacupama Sutta - Saw- ի սքանչելիությունը
Կալադանա Սուտտա - սեզոնային նվերներ
Kalahavivada Sutta- Հետագա հարցեր
Kalama Sutta - Կալամայի հրահանգը
Կամա Սուտտա - Զգացմունքային հաճույք
Kammavaanata Sutta - Kamma խոչընդոտները
Kannakatthala Sutta - At Kannakattala
Կարանի Մետտա Սուտտա - Բարի կամք
Karaniya Mettá Sutta - համընդհանուր սիրո օրհներգը
Kasi Bharadvaja Sutta - Դասախոսություն Bharadvaja, ֆերմերային
Kathavatthu Sutta - Զրույցների թեմաներ
Կաթուվիա Սուտտա - Պուտրիդ
Kayasakkhi Sutta - մարմնի վկա
Կեսի Սուտտա - Քեզի ձիու մարզիչ
Kevatta Sutta - Քեվատա
Խագգավիսանա Սուտտա - ռնգեղջյուր
Խանդա Սուտտա - Ագրեգատներ
Khuddaka Pátha - Փոքր ընթերցումներ
Khuddakapatha Sutta - Կարճ անցքեր
Kimattha Sutta - Ինչ է նպատակը:
Կիմինա Սուտտա - Քիմիլա
Kimsila Sutta - ճիշտ վարքագիծ
Kimsila Sutta - Ինչ առաքինության հետ:
Kindada Sutta- ն ինչ է տալիս
Kintisuttam - Ինչ ես մտածում ինձանից
Kitagirisutta - խորհրդատվություն Kitagiri- ում
Ksitigarbha Sutra - Sutra- ն անցյալի երդման արարողությունները Բոդիխինտտվայից
Kucchivikara-vatthu - The Monk հետ դիզենտերիա
Kukkuravatika Sutta - The Dog-հերթապահ Ascetic
Kula Sutta - ընտանիքների մասին
Kusita Arambhavatthu Sutta - Ծույլ եւ հիմարություն էներգիայի համար
Կուտա Սուտտա - Տանիքի բարձրությունը
Kutadanta Sutta - արյունահեղ զոհաբերություն
Լ
Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Մեծ մարդի նշանները
Lankavatara Sutra
Lekha Sutta
Առյուծի տեր թագուհու Սրիմալա Սութրան
Մեծ ելույթը առյուծի ծոցում
Առյուծի վրայի կարճատեւ զրույցը
Lohicca Sutta - լավ եւ վատ ուսուցիչներ
Lokapala Sutta - աշխարհի պահապանները
Lokavipatti Sutta - Աշխարհի անհաջողությունները
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - առանձին լիցքավորված հավելված է բարբարոսական Lomasangiya
Lonaphala Sutta - աղի բյուրեղյա
Lotus Sutra - The Sutra անթառամ նշանակում

Մ
Maagandiyasuttam - կետ առ կետ Դասակարգում
Մադհուփինդիկա Սուտտա - մեղրի բալ
Մադուրա Սուտտան - Կաստրին վերաբերող
Magandiya Spell
Magga-vibhanga Sutta - ուղի վերլուծություն
Mahaacattaariisakasuttam - Քառյակի մասին ավելի երկար խոսակցություն

Maha Hatthipadopama Sutta - Մեծ Elephant Footprint Simile
Mahaakammavibhangasuttam - Գործողությունների մանրամասն դասակարգումը
Մահա Մանգաղա Սուտտա - օրհնություններ
Maha Parinibbána Sutta - Բուդդայի վերջին օրերը
Mahaapunnamasuttam - Ամբողջ լույսի գիշերը ավելի երկար դիսկուրս
Maha Salayatanika Sutta - Մեծ Վեց Զգացմունք-մեդիա դիսկուրսը
Maha Samaya Sutta - Մեծ հանդիպում
Maha Sudassana-Sutta - Փառքի Մեծ Թագավորը
Maha Satipatthána Sutta - Մեծ աղյուսակներ
Maha Sunnata Sutta - Ավելի մեծ ելույթ է հույզերի վրա
Mahaakaccaanabhaddekarattasuttam - բարեգործական Mahaakaccaana ծանոթյություններ բացատրությունը միասնական բարենպաստ հավելվածի
Mahaasaccaka Sutta - հիմնական զեկույցը Saccaka
Mahaassapura Sutta - Որքան երկար խոսակցություն Assapura- ում
Mahadukkhakkhandha Sutta - Ավելի մեծ ելույթ `տառապանքի զանգվածի մասին
Mahagovinda Sutta - Մեծ բախտավոր
Mahali Sutta - Երկնային տեսարաններ, հոգին եւ մարմինը
Mahanama Sutta - Մահանամա
Mahanidana Sutta - Մեծ Պատճառները Դիսկուրս
Mahapadana Sutta - Խոսքի մեծ խթան
Mahayana Sutra- ն երեք գերազանց խաչեր է
Makkatar Sutta - The Monkey
Maranassati Sutta - մահվան հիշողությունը
Մարապասա Սուտտա - Մարայի իշխանությունը
Mara Upasatha Sutra - Թագավորության հիմնում
Վարպետ Բժշկություն Բուդդա Սութրա
Մատա Սուտտա - Մայրս
Բոդիխաթվայի ունիվերսալ առաքինության սուտրայի մասին մտածողությունը
Մեղիա Սուտտա - Բուդդայի խորհուրդը Մեղքիայում
Բուրմունք լողանալու համար Բուդդա Sutra
Մետտա Սուտտա - Խոսք, սիրառատ բարության առավելությունների մասին
Մետտավուն Մանավա Պուչա - Մետտագուի հարցերը
Ն
Na Tumhaka Sutta - ոչ թե ձերն է
Nadi Sutta - գետը
Nagara Sutta - Քաղաք
Nagaravindeyya Sutta - The Discourse առաքվել է Nagaravindika
Nakhasikha Sutta - The Fingernail հուշում
Nakula Sutta - Nakula- ի Ծնողները
Nakulapita Sutta - մինչեւ Nakulapita
Nalakalapiyo Sutta - թղթե խոզանակներ
Nalakapána Sutta - The Discourse ժամը Nalakapana
Nandakovaadasuttam - խորհրդատվություն հարգելի Nandaka
Նանդանա Սուտտա - Վայելք
Նավա Սուտտա - The Ship
Neyyattha Sutta - նշանակություն, որը պետք է ենթարկվի
Nibbána Sutta - Unbinding
Nibbedhika Sutta - թափանցիկ
Nidana Sutta - պատճառները
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Փախուստի միջոցներ
Nivaapa Sutta - ծիլերի սնուցող սքանչելի
O
Օղա-tarana Sutta - անցնել ջրհեղեղից
Միակ ճանապարհը Սութրայում
Պ
Pabbata Sutta - լեռը
Pabbatopama Sutta - լեռների Simile
Պաբհասսա Սուտտա - Շողացող
Paccaya Sutta - Պահանջվող պայմաններ
Պադանա Սուտտա - Մեծ Պայքար
Պաանա Սուտտա - հանձնում
Pañcakanga Sutta - փորագրիչ Հինգ գործիքներ
Pancattayasuttam - հինգ եւ երեքը
Pañha Sutta - Հարցեր
Pañña Sutta - խոհարարություն
Parabhava Sutta- ի անկում
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - չորս փուլով
Պասուրա Սուտտա - Պասուրա
Պատալա Սուտտա - Անհեթեթ ցնցում
Paticca Samuppada Vibhanga Sutta - կախված համակցման վերլուծություն
Patika Sutta - մասին Patikaputta է Charlatan
Patimokkha Sutta - The Bhikhus- ի կարգապահության կանոնագիրքը
Patoda Sutta - The Goad-stick
Payasi Sutta - Բանավեճը Skeptic- ով
Քրեակատարողական գողը
Phassa Sutta - Կապ
Phassamulaka Sutta - արմատավորված է զգայուն տպավորություն
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - Սրտեր սննդամթերքի մաքրությունը
Պիա Սուտտա - Հարգելի
Piyajaatika Sutta - Սիրվածներ
Պողալիա Սուտտա - Պոտալիա
Potthapada Sutta - մասին Potthapada
The Prajña Paramita- ի սիրտը Sutra- ն
Պաշտպանում - The Heart Sutra
Պակիստան, մաքուր երկիր եւ պաշտպանություն Բուդայից
Pubbakotthaka Sutta - Արեւելյան Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - խորհրդատվություն արժանապատվության Punna
Puttamansa Sutta - Որդու ճարպը

Ռ
Ռոմագատա Սուտտա - գաղտնի
Rahula Sutta- խորհուրդ Rahula
Raja Sutta - թագավորը
Ratana Sutta - գանձեր
Ռատանա Սուտտա - The Jewel Discourse
Ռաթա-վինիտա Սուտտա - Ռելեվի մարտկոցներ
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - ձեւեր
Ս
Սամագամաամա Սուտտա - Սամագամա
Սաբբասավա Սուտտա - բոլոր fermentations
Saccavibhanga Sutta - Ճշմարտությունների վերլուծության մասին զրույց
Sacitta Sutta - սեփական մտքով
Saddha Sutta - դատապարտում
Sakka Sutta - Սաքսյանին
Sakkapanha Sutta - Աստված խորհրդակցում է Բուդդա
Սաքունգղի Սուտտա - The Hawk
Salayatana Vibhanga Sutta - Վեց Զգացմունքների ԶԼՄ-ների վերլուծություն
Saleyyaka Sutta - Սալայի բրմմանները
Սալյա Սուտտա - Սալհա
Սալլա Սուտտա - The Arrow
Sallatha Sutta - The Arrow
Սալլաքա Սուտտա - Արդյունավետության մասին զրույցը
Սամադանգա Սուտտան `համակենտրոնացման գործոնները
The Samadhi Suttas - անսահման համակենտրոնացում
Samajivina Sutta - ապրելով մեղեդի
Սամանա Մունդիքա Սուտտա - Մունդիկա, որը մտորելու տեղիք է տալիս
Samaññafala Sutta - Մտահոգիչ կյանքի մրգերը
Samanupassana Sutta - Ենթադրություններ
Սամբոդի Սուտտա - ինքնատիպ զարթոնք
Samiddhi Sutta - Սամիդիի մասին
Սամմադիթթի Սուտտա - ճիշտ տեսակետի մասին զրույցը
Samnamndiká Sutta - խորհրդատվություն դեպի թափառող ասպետական Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - ի Brahmin Sangaarava
Sangaha Sutta - Ընկերության պարտատոմսեր
Սանգիթի Սուտտա `հուշում է միասին
Սանհա Սուտտա - The Conch Trumpet
Sankhaaruppatti Sutta - Նպատակների առաջացում

Սանհիտտա Սուտտա - Բարի կամք, խոհարարություն եւ համակենտրոնացում
Sañña Sutta - ընկալում
Սանչեսա Սուտտա - պահպանակ
Sappurisasuttam - արժանի մեկը
Saraniya Sutta - նպաստավոր է ամուսնալուծության համար
Satipatthána Sutta - Շրջանակներ
Sattatthana Sutta - Յոթ բազներ
Սուրբ Գիրքը քարոզվում է Բուդդայի կողմից Dharma- ի ընդհանուր զավթման մասին
Երկրորդ Խանդհակա - The Uposatha արարողությունը եւ Pätimokkha
Սեդակա Սուդտաս - Սեդակայում
Sekha Patipada Sutta - պրակտիկա մեկի համար
Sela Sutta - Քույր Սելա
Սալա Սուտտա - Բրահիմ Սելա
Քարոզը Ռաջագայում
Յոթ արեւի քարոզը
Սեւիտբբա-Ասեւիտաբասթտտամ - Այն, ինչ պետք է եւ չպետք է կիրառվի
Շուրանգամա Սութրա
Surangama Sutra (PDF տարբերակ)
Սիգալովադա Սուտտա - Դիսպերսոնի կարգապահության կանոնագիրքը
Սիգալա Սուտտա - The Jackal
Siha Sutta - առատաձեռնության մասին
Silavant Sutta - առաքինի
Sisupacala Sutta - Քույր Sisupacala
The Snake Simile
Soma Sutta - Քույր Սոմա
Սոնա Սուտտա - Սոնա մասին
Sonadanda Sutta - ճշմարիտ Brahmin- ի հատկանիշները
Sotar Sutta - The Listener
Subha Sutta - Բարոյականություն, համակենտրոնացում, իմաստություն
Ենթադրվում է,
Suda Sutta - The Cook- ը
Suddhatthaka Sutta - մաքրության մասին
Սուխամալա Սուտտա - մաքրում
Ավելի մեծ Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Դատարկ
Susima Sutta - Susima- ի մասին
Sussusa Sutta - լսում է
Սուտավա Սուտտա - Սութավան
Տ
Talaputa Sutta - ի Talaputa դերասան
Tamonata Sutta - Darkness
Տանհա Սուտտա - Ուխտագնացություն
Tapussa Sutta - To Tapussa
The Discourse On Գործունեության տասնմեկ արդյունավետ ուղիներով
Tevigga-Sutta - Վեդասի իմացության մասին
Tevijjavacchagotta Sutta - Երեք Vedas է Vacchagotta
Thana Sutta - հատկություններ
Theragatha - մեկ հատված
Theragatha - զույգը հատվածներ
Theragatha - եռակի հատվածներ
Theragatha - Quadruple հատվածներ
Theragatha - Տասը հատվածներ
Երրորդ խանդհակա - նստավայրը անձրեւի ժամանակաշրջանում, Վասսա
Տիտտա Սուտտա - սեկտարյաններ
U
Ubhatobhaga Sutta - թողարկված երկու ուղիները
Ուդիի Սուտտա - Ուդաունի մասին
Uddesa Vibhanga Sutta - Հայտարարության վերլուծություն
Udumbarika Sihanada Sutta - Մեծ առյուծի տապալումը դեպի udumbarkans
Ուգգա Սուտտա - Ուգգա
Ullambana Sutra - Ծնողների բարության համար վճարելու իրական խոսքեր
Upacala Sutta - Քույր Ուլակալա
Upadana Sutta - Կլինգինգ
Upaddha Sutta - Սուրբ կյանքի կեսը
Upajjhatthana Sutta - առարկաների համար
Upakilesa Sutta - Փոքր աշտարակներ
Upanisa Sutta - նախադրյալներ
Upasena Sutta - To Upasena
Upaya Sutta - Կցված
Uposatha Sutta - ութերորդ պատրիարքության պահպանում
Ուրագա Սուտտա - օձը
Usnisa Vijaya Dharani Sutra - Մաքրող բոլոր չար ճանապարհները
Ուտրարա Սուտտա - Ուտրարա Դեւայի Որդին
Ուտտանա Սուտտա `զգոնության մասին
Վ
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Քույր Վաժիրա
Vajjiya Sutta - Վայջիայի մասին
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Վամմիկա Սուտտա - Անտել բլրի սիմֆոնիան
Vanapattha Sutta - Անտառի ուղիները
Vanijja Sutta - Վատ ապրելակերպ
Վասալա Սուտտա - Արտագնա ելույթներ
Vatthupama Sutta - սփռոց է շոր
Վեդանա Սուտտա - զգացմունք
Vekhanassa Sutta - խորհրդատվություն դեպի թափառող ասպետական Vekhanassa
Veranjaka Sutta - Verancaka- ի կենցաղացիներին ուղղված զրույցը
Vijaya Sutta - Հաղթանակ
Vimalakirti Nirdesa Sutra - Բուդդա դաշտի մաքրում
Vimamsaka Sutta - Քննությունը
Vina Sutta - The Lute
Վինսանա Սուտտա - գիտակցություն
Vipaka Sutta - արդյունքներ
Vipallasa Sutta- նենգություն
Վիրկանա Սուտտա - խեղճուկ
Վիզախուպոսաթա Սուտտա - Վիկախայի ելույթը Uposatha- ում `8 գործերով
Amitabha- ի մաքուր հողերի Sutra- ի տեսլականը
Vitakkasanthaana Sutta - գիտնական մտածող մտածողությունը
Վիտթարա Սուտտա - Ուժեղ մանրամասներ
Vyagghapajja Sutta - բարօրության պայմաններ
Յ
Yamaka Sutta - դեպի Yamaka
Yavakalapi Sutta - գարու կտոր
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Յոգա Սուտտա - Յակես
Յոգանադհա Սուտտա - Տանդեմում

3) Classical Azerbaijani- Klassik Azərbaycan,
Analitik
Insight Net - PULSUZ Onlayn Tipiṭaka Tədqiqat və Təcrübə Universiteti
və əlaqəli Xəbərlər http://sarvajan.ambedkar.org vasitəsilə 112
CLASSICAL LANGUAGES

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvensiya Paricaya Nikhilavijjālaya ca
sātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Tipitakanı
Tədqiqat və Təqaüd üçün dərslər alaraq Müqəddəs Blazeyi Müqəddəs Niyyət
olaraq qazanmalarına imkan verən bütün cəmiyyətlərə yayılmağa çalışdı. Onlara
7D / 3D Lazer Hologramları və Circarama Kino ilə Meditation Hall daxil
olmaqla ən son Görsel Formada təlimləri təqdim edin.

Namo Amitabha - Namo Budhaya
BuddhaSutra.com xoş gəlmisiniz

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Aşağıda bütün Buddist Sutrasların A’dan Z-yə yığılmasıdır.
Fərdi sutranı nəzərdən keçirmək üçün, daha aşağıya fırladın.

Bu səhifəyə geri dönmək üçün brauzerin geri düyməsini istifadə edin.
Sutra Word sənədində məktubu ilə başlayaraq PDF-də
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
Bədbəxtliyin kiçik bir yazı (danışmaq üçün mətn)
Aakankheyya Sutta (mətnə çıxış) - Bhikkhu istəkləri
Aanaapaanasuttam (mətnə çıxış) - Nəfəs almağa və çıxmaqda olan söhbət
Aananjasappaayasuttam (mətnə çıxış) - İmperturbability əldə etmək üçün uyğunluq
Abhasita Sutta (mətn çıxışı) - Nə deyildi
Abhaya Raja Kumara Sutta (mətnə çıxış) - Şahzadə Abhaya
Abhaya Sutta (mətnə çıxış) - Qorxmaz
Abhisanda Sutta (mətnə çıxış) - Mükafatlar
Accayika Sutta (mətnə çıxış) - təcili
Acchariya Abbhuta Sutta (mətnə çıxış) - Gözəl və möhtəşəm
Acintita Sutta (mətnə çıxış) - Un-conjecturable
Adanta Sutta (mətnə çıxma) - Untamed
Aditta Sutta (mətnə çıxış) - Evdə yanğın
Adittapariyana Sutta (mətnə çıxış) - Yanğın xütbəsi
Adiya Sutta (mətnə çıxış) - Sərvətdən əldə ediləcək faydalar
Möhtərəm Punna’ya məsləhət (mətnə çıxış)
Agara Sutta (mətnə çıxış) - Qonaq Evi
The Agganna Sutta (mətnə çıxış) - Başlanğıc haqqında məlumat
Aggi Vacchagotta Sutta (mətnə çıxış) - Atəşdə Vacchagotta
Aghata Sutta (mətn çıxışı) - Nifrət
Ağatapativinaya Sutta (mətnə çıxış) - Nifrətə qarşı mübarizə
Ajaniya Sutta (mətnə çıxış) - The Thoroughbred
Ajivaka Sutta (mətnə çıxış) - Fatalistlər Tələbəsinə
Akankha Sutta (mətnə çıxış) - Dilek
Akkhama Sutta (mətnə çıxma) - Möhkəm deyil
Akkosa Sutra (mətnə çıxış) - təhqir
Alagagadduupama Sutta (mətnə çıxış) - Yılanın Simile
Alavaka Sutta (mətnə çıxış) - Alavaka Yakkha
Bütün Taints (mətnə çıxış)
Ambalatthikaraahulovada Sutta (mətnə çıxış) - Ambulatthika-da Rəhullaha məsləhət
Ambattha Sutta (mətnə çıxış) - Pride Humbled
Amitabha Sutra (mətnə çıxış)
Anaathapindikovaadasuttam (mətnə çıxış) - Anatapindikaya məsləhət verin
Anagata Bhayani Suttas (mətnə çıxış) - Gələcək təhlükələrə dair söhbətlər
Anana Sutta (mətnə çıxış) - Debtless
Ánanda Sutta (mətnə çıxış) - Vangisa üçün göstərişlər
Ánanda Sutta (mətnə danışmaq) - Özünü, özünü və özünü yox edir
Ánanda Sutta (mətnə çıxış) - Nəfəs alaqlığı haqqında
Ánandabhaddekarattasuttam (mətnə çıxış) - Ānanda
Anangana Sutta (mətnə çıxış) - Ləkəsizdir
Anattá Lakkhana Sutta (mətnə çıxış) - Not-özünə xas xüsusiyyətə dair söhbət
Andhakavinda Sutta (mətnə çıxış) - Andhakavinda
Aneñja Sappaya Sutta (mətnə çıxış) - İmperturbable üçün əlverişlidir
Angulimala Sutta (mətnə çıxış) - Angulimala
Ani Sutta (mətnə çıxış) - The Peg
Anubuddha Sutta (mətnə çıxış) - Anlaşma
Anuggita Sutta (mətnə çıxış) - dəstəklənir
Anumaana Sutta (mətnə çıxış) - Öz müşahidə
Anupadasuttam (mətnə çıxış) - Aralıqsız konsentrasiya
Anuradha Sutta (mətnə çıxış) - Anuradha üçün
Anuruddhasuttam (mətnə çıxış) - Anuruddha üçün
Apannaka Sutta (mətnə çıxış) - Müqavilənin tədrisi
Aparihani Sutta (mətnə çıxış) - Falling Away
Appaka Sutta (mətnə çıxış) - az
Appamada Sutta (mətnə danışmaq) - həyəcan
Aranavibhangasuttam (mətnə çıxış) - Təklik təsnifatı
Araña Sutta (mətnə çıxış) - The Wilderness
Ariya Vamsa Sutta (mətn çıxışına) - Noble Onların ənənələrinə dair söhbət
Ariyapariyesana Sutta (mətnə çıxış) - Noble Axtarış
Assu Sutta (mətnə çıxış) - Gözyaşları
Âtânâtiya Sutta (mətnə çıxış) - Atanatiya haqqında söhbət
Attadanda Sutta (mətnə çıxış) - Təlim
Atthakarana Sutta (mətnə çıxış) - Judimenthttp: //buddhasutra.com

Atthasatapariyaya Sutta (mətnə çıxış) - bir yüz səkkiz hissi
Atthi Raga Sutta (mətnə çıxış) - Sevinci var
The Avalambana Sutta (mətnə çıxış) - Urabon Sutra
Avalika Sutta (mətnə çıxış) - Qardaş Avalika
Avarana Sutta (mətnə çıxış) - maneələr
Avijja Sutta (mətnə çıxış) - Cehalet
Avatamsaka Sutra (mətnə çıxış) - The Flower Garland Sutra
Ayacana Sutta (mətnə çıxış) - İstək
B
Baalapandita Sutta (mətnə danışmaq) - Axmaq və Müdrik olanı tanımaq
Bahiya Sutta (mətn çıxışına) - Bahiya haqqında
Bahudhaatukasuttam (mətnə çıxış) - çox elementlər üzərində söhbət
Bahuna Sutta (mətnə çıxış) - To Bahuna
Bahuvedaniiya Sutta (mətnə çıxış) - Bir çox hissləri haqqında söhbət
Bakkulasuttam (mətnə danışmaq) - Hörmətli Bakkula haqqında gözəl şeylər
Bhaddekarattasuttam (mətnə çıxış) - Tək bir Xeyriyyə Attachment
Bhayabherava Sutta (mətnə çıxış) - Böyük Qorxu
Bhikkhu Aparihaniya Sutta (mətn çıxışına) - Monks arasında heç bir azalma şərtləri
Bhikkhuni Sutta (mətn çıxışına) - The Nun
Bhojana Sutta (mətnə çıxış) - Bir yemək
Bhutamidam Sutta (mətnə danışmaq) - bu, özünə daxil oldu
Bhuumija Sutta (mətnə çıxış) - Vəhşi Bhuumija
Brahmajala Sutta (Mətn nitqi) - Ali Net Təhsil nədir?
Brahmana Sutta (mətn çıxışına) - Unnabha Brahman’a
Brahma Net Sutra (mətnə çıxış) - Bodhisattva Mind-Ground Fəsil
Brahmanimantana Sutta (mətnə çıxış) - Brahmanın ünvanına
Buddanın bəxtiyar tədrisi Sutra (mətnə çıxış)
Kamma haqqında Buddanın sözləri (mətnə çıxış)

C
Caatuma Sutta (mətnə çıxış) - Catuma’daki söhbət
Cakkavattisihananda Sutta (mətnə danışmaq) - Təkərin tüninqində Aslanın nəfəri
Cakkhu Sutta (mətnə çıxış) - The Eye
Cala Sutta (mətnə çıxış) - Sister Cala
Candala Sutta (mətnə çıxış) - The Outcaste
Cankii Sutta (mətnə çıxış) - Brahmin Cankii
Capala Sutta (mətnə çıxış) - Nodding
Cetana Sutta (mətnə çıxış) - iradəsi
Cetokhiila Sutta (mətnə çıxış) - Minddə ox
Chabbisodana Sutta (mətnə çıxış) - Altı dəfə İmtahan
Chachakka Sutta (mətnə çıxış) - Six Sextets
Channovaadasuttam (mətnə çıxış) - Şəriətə sövq etmək üçün məsləhət
Chappana Sutta (mətnə çıxış) - Six Animals
Chiggala Sutta (mətnə çıxış) - Hole
Buda Amitayusun müzakirəsi (mətnə səslənmə)
Culasunnatta Sutta (mətnə çıxış)
Cula-dhammasamadana Sutta (mətnə çıxış) - Təcrübələrə dair qısa söhbət
Cula-Assapura Sutta (mətnə çıxış) - Assapura-da qısa söhbət
Cula Kammavibhanga Sutta (mətnə çıxış) - Fəaliyyətin qısa təhlili
Cula Malunkka Sutra (mətnə çıxış)
Cula Malunkyovada Sutta (mətnə çıxış) - Malinkyaya qısa təlimat
Cula Punnama Sutta (mətnə çıxış) - Tam moon gecəsində qısa söhbət
Cula Suññata Sutta (mətnə çıxış) - Bədbəxtlik haqqında kiçik söhbət
Cula Vedalla Sutta (mətnə səslənmə) - Suallar və cavabların qısaldılmış dəsti
Culadukkhakkhandha Sutta (mətn oxunması) - Qəddar əhvalat haqqında qısa söhbət
Culagopalaka Sutta (mətnə çıxış) - Cowherd üzrə kiçik söz
Cunda Sutta (mətnin çıxışına) - Shariputra’nın Dəyişməsi
Cuularaahulovaadasuttam (mətnə danışmaq) - Qısacası Rəhullaha məsləhət
Cuulatanhaasankhaya Sutta (mətnə çıxış) - Özlemin məhv edilməsi haqqında qısa söhbət
D
Dahara Sutta (mətnə çıxış) - Gənc
Dakkhinaavibhangasuttam (mətnə çıxış) - Təkliflərin təsnifatı
Danda Sutta (mətnə çıxış) - The Stick
Dantabhumi Sutta (mətn çıxışına) - “Tamed Stage” haqqında söhbət
Dasuttara Sutta (mətnə çıxış) - Onilliklər genişlənir
Datthabba Sutta (mətnə çıxış) - Məlum olmaq
Buddhahood Sutra’nın Anlaşılamayan Dövlətinin nümayişi
Devadaha Sutta (mətnə çıxış) - Devadaha
Devaduuta Sutta (mətn çıxışı) - Cəhənnəm peyğəmbərləri
Dhaatuvibhangasuttam (mətnə çıxış) - Elementlərin təsnifatı
Dhajagga Sutta (mətnə çıxış) - Banner qorunması
Dhamma Niyama Sutta (mətnin çıxışına) - Dhammanın Sifarişinə dair Söhbət
Dhammacariya Sutta (mətnə çıxış) - Səhv davranış
Dhammadaayaada Sutta (mətnə danışmaq) - Tərbiyəni miras etmək
Dhammakakkappavattana Sutta (mətn oxunması) - Haqqlıq Krallığı qurulması
Dhammañu Sutta (mətnə çıxış) - Dhammanın bir hissəsi ilə
Dhammika Sutta (mətnə çıxış) - Dhammika
Dhana Sutta (mətnə çıxış) - Treasure
Dhaniya Sutta (mətnə çıxış) - Dhaniya Cattleman
Budanın Dharani Sutra uzunömürlülük üzərində pozulması və gənc uşaqların qorunması (mətnə) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (mətnə çıxış) - Properties
Dhatu Vibhanga Sutta - Əmlakların təhlili
Diamond Sutra (mətnə çıxış)
Dighajanu Sutta (mətnə çıxış) - Dighajanu üçün
Dighanaxa Sutta (mətnə danışmaq) - Dığanaxa’ya gəzən Ascetic’e məsləhət
Dighavu-kumara Vatthu (mətnə çıxış) - Şahzadə Diqavunun hekayəsi

Buddanın bəxş etdiyi təlimin söhbəti (mətnə danışmaq)
Söhbət kolleksiyası (mətnə çıxış)
Böyük xeyir-dualar haqqında söhbət (danışma metni)
Onun Parinibbanın (Bibliyanın mətni) əvvəlcədən Buddha tərəfindən öyrədilməsinin öyrədilməsi
Ditthi Sutta (mətnə çıxış) - Baxışlar
Duggata Sutta (mətnə çıxış) - Hard Times qəzası
Dutthatthaka Sutta (mətnə çıxış) - Bozulmuş
Dvayatanupassana Sutta (mətnin çıxışına) - Dualities’in düşüncəsi
Dvedhavitakka Sutta (mətnə çıxış) - iki düşüncə növü
E
Səkkiz Böyük Realizasiya Sutra
Aydınlanma Sutra
Empty Beggar’s Bowl
Esukaari Sutta - Brahmin Esukari üçün
F
Filial Piety Sutra
Budanın ilk söhbəti
Birinci Khandhaka - Bxikhus ordeni qəbul
Birinci Təlimi - təbliğ etmək qərarının tarixi
Buddanın Birinci Təlimi
Qüsursuz Purity Sutra - Laywoman Gangottara ilə dialoq
Sutra qırx iki bölmədə
Dördüncü Khandhaka - Yağışlı Mövsümün sonunda Vassa’nın Pavàrana Töreni
G
Gaddula Sutta - The Leash
Gadrabha Sutta - Eşşək
Ganakamoggallana Sutta - Ganaka-Moggallana üçün söhbət
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - İnək
Gelañña Sutta - xəstə otaqda
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - xəstəlik
Girimananda Sutta - Girimananda Thera üçün söhbət
Gopakamoggallaanasuttam - Brahmin Gopakamoggallaana’ya
Gotama Buddha - əvvəllər mövcudluqlarını xatırladır
Gotama Buddha - Onun Ascetic Təcrübələrində Müzakirələr
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - Gotamaka Türbəsi
Gotama ilk ustaları - Kalama və Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - Bədənin Mağarası
Gulissaani Sutta - Venerable Gulissani hesabına

H
Hatthaka Sutta - Hatthaka üçün Soyuq Ormanı Yaxşı yatmaq haqqında
Ürək Sutra
Prajna Paramita Sutra’nın ürəyi
Himavanta Sutta - Oyanış üçün amillər
Hiri Sutta - Dostluq haqqında
Hiri Sutta - Vicdan
Hita Sutta - Benefit
Mən
Iddhipada Vibhanga Sutta - Güc əsasları təhlili
Ina Sutta - Borc
Indriyabhaavanaasuttam - Zehni Fakültələrin İnkişafı
Indriya Vibhanga Sutta - Zehni Fakültələrin Təhlili
Mahayana Məktəbinin Süslənmə, Purity, Equality və Maarifləndirilməsinin Sonsuzluğu Sutra (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - Isidatta haqqında
Isigilisuttam - Saqaları devirsən qaya
Issattha Sutta - Okçuluk bacarıqları
Ittha Sutta - Xoş gəldiniz nədir
J
Jaliya Sutta - Jaliya haqqında
Jara Sutta - Köhnə Yaş
Jara Sutta - Köhnə Yaş
Jata Sutta - The Tangle
Jataka Buddha Tales (söz sənəd)
Jhana Sutta - Mental Absorbsiya
Jiivaka Sutta - Jiivaka üçün şifahi Foster oğlu üçün bir söhbət
Jinna Sutta - Köhnə
Jivaka Sutta - To Jivaka
K
Kaayagataasatisuttam - Bədəndə yaranmış ağıl
Kaccayanagotta Sutta - Kaccayana doğru görünüşü verildi
Kakacupama Sutta - Saw olan simile
Kaladana Sutta - Mövsümi Hədiyyə
Kalahavivada Sutta- Əlavə suallar
Kalama Sutta - Kalamasın təlimatı
Kama Sutta - həssas zövq
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Yaxşı Will
Karaniya Mettá Sutta - Universal Sevgi Hymn
Kasi Bharadvaja Sutta - Bharadvaja, Farmer üçün söhbət
Kathavatthu Sutta - Söhbətin mövzusu
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Şahid
Kesi Sutta - At məşqçi Kesi
Kevatta Sutta - Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aqreqatlar
Khuddaka Pátha - az oxunuşlar
Xuddakapatha Sutta - Qısa keçidlər
Kimattha Sutta - Məqsəd nədir?
Kimila Sutta - Kimila
Kimsila Sutta - Sağ davranış
Kimsila Sutta - hansı üstünlüklə?
Kindada Sutta - Nə verən
Kintisuttam - Məndən nə düşünürsən?
Kitagirisutta - Məsləhət Kitagiri verilir
Ksitigarbha Sutra - Sutra, Dünyadakı Mağaza Bodhisattvanın Keçmiş Vərdişləri
Kucchivikara-vatthu - dizenteriya ilə monk
Kukkuravatika Sutta - Köpek Görevlisi
Kula Sutta - On Ailələr
Kusita Arambhavatthu Sutta - Təmizlik və Enerji Arousal üçün əsaslar
Kuta Sutta - Damın zirvəsi
Kutadanta Sutta - Qansız Qurban
L
Ladukikopama Sutta - Bıldırcın Simile
Lakkhana Sutta - 32 Böyük Adamın Markaları
Lankavatara Sutra
Lekha Sutta
Qəhvəyi Srimala Sutra aslanın roarı
Aslanın roarında böyük söhbət
Aslanın qoxusu haqqında qısa söhbət
Lohicca Sutta - Yaxşı və pis Müəllimlər
Lokapala Sutta - Dünya Qəyyumlar
Lokavipatti Sutta - Dünya Arzusu
Lokayatika Sutta - Cosmologist
Lomasangiyabhaddekaratthasuttam - Varlı Lomasangiya üçün Vahid Xeyriyyəçilik Əlavə
Lonaphala Sutta - Duz Kristal
Lotus Sutra - Sayılmaz mənaları Sutra

M
Maagandiyasuttam - nöqtə nöqtəsi təsnifatı
Madhupindika Sutta - Bal topu
Madhura Sutta - Caste ilə bağlı
Magandiya Spell
Magga-vibhanga Sutta - Yolun təhlili
Mahaacattaariisakasuttam - The Forty haqqında daha uzun söhbət

Maha Hatthipadopama Sutta - Böyük Elephant Footprint Simile
Mahaakammavibhangasuttam - Fəaliyyətlərin ətraflı təsnifatı
Maha Mangala Sutta - Bərəkət
Maha Parinibbána Sutta - Budanın son günləri
Mahaapunnamasuttam - Tam moon gecəsində daha uzun söhbət
Maha Salayatanika Sutta - Böyük Altı Sense-Media Söyleşi
Maha Samaya Sutta - Böyük görüş
Maha Sudassana-Sutta - Şöhrətin Böyük Kralı
Maha Satipatthána Sutta - Böyük Mündəricat
Maha Sunnata Sutta - Bədbəxtliyə dair böyük söhbət
Mahaakaccaanabhaddekarattasuttam - Mahaakaccaana’nın Vahid Xeyriyyəçi Əlavəsinin Açıklaması
Mahaasaccaka Sutta - Saccaka üçün əsas söhbət
Mahaassapura Sutta - Assapura’daki Uzun Söylem
Mahadukkhakkhandha Sutta - Xəstəlik Kütləsi üzrə Böyük Səyah
Mahagovinda Sutta - Böyük Steward
Mahali Sutta - Heavenly Sights, Ruh və Bədən
Mahanama Sutta - Mahanama’ya
Mahanidana Sutta - Böyük Səbəblər Söyüd
Mahapadana Sutta - Xətt üzrə böyük söhbət
Mahayana Sutra Üç Üstün Çığ
Makkata Sutta - Maymun
Maranassati Sutta - Ölümün Mindfulness
Marapasa Sutta - Maranın Gücü
Mara Upasatha Sutra - Krallığın Quruluşu
Şəfalı Buddha Sutra Master
Mata Sutta - Ana
Bodhisattva Universal Fəzilət Sutra haqqında düşüncə
Meghiya Sutta - Budanın Meghiya üçün məsləhətidir
Buddha Sutra’yı çimmək üstünlüyü
Metta Sutta - Sevgililərin üstünlükləri haqqında söhbət
Mettagu Manava Puccha - Mettaguin sualları
N
Na Tumhaka Sutta - Not Yours
Nadi Sutta - çay
Nagara Sutta - Şəhər
Nagaravindeyya Sutta - Sehife Nagaravindikada təslim edildi
Naxasikha Sutta - Fingernail tipi
Nakula Sutta - Nakula’nın valideynləri
Nakulapita Sutta - Nakulapita üçün
Nalakalapiyo Sutta - Qəbirlərin Qulları
Nalakapána Sutta - Nalakapana’da Söyleşi
Nandakovaadasuttam - Zərdab Nandaka dan məsləhət
Nandana Sutta - Delight
Nava Sutta - Gəmi
Neyyattha Sutta - Açıqlanacaq bir məna
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Nüfuzlu
Nidana Sutta - səbəbləri
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Escape vasitələri
Nivaapa Sutta - Geydirmə Yağdırıcısı Simile
O
Ogha-tarana Sutta - daşqın üzərində keçid
Sutra bir yol
P
Pabbata Sutta - A dağ
Pabbatopama Sutta - Dağların Simile
Pabhassara Sutta - Parlaq
Paccaya Sutta - zəruri şərtlər
Padhana Sutta - Böyük Mübarizə
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Beş alətlər
Pancattayasuttam - The Five And The Three
Pañha Sutta - Suallar
Pañña Sutta - Anlayış
Parabhava Sutta - Çöküş
Paramatthaka Sutta - On Views
Parileyyaka Sutta - Parileyyaka’da
Parivatta Sutta - Dördlü Dəyirmi
Pasura Sutta - Pasura
Patala Sutta - Dipsiz axmaqlıq
Patikca Samuppada Vibhanga Sutta - Qarşılıqlı birləşmənin təhlili
Patika Sutta - Patikaputta haqqında Charlatan
Patimokkha Sutta - Bxikhusun İntizam Məcəlləsi
Patoda Sutta - The Goad-stick
Payasi Sutta - Skeptiklə mübahisə
The Penitent Thief
Phassa Sutta - Əlaqə
Phassamulaka Sutta - Sense-təəssüratında köklənmişdir
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisudduddha Sutta - Səmimi Yeməklərin Saflığı
Piya Sutta - Hörmətli
Piyajaatika Sutta - Sevdiyi Ones
Potaliya Sutta - Potaliya
Potthapada Sutta - Potthapada haqqında
The Prajña Paramita - Ürək Sutra
Prajñápáramitá - Ürək Sutra
Buddanın təmiz torpaq və müdafiəsinin tərifi
Pubbakotthaka Sutta - Şərq Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Vurulan Punna üçün məsləhət
Puttamansa Sutta - A Sonuncu Flesh

R
Rahogata Sutta - Əlavə
Rahula Sutta - Rahula üçün məsləhət
Raja Sutta - Kral
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Sayğac
Ratha-vinita Sutta - Röle Chariots
Rathakara Sutta - Chariot Maker
Rohitassa Sutta - Rohitassa
Rupa Sutta - Formalar
S
Saamagaama Sutta - Samagama’da
Sabbasava Sutta - Bütün fermentasiya
Saccavibhanga Sutta - Haqqların təhlili haqqında söhbət
Sacitta Sutta - Öz Mind
Saddha Sutta - Məhkumluq
Sakka Sutta - Səkyana
Sakkapanha Sutta - Allah Buddan danışır
Sakunaghi Sutta - Şahin
Salayatana Vibhanga Sutta - Altı Sense-media təhlili
Saleyyaka Sutta - Salam Brahmanları
Salha Sutta - Salha
Salla Sutta - Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - Səmimiyyət haqqında söhbət
Samadhanga Sutta - Konsentrasiya faktorları
Samadini Suttas - Ölçülməz Konsentrasiya
Samajivina Sutta - Tune’de yaşamaq
Samana Mundika Sutta - Mundika Müsahibə
Samañnaphala Sutta - Müqəddəs həyatın meyvələri
Samanupassana Sutta - Varsayımlar
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - Samiddhi haqqında
Sammaditthi Sutta - Sağ Görünüş üzrə Söhbət
Samnamndiká Sutta - Gəzən Ascetic Uggaahamaana Samanamandikaaputta üçün məsləhət
Sangaaravasuttam - Brahmin Sangaarava’ya
Sangaha Sutta - Təqaüd Bağları
Sangiti Sutta - Birlikdə səslənir
Sankha Sutta - Conch Trumpet
Sankhaaruppatti Sutta - Niyyətlərin yaranması

Sankhitta Sutta - Yaxşı Will, Mindfulness və Konsentrasiya
Sañña Sutta - Algı
Sango Sutta - Bondage
Sappurisasuttam - Worthy One
Saraniya Sutta - Amiability üçün əlverişli
Satipatthána Sutta - Çərçivə istinadları
Sattatthana Sutta - Seven Bases
Müqəddəs Kitab Dharma’nın Total Extinction haqqında Buddha tərəfindən hazırlanır
İkinci Xandhaka - The Uposatha mərasimi və Pätimokkha
Sedaka Suttas - Sedakada
Sekha Patipada Sutta - Təlimdə Təcrübə
Sela Sutta - Sister Sela
Sela Sutta - Brahmin Sela’ya
Rəcəqaha’da Xütbə
Yeddi Günəşin Xütbəsi
Sevitabba-Asevitabbasuttam - Tətbiq edilməli və etməməli olan şeylər
Shurangama Sutra
Surangama Sutra (PDF versiyası)
Sigalovada Sutta - Laypersonun İntizam Məcəlləsi
Sigala Sutta - Çaqqal
Siha Sutta - On Generosity
Silavant Sutta - Erdemli
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - Sona haqqında
Sonadanda Sutta - Həqiqi Brahmanın xüsusiyyətləri
Sotar Sutta - Dinləyici
Subha Sutta - Əxlaq, Konsentrasiya, Hikmət
Subhasita Sutta - Yaxşı Sözlü
Suda Sutta - The Cook
Suddhatthaka Sutta - Purity
Sukhamala Sutta - Həll
Böyük Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Boş
Susima Sutta - Susima haqqında
Sussusa Sutta - Dinləyin
Sutava Sutta - Sutavan’a
T
Talaputa Sutta - Talaputa üçün aktyor
Tamonata Sutta - Qaranlıq
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
Fəaliyyətin on əlverişli yolları haqqında söhbət
Tevigga-Sutta - Vedalar haqqında məlumat
Tevijjavacchagotta Sutta - Vaccagotta üçün üç Vedas
Thana Sutta - Xüsusiyyətlər
Theragatha - Tek Ayaq
Theragatha - Pair Verses
Theragatha - Üçlü ayələr
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Üçüncü Xandhaka - Yağışlı mövsümdə Vassa yaşayış yeri
Tittha Sutta - Sektarilər
U
Ubhatobhaga Sutta - Hər iki yola buraxıldı
Udayi Sutta - Udayin haqqında
Uddesa Vibhanga Sutta - Ərizənin təhlili
Udumbarika Sihanada Sutta - Uldumbarkanlara Böyük Aslanın nəfəsi
Ugga Sutta - Uqqa
Ullambana Sutra - Valideynlərin xeyirxahlığını ödəmək üçün doğru sözlər
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Müqəddəs Həyatın yarısı
Upajjhatthana Sutta - Məsləhətləşmələr üçün mövzular
Upakilesa Sutta - Minor Defilements
Upanisa Sutta - Ön şərtlər
Upasena Sutta - To Upasena
Upaya Sutta - Əlavə edildi
Uposatha Sutta - Səkkizinci Müqaviləni Müddəa et
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Bütün pis yolları təmizləmək
Uttara Sutta - Devanın oğlu Uttara
Utthana Sutta - Vicilance haqqında
V
Vagrakkhedika Sutta - Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - Vajjiya haqqında
Vajrasamadhi Sutra - Diamond Absorbsiya Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - Ant Tepesinin Simile
Vanapattha Sutta - Meşələrin yolları
Vanijja Sutta - Yanlış həyat tərzi
Vasala Sutta - Outcasts haqqında söhbət
Vatthupama Sutta - Kumanın Simile
Vedana Sutta - Feeling
Vekhanassa Sutta - Gəzən Ascetic Vekhanassa üçün məsləhət
Veranjaka Sutta - Veranjaka ev sahiblərinə söhbət
Vijaya Sutta - Zəfər
Vimalakirti Nirdesa Sutra - Buda sahəsinin təmizlənməsi
Vimamsaka Sutta - İmtahan
Vina Sutta - The Lute
Viññana Sutta - Şüur
Vipaka Sutta - Nəticələr
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - Səkkiz təcrübəsi ilə Uposatha haqqında Visakha üçün söhbət
Amitabha Pure Land Sutra’nın Görselleştirilmesi
Vitakkasanthaana Sutta - Əxlaqi Düşüncə Zehni
Vitthara Sutta - ətraflı möhkəmləndirir
Vyagghapajja Sutta - Rifah şərtləri
Y
Yamaka Sutta - Yamaka’ya
Yavakalapi Sutta - Arpa qabığı
Yodhajiva Sutta - Warrior
Yodhajiva Sutta - Warrior
Yodhajiva Sutta - Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - Tandemdə

Spiritual Community of The True Followers of The Path Shown by The Awakened One

II. The Existence of a Refuge

To realize that the human situation impels the search for a refuge is
a necessary condition for taking refuge, but is not in itself a
sufficient condition. To go for refuge we must also become convinced
that an effective refuge actually exists. But before we can decide on
the existence of a refuge we first have to determine for ourselves
exactly what a refuge is.

The dictionary defines “refuge” as a shelter or protection from
danger and distress, a person or place giving such protection, and an
expedient used to obtain such protection. This tallies with the
explanation of the Pali word sarana, meaning “refuge”, which has come down in the Pali commentaries. The commentaries gloss the word sarana with another word meaning “to crush” (himsati),
explaining that “when people have gone for refuge, then by that very
going for refuge it crushes, dispels, removes, and stops their fear,
anguish, suffering, risk of unhappy rebirth and defilement.”1

These explanations suggest two essential qualifications of a refuge.
(1) First, a refuge must be itself beyond danger and distress. A person
or thing subject to danger is not secure in itself, and thus cannot give
security to others. Only what is beyond fear and danger can be
confidently relied upon for protection. (2) Second, the purported refuge
must be accessible to us. A state beyond fear and danger that is
inaccessible is irrelevant to our concerns and thus cannot function as a
refuge. In order for something to serve as a refuge it must be
approachable, capable of giving protection from danger.

From this abstract determination of the qualifications of a refuge we
can return to the concrete question at hand. Does there exist a refuge
able to give protection from the three types of dangers delineated
above: from anxiety, frustration, sorrow and distress in the present
life; from the risk of an unhappy destination after death; and from
continued transmigration in samsara? The task of working out an
answer to this question has to be approached cautiously. We must
recognize at once that an objectively verifiable, publicly demonstrable
answer cannot be given. The existence of a refuge, or the specification
of a particular refuge, cannot be proven logically in an irrefutable
manner binding on all. The most that can be done is to adduce cogent
grounds for believing that certain persons or objects possess the
qualifications of a refuge. The rest depends upon faith, a confidence
born out of trust, at least until that initial assent is transformed
into knowledge by means of direct experience. But even then the
verification remains inward and personal, a matter of subjective
appropriation rather than of logical proof or objective demonstration.

From the Buddhist perspective there are three refuges which together
make available complete protection from danger and distress. These three
are the Buddha, the Dhamma, and the Sangha. The three are not separate
refuges each sufficient in itself; rather they are interrelated members
of a single effective refuge which divides into three by way of a
distinction in the characteristics and functions of its members. Why
such a distinction is necessary becomes clear if we consider the order
in which the three are presented.

The Buddha comes first because he is a person. Since we are persons
we naturally look to another person for guidance, inspiration, and
direction. When it is ultimate deliverance that is at stake, what we
look for in the first place is a person who has himself reached complete
freedom from danger and can lead us to the same state of safety. This
is the Buddha, the awakened one, who comes first in the triad for the
reason that he is the person who discovers, achieves, and proclaims the
state of refuge. In the second place we need that state of refuge
itself, the state beyond fear and danger; then we need a path leading to
this goal; and also we need a set of instructions guiding us along the
path. This is the Dhamma, which as we will see has this threefold
denotation. Then, in the third place, we need persons who began like
ourselves — as ordinary people troubled by afflictions — and by
following the way taught by the guide reached the state of safety beyond
fear and danger. This is the Sangha, the community of spiritual persons
who have entered the path, realized the goal, and can now teach the
path to others.

Within the triad each member works in harmony with the other two to
make the means of deliverance available and effective. The Buddha serves
as the indicator of refuge. He is not a savior who can bestow salvation
through the agency of his person. Salvation or deliverance depends upon
us, upon our own vigor and dedication in the practice of the teaching.
The Buddha is primarily a practioner, an expounder of the path, who
points out the way we ourselves must tread with our own energy and
intelligence. The Dhamma is the actual refuge. As the goal of the
teaching the Dhamma is the state of security free from danger; as the
path it is the means for arriving at the goal; and as the verbal
teaching it is the body of instructions describing the way to practice
the path. But to make effective use of the means at our disposal we need
the help of others who are familiar with the path. Those who know the
path make up the Sangha, the helpers in finding refuge, the union of
spiritual friends who can lead us to our own attainment of the path.

This triadic structure of the three refuges can be understood with
the aid of a simple analogy. If we are ill and want to get well we need a
doctor to diagnose our illness and prescribe a remedy; we need medicine
to cure our illness; and we need attendants to look after our
requirements. The doctor and attendants cannot cure us. The most they
can do for us is to give us the right medicine and make sure that we
take it. The medicine is the actual remedy which restores our health.
Similarly, when seeking relief from suffering and distress, we rely on
the Buddha as the physician who can find out the cause of our illness
and show us the way to get well; we rely on the Dhamma as the medicine
which cures our afflictions; and we rely on the Sangha as the attendants
who will help us take the medicine. To get well we have to take the
medicine. We can’t just sit back and expect the doctor to cure us all by
himself. In the same way, to find deliverance from suffering, we have
to practice the Dhamma, for the Dhamma is the actual refuge which leads
to the state of deliverance.

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07/20/18

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Pāḷi Dictionary

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chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary
Chando，（nt.） [Vedic chandas，from skandh，cp．in meaning Sk．pada； Gr．i]/ambos] metre，metrics，prosody，esp．applied to the Vedas Vin.II，139 （chandaso buddhavacanaṁ āropeti to recite in metrical form，or Acc．to Bdhgh．in the dialect of the Vedas cp．Vin．Texts III，15Q）； S.I，38； Sn.568 （Sāvittī chandaso mukhaṁ：the best of Vedic metres）. –viciti prosody VvA.265 （enum^d as one of the 6 disciplines dealing with the Vedas：see chaḷaṅga）．（Page 275）

chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary

–viciti prosody VvA.265 （enum^d as one of the 6 disciplines dealing with the Vedas：see chaḷaṅga）．（Page 275）

chandoPali-Dictionary Vipassana Research Institute
chando：and （chandaṃ）The Vedas； poetical metre； metres，prosody

chandoPali-Dictionary Vipassana Research Institute
chando：Wish，desire； intention； will，resolve； power； consent，approval

chandoパーリ語辞典水野弘元著
chando：n．[Sk．chandas] 雅語，聖語，韻律．dat．gen．chandaso； instr．abl．chandasā．-viciti 韻律学.

chando漢譯パーリ語辭典黃秉榮譯
chando：n．[Sk．chandas] 雅語，聖語，韻律．dat．gen．chandaso； instr．abl．chandasā．-viciti 韻律學.

chandoU Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
chando：ဆေႏၵာ （န） ဂါထာစပ္ဆိုနည္းက်မ္း။ ကဗ်ာက်မ္း။ ဆန္းက်မ္း။

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07/19/18

2687 Fri 20 Jul LESSON (34) LESSON Fri Jul 29 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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. Join us for View Source Conference 2018, learn to make 360° images, new speed for the Rust compiler, and more Vegan-friendly way Recipes Tasty steps Continue to enjoy cakes and comfort food, curries and healthy meals - and almost all your favourite dishes - the vegan-friendly way.

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07/18/18

2685 Wed & 2686 Thu 18 & 19 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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.

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http://buddhasutra.com/files/ajaniya_sutta.htm

http://buddhasutra.com/files/bbBuddhist_Sutra_A1.doc
Ajaniya Sutta

The Thoroughbred

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

“Endowed with three characteristics, a king’s excellent thoroughbred steed is worthy of a king, the wealth of a king, and counts as one of the king’s own limbs. Which three? There is the case where a king’s excellent thoroughbred steed is consummate in beauty, consummate in strength, and consummate in speed. Endowed with these three characteristics is a king’s excellent thoroughbred steed worthy of a king, the wealth of a king, and counts as one of the king’s own limbs.

“In the same way, a monk endowed with these three qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world. Which three? There is the case where a monk is consummate in beauty, consummate in strength, and consummate in speed.

“And how is a monk consummate in beauty? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is how a monk is consummate in beauty.

“And how is a monk consummate in strength? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is how a monk is consummate in strength.

“And how is a monk consummate in speed? There is the case where a monk discerns as it actually is present that ‘This is stress.’ He discerns as it actually is present that ‘This is the origination of stress.’ He discerns as it actually is present that ‘This is the cessation of stress.’ He discerns as it actually is present that ‘This is the path of practice leading to the cessation of stress.’ This is how a monk is consummate in speed.

“Endowed with these three qualities is a monk worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world.”

Back to BuddhaSutra.com

http://buddhasutra.com/files/akankha_sutta.htm

https://youtu.be/K6XhCNGWtOk

Akankha Sutta

Wishes

Translated from the Pali by Thanissaro Bhikkhu
For free distribution only

On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded.

The Blessed One said: “Monks, dwell consummate in virtue, consummate in terms of the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior and sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.

[1] “If a monk would wish, ‘May I be dear and pleasing to my fellows in the holy life, respected by and inspiring to them,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[2] “If a monk would wish, ‘May I be someone who receives robes, alms-food, lodgings, and medical requisites for curing the sick,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[3] “If a monk would wish, ‘Whatever I use or consume in terms of robes, alms-food, lodgings, and medical requisites for curing the sick, may that be of great fruit, of great benefit to those who provided them,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[4] “If a monk would wish, ‘May it also be of great fruit, of great benefit, to whatever dead relatives they [the donors] recollect with brightened minds,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[5] “If a monk would wish, ‘May I be content with whatever robes, alms-food, lodgings, and medical requisites for curing the sick are available,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[6] “If a monk would wish, ‘May I be resistant to cold, heat, hunger, and thirst; to the touch of gadflies and mosquitoes, wind and sun and creeping things; to abusive, hurtful language; to bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, deadly,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[7] “If a monk would wish, ‘May I overcome displeasure, and not be overcome by displeasure. May I dwell having conquered any displeasure that has arisen,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[8] “If a monk would wish, ‘May I overcome fear and dread, and not be overcome by fear and dread. May I dwell having conquered any fear and dread that have arisen,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[9] “If a monk would wish, ‘May I attain — whenever I want, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abiding in the here-and-now,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[10] “If a monk would wish, ‘May I — with the ending of mental fermentations — remain in the fermentation-free release of awareness and release of discernment, having directly known and realized them for myself in the here-and-now,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

“‘Monks, dwell consummate in virtue, consummate in terms of the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior and sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.’ Thus was it said and in reference to this was it said.”

https://youtu.be/94UJFh9jXos
Alagagadduupama Sutta

“The Simile of the Snake”

Thus I heard:

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. At that time to a Bhikkhu named Arittha, a vulture trainer in his previous birth, this evil view had arisen. As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then many Bhikkhus heard that this evil view had arisen to the Bhikkhu Arittha, a vulture trainer in his previous birth As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments.

Then they approached the Bhikkhu Arittha and asked him: Friend Arittha is it true that such an evil view has arisen to you: As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Yes, friends, as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared, as impediments are not suitable impediments. Then those Bhikkhus thinking to dissuade the Bhikkhu Arittha from that evil view, cross questioned him, asked for reasons and discussed with him. Friend, Arittha do not say that, do not accuse the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these impedimental things are impediments to one who pursues them. The Blessed One has said that sensuality brings little satisfaction much unpleasantness and much trouble, there are many dangers there. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit full of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a serpent. The Blessed One has said that sensuality brings much unpleasantness, much trouble and many dangers. Even when so much was told the Bhikkhu Arittha held on tenaciously to his view and would not give it up; as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments

When the Bhikkhus could not dissuade the Bhikkhu Arittha from that evil view, they approached the Blessed One, worshipped, sat on a side and said thus: Venerable sir, to a Bhikkhu named Arittha, a vulture trainer in his previous birth, this evil view had arisen. As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then many of us heard that this evil view had arisen to the Bhikkhu Arittha, a vulture trainer in his previous birth As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments.

Then we approached the Bhikkhu Arittha and asked him : Friend Arittha is it true that such an evil view has arisen to you: As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. He said, yes, friends, as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then we Bhikkhus thinking to dissuade the Bhikkhu Arittha from that evil view, cross questioned him, asked for reasons and discussed with him. Friend, Arittha do not say that, do not accuse the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these impedimental things are impediments to one who pursues them. The Blessed One has said that sensuality brings little satisfaction much unpleasantness and much trouble, there are many dangers there. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pitfull of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a serpent. The Blessed One has said that sensuality brings much unpleasantness, much trouble and many dangers. Even when so much was told the Bhikkhu Arittha held on tenaciously to his view and would not give it up; as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments As we could not dissuade the Bhikkhu Arittha from that evil view, we came to inform you about it.

Then the Blessed One addressed a certain Bhikkhu and said, Come Bhikkhu, in my words call the Bhikkhu Arittha, tell, the Teacher wants him. That Bhikkhu consenting approached the Bhikkhu Arittha and told him, Friend, the Teacher wants you.. The Bhikkhu Arittha saying yes, friend, approached the Blessed One, worshipped and sat on a side. Then the Blessed One said, Arittha, is it true, that such a view has arisen to you, As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments, are not suitable impediments. Then he said, yes, venerable sir, as I know the Teaching of the Blessed One, to one who pursues those impedimental things, declared as impediments, are not suitable impediments.- Foolish man, to whom do you know me teaching this. Haven’t I in many ways told that the impedimental things are impediments, indeed to one who pursues them they are impediments. I have told that sensuality brings little satisfaction, much un-pleasantness and trouble, the dangers here are many. - I have told that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, the head of a serpent, I have told it has much unpleasantness, much trouble and the dangers there are many. Yet you foolish man, on account of your wrong view you accuse me and destroy yourself and accumulate much demerit, which will be for your unpleasantness for a long time. Then the Blessed One addressed :Bhikkhus, what do you think, shouldn’t we chastise this Bhikkhu Arittha, a vulture trainer in his earlier birth from this dispensation When this was said the Bhikkhu Arittha a vulture trainer in his earlier birth became silent, and unable to reply back, with a drooping form sat with eyes turned down. Then the Blessed One knowing that the Bhikkhu Arittha a vulture trainer in his earlier birth has become silent, unable to reply back, with a drooping form sitting with eyes turned down told him, foolish man, you will be pointed out on account of this evil view, now I will question the Bhikkhus on this

Then the Blessed One addressed the Bhikkhus; Bhikkhus, do you too know of this Teaching, the wrong view of the Bhikkhu Arittha, a vulture trainer in his earlier birth on account of which he brings blame on us and also destroys himself and accumulates much unpleasantness. -No venerable sir, The impedimental things are told by the Blessed One and indeed to one who pursues them, they are impediments. The Blessed One has said that there is little satisfaction in sensuality, much unpleasantness and much trouble, the dangers there are many. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, and the head of a serpent. The Blessed On has said it has much unpleasantness, much trouble and the dangers there are many.. Good! Bhikkhus, Good, that you know the Teaching taught by me. In various ways I have shown the impedimental things and indeed it is impedimental to pursues them. I have told that sensuality brings little satisfaction, much unpleasantness and the dangers there are many. I have told it is comparable to skeleton–to the head of a serpent brings little satisfaction, much unpleasantness and the dangers there are many. Yet the Bhikkhu Arittha holding to this wrong view blames us and destroys himself and accumulates much demerit, and it will be for his unpleasantness for a long time.

Bhikkhus, someone could indulge in sensuality, without sensual perceptions, without sensual thoughts is not possible

Bhikkhus, a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot take pleasure in the Teaching. He learns the Teaching for the purpose of finding fault. He takes a wrong grasp of the Teaching and that conduces for his unpleasantness for a long time. The reason is the wrong grasp of the Teaching. Like a man wandering in search of a serpent would come to a huge serpent, he would take hold of the serpent by the hood or the tail and it would turn round and sting the hand or foot or any other limb. On account of this wrong grasp of the serpent he would meet death or deadly unpleasantness. In the same manner a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot take pleasure in the Teaching. He learns the Teaching for the purpose of finding fault. He takes a wrong grasp of the Teaching and that conduces for his unpleasantness for a long time. The reason is the wrong grasp of the Teaching.

Bhikkhus, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of release through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it conduces for his pleasantness for a long time. It is because of the correct grasp of the Teaching. Like a man wandering in search of a serpent would come to a huge serpent and would take hold of it with a forked stick or hold it by the neck, it may coil round the man’s hand or foot or any other limb small or large, yet he would not come to death or deadly unpleasantness, because of the correct hold of the snake. In the same manner, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of release through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it conduces for his pleasantness for a long time. It is because of the correct grasp of the Teaching

Bhikkhus, this Teaching is for giving up not for taking hold of, listen to it carefully. Like a man come to the highway would see a large stretch of water, the hither shore dangerous and fearful, the thither shore peaceful and without fear. There is no ship or overhead bridge to cross over from the hither shore to the thither. What if I build a raft collecting grass, sticks, branches and creepers. So he built a raft collecting grass sticks branches and creepers, and making effort with hands and feet reached the other shore safely. Then to the one who has crossed over this thought occurred This raft was of great service to me, I safely crossed over to the other shore boarding it and putting forth effort with my hands and feet. What if I balance it on my head or haul it on my back and go where I like. Bhikkhus, is he doing the right thing if he does so with the raft.- Doing what will he be doing the right thing with the raft.. Bhikkhus, to the man who has crossed over it occurs thus: This raft was of great service to me, I safely crossed over to the other shore boarding it and putting forth effort with my hands and feet. What if I pulled it up to dry ground , or sink it in the water and go where I like. A man doing that would be doing the right thing. Just so, Bhikkhus, my Teaching is comparable to a raft for the purpose of crossing over and not for getting hold of. You should give up even the Teaching that should be known, and what about that which should not be known…

Bhikkhus, these six are the views. What six. Bhikkhus, the ordinary man who has not seen the noble ones and Great Beings, not clever in their Teaching, and not trained in their Teaching Sees matter: that is me, I am that, that is my self. Sees feelings,; that is me, I am that, that is my self. Sees determinations: that is me, I am that, that is my self. Whatever seen, heard, tasted, smelt and bodily felt, cognized, attained, sought after, and reflected in the mind: that is me, I am that, that is my self The world, the self, I will be in the future, permanent, not changing, an eternal thing.; that is me, I am that, that is my self.

Bhikkhus, the learned noble disciple, who has seen noble ones and Great Beings, clever in their Teaching, and trained in their Teaching sees matter: that is not me, am not that, that is not my self. Sees feelings: that is not me ,am not that, that is not my self. Sees determinations: that is not me am not that, that is not my self, Whatever seen, heard, tasted, smelt, bodily felt, cognized, attained, sought after, and reflected in the mind: that is not me, am not that, that is not my self. The world, the self, I will be in the future, permanent, not changing, an eternal thing, that is not me, am not that, that is not my self.. Seeing it is not present, is not excited. .

When this was said, a certain Bhikkhu said to the Blessed One: Venerable sir, is there excitement for external non presence. The Blessed One said, there is Bhikkhu. Here, Bhikkhu, it occurs to someone thus: There was to me, now it is not to me, I had, now I do not gain, he grieves, laments and beats the breast and comes to bewilderment of mind. Thus there is excitement for external non-presence. - Venerable sir, is there non-excitement for external non-presence. The Blessed One said, there is Bhikkhu. Here, Bhikkhu, it does not occur to someone: There was to me, now it is not to me, I had, now I do not gain, he does not grieve or lament, does not beat the breast and come to bewilderment of mind. Thus there is no excitement for external non-presence. -Venerable sir, is there excitement for internal non-presence: The Blessed One said, there is Bhikkhu. Here, Bhikkhu, to a certain one there is this view. The world, the self, I will be in the future, permanent, not changing, an eternal thing. Then he hears this Teaching from the Thus Gone One or from a disciple of the Thus Gone One for the complete abolishment of views, determinant resolutions, prepossessions, latent tendencies for settlements, for the appeasement of all determinations, for the giving up of all endearments, for the destruction of craving, for non attachment, cessation and extinction. Then it occurs to him, indeed it will be my annihilation, my destruction, I will not be. He grieves, laments, beats the breast and comes to bewilderment of mind. Thus, there is excitement for internal non-presence. Venerable sir, is there non-excitement for internal non-presence. There is Bhikkhu, said the Blessed One: Here Bhikkhu. to a certain one there is not this view. This world, this self, I will be in the future, permanent, not changing, an eternal thing. Then he hears this Teaching from the Thus Gone One or from a disciple of the Thus Gone One for the complete abolishment of views, determinant resolutions, prepossessions, latent tendencies for settlements, for the appeasement of all determinations, for the giving up of all endearments, for the destruction of craving, for non attachment, cessation and extinction. Then it does not occur to him, indeed it will be my annihilation, my destruction, I will not be. He does not grieve, lament, beat the breast and come to bewilderment of mind. Thus, there is non-excitement for internal non-presence. Thus there is non-excitement for internal non-presence.

Bhikkhus, do you see anything permanent, not changing, eternal, to seize. No, venerable sir. Good! I too do not see anything to seize that which is permanent, not changing, and stands eternity. Bhikkhus, is there the holding of a self view which does not give birth to grief, lament, unpleasantness, displeasure and distress. No, venerable sir. Good! I too do not see a self view which does not give birth to grief, lament, unpleasantness, displeasure and distress. Bhikkhus is there a settled view which does not give birth to grief, lament, unpleasantness, displeasure and distress. No, venerable sir. Good! I too do not see a settled view which does not give birth to grief, lament, unpleasantness, displeasure and distress.

Bhikkhus, when there are belongings of a self, is there a satisfaction, these are mine. Yes, venerable sir.. A self or the belongings of a self, in reality and truth cannot be gained. Bhikkhus, this settled view, about the world, and the self, I will be in the future, permanent, not changing, standing eternity, isn’t it a completely foolish notion- Why isn’t it, venerable sir, it is a completely foolish notion- What do you think:– Is matter permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am that is my self. — No, venerable sir.– Is feeling permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir –Are perceptions permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir.- -Are determinations permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir. –Is consciousness permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir. — Therefore Bhikkhus, whatever matter, in the past, future or present, internal or external, exalted or un-exalted, far or near, all matter is not me, that am not, that is not my self- should be realized as it really is, with right wisdom. Whatever feelings– whatever perceptions, –whatever determinations–whatever consciousness, in the past, future or present, internal or external, exalted or un-exalted, far or near, all consciousness is not me, that am not, that is not my self, should be realized as it really is, with right wisdom.

The learned noble disciple seeing thus detaches from matter, detaches from feelings, detaches from perceptions, detaches from determinations, detaches from consciousness. Detached is released. Released knowledge arises am released. Birth destroyed, the holy life lived to the end, what should be done is done, there is nothing more to wish for, he knows. To this is called removing the obstacle, filling the trenches, pulling out desires, seeing results, the noble one puts down the flag and is unyoked Bhikkhus, how does the Bhikkhu remove the obstacle; Here the Bhikkhus ignorance is dispelled, pulled out from the roots, and made a palm stump of it, so that it may not rise again. Thus the obstacle is removed. How does the Bhikkhu fill up the trenches; Here the Bhikkhu dispels the recurring births, making a palm stump of it so that it may not rise again. Thus the Bhikkhu fills up the trenches. How does the Bhikkhu pull out desires. Here the Bhikkhu dispels greed, together with the roots, makes it a palm stump, so that it may not rise again. Thus the Bhikkhu pulls out desires. How does the Bhikkhu see results. Here the Bhikkhu dispels the bonds to the sensual world, cuts them up completely, so that they may not rise again. Thus the Bhikkhu sees results. How does the noble one put down the flag and unyoke. Here the Bhikkhu dispels the conceit ‘I be’ pulling it out from the roots makes a palm stump of it, so that it may not rise again. Thus the Bhikkhu puts down the flag and unyokes.

Bhikkhus, if that released mind of the Bhikkhu was to be searched by Inda, Brahma, Pajapati and their retinue, it would not be found; thus unsupported is the consciousness of the Thus Gone One. What is the reason: I say that the Thus Gone One cannot be found even here and now. To me who says thus and preaches thus, certain recluses and Brahmins ingenuinely, untruthfully blame, the recluse Gotama the discipliner, purposefully shows the annihilation, destruction, and non evidence of beings. Bhikkhus, whatever I am not, that I do not proclaim, as a result these good recluses and Brahmins ingenuinely, untruthfully blame, the recluse Gotama the discipliner purposefully shows the annihilation, destruction and non-evidence of beings. Earlier and now also I declare -Unpleasant and its cessation. Others abuse, blame and annoy the Thus Gone One, for that the Thus Gone One has no ill feeling , aversion or discontent .Some others honor, revere and worship the Thus Gone One, for that the Thus Gone One has no blissful pleasurable joy. When others honor, revere and worship the Thus Gone One, it occurs to him, it is on account of what I have thoroughly understood that they do it. Bhikkhus, when others abuse, blame and annoy you, ill feeling, aversion and discontent should not be to you. Again Bhikkhus, when others honor, revere and worship you, a blissful pleasurable joy should not be to you. It should occur to you, it is on account of what I have thoroughly understood, that they do it..

Therefore Bhikkhus, if people carry away, burn or do what they like to grass-sticks-branches-creepers in this same Jeta’s grove, would it occur to you; People are carrying away, burning and doing what they like to us– No, venerable sir.- What is the reason: Venerable sir, they are not our selves or the belongings of ourselves. — Bhikkhus, in the same manner, whatever is not yours, dispel it., for your good welfare and pleasantness for a long time. Bhikkhus, what is not yours. Matter is not yours, dispel it for your good, welfare and pleasantness for a long time. Feeling is not yours, dispel it for your good, welfare and pleasantness for a long time. Perception is not yours, dispel it for your good, welfare and pleasantness for a long time. Determinations are not yours, dispel it for your good, welfare and pleasantness for a long time. Consciousness is not yours, dispel it for your good welfare and pleasantness for a long time.

Bhikkhus, my Teaching is well proclaimed, made manifest, open and threadbare Those Bhikkhus, who have perfected, destroyed desires, lived the holy life, done what should be done, put down the weight, attained to the highest good, destroyed the bonds of being, and released rightfully knowing , they have no further proceeding to show them. My Teaching is so well proclaimed, made manifest, open and threadbare

Those Bhikkhus who have dispelled the five lower fetters, they all arise spontaneously, and extinguish there itself, do not proceed from that world. My Teaching is so well proclaimed, made manifest, open and threadbare. Those Bhikkhus, who have dispelled the three fetters and diminishing greed, hate and delusion, they all become once returners, coming only once more to this world, to make an end of un-pleasantness. My Teaching is so well proclaimed, made manifest, open and threadbare. Those Bhikkhus who have dispelled the three fetters, all of them enter the stream of the Teaching, do not fall from there intending only extinction. My Teaching is so well proclaimed, made manifest, open and threadbare. Those who have some faith in me, some love for me they all are intent on heaven.

The Blessed One said thus and those Bhikkhus delighted in the words of the Blessed One.

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Alavaka Sutta

To the Alavaka Yakkha

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Translator’s note: This discourse is the source of many proverbs frequently quoted in Theravadin countries. In 1982, when Thailand was celebrating the 200th anniversary of the founding of the current dynasty, His Majesty the King structured his chief address to the Thai people around the four qualities mentioned in the Buddha’s last verse.

I have heard that on one occasion the Blessed One was staying at Alavi in the haunt of the Alavaka yakkha. Then the Alavaka yakkha went to the Blessed One and on arrival said to him: “Get out, contemplative!”

[Saying,] “All right, my friend,” the Blessed One went out.
“Come in, contemplative!”
[Saying,] “All right, my friend,” the Blessed One went in.
A second time… A third time, the Alavaka yakkha said to the Blessed One, “Get out, contemplative!”
[Saying,] “All right, my friend,” the Blessed One went out.
“Come in, contemplative!”
[Saying,] “All right, my friend,” the Blessed One went in.
Then a fourth time, the Alavaka yakkha said to the Blessed One, “Get out, contemplative!”
“I won’t go out, my friend. Do what you have to do.”
“I will ask you a question, contemplative. If you can’t answer me, I will possess your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”
“My friend, I see no one in the cosmos with its devas, Maras & Brahmas, its contemplatives & priests, its royalty & commonfolk, who could possess my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”
[Alavaka:]
What is a person’s highest wealth?
What, when well-practiced, brings bliss?
What is the highest of savors?
Living in what way
is one’s life called the best?

[The Buddha:]
Conviction is a person’s highest wealth.
Dhamma, when well-practiced, brings bliss.
Truth is the highest of savors.
Living with discernment,
one’s life is called best.

[Alavaka:]
How does one cross over the flood?
How cross over the sea?
How does one overcome suffering & stress?
How is a person purified?

[The Buddha:]
Through conviction one crosses over the flood.
Through heedfulness, the sea.
Through persistence one overcomes
suffering & stress.
Through discernment a person is purified.

[Alavaka:]
How does one gain discernment?
How does one find wealth?
How does one attain honor?
How bind friends to oneself?
Passing from this world
to
the next world,
how does one not grieve?

[The Buddha:]
Convinced of the arahants’ Dhamma
for attaining Unbinding,
– heedful, observant –
one listening well
gains discernment.
Doing what’s fitting,
enduring burdens,
one with initiative
finds wealth.
Through truth
one attains honor.
Giving
binds friends to oneself.

Endowed with these four qualities,
— truth,
self-control,
stamina,
relinquishment –
a householder of conviction,
on passing away, doesn’t grieve.

Now, go ask others,
common priests & contemplatives,
if anything better than
truth,
self-control,
endurance,
& relinquishment
here can be found.

[Alavaka:]
How could I go ask
common priests & contemplatives? –
now that today I understand
what benefits
the next life.

It was truly for my well-being
that the Awakened One came
to stay in Alavi.
Today I understand
where what is given
bears great fruit.

I will wander from village to village,
town to town,
paying homage to the Self-awakened One
& the true rightness of the Dhamma.

https://youtu.be/ONtOh4rQ3Wk
All the Taints

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks replied.

The Blessed One said, “Monks, the ending of the fermentations is for one who knows and sees, I tell you, not for one who does not know and does not see. For one who knows what and sees what? Appropriate attention and inappropriate attention. When a monk attends inappropriately, un-arisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, un-arisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.

“[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.

“And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the un-arisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the un-arisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.

“And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the un-arisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the un-arisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both un-arisen fermentations arise in him, and arisen fermentations increase.

“This is how he attends inappropriately: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’

“As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true and established, or the view I have no self …or the view It is precisely by means of self that I perceive self …or the view It is precisely by means of self that I perceive not-self …or the view It is precisely by means of not-self that I perceive self arises in him as true and established, or else he has a view like this: This very self of mine — the knower that is sensitive here and there to the ripening of good and bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed, I tell you, from suffering and stress.

“The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for men of integrity, is well-versed and disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.

“And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the un-arisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the un-arisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attends to.

“And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the un-arisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the un-arisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, un-arisen fermentations do not arise in him, and arisen fermentations are abandoned.

“He attends appropriately, this is stress…This is the origination of stress…This is the cessation of stress…This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts and practices. These are called the fermentations to be abandoned by seeing.

“[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the body-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.

“[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for the purpose of covering the parts of the body that cause shame.

“Reflecting appropriately, he uses alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival and continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, and live in comfort.’

“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for protection from the inclemency’s of weather and for the enjoyment of seclusion.

“Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

“The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.

“[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; ill-spoken, unwelcome words and bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, and menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.

“[5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, and an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.

“[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, and wipes it out of existence.

Reflecting appropriately, he does not tolerate an arisen thought of ill will …

Reflecting appropriately, he does not tolerate an arisen thought of cruelty…

Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, and wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.

“[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor of awakening dependent on seclusion…dispassion…cessation, resulting in letting go. He develops analysis of qualities as a factor of awakening…persistence as a factor of awakening…rapture as a factor of awakening…serenity as a factor of awakening…concentration as a factor of awakening…equanimity as a factor of awakening dependent on seclusion…dispassion…cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.

“When a monk’s fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering and stress.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

https://youtu.be/c3qKTai3M7g
Ambalatthikaraahulovada Sutta

“Advice to Venerable Rahula At Ambalatthika”

I heard thus:

At one time the Blessed One was living in the Squirrels’ Sanctuary in the bamboo grove in Rajagaha. At that time venerable Rahula lived in Ambalatthika. Then the Blessed One getting up from his seclusion in the evening approached venerable Rahula in Ambalatthika. Venerable Rahula saw the Blessed One coming in the distance, prepared a seat and administered water. The Blessed One sat on the prepared seat and washed his feet. Venerable Rahula too worshipped the Blessed One and sat on a side.

Then the Blessed One retained a little water in the vessel and addressed venerable Rahula. ‘Rahula, do you see this little water left over in the vessel?’ ‘Yes, venerable sir.’ ‘So little is his recluse-ship, that has no shame, to tell lies, aware’ Then the Blessed One threw away that little bit of water and addressed venerable Rahula. ‘Rahula, did you see that little water thrown away?’ ‘Yes, venerable sir’ ‘Thus thrown away is the recluse-ship of one who has no shame, to tell lies with awareness’. Then the Blessed One turned that vessel upside down and addressed venerable Rahula ‘Rahula, do you see this vessel turned upside down?’ ‘Yes, venerable sir’ ‘Thus turned upside down is the recluse-ship of one who has no shame to tell lies with awareness’. Then the Blessed One put the vessel upright and addressed venerable Rahula. ‘Rahula, do you see this vessel empty and deserted?’ ‘Yes, venerable sir’ ‘So empty is the recluse-ship of one who has no shame to tell lies with awareness.

Rahula, the king’s huge well trained tusker, gone to the battle field, would work with his fore feet, hind feet, the fore part of his body, the hind part of his body, the head, his ears, tusks and with his tail, while protecting his trunk. Then it occurs to the elephant driver: This kings’ elephant the huge tusker gone to the battle field works with his fore feet and hind feet, fore part of the body and hind part of the body, with head, ears, tusks and tail, while protecting its trunk. There is nothing more to do to him. Rahula, just as there is nothing the king’s huge tusker gone to the battle field could not do with is limbs large and small, in the same manner, there is nothing that could not be done by one who has no shame to tell lies with awareness. Therefore you should train, I will not tell lies even for play.

Rahula, what is the purpose of a mirror?’ ‘Venerable sir, for the purpose of reflection.’ ‘Rahula in the same manner reflecting you should do bodily actions, reflecting you should do verbal actions, reflecting you should do mental actions.

‘Rahula, when a desire arises to do some bodily action, you should reflect. Doing this bodily action, will I be troubled, will others be troubled, will both be troubled. Is this bodily action demerit? Is it unpleasant? When reflecting if you know, ‘This bodily action will bring trouble to me, to others and to both it is demerit, it is unpleasant. If possible you should not do it. Rahula, when, reflecting, if you know, ‘This bodily action I desire to do, will not bring me, trouble, others trouble, nor trouble to either. It’s merit and brings pleasantness. Rahula, you should do such bodily actions. Even while doing that bodily action, you should reflect. Does this bodily action give me trouble, give others trouble or does it give trouble to either? Is it demerit? Is it unpleasant? Rahula, when reflecting if you know this bodily action is unpleasant, give up such bodily actions. If you know, ‘this bodily action does not give me, others or either, trouble. It is merit, and it brings pleasantness’, Then follow up that bodily action. Rahula, having done such actions too you should reflect. Did this bodily action cause me, others, or either, trouble? Was it demerit? Did it arouse unpleasantness? When reflecting if you know, this bodily action caused me and others, trouble, it isn’t merit, aroused unpleasantness. Then you should declare it to the Teacher or a wise co-associate in the holy life, manifest it and make amends for future restraint. Rahula, when reflecting, if you know, this bodily action did not cause me, others or either trouble. It was merit and pleasant. Then you should abide delighted pursuing such things of merit day and night..

Rahula, when a desire arises to you to do some verbal action, you should reflect thus: Doing this verbal action, will I trouble my self, others or both? Is this verbal action demerit? Is it unpleasant? When reflecting if you know, this verbal action will bring me, others and both trouble it is demerit and unpleasant. If possible you should not do it. Rahula, when, reflecting, if you know. This verbal action, if done, would not trouble either, ‘It is merit and is pleasant. Then Rahula, you should do such verbal actions. Even while doing that verbal action, you should reflect, ‘Does this verbal action give me, others, or either, trouble? Is it demerit? Is it unpleasant?’ Rahula, if it is unpleasant, give up such verbal actions. If you know, ‘this verbal action does not bring me, others, or either, trouble. It is merit and is pleasant.’ Follow up such verbal actions. Rahula, having done such verbal actions too you should reflect, ‘Did this cause me, others, or either, trouble? Was it demerit? Was it unpleasant? When reflecting if you know, this verbal action caused me, others, and both, trouble. It is demerit, and unpleasant.’ It should be declared to the Teacher or a wise co-associate in the holy life, manifest it and make amends for future restraint. Rahula, when reflecting you know, ‘this verbal action did not cause me, others or either trouble. It was merit and it was pleasant. Then you should abide delighted pursuing such things of merit day and night.

Rahula, when you desire to do some mental action, you should reflect, ‘In doing this mental action, will I trouble myself? Is it demerit? Is it unpleasant? When reflecting if you know, ‘this mental action will trouble me. It is demerit and unpleasant.’ Then, if possible you should not do it. Rahula, when reflecting if you know, ‘this mental action will not bring me trouble. It is merit and pleasant.’ Then Rahula, you should do such mental actions. Even while doing that mental action, you should reflect, ‘Does this mental action give me, others, trouble? Is it demerit and unpleasant?’ Rahula, if that is so, give up that mental action. If you know, ‘this mental action does not bring me, others trouble. It’s merit, and pleasant.’ Then follow it up. Having done such mental actions too you should reflect, ‘Did it cause me, others, trouble? Was it demerit? Was it unpleasant?’ When reflecting if you know, ‘this mental action caused me, others, trouble. It is demerit and unpleasant.’ Then you should be disgusted and loathe such mental actions. Rahula, when reflecting if you know, ‘this mental action did not cause me, others, trouble, it was merit and it was pleasant.’ Then you should pursue such things of merit day and night delightedly.

Rahula, whoever recluses or Brahmins purified their bodily actions, verbal actions and mental actions in the past, did by reflecting. Whoever recluses or Brahmins will purify their bodily, verbal and mental actions in the future will do so reflecting. Whoever recluses or Brahmins purify their bodily, verbal, and mental actions at present do so reflecting. Therefore Rahula, you should train thus, ‘Reflecting I will purify my bodily, verbal and mental actions.’

The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One.

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07/17/18

2685 Wed 18 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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.

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07/16/18

2684 Tue 17 Jul LESSON (32) LESSON Tue Jul 26 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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 HallT

Filed under: General
Posted by: site admin @ 10:17 pm

2684 Tue 17 Jul LESSON (32) LESSON Wed Jul 27 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
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

http://buddhasutra.com/stories.html
http://buddhasutra.com/files/

Buddhist Stories Collection

The Stories of Refraining from Killing & Liberating Lives

The Butcher’s Knife Severed His Own Tongue (Indonesian Translation)
Disasters Can Be Avoided By Being Compassionate (Indonesian Translation)
Elephants Which Filled The Drying Pond With Bags Of Water (Indonesian Translation)
Qu Shi Liberated The Carp (Indonesian Translation)
Severing The Bull’s Tongue Harmed His Sons (Indonesian Translation)
The Birds Which Buried The Corpse (Indonesian Translation)
The Broken-Hearted Doe (Indonesian Translation)
The Shramanera Saved The Ants (Indonesian Translation)
Wailing Piteously For Three Months (Indonesian Translation)
Liberation Prolonged Lives (Indonesian Translation)
Enjoying The Blessing Of A New Life (Indonesian Translation)
A Torturous Death For Cruel Killing (Indonesian Translation)
The Eels Bit The Arm (Indonesian Translation)
The Karmic Retribution For Catching Frogs (Indonesian Translation)
The Visible Retribution For Those Who Killed (Indonesian Translation)
The Frogs Demanded To Have Their Lives Restored (Indonesian Translation)
Retribution For Those Who Kill (Indonesian Translation)
The Turtle Demanded To Have Its Life Replaced (Indonesian Translation)
The Visible Retribution For Slaughtering Cattle (Indonesian Translation)
The Cruel Man Fell To His Death In A Cauldron (Indonesian Translation)
The Retribution For Slaughtering Pigs (Indonesian Translation)
Turning Into A Goat (Indonesian Translation)
Digging Ponds For Liberating Lives (Indonesian Translation)
Retribution For Lust & Adultery
Hukum Karma Dari Berzinah

Lust Breeds Sickness, Sever From Sexual Desire Is The Cure (Indonesian Translation)
Lustful words lead minds to stray，the punishment in hell awaits (Indonesian Translation)
The Ill Fate Suffered By Authors of Pornographic Books (Indonesian Translation)
Destruction of Pornographic Book Earned Fame (Indonesian Translation)
Reprimand Immoral Behaviors, Enjoy Success and Glory (Indonesian Translation)
Seduction Of Young Virgin Led To Loss In Fame And Eventually Death (Indonesian Translation)
The Retribution Of Illicit Sexual Relations With Other’s Wife (Indonesian Translation)

Mengendalikan Nafsu Birahi Dengan Membayangkan Seorang Yang Cantik Jatuh Sakit Dan Menjadi Mayat
Berzinah Dengan Seorang Janda, Menghancurkan Masa Depan Sendiri
Memanggil Pelacur, Merusak Nama Baik
Karma Dari Meninggalkan Istri, Menyayangi Selir
Obsesi Seksual Mengakibatkan Kehilangan Nama Baik Dan Nasib Buruk Seumur Hidup
Dengan Hati Yang Tenang, Meskipun Wanita Cantik Dihadapan Tetap Tidak Terpengaruhi
Menodai Gadis Pelayan, Merusak Masa Depan
Pelajar Yang Menodai Seorang Bikkuni, Mati Dirasuk Setan
Tidak Menodai Wanita Bugil, Mendapat Ketenaran
Berpikiran Seksual, Langit Pun Tidak Dapat Menerima
Karma Dari Orang Tua Yang Terlalu Memberikan Kebebasan Sehingga Kakak Adik Sepupu Berbuat Asusila
Mendidik Dunia, Merubah Nasib Sendiri
Mengintip Menyebabkan Kebutaan
Memaksa Pelayan Menjadi Selir, Menyebabkan Istri Yang Pencemburu Menjadi Buta Dan Mati Muda
Mencetak Buku Yang Menentang Perbuatan Asusila, Mendapat Pengampunan Dan Keberuntungan
Menyesali, Bertobat Dan Berbuat Kebajikan, Membuat Dosa Lama Terhapus Dan Mendapat Rejeki
Hati Yang Bersih, Menguntungkan Orang Lain Dan Diri Sendiri
Karena Pertolongan Teman Yang Bijak, Dosa Berzinah Bisa Dihindarkan
Menjaga Moralitas, Keturunan Mendapat Rejeki
The Stories Of Guan Yin In Drawing

The Origin Of Pu Tuo Shan And Lotus Holding Guan Yin
The Origin Of Poplar Twig Holding Guan Yin
The Origin Of Fish Basket Holding Guan Yin
The Origin Of Clams Guan Yin
The Origin Of Medicine Guan Yin
The Origin Of Thousand Hands And Scroll Holding Guan Yin
The Origin Of Horse Head Guan Yin
The Origin Of Amodi Guan Yin
The Origin Of Three Faces Guan Yin And Guan Yin At Play
The Origin Of Abundant Treasure Guan Yin
The Origin Of White Robe, One Leaf and Gives Children Guan Yin
The Origin Of Guan Yin Who Sprinkles Water and The Water Moon Guan Yin
The Origin Of Green Neck Guan Yin
Various Other Transformations Of Guan Yin
The Origin Of Quietude, Aru And Leafy Clothing Guan Yin
The Origin Of Lapis Lazuli Guan Yin
Various Transformations Of Guan Yin To Help Beings Cross Over

comments (0)

07/15/18

2683 Mon 16 Jul LESSON (31) LESSON Tue Jul 26 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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 HallT

Filed under: General
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2683 Mon 16 Jul LESSON (31) LESSON Tue Jul 26 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
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

A Little Spell of Emptiness
https://youtu.be/6uel3qM_dTs

A Little Spell of Emptiness3

Aakankheyya Sutta

https://youtu.be/F8OFdBaHwCA

https://youtu.be/7AsOT2Eie4Q

Aanaapaanasuttam
https://youtu.be/FvwGqMZ_7Pc

Abhasita Sutta
https://youtu.be/KcYPYvaDvNU

Abhaya Raja Kumara Sutta
https://youtu.be/t-T6Qt0yVHA

Abhaya Raja Kumara Sutta
https://youtu.be/t-T6Qt0yVHA
https://youtu.be/
Abhaya Raja Kumara Sutta
https://youtu.be/t-T6Qt0yVHA
https://youtu.be/CqDwqUJj33A https://youtu.be/oznWuM4Mqhk

https://youtu.be/395sWJz1RW8

Abhisanda Sutta
https://youtu.be/yVo47hFV1zU

Accayika Sutta
https://youtu.be/gKqO81gMY7A

Acchariya Abbhuta Sutta
https://youtu.be/BjlW1h6ugLU

Acintita Sutta
https://youtu.be/FEw2mHpVv9A

Adanta Sutta
https://youtu.be/PpFTxVLJ7Rs

Aditta Sutta
https://youtu.be/ibMK7_pr3yM

Adittapariyana Sutta
https://youtu.be/

Advice to Venerable Punna
https://youtu.be/F3Cd65c33Mg

Agara Sutta
https://youtu.be/B4EEqudDkPE

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07/14/18

2681 Sat 14 Jul LESSON (29) 2682 Sun 15 Jul LESSON (30) LESSON Tue Jul 25 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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 HallY

Filed under: General
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2681 Sat 14 Jul LESSON (29) 2682 Sun 15 Jul LESSON (30) LESSON Tue Jul 25 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
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

http://buddhasutra.com/

BuddhaSutra.com

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.

To view an individual sutra, please scroll further down.

Please use the browser’s back button to come back to this page.

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

B

C

D

E

Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari

F

G

H

I

J

K

L

M

N

O

Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra

P

R

S

T

U

V

Y

*பகுஜன் சமாஜ் கட்சியின் மாநில செயற்குழு கூட்டம்*
====================
*18/07/2018* புதன்கிழமை காலை 10 மணியளவில் சென்னை பெரம்பூரில் உள்ள *தாய் ரமாபாய் பவன்* அலுவலகத்தில்

தேசிய தலைவர் *பெகன்ஜி* அவர்களின் ஆணைக்கிணங்க 4/07/2018 சென்னையிலும் 5/07/2018 திருச்சியிலும் நடைபெற்ற மண்டல ஆய்வுக் கூடத்தில் கலந்து கொண்டு பல்வேறு வேலைத்திட்டங்களை கொடுத்து நம்மை உற்சாகப்படுத்திய

நமது தேசிய பொது செயலாளர்
திரு *வீர் சிங்,MP* அவர்கள் மற்றும்
தேசிய துணைத் தலைவர் திரு *ஜெய் பிரகாஷ் சிங்*
மற்றும்
தென்னிந்திய ஒருங்கிணைப்பாளர் திரு *அசோக்சித்தார்த்,MP.*
அவர்களின் அறிவுறுத்தல்கள்படி மாநில தலைவர் திரு *K.ஆம்ஸ்ட்ராங்* BA,BL., அவர்கள் தலைமையில் நடைபெறவுள்ளது..

இதில் சிறப்பு அழைப்பாளர்களாக

_தென்னிந்திய ஒருங்கிணைப்பாளர்கள்_

திரு *அம்பேத்ராஜன்* Ex.MP அவர்களும்,

திரு *M.கோபிநாத்* அவர்களும்,

திரு *Dr.G.சீனிவாசன்* அவர்களும்
கலந்து கொள்கின்றனர்..

ஆகவே மாநில, மாவட்ட, தொகுதி நிர்வாகிகள் அனைவரும் தவறாமல் பங்கேற்க்குமாறு அன்புடன் கேட்டுக்கொள்கிறேன்..
*குறிப்பு* :-
ஒரு மாவட்டத்தில்
எத்தனை சட்டமன்றத் தொகுதி உள்ளது. அதில்
எத்தனை ஒன்றியம் உள்ளது.
அதில் எத்தனை பஞ்சாயத்து உள்ளது. நகரமாக இருப்பின் வார்டுகள்..
அதில் எத்தனை பூத்க்கள் உள்ளது.. ஒவ்வொரு பஞ்சாயத்து மற்றும் நகர வார்டுகளில் மொத்த மக்கள் தொகை மற்றும் SC/ST மக்கள் தொகை போன்ற விவரங்களை ஸ்பைரல் பைண்டிங் செய்து எடுத்து வரவும்..

உறுப்பினர் படிவத்திற்க்கான நிலுவை தொகை எடுத்து வரவும்.

உறுப்பினர் படிவம் பூர்த்தி செய்யாதவர்கள் அதனை திரும்ப ஒப்படைக்கவும்..
=================
இப்படிக்கு
*து.பாரதிதாசன்*
மாநில அலுவலக செயலாளர்.
பகுஜன் சமாஜ் கட்சி.

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ABOUT THIS FREE COURSE

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WHAT YOU’LL LEARN

This course seeks to give clear and inspiring answers to many of life’s big questions:

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• Is death the end of life?

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Vipassana Fellowship Meditation Course

An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.

Please join us for one of our 10 week courses:

June 2018 (10 week course: June 16th - August 24th)
September 2018 (10 week course: September 29th - December 7th) - Registration now available.
January 2019 (10 week course)
Vipassana Fellowship’s online meditation courses have been offered since 1997 and have proven helpful to meditators in many countries around the world. The main text is based on a tried and tested format and serves as a practical introduction to samatha (tranquility) and vipassana (insight) techniques from the Theravada tradition of Buddhism. Intended primarily for beginners, the 10 week course is also suitable for experienced meditators who wish to explore different aspects of the tradition. The emphasis is on building a sustainable and balanced meditation practice that is compatible with lay life. The course is led by Andrew Quernmore, a meditation teacher for over 20 years and with a personal meditation practice of more than 35 years. Andrew trained with teachers in Sri Lanka and in England and has taught meditation in London colleges and at retreats in the UK, Europe and Asia. The course is delivered wholly online in our Course Campus.

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Comments from participants

Participants in our earlier course wrote:

“What a wonderful experience this has been. The course was so well organized, easily accessible, affordable, systematic, and comprehensive. I will always be grateful for this experience in my journey.” L, USA

“I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK

“I didn’t finish everything, but what I was able to experience was profound. Thank you so much for the tremendous wealth of thinking and peace contained within your course.” - N, USA

“I found it very helpful and well structured. It helped me establish a daily practice throughout the duration and to learn a lot” - I, Argentina

“When I applied to join the course, I was struggling in my practice and had lost heart. I can’t sufficiently express my appreciation and gratitude for the wonderful resource you offer. The content was immediately engaging, and was throughout delivered with clarity and thoughtful care. Perhaps I can best express feedback in terms of how differently things feel having completed the course. The words that pop up are refreshment, reinvigorated, revival; joyful reconnection and commitment. Thank you.” - E, UK

“Before joining this course I was doing meditation but not with such discipline and without any structure. This course showed me many beautiful aspects of meditation which I have read before but not experienced. My sincere thanks to you and all people working for this online course. This is great help to people who cannot go physically to Ashrams to attend and practice.” S, India

“I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong

“I very much appreciated the structure of the course and the exercises, which made it easy to integrate them into normal everyday life. Not being in a retreat but living in normal circumstances while practicing the exercises has enabled me to more and more notice phenomena arising in particular situations and I indeed started to learn and observe how suffering is created in everyday life situations and what suffering feels like. (A bit like ‘training on the job.’) Also I noticed insights arising, literally out of nowhere.” - A, Germany

“am very happy with the offered course, and Andrew’s use of personal perspective really helped me understand things better. Although I’ve previously used Vipassana meditation, this course really brought it together for me.” J, USA

“Meditations of Loving-Kindness, Compassion, Appreciative Joy, Equanimity etc. will no doubt help to maintain an emotional balance in the midst of discouraging vicissitudes of life. All in all the package was complete, precise and well crafted for the development of mind. Thank you, with your help I began the journey. And hope, will continue till the end.” J, India

“Truly memorable experience. Am determined more than ever to continue my practice and perpetual exploration. Thanks for taking us through this journey.” G, India

“I enjoyed very much the January meditation course. Although I’ve done a few of those 10 day courses, this online course taught me new techniques that I find helpful. I also enjoyed the readings and found Andrew’s style of writing to be very pleasing to read. He doesn’t shove the text down one’s throat. Instead, he imparts the information in a way which is easy to read and leaves the reader feeling at ease - as though this is really doable if only one approaches it with a relaxed and calm attitude. Thanks Andrew! I hope we meet someday!” - A, USA

Recent comments:

“This course has been very helpful to me in establishing a daily practice.” - D, USA

“I have learned much and my meditation practice has benefitted greatly…” - C, Australia

“I would like to thank you for your well structured, informative and personal course, it helped me for 3 months in a great way and left me determine to continue meditation practice…” - T, Qatar

“Wonderful course. Like a guided stroll through a wondrous rainforest. Rough terrain and stormy weather were dealt with gently but profoundly. Beauty was to be rejoiced in. Student discussion was fun and educative. Both my meditation practise and my Buddhism grew exponentially. Thank you Andrew and all participants.” -S, Australia

“I enjoyed your course. I meditate each morning…” - A, USA

“Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA

“Impermanence! I do not like endings. Thank you so much for offering this meditation course to the world. I was so happy to find it.” - S, Canada

“Hi, I have just completed the course. It was fantastic, life altering. Feel very sad that it is finished. I have now established a daily meditation practice and will try to find a group in Sydney to further my dhamma practice. Thank you, it really has been a remarkable experience. I will join the Parisa and stay in touch with this organization. I have NO complaints only gratitude. Thank you.” - K, Australia

“As we near the end of the course I just want to say ‘thank you’ for your work on it and share some of my thinking and experience at thsi point. Ive found the different aproaches to meditation interesting and useful and have appreciated your focus on practicalities. The frequently asked questions have helped to avoid my inundating you with questions, as many people have clearly walked the path before asking them! … I am happy that it is a practical philosophy for living an ethical life, I like the emphasis on acting skillfully, feel that individual responsibility for ones actions (rather than relying on redemption) makes sense … Thank you for a very accessible path! - J, UK

Earlier comments

Dhamma Essay:
Path and Fruit by Ayya Khema

http://buddhasutra.com/profile.html

Profile

The purpose of this website is to propagate Buddha Dharma to the whole world. As we all know that this is the Dharma-Ending age, Buddhism is getting weaker whereas our worldy desires grow stronger.

As said before by Shakyamuni Buddha (Scripture Preached by the Buddha on the Total Extinction of the Dharma), in this Dharma-Ending age all Buddhist-Sutras will disappear slowly one by one, starting with Shurangama Sutra and the last one to be Amitabha Infinite Life Sutra. After the first sutra is gone, the world will start to enter a chaotic time where evil deeds will become daily routines.

Excerpt from Shurangama Sutra:
…”In fifty-two years after that, the Shurangama Scripture and the pratyutpanna-samádhi will prematurely change and vanish, and shortly afterwards the twelve divisions of the Mahayana canon will also be destroyed in their entirety, and will not appear again. The robes of the monks will spontaneously turn white.

“When my Dharma is destroyed, the process will be comparable to an oil lamp, which, drawing close to the time it will go out, will shed an even greater radiance and brilliance, and then be extinguished. When my Dharma is destroyed, it will surely be like a lamp going out….

Excerpt from Infinite Life Sutra:
… The Buddha further said, “I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.

The Buddha said to Maitreya, “It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas’ teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed.”…
This website hosts the complete list of all the Buddhist Sutras, including the Shurangama and Infinite Life Sutra. Hopefully we all can keep this site up and running for a long period of time, thus prolonging the sutra disappearance from happening.

http://buddhasutra.com/files/a_little_spell_of_emptiness.htm

I, 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.

enclosure: http://buddhasutra.com/files/a_little_spell_of_emptiness_speech.mp3 13974102 audio/mpeg, http://buddhasutra.com/files/aakankheyya_sutta_speech.mp3 11292047 audio/mpeg, http://buddhasutra.com/files/aanaapaanasuttam_speech.mp3 9348710 audio/mpeg, http://buddhasutra.com/files/Aananjasappaayasuttam_speech.mp3 10118335 audio/mpeg, http://buddhasutra.com/files/abhasita_sutta_speech.mp3 518733 audio/mpeg, http://buddhasutra.com/files/abhaya_raja_kumara_sutta_speech.mp3 9458104 audio/mpeg, http://buddhasutra.com/files/abhaya_sutta_spech.mp3 8077046 audio/mpeg, http://buddhasutra.com/files/abhisanda_sutta_speech.mp3 5488029 audio/mpeg, http://buddhasutra.com/files/accayika_sutta_speech.mp3 1965691 audio/mpeg, http://buddhasutra.com/files/acchariya_abbhuta_sutta_speech.mp3 13293947 audio/mpeg, http://buddhasutra.com/files/acintita_sutta_speech.mp3 1193905 audio/mpeg, http://buddhasutra.com/files/adanta_sutta_speech.mp3 1271958 audio/mpeg, 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07/12/18

2680 Fri 13 Jul LESSON (28) LESSON Sun Jul 23 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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. Wisdom from World Religions New User Registration

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2680 Fri 13 Jul LESSON (28) LESSON Sun Jul 23 2007

As Rector of

Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS

through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
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.

Wisdom from World Religions New User Registration

Educate ! Organise !! Meditate !!!

“Meditate.
Live purely. Be quiet.
Do your work with mastery.
Like the moon, come out
from behind the clouds!
Shine”

Wisdom
from World Religions

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cantinhodeimagensdaguerreira.blogspot.com/2016/12/meditacao.html?spref=pi#done

/https://www.lovethispic.com/image/66620/meditation-gif

https://in.pinterest.com/pin/325314773077938852/

https://in.pinterest.com/pin/325314773077978190/

Quote of the Day: “Meditation is not evasion; it is a serene encounter with reality.” — Thích Nhất Hạnh [6041] 16

http://www.vipassana.com/meditation/mindfulness_in_plain_english_5.php

Mindfulness in Plain English by Bhante Gunaratana

Chapter 3

What Meditation Is

Meditation is a word, and words are used in different ways by
different speakers. This may seem like a trivial point, but it is not.
It is quite important to distinguish exactly what a
particular speaker means by the words he uses. Every culture on
earth, for example, has produced some sort of mental practice which
might be termed meditation. It all depends on how loose a
definition you give to that word. Everybody does it, from Africans
to Eskimos. The techniques are enormously varied, and we will make no
attempt to survey them. There are other books for that.
For the purpose of this volume, we will restrict our discussion to
those practices best known to Western audiences and most likely
associated with the term meditation.

Within the Judeo-Christian tradition we find two overlapping
practices called prayer and contemplation. Prayer is a direct address to
some spiritual entity. Contemplation is a prolonged period
of conscious thought about some specific topic, usually a religious
ideal or scriptural passage. From the standpoint of mental culture, both
of these activities are exercises in concentration.
The normal deluge of conscious thought is restricted, and the mind
is brought to one conscious area of operation. The results are those you
find in any concentrative practice: deep calm, a
physiological slowing of the metabolism and a sense of peace and
well-being.

Out of the Hindu tradition comes Yogic meditation, which is also
purely concentrative. The traditional basic exercises consist of
focusing the mind on a single object: a stone, a candle flame,
a syllable or whatever, and not allowing it to wander. Having
acquired the basic skill, the Yogi proceeds to expand his practice by
taking on more complex objects of meditation: chants, colorful
religious images, energy channels in the body and so forth. Still,
no matter how complex the object of meditation, the meditation itself
remains purely an exercise in concentration.

Within the Buddhist tradition, concentration is also highly
valued. But a new element is added and more highly stressed. That
element is awareness. All Buddhist meditation aims at the
development of awareness, using concentration as a tool. The
Buddhist tradition is very wide, however, and there are several diverse
routes to this goal. Zen meditation uses two separate tacks.
The first is the direct plunge into awareness by sheer force of
will. You sit down and you just sit, meaning that you toss out of your
mind everything except pure awareness of sitting. This
sounds very simple. It is not. A brief trial will demonstrate just
how difficult it really is. The second Zen approach used in the Rinzai
school is that of tricking the mind out of conscious
thought and into pure awareness. This is done by giving the student
an unsolvable riddle which he must solve anyway, and by placing him in a
horrendous training situation. Since he cannot flee
from the pain of the situation, he must flee into a pure experience
of the moment. There is nowhere else to go. Zen is tough. It is
effective for many people, but it is really tough.

Another stratagem, Tantric Buddhism, is nearly the reverse.
Conscious thought, at least the way we usually do it, is the
manifestation of ego, the you that you usually think that you are.
Conscious thought is tightly connected with self-concept. The
self-concept or ego is nothing more than a set of reactions and mental
images which are artificially pasted to the flowing process of
pure awareness. Tantra seeks to obtain pure awareness by destroying
this ego image. This is accomplished by a process of visualization. The
student is given a particular religious image to
meditate upon, for example, one of the deities from the Tantric
pantheon. He does this in so thorough a fashion that he becomes that
entity. He takes off his own identity and puts on another.
This takes a while, as you might imagine, but it works. During the
process, he is able to watch the way that the ego is constructed and put
in place. He comes to recognize the arbitrary nature of
all egos, including his own, and he escapes from bondage to the ego.
He is left in a state where he may have an ego if he so chooses, either
his own or whichever other he might wish, or he can do
without one. Result: pure awareness. Tantra is not exactly a game of
patty cake either.

Vipassana is the oldest of Buddhist meditation practices. The
method comes directly from the Sitipatthana Sutta, a discourse
attributed to Buddha himself. Vipassana is a direct and gradual
cultivation of mindfulness or awareness. It proceeds piece by piece
over a period of years. The student’s attention is carefully directed to
an intense examination of certain aspects of his own
existence. The meditator is trained to notice more and more of his
own flowing life experience. Vipassana is a gentle technique. But it
also is very, very thorough. It is an ancient and codified
system of sensitivity training, a set of exercises dedicated to
becoming more and more receptive to your own life experience. It is
attentive listening, total seeing and careful testing. We learn
to smell acutely, to touch fully and really pay attention to what we
feel. We learn to listen to our own thoughts without being caught up in
them.

The object of Vipassana practice is to learn to pay attention. We
think we are doing this already, but that is an illusion. It comes from
the fact that we are paying so little attention to the
ongoing surge of our own life experiences that we might just as well
be asleep. We are simply not paying enough attention to notice that we
are not paying attention. It is another Catch-22.

Through the process of mindfulness, we slowly become aware of
what we really are down below the ego image. We wake up to what life
really is. It is not just a parade of ups and downs,
lollipops and smacks on the wrist. That is an illusion. Life has a
much deeper texture than that if we bother to look, and if we look in
the right way.

Vipassana is a form of mental training that will teach you to
experience the world in an entirely new way. You will learn for the
first time what is truly happening to you, around you and
within you. It is a process of self discovery, a participatory
investigation in which you observe your own experiences while
participating in them, and as they occur. The practice must be
approached with this attitude.

“Never mind what I have been taught. Forget about theories and
prejudgments and stereotypes. I want to understand the true nature of
life. I want to know what this experience of being alive
really is. I want to apprehend the true and deepest qualities of
life, and I don’t want to just accept somebody else’s explanation. I
want to see it for myself.” If you pursue your meditation
practice with this attitude, you will succeed. You’ll find yourself
observing things objectively, exactly as they are–flowing and changing
from moment to moment. Life then takes on an
unbelievable richness which cannot be described. It has to be
experienced.

The Pali term for Insight meditation is Vipassana Bhavana.
Bhavana comes from the root ‘Bhu’, which means to grow or to become.
Therefore Bhavana means to cultivate, and the word is always
used in reference to the mind. Bhavana means mental cultivation.
‘Vipassana’ is derived from two roots. ‘Passana’ means seeing or
perceiving. ‘Vi’ is a prefix with a complex set of
connotations. The basic meaning is ‘in a special way.’ But there
also is the connotation of both ‘into’ and ‘through’. The whole meaning
of the word is looking into something with clarity and
precision, seeing each component as distinct and separate, and
piercing all the way through so as to perceive the most fundamental
reality of that thing. This process leads to insight into the
basic reality of whatever is being inspected. Put it all together
and ‘Vipassana Bhavana’ means the cultivation of the mind, aimed at
seeing in a special way that leads to insight and to full
understanding.

In Vipassana mediation we cultivate this special way of seeing
life. We train ourselves to see reality exactly as it is, and we call
this special mode of perception ‘mindfulness.’ This process
of mindfulness is really quite different from what we usually do. We
usually do not look into what is really there in front of us. We see
life through a screen of thoughts and concepts, and we
mistake those mental objects for the reality. We get so caught up in
this endless thought stream that reality flows by unnoticed. We spend
our time engrossed in activity, caught up in an eternal
pursuit of pleasure and gratification and an eternal flight from
pain and unpleasantness. We spend all of our energies trying to make
ourselves feel better, trying to bury our fears. We are
endlessly seeking security. Meanwhile, the world of real experience
flows by untouched and untasted. In Vipassana meditation we train
ourselves to ignore the constant impulses to be more
comfortable, and we dive into the reality instead. The ironic thing
is that real peace comes only when you stop chasing it. Another
Catch-22.

When you relax your driving desire for comfort, real fulfillment
arises. When you drop your hectic pursuit of gratification, the real
beauty of life comes out. When you seek to know the
reality without illusion, complete with all its pain and danger,
that is when real freedom and security are yours. This is not some
doctrine we are trying to drill into you. This is an observable
reality, a thing you can and should see for yourself.

Buddhism is 2500 years old, and any thought system of that
vintage has time to develop layers and layers of doctrine and ritual.
Nevertheless, the fundamental attitude of Buddhism is intensely
empirical and anti-authoritarian. Gotama the Buddha was a highly
unorthodox individual and real anti-traditionalist. He did not offer his
teaching as a set of dogmas, but rather as a set of
propositions for each individual to investigate for himself. His
invitation to one and all was ‘Come and See’. One of the things he said
to his followers was “Place no head above your own”. By
this he meant, don’t accept somebody else’s word. See for yourself.

We want you to apply this attitude to every word you read in this
manual. We are not making statements that you would accept merely
because we are authorities in the field. Blind faith has
nothing to do with this. These are experiential realities. Learn to
adjust your mode of perception according to instructions given in the
book, and you will see for yourself. That and only that
provides ground for your faith. Insight meditation is essentially a
practice of investigative personal discovery.

Having said this, we will present here a very short synopsis of
some of the key points of Buddhist philosophy. We make no attempt to be
thorough, since that has been quite nicely done in many
other books. This material is essential to understanding Vipassana,
therefore, some mention must be made.

From the Buddhist point of view, we human beings live in a very
peculiar fashion. We view impermanent things as permanent, though
everything is changing all around us. The process of change is
constant and eternal. As you read these words, your body is aging.
But you pay no attention to that. The book in your hand is decaying. The
print is fading and the pages are becoming brittle. The
walls around you are aging. The molecules within those walls are
vibrating at an enormous rate, and everything is shifting, going to
pieces and dissolving slowly. You pay no attention to that,
either. Then one day you look around you. Your body is wrinkled and
squeaky and you hurt. The book is a yellowed, useless lump; the building
is caving in. So you pine for lost youth and you cry
when the possessions are gone. Where does this pain come from? It
comes from your own inattention. You failed to look closely at life. You
failed to observe the constantly shifting flow of the
world as it went by. You set up a collection of mental
constructions, ‘me’, ‘the book’, ‘the building’, and you assume that
they would endure forever. They never do. But you can tune into the
constantly ongoing change. You can learn to perceive your life as an
ever-flowing movement, a thing of great beauty like a dance or
symphony. You can learn to take joy in the perpetual passing
away of all phenomena. You can learn to live with the flow of
existence rather than running perpetually against the grain. You can
learn this. It is just a matter of time and training.

Our human perceptual habits are remarkably stupid in some ways.
We tune out 99% of all the sensory stimuli we actually receive, and we
solidify the remainder into discrete mental objects. Then
we react to those mental objects in programmed habitual ways. An
example: There you are, sitting alone in the stillness of a peaceful
night. A dog barks in the distance. The perception itself is
indescribably beautiful if you bother to examine it. Up out of that
sea of silence come surging waves of sonic vibration. You start to hear
the lovely complex patterns, and they are turned into
scintillating electronic stimulations within the nervous system. The
process is beautiful and fulfilling in itself. We humans tend to ignore
it totally. Instead, we solidify that perception into
a mental object. We paste a mental picture on it and we launch into a
series of emotional and conceptual reactions to it. “There is that dog
again. He is always barking at night. What a nuisance.
Every night he is a real bother. Somebody should do something. Maybe
I should call a cop. No, a dog catcher. So, I’ll call the pound. No,
maybe I’ll just write a real nasty letter to the guy who
owns that dog. No, too much trouble. I’ll just get an ear plug.”
They are just perceptual and mental habits. You learn to respond this
way as a child by copying the perceptual habits of those
around you. These perceptual responses are not inherent in the
structure of the nervous system. The circuits are there. But this is not
the only way that our mental machinery can be used. That
which has been learned can be unlearned. The first step is to
realize what you are doing, as you are doing it, and stand back and
quietly watch.

From the Buddhist perspective, we humans have a backward view of
life. We look at what is actually the cause of suffering and we see it
as happiness. The cause of suffering is that desire-aversion syndrome
which we spoke of earlier. Up pops a perception. It could be anything–a
beautiful girl, a handsome guy, speed boat, thug with a gun, truck
bearing down on you, anything.
Whatever it is, the very next thing we do is to react to the
stimulus with a feeling about it.

Take worry. We worry a lot. Worry itself is the problem. Worry is
a process. It has steps. Anxiety is not just a state of existence but a
procedure. What you’ve got to do is to look at the
very beginning of that procedure, those initial stages before the
process has built up a head of steam. The very first link of the worry
chain is the grasping/rejecting reaction. As soon as some
phenomenon pops into the mind, we try mentally to grab onto it or
push it away. That sets the worry response in motion. Luckily, there is a
handy little tool called Vipassana meditation which you
can use to short-circuit the whole mechanism.

Vipassana meditation teaches us how to scrutinize our own
perceptual process with great precision. We learn to watch the arising
of thought and perception with a feeling of serene detachment.
We learn to view our own reactions to stimuli with calm and clarity.
We begin to see ourselves reacting without getting caught up in the
reactions themselves. The obsessive nature of thought
slowly dies. We can still get married. We can still step out of the
path of the truck. But we don’t need to go through hell over either one.

This escape from the obsessive nature of thought produces a whole
new view of reality. It is a complete paradigm shift, a total change in
the perceptual mechanism. It brings with it the
feeling of peace and rightness, a new zest for living and a sense of
completeness to every activity. Because of these advantages, Buddhism
views this way of looking at things as a correct view of
life and Buddhist texts call it seeing things as they really are.

Vipassana meditation is a set of training procedures which open
us gradually to this new view of reality as it truly is. Along with this
new reality goes a new view of the most central aspect
of reality: ‘me’. A close inspection reveals that we have done the
same thing to ‘me’ that we have done to all other perceptions. We have
taken a flowing vortex of thought, feeling and sensation
and we have solidified that into a mental construct. Then we have
stuck a label onto it, ‘me’. And forever after, we treat it as if it
were a static and enduring entity. We view it as a thing
separate from all other things. We pinch ourselves off from the rest
of that process of eternal change which is the universe. And then we
grieve over how lonely we feel. We ignore our inherent
connectedness to all other beings and we decide that ‘I’ have to get
more for ‘me’; then we marvel at how greedy and insensitive human
beings are. And on it goes. Every evil deed, every example
of heartlessness in the world stems directly from this false sense
of ‘me’ as distinct from all else that is out there.

Explode the illusion of that one concept and your whole universe
changes. Don’t expect to do this overnight, though. You spent your whole
life building up that concept, reinforcing it with
every thought, word, and deed over all those years. It is not going
to evaporate instantly. But it will pass if you give it enough time and
enough attention. Vipassana meditation is a process by
which it is dissolved. Little by little, you chip away at it just by
watching it.

The ‘I’ concept is a process. It is a thing we are doing. In
Vipassana we learn to see that we are doing it, when we are doing it and
how we are doing it. Then it moves and fades away, like a
cloud passing through the clear sky. We are left in a state where we
can do it or not do it, whichever seems appropriate to the situation.
The compulsiveness is gone. We have a choice.

These are all major insights, of course. Each one is a
deep-reaching understanding of one of the fundamental issues of human
existence. They do not occur quickly, nor without considerable
effort. But the payoff is big. They lead to a total transformation
of your life. Every second of your existence thereafter is changed. The
meditator who pushes all the way down this track
achieves perfect mental health, a pure love for all that lives and
complete cessation of suffering. That is not a small goal. But you don’t
have to go all the way to reap benefits. They start right
away and they pile up over the years. It is a cumulative function.
The more you sit, the more you learn about the real nature of your own
existence. The more hours you spend in meditation, the
greater your ability to calmly observe every impulse and intention,
every thought and emotion just as it arises in the mind. Your progress
to liberation is measured in cushion-man hours. And you
can stop any time you’ve had enough. There is no stick over your
head except your own desire to see the true quality of life, to enhance
your own existence and that of others.

Vipassana meditation is inherently experiential. It is not
theoretical. In the practice of mediation you become sensitive to the
actual experience of living, to how things feel. You do not sit
around developing subtle and aesthetic thoughts about living. You
live. Vipassana meditation more than anything else is learning to live.

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19) “It is like a lighted torch whose flame can be distributed to ever
so many other torches which people may bring along; and therewith they
will cook food and dispel darkness, while the original torch itself
remains burning ever the same. It is even so with the bliss of the Way.
[Sutra of 42 Sections]”

20) “Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
himself.
Better to conquer yourself
than others.
When you’ve trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.” 22) “Conquer the angry one by not getting angry; conquer the wicked by
goodness; conquer the stingy by generosity, and the liar by speaking
the truth.

21) “An insincere and evil friend is more to be feared than a wild
beast; a wild beast may wound your body, but an evil friend will wound
your mind.”

22) “Conquer the angry one by not getting angry; conquer the wicked by
goodness; conquer the stingy by generosity, and the liar by speaking
the truth.

[Verse 223]”

―
Gautama Buddha,

The Dhammapada

23) “Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.”

25) “If we could see the miracle of a single flower clearly our whole life would change. ”26) “These… things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world:

Long life is welcome, agreeable, pleasant, & hard to obtain in the world.

Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.

Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.

Status is welcome, agreeable, pleasant, & hard to obtain in the world.

…Now,
I tell you, these… things are not to be obtained by reason of prayers
or wishes. If they were to be obtained by reason of prayers or wishes,
who here would lack them? It’s not fitting for the disciple of the noble
ones who desires long life to pray for it or to delight in doing so.
Instead, the disciple of the noble ones who desires long life should
follow the path of practice leading to long life. In so doing, he will
attain long life…

[Ittha Sutta, AN 5.43]”

27) “Words do not express thoughts very well; every thing immediately
becomes a little different, a little distorted, a little foolish. And
yet it also pleases me and seems right that what is of value and wisdom
of one man seems nonsense to another.”

―

28) “Do not look for a sanctuary in anyone except your self.”

“Meditate.
Live purely. Be quiet.
Do your work with mastery.
Like the moon, come out
from behind the clouds!
Shine”
29) “Nothing can harm you as much as your own thoughts unguarded.”

30) “Nothing ever exists entirely alone; everything is in relation to everything else.”

31)“Purity or impurity depends on oneself,
No one can purify another.”

32) “There is no fire like passion, there is no shark like hatred,
there is no snare like folly, there is no torrent like greed.”

34) “Hatred does not cease by hatred, but only by love; this is the eternal rule.”

24) “If you do not change direction, you may end up where you are heading”

30) “Nothing ever exists entirely alone; everything is in relation to everything else.”

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07/11/18

2679 Thu 12 Jul LESSON (27) LESSON Sat -Jul 22 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting 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. “Resolutely train yourself to attain peace.” The Buddha

Filed under: General
Posted by: site admin @ 9:48 am

2679 Thu 12 Jul LESSON (27) LESSON Sat -Jul 22 2007

As Rector of

Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS

through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
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.

“Should
a person do good, let him do it again and again. Let him find pleasure
therein, for blissful is the accumulation of good.” The Buddha

“Should a person do good, let him do it again and again. Let him find
pleasure therein, for blissful is the accumulation of good.” The Buddha
(Dhammapada, verse 118)

“Meditate … do not delay, lest you later regret it.”

This is a genuine Buddha quote. It’s from the Sallekha Sutta.

“Meditate … do not delay, lest you later regret it.” The Buddha

“Resolutely train yourself to attain peace.” The Buddha

“Resolutely train yourself to attain peace” is a genuine quote from the Buddha.

It’s from the Utthana Sutta of the Sutta Nipata.

In Pāli it’s “Daḷhaṃ sikkhatha santiyā.”

Real life quotes from Gautama Buddha – “Be kind to all creatures; this is the true religion.”

“The whole secret of existence is to have no fear.”

http://www.realbuddhaquotes.com/page/4/

“Give, even if you only have a little.”

This is a genuine Buddha quote. It’s from Dhammapada verse 224.

“Give, even if you only have a little.” The Buddha.

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