Here
we avoid the arising of unwholesome things that have not yet arisen.
This would include guarding the sense doors in order that we are not
drawn to craving.
2. The Effort to Overcome
Here
we overcome the unwholesome things that have arisen. If sense desire
has arisen strong effort is required to abandon it. We would also work
to overcome thoughts of ill will and harm.
3. The Effort to Develop
Here
we encourage the development of wholesome things that have not yet
arisen: one “develops the Factors of Enlightenment based on seclusion,
on dispassion, on cessation that ends in deliverance, namely: Mindfulness, Investigation of the Dhamma, Energy, Rapturous Joy, Calm,
Concentration and Equanimity.”
4. The Effort to Maintain
Here
we maintain the wholesome things that have arisen and allow them to
grow and mature. It particularly refers to the ability to keep in the
mind a favourable object of concentration in order that it can grow in
stability and strength until we gain realisation.
RIGHT MINDFULNESS
sammā sati
“The
only way that leads to the attainment of purity, to the overcoming of
sorrow and lamentation, to the end of pain and grief, to the entering
upon the right path and the realization of Nibbāna, is by the ‘Four
Foundations of Mindfulness’. And which are these four?
Herein the
disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.” - Digha Nikāya 22
The Four Foundations of Mindfulness:
1. Contemplation of the Body
This
can take many forms. We have already begun to practise ànàpànasati, the
Mindfulness of Breathing, which falls into this category.
It would also
include: Mindfulness of the Four Postures (”I go, I stand, I sit, I lie
down”); Clear Comprehension of Actions (In everything we do we are
aware of our intention, of our advantage, of our duty and of the true
nature of our action.);
Contemplation of the Four Elements (Seeing the
body and its actions as consisting of the Solid Element, the Liquid
Element, the Heat Element, the Vibrating Element.); and Meditation on
Death (Traditionally known as cemetery meditations, where we observe the
decay of the body.).
2. Contemplation of the Feelings
Here
we are wholly conscious of feelings as they arise, whether they are
agreeable, disagreeable or neutral.
We see them for what they are
without attaching to them, merely watching them arise, change and pass.
We begin to realize they are simply feelings and that there is
ultimately no fixed experiencer of them - no Ego. They arise and pass
because that is their nature.
3. Contemplation of the Mind
“Herein
the disciple knows the greedy mind as greedy, and the not greedy mind
as not greedy; knows the hating mind as deluded and the undeluded mind
as undeluded. He knows the cramped mind as cramped,
and the scattered
mind as scattered; knows the developed mind as developed, and the
underdeveloped mind as undeveloped… Thus he dwells in contemplation of
the mind, either with regard to his own person, or to other persons, or
to both.
He beholds how consciousness arises; beholds how it passes
away; beholds the arising and passing away of consciousness.
‘Mind is
there’; this clear awareness is present in him, to the extent necessary
for knowledge and mindfulness; and he lives independent, unattached to
anything in the world. Thus does the disciple dwell in contemplation of
the mind.” - Digha Nikāya 22
4. Contemplation of the Mind-Objects
In
this form of meditation we choose to systematically contemplate a
number of different concepts in relation to the way things are:
The Five Hindrances ( nivarana )
Sense desire, ill will, sloth and torpor, restlessness and worry, sceptical doubt
The Five Aggregates ( khandha )
Material form, feeling, perception, mental formations, consciousness
The Six Sense Bases ( āyatana )
Eye and visible form, ear and sounds, nose and smells, tongue and flavour, body and touch, mind and mind-objects
The Seven Factors of Enlightenment ( bojjhanga )
Mindfulness, investigation of dhammas, energy, rapture, calm, concentration, equanimity
The Four Noble Truths ( ariya sacca )
Suffering, the arising of suffering, the cessation of suffering, the path leading to the cessation of suffering
RIGHT CONCENTRATION
sammā samādhi
Right
Concentration means the development of wholesome one-pointedness. We
centre our minds upon an object and develop our ability to focus
entirely upon it.
The Buddha listed forty subjects for such meditation
and we have begun to work with several of these. Both ānāpānasati and
the brahmavihāra meditations are included within this category.
Concentration
is usually seen as aiming at the jhānas - the absorptions. It develops
first through the jhānas factor of (1) initial application of mind, then
(2) sustained application, (3) rapture, (4) happiness, and finally (5)
one-pointedness.
These factors counteract the Five Hindrances that we
discussed earlier. The practice of Right Concentration is a gradual
purification, moving from coarser sensations and objects to ever more
subtle ones until we attain the fourth jhāna and then the four
immaterial states (which are further refinements):
First Jhāna
This is made up of the five absorption factors listed above.
Second Jhāna
This
consists of rapture, happiness and one-pointedness (the cruder elements
of initial and sustained application having subsided).
Third Jhāna
Only happiness and one-pointedness remain because rapture, a less-refined state given to excitement, has been overcome.
Fourth Jhāna
Realising
the comparatively coarse nature of happiness (when compared with
neutrality), the fourth jhāna consists only of one-pointedness and
neutrality.
The
meditation practices we are using are drawn from the Theravāda
tradition which bases its teachings on the words of the Buddha and his
early followers as recorded in the Pāli Canon.
Pāli is a written
liturgical language and is often also used for traditional chants that
many meditators find helpful as part of their spiritual practice. During
the course we will introduce a small number of these chants in Pāli or
in translated English form.
Over
the weeks the individual chants build to form the text for a puja, or
dedication ceremony, that some practitioners may wish to use as a way of
periodically rededicating their meditation practice. Please use the
chants if you find them helpful; please ignore them if you prefer.
The Complete Puja Chant
The
eight components that we’ve introduced over the past weeks comprise a
traditional puja. The complete text is linked below for you to use if
you wish. Please feel free to incorporate other texts that have meaning
for you.
This tradition has no place for meaningless ritual - but plenty
of space for meaningful ritual. The main thing is that whatever you use
is supportive of your meditation practice and further spiritual
development.
In
this ninth week we begin Choiceless Awareness - a form of vipassanā
meditation that is fluid and unstructured, freeing us to explore all
kinds of sensory phenomena. We also explore the Noble Eightfold Path
which is an approach to life that brings freedom from suffering and
ultimately aids liberation.
Right
Speech as we have seen is the outcome of the Fourth Precept where we
commit to a rule of training undertaking to refrain from false speech:
musāvādā veramani sikkhāpadam samādiyāmi
Four
kinds of wrong speech are highlighted in the texts and we should
consciously try to adopt the principle of: abstaining from falsehood,
abstaining from slander, abstaining from harsh speech, and abstaining
from idle chatter.
The Buddha also expressed this in a positive form:
“Giving
up slander… one lives reconciling those at variance, and
strengthening those who are friendly, delighting and rejoicing in
concord one speaks words conducive to reconciliation. Giving up harsh
speech, one says what is gentle, pleasing to the ear, affectionate …
Giving up idle chatter, one speaks at the right time in accordance with
facts, to the purpose, in agreement with the Dhamma and discipline,
words worthy of treasuring (in the heart), seasonable, appropriate,
discriminating and to the point.”
RIGHT ACTION
sammā kammanta
“A fool is known by his actions and so is a sage.
By conduct is knowledge made bright.”
- The Buddha (Anguttara Nikāya)
Right Action is determined by adherence to three of the Precepts:
Abstaining from intentionally killing sentient beings
“Herein
someone avoids the taking of life and abstains from it. Without stick
or sword, conscientious, full of sympathy, he is desirous of the welfare
of all sentient beings.”
Abstaining from intentionally taking the not given
“He
avoids taking what is not given and abstains from it; what another
person possesses of goods and chattel in the village or in the wood,
that he does not take away with thievish intent.”
Abstaining from sexual misconduct
“He
avoids sexual misconduct and abstains from it. He has no intercourse
with such persons as are still under the protection of father, mother,
brother, sister, or relatives, nor with married women, nor with female
convicts, nor lastly, with betrothed girls.”
(- Anguttara Nikāya, 10:176)
RIGHT LIVELIHOOD
sammā ājiva
“When
the noble disciple, avoiding a wrong way of living, gets his livelihood
by a right way of living, this is called Right Livelihood.” - Digha
Nikāya 22
Right
Livelihood is about choosing to support our practice by behaving
ethically in our work. It is also about enabling others to overcome
suffering where possible. The Buddha named five specific occupations
which always constituted Wrong Livelihood - work which is damaging and
should be avoided:
dealing in arms and lethal weapons, in animals for
slaughter, in human beings, dealing in intoxicating drinks, or in
poison. In the Majjhima Nikāya it is also indicated that occupations
that involve one in practising deceit, treachery, soothsaying, trickery,
and usury are also Wrong Livelihood.
It
is in the interest of all beings that we try to behave in a
consistently skilful manner. Practising meditation as an isolated
activity will have very limited impact if we are unable to underpin this
by behaving ethically in the other spheres of our lives.
How tranquil
and concentrated can we really become if we choose to work in situations
where we are required to behave harmfully and unethically to others?
What value is there in trying to radiate mettā to an individual we
habitually treat unfairly in the course of our work? If we are seeking
the end of suffering for others and ourselves why do we choose to
indulge in activities that harm?
The
Buddha made few direct stipulations about the kinds of professions that
are unsuitable for a lay follower. He spoke of the need to earn a
living to support oneself and family; to be respectable in the eyes of
one’s community;
and of the duty to be charitable rather than hoarding
excess money. The main guidance for all the actions of a layperson,
whether related to work or not, comes from the Precepts.
We have already
seen that they can be implemented at different levels dependent on our
deepening commitment to practice. The Five Precepts are generally
regarded as being the ethical norm for a layperson who wishes to follow
the Buddha’s path to awakening.
Any employment that directly contradicts
these teachings is deemed to be unskilful and should be avoided where
possible. Thus any job that, for example, involved lying and cheating
would be unacceptable.
In
addition to the precepts the Buddha named five professions which always
constituted wrong livelihood and as such were incompatible with the
Buddhist Path.
These were dealing in weapons, dealing in living beings
(human or animal), dealing in meat, dealing in intoxicants, dealing in
poison.
The idea behind these stipulations is that even were someone to
be trying to follow the Five Precepts in his or her daily life the
outcome of the occupation would have unwholesome consequences for other
beings.
In
reality we do not always have a wide selection of jobs to choose from
and this can make things difficult. We can ease the restrictions of such
a situation by setting goals and gaining new skills that will allow us,
over time, to move from one profession to another.
There may be
occasions when one feels that a particular job is so damaging that it
must be given up immediately - but remember that the Buddha also
stressed the duties of lay people to their associates.
It would be
unethical for the laity to become a burden on others, by choice, if they
are currently capable of being self-supporting. It is far better, in
most situations, to train in new skills or ease oneself gradually into
new areas that present fewer difficulties.
None
of us lives in ideal circumstances and the Truth of the inherent Dukkha
in all situations soon becomes apparent as we walk this way. The Buddha
is not saying that people who engage in the listed occupations are
beyond the pale -
simply that those occupations will be spiritually
unhelpful to them. The occupation we take up is but one aspect of our
lives and it certainly does not preclude us from spiritual development
if, in the other areas, we are working to do good and refrain from harm.
Even within the listed occupations there is an opportunity to minimise
our own unskilful actions. Decisions can be taken in almost every
situation that are based on ethical thinking.
In time it may be
important to find alternative employment; but this will be your own
decision not something arrived at because a particular book or a teacher
tells you so.
Amongst
Westerners attracted to Buddhism there is sometimes a missionary zeal
that, whilst well intentioned, is often based on partial understanding
and seeing what they themselves would like to see within Buddhism
(rather than what is there).
There is often an automatic assumption that
Buddhism champions all kinds of environmental, social and political
causes and that deviation from these is tantamount to “not being a good
Buddhist”.
A closer reading of the texts, and experience of interacting
with seasoned and sincere Dhamma practitioners, conveys a more complex
picture than many nouveau Buddhists are aware of or are prepared to
acknowledge.
There
is not a simple answer to any moral dilemma. Part of the work we have
to do is to understand the complexity of the circumstances we have
created and to strive diligently from this moment forth to try to harm
less and help more.
There is sometimes a fine balancing act between the
apparent consequences of an act (as viewed by a third party) and the
full consequences as understood by the participants in that act. Skilful
action dismisses neither of these.
I
have related before how important motivation is in each large or small
action we decide to perform. Even in the midst of terrible conditions we
can choose to act kindly or compassionately.
On a simple level we can,
for example, treat our colleagues and associates properly. We can
minimise suffering. If the intention is to behave as well as possible
then that is of itself a valuable contribution to spiritual progress.
The
converse is also true. At times I have worked in the charitable sector;
where one would expect that ethical behaviour and common standards of
kindness and compassion would prevail.
Regrettably this is not always
the case, and sometimes in the headlong rush for the organisation’s
noble goal (or even sometimes for personal advancement) the
interpersonal relationships end up in a very bad way.
The intoxication
of “What Is Right!” blinds us to the fallout of our own actions. We may
forget in our struggle to prove how righteous we are, and our passion
for a cause, that we can inflict suffering on others simply by our lack
of consideration for their needs.
LESSON 2821 Thu 29 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)
Do Good Be Mindful
People all over the world may
practice Buddha Vacana the words of the Buddha from Tipitaka for
Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare, happiness and
peace for all societies and to attain Eternal Bliss as Final Goal.
Bouda Vacana - Mo sa yo nan Bouda - Aprann Pali sou entènèt pou gratis ak fason ki pi fasil.
Sit entènèt sa a dedye a moun ki vle konprann pi byen pawòl Bouddha yo
nan aprann Basics lang Pali, men ki pa gen anpil tan ki disponib pou li.
Lide a se ke si bi yo se senpleman jwenn pèmèt li tèks yo Pali epi yo
gen yon santiman ki jis nan konprann yo, menm si ke konpreyansyon pa
kouvri tout detay yo minit nan règ gramatikal, yo pa reyèlman bezwen
depanse anpil tan difikilte ak yon aprantisaj dekouraje nan teyori
fatigan gramatikal ki enplike bagay tankou deklarasyon anpil ak
konjigezon.
Nan ka sa a, li se ase yo limite tèt yo nan tou
senpleman aprann siyifikasyon an nan pawòl ki pi enpòtan Pali, paske
eksperyans nan repete lekti bay yon konpreyansyon empirik ak entwisyon
nan estrikti yo fraz ki pi komen. Yo pèmèt yo vin otodidaks, chwazi tan,
dire, frekans, sa ak pwofondè etid pwòp yo.
Konpreyansyon yo nan
Bouda Vacana yo ap vin pi plis presi jan yo efor aprann ak memorize mo
yo ak fòmil yo enpòtan ki fondamantal nan ansèyman Bouddha a, pa fason
pou lekti regilye. Aprantisaj yo ak enspirasyon yo jwenn nan li ap
grandi pi fon pase reseptivite yo nan mesaj pwofesè a ap amelyore.
Nan tan kap vini, pral gen bhikkhus ki pa pral tande pale de diskou sa
yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon, ki mennen
pi lwen pase mond lan, (toujou) konekte ak vid, yo pa pral prete zòrèy,
yo pa pral aplike lide yo sou konesans, yo pa pral konsidere ansèyman sa
yo kòm yo dwe leve, li metrize.
Okontrè, yo pral tande pale de
diskou sa yo ki se konpozisyon literè ki fèt pa powèt, pawòl éspirituèl,
lèt éspirituèl, pa moun ki soti an deyò, oswa mo disip yo, yo pral
prete zòrèy yo, yo pral aplike lide yo sou konesans , yo pral konsidere
ansèyman yo kòm yo dwe leve, li metrize.
Se konsa, bhikkhus,
diskou yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon, ki
mennen pi lwen pase mond lan, (toujou) konekte ak vid, pral disparèt.
Se poutèt sa ,, bhikkhus, ou ta dwe fòme konsa: ‘Nou pral tande pale de
diskou sa yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon,
ki mennen pi lwen pase mond lan, (toujou) konekte ak vid, nou pral
prete zòrèy, nou pral aplike lide nou sou konesans, nou pral konsidere
ansèyman sa yo kòm yo dwe leve, li metrize. ‘ Sa a se kouman, ou ta dwe
trennen tèt ou.
Buddha Vacana - kalmomin Buddha - Learn Pali online don kyauta kuma hanya mai sauƙi.
Wannan shafin yanar gizon ya sadaukar da ga wadanda suke so su fahimci
kalmomi na Buddha ta hanyar koyon abubuwan da ake nufi da harshe na
Pali, amma wanda ba shi da lokaci mai yawa. Manufar ita ce idan manufar
su kawai don samun damar yin karatun matakan Nassin kuma suna jin daɗin
fahimtar su, koda kuwa wannan fahimta ba ya rufe duk bayanan jimla na
ka’idodin lissafi, ba sa bukatar su ciyar da yawa lokaci yana
gwagwarmaya tare da ilmantarwa na ilmantarwa na ka’idar ilimin lissafi
mai ban tsoro wanda ya shafi abubuwa masu yawa kamar yadda yawancin
ra’ayi da halayen suke.
A wannan yanayin, ya isa su ƙayyade kansu
don kawai koyi ma’anar kalmomin da suka fi muhimmanci a cikin Kalmar,
domin yawancin karatun karatun ya samar da fahimtar fahimta da
mahimmanci game da sassan layi. Don haka suna iya zama ‘yancin kai,
zabar lokacin, tsawon lokaci, mita, abinda ke ciki da zurfin nazarin
kansu.
Sanin fahimtar Buddha Vacana zai zama mafi mahimmanci
yayin da suke koyi da koyaswa da haddace kalmomin da muhimmancin
mahimmanci wadanda suke da muhimmanci a koyarwar Buddha, ta hanyoyi na
karatu akai-akai. Haɗarsu da kuma wahayi da suka samo daga gare ta zasu
kara zurfafawa yayin da karɓar saƙonnin malami zai inganta.
A nan
gaba, za a sami bhikkhus wanda ba zai saurari maganganun irin waɗannan
maganganu wanda shine kalmomi na Tathāgata, zurfi, zurfi a ma’anarsa,
jagorancin duniya, (ci gaba da haɗuwa) da rashi, ba za su karɓa kunnen
ba, suna ba za su yi tunani game da ilimin ba, ba za suyi la’akari da
waɗannan koyarwar da za a dauka ba.
A akasin wannan, za su
saurari maganganun irin waɗannan maganganun da suka hada da haruffa da
mawallafi, kalmomi masu ma’ana, haruffan haruffa, da mutane daga waje,
ko kalmomin almajirai, za su ba da kunne, za su yi tunani a kan ilimin ,
za su yi la’akari da waɗannan koyarwar da za a dauka da kuma ƙwarewa.
Saboda haka, bhikkhus, kalmomin da suke magana da Tathāgata, zurfi,
zurfi a ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa) da bala’i,
zasu shuɗe.
Saboda haka, bhikkhus, ya kamata ka horar da haka:
‘Za mu saurari maganganun irin waɗannan maganganu wadanda kalmomin
Tathāgata ne, zurfi, zurfi a ma’ana, jagorancin duniya, (akai-akai) da
alaka da rashin fansa, za mu ba da kunne, mu za mu yi amfani da hankali
kan ilimin, za mu yi la’akari da waɗannan koyarwar da za a dauka da kuma
ƙwarewa. ” Wannan shine yadda, bhikkhus, ya kamata ku horar da kanku.
The original Buddha (Shakyamuni/Guatama/Siddhartha) and the majority of
the early buddhas (bodhisattvas) were Hebrew Israelites. One of the many
connections between the Buddha/Buddhists and Hebrew Israelites was a
branch of Scythians, known as the Royal Scythians. Herodotus and other
ancient historians have identified the Scythians as the Israelites of
the Northern Kingdom who lived primarily as nomads after the Assyrian
captivity. The Israelite/Scythians were a very warlike people that
dominated the trade routes and moved from the East into the Far East
along the Silk Road. The Brahmin Priesthood of India, Hinduism and
Buddhism all preserve parts of the mysteries of taught by the Sage of
the Shakya Clan of Royal Scythians; Shakyamuni Buddha. This same
priesthood also seems connected to the Druidic priesthood of the Celts
responsible for Stonehenge. Some scholars and ‘illumined’ freemasons of
the modern age have identified the Druids with the Phoenicians.
The Phoenicians, who are Israelites, are connected to the Scythians
through Assyria/Syria/Lebanon, and a branch of the royal bloodline
appears to have established the same mystery school that produced the
magic and architectural marvels of Afghanistan, India, Tibet, Thailand,
China, Japan, etc. in the East and Nuraghe of Sardinia, the Beehive
tombs of Asia Minor and the Mediterranean, the Dolmens and Cromlechs
(stone circles) around the around the world. Although the Buddhists
practiced the serpentine wisdom (kept at the Palmyrene temple of Baal)
that they inherited from their wayward forefathers of the Northern
Kingdom of Israel, the Scythians, after Solomons fall. Identifying the
Buddhist as Israelites provides much more incite into the Hebrew
Israelite presence around the globe and their many contributions to the
world. It also has many other important connotations that incite further
questions that have answers.
To learn more, visit Aria Nasi Research: www.nasiresearch.tumblr.com
בודהה ואקנה - דברי הבודהה - למד פאלי באינטרנט בחינם ובדרך הקלה.
אתר זה מוקדש למי שרוצה להבין טוב יותר את המילים של הבודהה על ידי לימוד
היסודות של שפת פאלי, אבל אין להם הרבה זמן זמין עבור זה. הרעיון הוא שאם
המטרה שלהם היא רק כדי לקבל מופעלת לקרוא את הטקסטים פאלי יש תחושה הוגנת
של הבנת אותם, גם אם הבנה זו אינה מכסה את כל הפרטים הקטנים של הכללים
הדקדוקיים, הם לא באמת צריכים להוציא הרבה הזמן נאבק עם למידה מדכאת של
תיאוריה דקדוקית מייגעת מעורבים דברים כמו כמויות רבות והצמדות.
במקרה זה, זה מספיק כדי להגביל את עצמם פשוט ללמוד את המשמעות של המילים
החשוב ביותר פאלי, כי החוויה החוזרת של קריאה מספק הבנה אמפירית
ואינטואיטיבית של מבני המשפט הנפוצים ביותר. כך הם יכולים להיות אוטודידקט,
בחירת הזמן, משך, תדירות, התוכן ואת עומק המחקר שלהם.
הבנתם את
הוותיק של הבודהא תהפוך ליותר מדויקת כאשר הם ילמדו ללא מאמץ וישננו את
המלים ואת הנוסחאות החשובות המהותיות בהוראת הבודהא, בדרך של קריאה סדירה.
הלמידה שלהם ואת ההשראה שהם מקבלים ממנה יגדל מעמיק כמו הקבלה שלהם למסרים
של המורה ישתפר.
בתקופה עתידית, יהיה בהיקוס שלא ישמע את אמירתם של
השיח הזה, שהם דברי הטאתגאטה, עמוקה, עמוקה ומשמעותית, המוליכה מעבר לעולם,
(בעקביות) מחוברת לריקנות, הם לא ישאלו אוזן, לא יחילו את דעתם על ידע, הם
לא יתייחסו תורות אלה כמו להילקח שולט.
אדרבא, הם ישמעו את אמירתם
של שיחים כאלה, שהם יצירות ספרותיות של משוררים, מלים שנונות, מכתבים
שנונים, אנשים מבחוץ, או דברי תלמידיו, הם ישאילו את האוזן, הם יחילו את
דעתם על הידע , הם ישקלו תורות אלה כמו להילקח ו שולט.
לכן, bhikkhus, את השיח אשר המילים של Tathaggata, עמוק, עמוק משמעות, המוביל מעבר לעולם, (בעקביות) מחובר ריקנות, ייעלם.
לכן, בהיקחוס, אתה צריך להתאמן כך: “אנחנו נשמע את הביטוי של שיחות כאלה
אשר המילים של Tathaggata, עמוקה, עמוקה משמעות, המוביל מעבר לעולם,
(בעקביות) מחובר ריקנות, אנו להשאיל את האוזן, אנחנו יחול דעתנו על הידע,
אנו נשקול את תורתם של אלה שישמשו אותנו וישתלטו עליהם “. כך, bhikkhus,
אתה צריך לאמן את עצמכם.
बुद्ध Vacana - बुद्ध के शब्द - मुफ्त में पाली ऑनलाइन सीखें और आसान तरीका।
यह वेबसाइट उन लोगों को समर्पित है जो बुली के शब्दों को पाली भाषा की मूल
बातें सीखकर बेहतर समझना चाहते हैं, लेकिन जिनके पास इसके लिए अधिक समय
उपलब्ध नहीं है। विचार यह है कि यदि उनका उद्देश्य केवल पाली ग्रंथों को
पढ़ने के लिए सक्षम होना है और उन्हें समझने की उचित भावना है, भले ही उस
समझ में व्याकरणिक नियमों के सभी मिनटों के विवरण शामिल न हों, तो उन्हें
वास्तव में ज्यादा खर्च करने की आवश्यकता नहीं है कई तरह की घोषणाओं और
संयोगों जैसी चीजों को शामिल करने वाले कठिन व्याकरण सिद्धांत के निराशाजनक
सीखने के साथ संघर्ष करने का समय।
उस स्थिति में, सबसे महत्वपूर्ण
पाली शब्दों के अर्थ को जानने के लिए खुद को सीमित करने के लिए पर्याप्त
है, क्योंकि पढ़ने का बार-बार अनुभव सबसे आम वाक्य संरचनाओं की एक
अनुभवजन्य और अंतर्ज्ञानी समझ प्रदान करता है। इस प्रकार वे अपने स्वयं के
अध्ययन के समय, अवधि, आवृत्ति, सामग्री और गहराई का चयन, ऑटोोडिडैक्ट बनने
के लिए सक्षम हैं।
बुद्ध अवाना की उनकी समझ अधिक सटीक हो जाएगी
क्योंकि वे आसानी से सीखने और याद रखने वाले शब्दों और महत्वपूर्ण सूत्रों
को पढ़ते हैं जो बुद्ध के शिक्षण में मौलिक हैं, नियमित पढ़ने के तरीकों
से। उनके सीखने और उन्हें जो प्रेरणा मिलती है वह गहरी हो जाएगी क्योंकि
शिक्षक के संदेशों की उनकी स्वीकार्यता में सुधार होगा।
भविष्य के
समय में, भिक्खस होंगे जो इस तरह के उपदेशों के उच्चारण को नहीं सुनेंगे जो
तथगाता के शब्दों, गहन, गहन अर्थ, दुनिया से आगे बढ़ते हुए, (लगातार)
खालीपन से जुड़े हुए हैं, वे कान उधार नहीं देंगे, वे ज्ञान पर अपने दिमाग
को लागू नहीं करेंगे, वे उन शिक्षाओं को उठाए जाने और महारत हासिल नहीं
करेंगे।
इसके विपरीत, वे इस तरह के उपदेशों के उच्चारण को सुनेंगे
जो कवियों, मजाकिया शब्दों, विनोदी पत्र, बाहर के लोगों, या शिष्यों के
शब्दों द्वारा बनाई गई साहित्यिक रचनाएं हैं, वे कान उधार देंगे, वे ज्ञान
पर अपना मन लागू करेंगे , वे उन शिक्षाओं को उठाएंगे और महारत हासिल
करेंगे।
इस प्रकार, भिक्खस, जो तथगाता के शब्द हैं, अर्थात् गहरा,
गहराई से, दुनिया से आगे बढ़ते हुए, (लगातार) खालीपन से जुड़े हुए, गायब हो
जाएंगे।
इसलिए, भिक्खस, आपको इस प्रकार प्रशिक्षित करना चाहिए: ‘हम
ऐसे प्रवचनों के उच्चारण को सुनेंगे जो तथगाता के शब्दों, गहन, गहन अर्थ,
दुनिया से आगे बढ़ते हुए, (लगातार) खालीपन से जुड़े हुए हैं, हम कान उधार
देंगे, हम ज्ञान पर हमारे दिमाग को लागू करेगा, हम उन शिक्षाओं को उठाएंगे
और महारत हासिल करेंगे। ‘ इस प्रकार, भिक्खस, आपको स्वयं को प्रशिक्षित
करना चाहिए।
मैं
बुद्ध के धम्म की और कैसे झुका | why I am inclined towards Buddhism |
Episode 1 - by Dr. B. R. Ambedkar Episode - 2
https://youtu.be/ZInNe-Umu4w…
https://www.youtube.com/watch?v=ZInNe-Umu4w
https://www.youtube.com/watch?v=ZInNe-Umu4w Buddha & His Dhamma | Episode 2 तथागत LIVE Published on Nov 18, 2017 The urge to write this book has a different origin - by Dr. B. R. Ambedkar Episode-2
बुद्ध और उनक धम्म किताब लिखने एक अलग कारन था 2ण्ड एपिसोड में देखिए
The
urge to write this book has a different origin - by Dr. B. R. Ambedkar
Episode-2 बुद्ध और उनक धम्म किताब लिखने एक अलग कारन था 2ण्ड एपिसोड में
देखिए Suppo…
https://www.youtube.com/watch… Buddha Hi Buddha Hai - Sonu Nigam Mulnivasi Sangh Published on Feb 6, 2012 http://www.rashtriyamulniwasisangh.com/ https://www.facebook.com/mulnivasisangh/ Category Music Suggested by saregama Rafta Rafta Dekho Medley | Salman Khan | Yamla Pagla Deewana Phir Se | Dharmendra | Sonakshi | Rekha Music in this video Learn more Song Buddha Hi Buddha Hai Artist Sonu Nigam Album Buddha Hi Buddha Hai - “The Buddha Within” Licensed to YouTube by
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Buddha Vacana - Cov lus ntawm Hauj sam - Kawm Pali hauv Internet dawb thiab txoj kev yooj yim.
Lub vev xaib no yog rau cov uas xav nkag siab cov lus ntawm Buddha los
ntawm kev kawm lus Askiv cov lus Pali, tab sis leej twg tsis muaj sij
hawm ntau rau nws. Lub tswv yim yog tias yog lawv lub hom phiaj tsuas
yog siv tau los nyeem cov Pali phau ntawv thiab muaj kev zoo siab ntawm
kev nkag siab txog lawv, txawm tias qhov kev nkag siab tsis hais txog
txhua feeb cov ntsiab lus ntawm kev cai grammatical, lawv yeej tsis xav
siv ntau ntau lub sij hawm sib zog nrog ib qho kev poob siab kev kawm
ntawm kev tshawb nrhiav cov kab lus nrawm nrog xws li tej yam kev txiav
txim siab ntau heev thiab sib koom ua ke.
Yog li ntawd, nws txaus
kom txwv lawv tus kheej kom tsuas yog kawm cov ntsiab lus ntawm Pali lo
lus tseem ceeb, vim hais tias rov ua dua kev nyeem ntawv muab kev nkag
siab thiab kev nkag siab ntawm cov kab lus tshaj plaws. Lawv tau ua li
no thiaj li dhau los ua cov kev sib tw, xaiv qhov sij hawm, ntev npaum
li cas, cov ntsiab lus thiab qhov tob ntawm lawv tus kheej txoj kev
kawm.
Lawv to taub txog Buddha Vacana yuav ua tau ntau yam ntxiv
vim lawv siv zog kawm thiab cim cov lus thiab cov qauv tseem ceeb uas
siv rau hauv Buddha txoj kev qhia, los ntawm txoj kev nyeem ntawv. Lawv
txoj kev kawm thiab kev tshoov siab uas lawv tau txais los ntawm nws
yuav loj tuaj tob zog thaum lawv txais tos mus rau cov lus ntawm tus Xib
Fwb yuav txhim kho.
Nyob rau hauv lub sij hawm yav tom ntej,
yuav muaj cov neeg uas tsis kam mloog cov lus qhia xws li cov lus ntawm
Tathāgata, qhov tseeb, qhov laj thawj hauv lub ntsiab lus, ua dhau lub
ntiaj teb, (txuas mus ntxiv) nrog kev tsis txaus, lawv yuav tsis qiv pob
ntseg, lawv yuav tsis siv lawv txoj kev xav txog kev paub, lawv yuav
tsis xav txog cov kev qhia raws li raug coj los siv.
Tiam sis
lawv yuav mloog cov lus qhuab qhia uas yog cov kws sau paj huam, cov lus
ntxim nyiam, cov ntawv zoo, cov neeg sab nraud, los sis cov lus ntawm
cov thwj tim, lawv yuav mloog pob ntseg, lawv yuav siv lawv txoj kev
paub txog kev paub , lawv yuav xav txog cov kev qhia no raws li raug coj
los siv thiab.
Yog li, bhikkhus, cov discourses uas yog cov lus
ntawm lub Tathāgata, profound, profound nyob hauv lub ntsiab lus, ua
dhau lub ntiaj teb, (txuas ntxiv) txuas nrog emptiness, yuav ploj.
Yog li, bhikkhus, koj yuav tsum tau kawm li no: ‘Peb yuav mloog cov lus
hais xws li cov lus ntawm Tathāgata, profound, profound nyob rau hauv
lub ntsiab lus, ua dhau lub ntiaj teb, (consistently) txuas nrog
emptiness, peb yuav qiv pob ntseg, peb yuav siv peb txoj kev paub txog
txoj kev paub, peb yuav xav txog cov lus qhuab qhia uas raug coj los
siv. ‘ Qhov no yog li cas, bhikkhus, koj yuav tsum qhia koj tus kheej.
Tara
buddhist centre, Hungary 2014
Buddhist stupa and temple in Hungary, near the Tar village, the
mysterious Buddhist center in Hungary
the Karma Ratna Dargye Ling Retreat Center in Tar
The Hungarian Karma Kagyupa Buddhist Community
The aim of the Hungarian Karma Kagyu Buddhist Community is to keep alive
the teachings and practices of the tradition of the Buddhist Inner
Path.
Buddha Vacana - A Buddha szavai - Ismerje meg Pali online ingyen és az egyszerű módja.
Ez a weboldal azoknak szól, akik jobban meg akarják érteni a Buddha
szavait, ha megtanulják a Pali nyelv alapjait, de akiknek nincs sok idő
rá. Az ötlet az, hogy ha a céljuk csupán a Pali-szövegek olvasására és a
tisztességes érzésük megértésére irányul, akkor is, ha ez a megértés
nem terjed ki a nyelvtani szabályok minden részletére, nem kell sok az
idő a fáradt nyelvtani elméletek elkényszerítő tanulásával küzd, amely
olyan dolgokat von maga után, mint sok lehajlás és konjugáció.
Ebben az esetben elegendő csupán a legfontosabb Pali-szavak jelentésének
megtanulása, mert az olvasás ismételt tapasztalata empirikus és
intuitív megértést biztosít a leggyakoribb mondatszerkezetekhez. Így
képesek lesznek autodidakká válni, kiválasztva saját tanulmányuk
időtartamát, időtartamát, gyakoriságát, tartalmát és mélységét.
A
Buddha Vacana megértése sokkal pontosabb lesz, mivel könnyedén
megtanulják és memorizálják a Buddha tanításában alapvető fontosságú
szavakat és fontos képleteket a rendszeres olvasás módján. A tanulás és
az általa kapott ihlet mélyebbre fog növekedni, mivel a tanító üzenetek
iránti fogékonysága javulni fog.
A jövőben lesz olyan bhikkhus,
aki nem hallgatja meg az olyan diskurzusok kimondását, amelyek a
Tathagata szavai, mélyek, mély jelentései, a világon túlmutatóak
(következetesen) az ürességhez kötődnek, nem fognak fülelni, nem fogják
alkalmazkodni a tudásukhoz a tudáson, nem fogják figyelembe venni ezeket
a tanításokat, hogy felvegyék és elsajátítsák.
Éppen
ellenkezőleg, meghallgatják az ilyen diskurzusokat, amelyek a költők, a
szellemes szavak, a szellemes betűk, a kívülről érkező emberek vagy a
tanítványok szavai által készített irodalmi kompozíciók, a fülüket
kölcsönadják, a tudásukat a tudásra fogják alkalmazni , ezeket a
tanításokat figyelembe fogják venni és elsajátítani.
Így eltűnnek
a bhikkhus, a Tathāgata szavainak mély, mély jelentéssel bíró
diskurzusai, amelyek a világon túlmutatnak (következetesen) az
ürességgel.
Ezért, bhikkhus, ezt kell tennie: “Mi hallgatunk
olyan beszédeket, amelyek a Tathàgata szavai, mélyek, mély jelentései,
amelyek a világon túlmutatnak (következetesen) az ürességhez kötődnek;
fogalmazza meg a tudatunkat a tudásról, ezeket a tanításokat figyelembe
fogjuk venni és elsajátítani. ” Így kell, bhikkhus, kiképzed magad.
Tara
buddhist centre, Hungary 2014 Buddhist stupa and temple in Hungary,
near the Tar village, the mysterious Buddhist center in Hungary the
Karma Ratna Darg…
Búdda Vacana - Orð Búdda - Lærðu Pali á netinu ókeypis og auðveld leið.
Þessi vefsíða er tileinkað þeim sem vilja skilja betur orð Búdda með
því að læra grunnatriði Palí-tungumál, en hver hefur ekki mikinn tíma
til boða. Hugmyndin er sú að ef tilgangur þeirra er eingöngu til að
verða fær um að lesa Palí-texta og hafa sanngjarnan skilning á því að
skilja þá, jafnvel þó að þessi skilningur nær ekki yfir allar smáatriði í
málfræðilegum reglum, þá þurfa þeir ekki raunverulega að eyða miklu
tími í erfiðleikum með að draga í veg fyrir að þreytandi málfræðileg
kenning feli í sér slíka hluti eins og fjölmargar declensions og
samtengingar.
Í því tilviki er nóg að takmarka sig til að
einfaldlega læra merkingu mikilvægustu Pali orðanna, því að endurtekin
reynsla af lestri veitir reynsluna og innsæi skilning á algengustu
setningu mannvirki. Þannig geta þau orðið sjálfstætt, að velja tíma,
lengd, tíðni, innihald og dýpt eigin rannsóknar.
Skilningur
þeirra á Búdda Vacana verður mun nákvæmara þar sem þeir læra og minnka
áreynslulaust orðin og mikilvægu formúlurnar sem eru grundvallaratriði í
kennslu Búdda með reglubundnum hætti. Nám þeirra og innblástur sem þeir
fá frá því munu vaxa dýpra þar sem móttækni þeirra til boða kennarans
muni bæta.
Í framtíðinni verður bhikkhus sem hlustar ekki á
orðræðu slíkra umræða sem eru orð Tathagata, djúpstæð, djúpstæð í
merkingu, sem leiðir utan um heiminn (stöðugt) í tengslum við tómleika,
munu þeir ekki lána eyra mun ekki beita huga sínum á þekkingu, þeir
vilja ekki íhuga þær kenningar sem taka á sig og ná góðum tökum.
Þvert á móti munu þeir hlýða á orðræðu slíkra umræðna sem eru
bókmenntaverk sem skáldskapur, fyndinn orð, fyndinn bréf, af fólki utan
frá, eða orð lærisveina, muni lána eyranu, munu huga að þekkingu sinni ,
munu þeir líta á þær kenningar sem taka á sig og ná góðum tökum.
Þannig, bhikkhus, munu orðin, sem eru orð Tathagata, djúpstæð, djúpstæð
í merkingu, sem leiða út um heiminn (stöðugt) tengd við tómleika,
hverfa.
Þess vegna ættir þú að þjálfa þannig: “Við munum hlusta á
orðræðu slíkra umræða sem eru orð Tathagata, djúpstæð, djúpstæð í
merkingu, sem leiðir utan um heiminn (stöðugt) tengd við tómleika, við
munum lána eyra, við mun beita huga okkar á þekkingu, við munum líta á
þær kenningar sem við erum að taka upp og læra. ” Þetta er hvernig þú
ættir að þjálfa sjálfan þig.
Budapha Vacana - Okwu nke Buddha - Mụta akara online maka n’efu na ụzọ dị mfe.
A na-arara weebụsaịtị a maka ndị chọrọ ịmatakwu okwu nke Buddha site na
ịmụta ihe ndị bụ isi nke asụsụ Pali, ma ndị na-enweghị oge dị ukwuu
maka ya. Echiche bụ na ọ bụrụ na nzube ha bụ naanị iji nweta ike gụọ ihe
odide Pali ma nwee mmetụta ziri ezi nke nghọta ha, ọ bụrụgodị na nghọta
ahụ ekpuchighị oge niile nke iwu iwu, ọ dịghị mkpa ka ha jiri ọtụtụ ihe
oge na-alụso nkụzi na-akụda mmụọ mgbagwoju anya nke metụtara ihe ndị dị
ka ọtụtụ njedebe na nnọkọ.
N’ọnọdụ ahụ, ọ ga-ezuru onwe ha iji
nụ ihe okwu Pali kachasị mkpa, n’ihi na ahụmahụ ugboro ugboro nke ịgụ
ihe na-enye echiche dị mgbagwoju anya na nke a na-aghọtaghị nke a
na-ahụkarị. Ha si otú ahụ nwee ike ịghọ ndị isi, ịhọrọ oge, oge, ugboro,
ọdịnaya na omimi nke ọmụmụ nke onwe ha.
Nghọta ha banyere Vaca
Buddha ga-adị nnọọ mfe ka ha na-amụpụta ma na-eburu okwu ọnụ na okwu ndị
dị mkpa bụ ndị dị mkpa na nkuzi Buddha, site na ụzọ ọgụgụ isi. Ihe
omuma ha na mmuo ha si na ya puta ga adiwanye anya ka ha nabata ozi nke
Onye nkuzi ha ga emeziwanye.
N’ọdịnihu, a ga-enwe bhikkhus bụ
onye na-agaghị ege ntị n’ikwu okwu dị otú ahụ nke bụ okwu nke Tathāgata,
omimi, omimi nke pụtara, na-eduga ụwa, (nọgidere na-ejikọta na efu, ha
agaghị agbanye ntị, ha ha agaghị etinye uche ha n’ihe ọmụma, ha agaghị
atụle ozizi ndị ahụ ka a na-eburu ha ma na-achịkwa ha.
Kama nke
ahụ, ha ga-ege ntị n’okwu nke okwu ndị dị otú ahụ bụ nke ndị poet, okwu
ndị magburu onwe ha, akwụkwọ ozi siri ike, ndị sitere n’èzí, ma ọ bụ
okwu ndị na-eso ụzọ, ga-agbazinye ntị, ha ga-etinye uche ha n’ihe ọmụma ,
ha ga-atụle ozizi ndị ahụ dịka a ga-eburu ma nụ.
Ya mere,
bhikkhus, okwu ndị bụ okwu nke Tathāgata, nke dị omimi nke pụtara,
na-eduga ụwa, (nọgidere na-ejikọta ya na efu, ga-apụ n’anya.
Ya
mere, bhikkhus, ị ga - azụrịrị otú a: ‘Anyị ga - ege ntị n’okwu ndị dị
otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na - eduga
ụwa, (nọgidere na - ejikọta ihe efu, anyị ga - agbazinye ntị, ga-etinye
uche anyị na ihe ọmụma, anyị ga-atụle ozizi ndị a ka a ga-eburu ma mee
ka ha mara. ‘ Nke a bụ otú, bhikkhus, ị kwesịrị ịzụ onwe gị.
Buddha Vacana - Kata-kata Sang Buddha - Belajar Pali online secara gratis dan cara mudah.
Situs web ini didedikasikan bagi mereka yang ingin memahami lebih baik
kata-kata Sang Buddha dengan mempelajari dasar-dasar bahasa Pali, tetapi
yang tidak memiliki banyak waktu untuk itu. Idenya adalah bahwa jika
tujuan mereka hanya untuk memungkinkan untuk membaca teks Pali dan
memiliki perasaan adil untuk memahami mereka, bahkan jika pemahaman itu
tidak mencakup semua detail menit dari aturan gramatikal, mereka tidak
perlu menghabiskan banyak waktu yang berjuang dengan pembelajaran yang
mengecilkan teori tata bahasa yang membosankan yang melibatkan hal-hal
seperti banyak deklarasi dan konjugasi.
Dalam hal itu, cukup
membatasi diri untuk sekadar mempelajari arti kata-kata Pali yang paling
penting, karena pengalaman membaca yang berulang-ulang memberikan
pemahaman empiris dan intuitif tentang struktur kalimat yang paling
umum. Dengan demikian mereka dimungkinkan untuk menjadi autodidak,
memilih waktu, durasi, frekuensi, isi dan kedalaman studi mereka
sendiri.
Pemahaman mereka tentang Buddha Vacana akan menjadi jauh
lebih tepat karena mereka dengan mudah belajar dan menghafal kata-kata
dan formula penting yang mendasar dalam ajaran Buddha, dengan cara
membaca secara teratur. Pembelajaran dan inspirasi yang mereka dapatkan
darinya akan tumbuh lebih dalam karena penerimaan mereka terhadap
pesan-pesan dari Guru akan meningkat.
Di masa depan, akan ada
bhikkhu yang tidak mau mendengarkan ucapan khotbah-khotbah seperti
kata-kata dari Tathāgata, mendalam, mendalam dalam makna, memimpin di
luar dunia, (secara konsisten) terhubung dengan kekosongan, mereka tidak
akan meminjamkan telinga, mereka tidak akan menerapkan pikiran mereka
pada pengetahuan, mereka tidak akan mempertimbangkan ajaran-ajaran itu
untuk diambil dan dikuasai.
Sebaliknya, mereka akan mendengarkan
ucapan khotbah-khotbah semacam itu yang merupakan komposisi sastra yang
dibuat oleh para penyair, kata-kata cerdas, surat-surat lucu, oleh
orang-orang dari luar, atau kata-kata murid, mereka akan meminjamkan
telinga, mereka akan menerapkan pikiran mereka pada pengetahuan. ,
mereka akan mempertimbangkan ajaran-ajaran itu untuk diambil dan
dikuasai.
Dengan demikian, para bhikkhu, khotbah-khotbah yang
merupakan kata-kata dari Tathāgata, mendalam, mendalam dalam makna,
memimpin di luar dunia, (secara konsisten) terhubung dengan kekosongan,
akan hilang.
Oleh karena itu, para bhikkhu, Anda harus melatih
sebagai berikut: ‘Kita akan mendengarkan ucapan khotbah-khotbah seperti
itu yang merupakan kata-kata dari Tathāgata, mendalam, mendalam dalam
makna, memimpin di luar dunia, (secara konsisten) terhubung dengan
kekosongan, kita akan meminjamkan telinga, kita akan menerapkan pikiran
kita pada pengetahuan, kita akan mempertimbangkan ajaran-ajaran itu
untuk diambil dan dikuasai. ‘ Ini adalah bagaimana, para bhikkhu, kamu
harus melatih dirimu sendiri.
Please do NOT mirror / reupload this video without permission. Thank you very much. -redshift Dekat…
51) Classical Irish-Indinéisis Clasaiceach,
Published on Jan 11, 2011
Who
was he really, this hobo, world traveller and finally famous Buddhist
in the Orient who blazed a trail but died, it seems, ignored by history?
The enigmatic, free thinking Dubliner who used different aliases, we
now know to have been Dhammaloka, “the Irish Buddhist” who converted to
his adopted religion around 1900. He became widely known throughout Asia
and in the process, managed to fall foul of the colonial establishment
as well as Christian missionaries.
Uncovering Dhammaloka’s unique story has taken some inspired detective
work on the part of UCC’s Professor Brian Bocking, as well as other
colleagues, and their efforts have not been in vain. The lost Irish
Buddhist emerges after all these years as one of the earliest Western
Buddhist monks, pre-dating many others who have claimed the title.
Professor Bocking takes us through an amazing odyssey.
Buddha Vacana - Na focail an Búda - Foghlaim Pali ar líne saor in aisce agus an bealach éasca.
Tá an láithreán gréasáin tiomanta dóibh siúd ar mian leo focail an Búda
níos fearr a thuiscint trí bhunghnéithe teanga Pali a fhoghlaim, ach
nach bhfuil mórán ama ar fáil dó. Is é an smaoineamh, más rud é nach
bhfuil sé mar aidhm acu ach téacsanna Pali a léamh agus go bhfuil mothú
cothrom acu iad a thuiscint, fiú amháin mura gcumhdaíonn an tuiscint sin
go léir mionsonraí na rialacha gramadaí, ní mór dóibh i bhfad a
chaitheamh i bhfad agus tá sé ag streachailt le foghlaim a dhiúltú ar
theoiric ghramadaí tedious a bhaineann le rudaí den sórt sin mar dhiúltú
agus comhchruinnithe iomadúla.
Sa chás sin, is leor iad féin a
theorannú chun brí na bhfocal Pali is tábhachtaí a fhoghlaim, mar go
dtugann an taithí arís agus arís eile ar léamh tuiscint eimpíreach agus
iomasach ar na struchtúir phianbhreith is coitianta. Dá bhrí sin,
cuirtear ar chumas iad a bheith neamhscríbhinní, ag roghnú am, fad,
minicíocht, ábhar agus doimhneacht a gcuid staidéir féin.
Beidh a
dtuiscint ar an mBúda Vacana i bhfad níos cruinne mar a fhoghlaimíonn
siad na focail agus na foirmlí tábhachtacha atá bunúsach i dteagasc an
Búda, trí bhealaí léitheoireachta go rialta. Beidh a gcuid foghlama agus
an t-inspioráid a gheobhaidh siad uaidh ag fás níos doimhne mar go
bhfeabhsóidh a n-receptivity le teachtaireachtaí an Mhúinteora.
Sa todhchaí, beidh bhikkhus ann nach n-éistfidh siad leis na cainteanna
sin a bhfuil focail an Tathāgata, atá as cuimse, as cuimse, a théann
thar an domhain, (go comhsheasmhach) ceangailte le folúntas, ní
chuirfidh siad cluas ar iasacht, ní chuirfidh siad a n-intinn i bhfeidhm
ar eolas, ní mheasfaidh siad na teagascanna sin atá le glacadh agus
máistreacht.
Ar a mhalairt sin, éistfidh siad leis an bhfocal a
thugtar ar na díospóireachtaí sin a bhfuil cumadóireacht litríochta
déanta ag filí, focail ghránna, litreacha scéala, ag daoine ón taobh
amuigh, nó focail na ndeisceabail, go dtabharfaidh siad cluas ar
iasacht, cuirfidh siad a n-intinn i bhfeidhm ar eolas , déanfaidh siad
machnamh ar na teagascanna sin atá le tógáil agus máistreacht.
Dá
bhrí sin, beidh na foclais a bhfuil focail an Tathāgata, atá suntasach,
as cuimse, a dtiocfaidh níos faide ná an domhan, (go comhsheasmhach)
ceangailte le folúntas, ag imithe.
Dá bhrí sin, bikkhus, ba chóir
duit oiliúint a dhéanamh dá bhrí sin: ‘Éisteoimid le rátaí den sórt sin
a bhfuil focail an Tathāgata, atá as cuimse, as cuimse, a théann thar
an domhain, (go comhsheasmhach) ceangailte le folúntas, tabharfaimid
cluas dúinn cuirimid ár n-intinn i bhfeidhm ar eolas, measfaimid na
teagasc sin atá le glacadh agus máistreacht. ‘ Is é seo an dóigh,
bikkhus, ba chóir duit féin a thraenáil.
- Āṇi Sutta - About Google TranslateCommunityMobile About
Who
was he really, this hobo, world traveller and finally famous Buddhist
in the Orient who blazed a trail but died, it seems, ignored by history?
The…
Buddha Vacana - Le parole del Buddha - Impara Pali online gratuitamente e nel modo più semplice.
Questo sito è dedicato a coloro che desiderano comprendere meglio le
parole del Buddha apprendendo le basi della lingua Pali, ma che non
hanno molto tempo a disposizione per questo. L’idea è che se il loro
scopo è semplicemente quello di essere abilitati a leggere i testi Pali e
avere una buona sensazione di comprenderli, anche se questa
comprensione non copre tutti i dettagli delle regole grammaticali, essi
non hanno davvero bisogno di spendere molto tempo in lotta con un
apprendimento scoraggiante di teorie grammaticali noiose che coinvolgono
cose come numerose declinazioni e coniugazioni.
In tal caso, è
sufficiente limitarsi a imparare semplicemente il significato delle
parole Pali più importanti, perché l’esperienza ripetuta della lettura
fornisce una comprensione empirica e intuitiva delle strutture di frase
più comuni. Sono così in grado di diventare autodidatti, scegliendo il
tempo, la durata, la frequenza, i contenuti e la profondità del proprio
studio.
La loro comprensione del Buddha Vacana diventerà molto
più precisa man mano che imparano e memorizzano senza sforzo le parole e
le formule importanti che sono fondamentali nell’insegnamento del
Buddha, attraverso modi di lettura regolare. Il loro apprendimento e
l’ispirazione che ne traggono crescerà più in profondità man mano che la
loro ricettività ai messaggi del Maestro migliorerà.
Nel tempo
futuro, ci saranno bhikkhu che non ascolteranno l’espressione di tali
discorsi che sono parole del Tathāgata, profondi, profondi di
significato, che portano al di là del mondo, (coerentemente) connessi
con il vuoto, non presteranno orecchio, essi non applicheranno la loro
mente alla conoscenza, non prenderanno in considerazione quegli
insegnamenti da prendere e padroneggiare.
Al contrario,
ascolteranno l’espressione di tali discorsi che sono composizioni
letterarie fatte da poeti, parole argute, lettere argute, da persone
esterne, o parole di discepoli, presteranno orecchio, applicheranno la
loro mente alla conoscenza prenderanno in considerazione quegli
insegnamenti da imparare e da padroneggiare.
Così, i bhikkhu, i
discorsi che sono parole del Tathāgata, profondi, profondi di
significato, che conducono al di là del mondo, (coerentemente) connessi
alla vacuità, scompariranno.
Perciò, bhikkhu, dovresti allenarti
così: “Ascolteremo l’espressione di tali discorsi che sono parole del
Tathagata, profondi, profondi di significato, che conducono al di là del
mondo, (coerentemente) connessi con il vuoto, presteremo orecchio, noi
applicheremo la nostra mente alla conoscenza, considereremo tali
insegnamenti come tali da essere acquisiti e padroneggiati “. Ecco come,
bhikkhu, dovresti allenarti.
Julie Otsuka, The Buddha in the Attic (Alfred A. Knopf, an imprint of Random House)
November 15, 2011, The New School University, NYC.
Part of the 2011 National Book Awards Week celebration.
Featuring intro by writer Tiphanie Yanique.
www.nationalbook.org/nba2011.html
Buddha Vacana - Tembung Sang Buddha - Sinau Pali online gratis lan cara sing gampang.
Situs web iki didedikake kanggo wong-wong sing pengin luwih ngerti
tembung-tembung saka Buddha kanthi sinau basa basa Pali, nanging sing
ora duwe wektu akeh. Pikirane yen yen tujuane mung kanggo bisa maca teks
Pali lan duwe perasaan sing padha kanggo mangerteni, sanajan pangerten
kasebut ora nutupi kabeh rincian aturan aturan grammatika, ora perlu
akeh wektu berjuang karo learning nyatakake saka teori gramatikal
mbebayani sing nglibatake perkara kaya akeh declension lan konjugasi.
Ing kasus kasebut, cukup kanggo matesi dhewe kanggo mung sinau makna
tembung Pali sing paling penting, amarga pengalaman sing diwulangake
menehi pangerten empiris lan intuisi struktur ukara paling umum. Mulane,
bisa dadi autodidacts, milih wektu, durasi, frekuensi, isi lan jero
sinau dhewe.
Pangerten saka Buddha Vacana bakal dadi luwih pas
amarga dheweke gampang sinau lan ngeling-ngelingake tembung-tembung lan
rumus-rumus penting sing dhasar ing ajaran Buddha, kanthi cara maca sing
biasa. Pangertosan lan inspirasi sing bakal diwenehi saka iku bakal
tuwuh maneh minangka panriman sing bakal ditampa dening para utusan.
Wonten ing wekdal samangke, badhe wonten bhikkhu ingkang boten badhe
ngrungokake ucapan-ucapan ingkang minangka tembung saking Tathāgata,
tegesipun, tegesipun teges, ingkang ndadosaken nglangkungi donya,
(kanthi konsisten) kaliyan kekosongan, piyambakipun boten badhe
mirengaken ora bakal nggunakake pikiran sing ana ing kawruh, dheweke ora
bakal nganggep piwulangan sing bisa ditindakake lan dikuwasani.
Saliyane iku, wong-wong mau bakal ngrungokake pamrayoga sajrone
ukara-ukara kasebut yaiku komposisi sastra sing digawe dening penyair,
tembung-tembung lucu, aksara lucu, dening wong-wong saka luar, utawa
tembung murid-murid, dheweke bakal ngelingake, , dheweke bakal nganggep
piwulangan sing bakal ditindakake lan dikuasai.
Mangkono, para
bhikkhu, wacana sing dadi tembung saka Tathāgata, tegesé, tegesé ing
makna, sing ndhisiki ing saindenging jagad, (kanthi konsisten) karo
kekosongan, bakal sirna.
Mulane, bhikkhu, sampeyan kudu mlayu
mangkene: ‘Kita bakal ngrungokake ucapan-ucapan kaya kang ana tembung
Tathagata, tegese, makna sing jero, ndhelikake ing jagad, (kanthi
konsisten) karo kekosongan, bakal nggambar pikiran kita ing kawruh, kita
bakal nganggep piwulang sing bakal ditampa lan dikuasai. ‘ Iki carane,
bhikkhu, sampeyan kudu latihan dhewe.
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ಬುದ್ಧ ವ್ಯಾಕಾನಾ - ಬುದ್ಧನ ಮಾತುಗಳು - ಪಾಲಿ ಆನ್ಲೈನ್ ಅನ್ನು ಉಚಿತವಾಗಿ ಮತ್ತು ಸುಲಭ ರೀತಿಯಲ್ಲಿ ತಿಳಿಯಿರಿ.
ಪಾಲಿ ಭಾಷೆಯ ಮೂಲಭೂತ ಅಂಶಗಳನ್ನು ಕಲಿಯುವುದರ ಮೂಲಕ ಬುದ್ಧನ ಮಾತುಗಳನ್ನು ಉತ್ತಮವಾಗಿ
ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಬಯಸುವವರಿಗೆ ಈ ವೆಬ್ಸೈಟ್ ಸಮರ್ಪಿಸಲಾಗಿದೆ, ಆದರೆ ಅದಕ್ಕೆ ಹೆಚ್ಚಿನ
ಸಮಯ ಸಿಗುವುದಿಲ್ಲ. ಪಾಲಿ ಗ್ರಂಥಗಳನ್ನು ಓದಲು ಮತ್ತು ಅವುಗಳನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ
ನ್ಯಾಯೋಚಿತ ಭಾವನೆ ಹೊಂದಲು ಕೇವಲ ಅವರ ಉದ್ದೇಶವು ಕೇವಲ ವೇಳೆ, ಆ ತಿಳುವಳಿಕೆಯು
ವ್ಯಾಕರಣ ನಿಯಮಗಳ ಎಲ್ಲಾ ನಿಮಿಷದ ವಿವರಗಳನ್ನು ಒಳಗೊಂಡಿರುವುದಿಲ್ಲವಾದರೂ, ಅವರು
ನಿಜವಾಗಿಯೂ ಹೆಚ್ಚು ಖರ್ಚು ಮಾಡಬೇಕಾಗಿಲ್ಲ ಸಮಯವು ಅನೇಕ ಕುಸಿತಗಳು ಮತ್ತು
ಸಂಯೋಗಗಳನ್ನು ಒಳಗೊಂಡಿರುವ ಬೇಸರದ ವ್ಯಾಕರಣ ಸಿದ್ಧಾಂತದ ನಿರುತ್ಸಾಹದ ಕಲಿಕೆಯೊಂದಿಗೆ
ಹೋರಾಡುತ್ತಿದೆ.
ಆ ಸಂದರ್ಭದಲ್ಲಿ, ಅತ್ಯಂತ ಪ್ರಮುಖವಾದ ಪಾಲಿ ಪದಗಳ ಅರ್ಥವನ್ನು
ಸರಳವಾಗಿ ತಿಳಿಯಲು ತಮ್ಮನ್ನು ಮಿತಿಗೊಳಿಸುವುದು ಸಾಕು, ಏಕೆಂದರೆ ಓದುವ ಪುನರಾವರ್ತಿತ
ಅನುಭವವು ಸಾಮಾನ್ಯ ವಾಕ್ಯ ರಚನೆಗಳ ಪ್ರಾಯೋಗಿಕ ಮತ್ತು ಅರ್ಥಗರ್ಭಿತ ತಿಳುವಳಿಕೆಯನ್ನು
ಒದಗಿಸುತ್ತದೆ. ಹೀಗೆ ಅವರು ತಮ್ಮದೇ ಆದ ಅಧ್ಯಯನದ ಸಮಯ, ಸಮಯ, ಆವರ್ತನ, ವಿಷಯಗಳು ಮತ್ತು
ಆಳವನ್ನು ಆಯ್ಕೆಮಾಡುವ ಸ್ವಯಂಶಿಕ್ಷಕಗಳಾಗಿ ಪರಿಣಮಿಸಬಹುದು.
ಬುದ್ಧ ವ್ಯಾಕನದ
ಬಗೆಗಿನ ಅವರ ತಿಳುವಳಿಕೆಯು ಹೆಚ್ಚು ನಿಖರವಾಗಿ ಪರಿಣಮಿಸುತ್ತದೆ, ಬುದ್ಧನ ಬೋಧನೆಗಳಲ್ಲಿ
ನಿಯಮಿತವಾಗಿ ಓದುವ ವಿಧಾನಗಳಿಂದ ಮೂಲಭೂತವಾದ ಪದಗಳು ಮತ್ತು ಪ್ರಮುಖ ಸೂತ್ರಗಳನ್ನು
ಅವರು ಸಲೀಸಾಗಿ ಕಲಿಯುತ್ತಾರೆ ಮತ್ತು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ. ಅವರ ಕಲಿಕೆ ಮತ್ತು
ಅದರಿಂದ ಅವರು ಪಡೆಯುವ ಸ್ಫೂರ್ತಿ ಶಿಕ್ಷಕರ ಬೆಳವಣಿಗೆಗೆ ಅವರ ಗ್ರಹಿಕೆಯು
ಹೆಚ್ಚಾಗುತ್ತದೆ ಎಂದು ಆಳವಾಗಿ ಬೆಳೆಯುತ್ತದೆ.
ಭವಿಷ್ಯದ ಸಮಯದಲ್ಲಿ,
ಭಕ್ತಾದಿಗಳು ಈ ರೀತಿಯ ಉಪನ್ಯಾಸಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುವುದಿಲ್ಲ, ಅವರು ತಥಾಗತ, ಆಳವಾದ,
ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ (ನಿರಂತರವಾಗಿ) ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ
ಹೊಂದಿದವರು, ಅವರು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುವುದಿಲ್ಲ ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು
ಅನ್ವಯಿಸುವುದಿಲ್ಲ, ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು
ಪರಿಗಣಿಸುವುದಿಲ್ಲ.
ಇದಕ್ಕೆ ವಿರುದ್ಧವಾಗಿ, ಅವರು ಕವಿಗಳು, ಹಾಸ್ಯದ ಪದಗಳು,
ಹಾಸ್ಯದ ಪತ್ರಗಳು, ಹೊರಗಿನಿಂದ ಜನರು, ಅಥವಾ ಶಿಷ್ಯರ ಮಾತುಗಳಿಂದ ಮಾಡಿದ ಸಾಹಿತ್ಯದ
ಸಂಯೋಜನೆಗಳಾದ ಇಂತಹ ಪ್ರವಚನಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುತ್ತಾರೆ, ಅವರು ಕಿವಿಗೆ ಕೊಡುತ್ತಾರೆ,
ಅವರು ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುತ್ತಾರೆ , ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು
ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುತ್ತಾರೆ.
ಹೀಗಾಗಿ,
ಭಿಕ್ಷುಸ್, ತಥಾಗಟದ ಪದಗಳು, ಆಳವಾದ, ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ
(ಸತತವಾಗಿ) ಶೂನ್ಯತೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ಮಾತುಗಳು ಕಣ್ಮರೆಯಾಗುತ್ತದೆ.
ಆದ್ದರಿಂದ, ಭಕ್ತುಗಳು, ಹೀಗೆ ತರಬೇತಿ ನೀಡಬೇಕು: ‘ತಥಾಗತದ ಮಾತುಗಳು, ಆಳವಾದ, ಆಳವಾದ
ಅರ್ಥದಲ್ಲಿ, ಅಂತಹ ಭಾಷಣಗಳನ್ನು ನಾವು ಕೇಳುವೆವು, ಪ್ರಪಂಚದ ಆಚೆಗೆ, (ನಿರಂತರವಾಗಿ)
ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ನಾವು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುತ್ತೇವೆ ಜ್ಞಾನದ ಬಗ್ಗೆ ನಮ್ಮ
ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುತ್ತದೆ, ನಾವು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಂಡು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು
ಪರಿಗಣಿಸುತ್ತೇವೆ. ‘ ಇದೀಗ, ಭಿಕ್ಷುಸ್, ನೀವೇ ತರಬೇತಿ ಪಡೆಯಬೇಕು.
https://www.youtube.com/watch… Dalitha soorya /Kannada /song/ bheema ratha Mahalingagirgi Sg Published on Sep 2, 2017 Dr. B.R.Ambedkar song by Mahaling girgi Dalitha soorya /Kannada /song/ bheema ratha Category People & Blogs
An archaeological expedition in Kyrgyzstan has discovered a large Buddha
statue, believed to be from the 8th to 10th century. The sculpture
depicts the Buddha sitting in the lotus position, and is 1.5 meters
high. The site is thought to be the remains of a Buddhist monastery
complex.
Archeologists in Kyrgyzstan have unearthed a large Buddha statue, in the
hills outside the capital Bishkek.
Archaeologists from the Kyrgyz Academy of Sciences, working with
colleagues from the Russian Hermitage Museum in St Petersburg, were
digging at a site thought to be the remains of a Buddhist monastery
complex.
The newly discovered Buddha statue is 1.5 meters tall (almost 5 feet),
and depicts the Buddha sitting in the lotus position.
[Valery Kolchenko, Archaeologist, Kyrgyz National Academy of Sciences]:
“This sculpture is as high as two humans. If we could straighten it out
and put it vertically, its height would be about four meters, as it is
sitting, it’s about one-and-a-half to two meters (high).”
The Buddha statue is believed to date back to a time between the 8th to
10th century.
[Asan Torgoyev, Scientist, Oriental Studies Department of the
Hermitage]:
“The excavation of this sculpture is a very laborious task, that is why
we cannot date this artifact to any particular time. First of all we
need to excavate it and then we can say how old it is. Currently we can
date the monastery to a period from the 8th to 10th century.”
Finding Buddhist remains of this kind is rare in the mountainous regions
of Kyrgyzstan.
Pre-Islamic Buddhist culture is well documented further south in
Tajikistan, but very unusual in its northern neighbour, Kyrgyzstan.
Locals are accustomed to the excavations, knowing very well that their
farm land is in a rich archeological area.
[Zulpihar Aliyev, Local Cattle Herder]:
“As children we collected iron things, a lot of coins, bronze and copper
items here. Almost 50 years have passed since then.”
In earlier excavations at the same site near the village of Krasnaya
Rechka, archaeologists have discovered remains of a Buddhist temple, a
fortress, a Karakhanid palace complex, and Buddhist as well as early
Christian cemeteries.
Будда Васана - Будданың сөздері - Pali-ті онлайн-тегін және оңай жолмен үйреніңіз.
Бұл веб-сайт Пали тілінің негіздерін үйрену арқылы Будда сөздерін жақсы
түсінуді қалайтындарға арналған, бірақ олар үшін көп уақыт жоқ. Идеясы,
егер олардың мақсаты тек қана Pali мәтіндерін оқуға мүмкіндік беріп,
оларды түсінудің әділ сезіміне ие болса, тіпті егер бұл түсінік
грамматикалық ережелердің барлық минуттық мәліметтерін қамтымаса да,
олар өте көп жұмсаудың қажеті жоқ көп уақытқа созылған қайшылықтар мен
конъюгациялар сияқты жансыз грамматикалық теорияны ынталандыратын
оқуымен күреседі.
Бұл жағдайда ең маңызды Пали сөздерінің
мағынасын білу үшін өздерін шектеу жеткілікті, себебі оқудың қайталанған
тәжірибесі ең көп таралған сөйлем құрылымдарын эмпирикалық және
интуитивті түсінуді қамтамасыз етеді. Осылайша, олар өздерінің оқу
уақыттарын, ұзақтығын, жиілігін, мазмұнын және тереңдігін таңдап,
автодредактор болу мүмкіндігіне ие болды.
Будха Васана туралы
түсінігі Будданың үйренуінде, үнемі оқу әдісімен негізгі сөздерді және
маңызды формулаларды оңай үйреніп, есте сақтаған кезде әлдеқайда дәлірек
болады. Оларды үйрету және олардан шыққан шабыт мұғалімнің хабарларына
деген сезімталдығы жақсаратындықтан, одан да тереңдей түседі.
Болашақта, бхикхус болады, ол сөздерді тыңдауға болмайды, олар Татхата
сөзі, терең, мағынасы терең, дүниенің сыртына шығатын (босқа), босқа
байланысты, олар құлақ бермейді білімге деген ақыл-ойын қолданбайды,
олар бұл ілімдерді қабылдап, меңгеруді қарастырмайды.
Керісінше,
олар ақындар, әңгімелер, сыпайылық әріптер, сырттан адамдар арқылы әдеби
шығармалар, немесе шәкірттердің сөздері, олар құлақ айтатын сөздерді
тыңдайды, олар өз ақыл-ойын білімге жұмсайды , олар сол ілімдерді
қарастырып, меңгеруді қарастырады.
Осылайша, bhikhus, дұшпандық,
сөздікпен терең, терең, мағынасы терең, әлемнен тысқары (тыныштықпен)
босаңдықпен байланысты жоғалады.
Сондықтан, бхикхус, сіз мынаған
жаттығуыңыз керек: «Біз Татхата сөзі, терең, мағынасы терең, дүниенің
сыртына шығатын (босқа) байланысты сөздерді тыңдаймыз, біздің
ақыл-ойымызды білімге жұмсайды, сол ілімдерді қарастырып, меңгеруді
қарастырамыз ». Бхикхус, өзіңізді үйрету керек.
이 웹 사이트는 Pali 언어의 기본을 배우면서 부처님의 말씀을 더 잘 이해하기를 원하는 사람들에게 헌정되어 있습니다. 생각은
단지 목적이 Pali 텍스트를 읽고 문법 규칙의 모든 미세한 세부 사항을 다루지는 않더라도 공정하게 Pali 텍스트를 읽고 이해할
수있는 것이라면 실제로 많이 필요하지는 않습니다 시간이 많이 걸렸습니다. 지루한 문법적 이론에 대한 실망한 학습으로 수많은
변화와 활용이 포함되었습니다.
이 경우, 반복적 인 독서 경험은 가장 일반적인 문장 구조에 대한 경험적이고 직관적 인
이해를 제공하기 때문에 가장 중요한 팔리어 단어의 의미를 단순히 배우는 것으로 제한하는 것으로 충분합니다. 따라서 그들은 자신의
연구 시간, 기간, 빈도, 내용 및 깊이를 선택하여자가 진단을 할 수 있습니다.
Buddha Vacana에 대한
그들의 이해는 규칙적인 독서의 방법에 의해 Buddha의 가르침에 근본적인 낱말 및 중요한 공식을 쉽게 배우고 암기 할 때 매우
정확할 것이다. 그들의 학습과 그것이 얻는 영감은 교사의 메시지에 대한 수용성이 향상됨에 따라 더욱 깊어 질 것입니다.
미래에는 비단이있을 것입니다. 그러한 설교의 말을 듣지 않는 비구가있을 것입니다.이 말은 Tathāgata의 말로 심오하고
심오하며 의미가 깊고 세계를 넘어서고 (일관되게) 공허와 관련이 있습니다. 그들은 귀를 기울이지 않을 것입니다. 지식에 대한
그들의 마음을 적용하지 않을 것입니다, 그들은 그 가르침이 받아 들여지고 지배되는 것으로 간주하지 않을 것입니다.
오히려 그들은 시인, 재치있는 말, 재치있는 서신, 외부의 사람들 또는 제자의 말로 구성된 문학 작품의 발언을 듣고, 귀를 기울일
것이며, 지식에 대한 그들의 마음을 적용 할 것입니다 , 그들은 그 가르침이 받아 들여지고 숙달되는 것으로 간주 할 것입니다.
따라서, 비구니, tathāgata의 단어, 비법, 심오한 의미에 깊은, 세계를 넘어 선도 (일관되게) 공허와 연결, 비키는 사라질 것입니다.
그러므로 비구니들에게 다음과 같이 훈련시켜야합니다. ‘우리는 Tathāgata의 말, 즉 심오하고 깊은 의미를 지닌 세계의 담론
인 발언에 귀를 기울일 것입니다. (일관되게) 공허와 관련이 있고, 우리는 귀를 기울일 것입니다. 지식에 대한 우리의 생각을
적용 할 것입니다, 우리는 그 가르침이 받아 들여지고 숙달되는 것으로 간주 할 것입니다. ‘ 이것은 비구니, 당신 스스로
훈련해야하는 방법입니다.
Odeya Buddha - Gotinên Buddha - Pali hîn ji bo azad û hêsanî hêsan e.
Ev malperê ji bo kesên ku fêrbûna bingehên Pali, hîn dikin ku ji bo
peyvên Buddha çêtirîn fêm dikin ku ji bo zimanê fêrbûna pali, lê kî wê
demê demeke dirêj tune. Ev fikra ev e ku heger armanca wan tenê tenê
bibin ku tekstên Pali bixwînin û hestek ramanek xweş bikin, heke ku
têgihîştina her demek duyemîn hûrguliyên rêzikî yên grammatîk derxistin,
ew bi rastî hewce ne hewce ne ku pir zêde bikişînin dema ku têkoşîna
hînkirina bêdengiya grammatîk ya hişyar e ku ev tiştan wekî gelek
kêmkirin û nerazîbûnê pêk tê.
Di vê rewşê de, ew e ku ji xwe re
sînor bike ku bi tenê peyvên Pali yên herî girîng ên fêr bibin, ji ber
ku tecrûbeya duyemîn veguhestina fêmkirina hestyarî û biyanî ya avahiyên
herî gelemperî dide. Ew bi vî awayî veguherandin ku xweseriya xweserî,
hilbijartin, demjimêr, naverok û kûrahiya xweya xwe hilbijêrin.
Di têgihiştina xwendinê de bi rêbazên Buddha yên bingehîn û peyvên
girîng ên bingehîn û fonksiyonên bingehîn hîn dibin û têgihîştina Vîdana
Buddha wê pir girîng e. Perwerdehiya wan û veguherîna wan ew ji wê derê
bibin, wekî wê qebûl dikin ku peyamên Mamosteyê wê dê çêtir bikin.
Di demê pêşerojê de, wê bibe bhikkhus, ku dê gotinên nîqaşên van
wijdanên ku peyvên Tathāgata, kûr, kûr, wateya ku bi cîhanê ve, ji hêla
cîhanê ve girêdayî ye, bi xeletiyê ve girêdayî ye, ew ê guhdar nakin dê
hişê xwe li ser zanyariyê bixwazin, ew ê wan hînbûnên ku bêne girtin û
bisekinin.
Berevajî, ew ê bi gotinên wêjeyên ku ji hêla
helbestvanên edebî têne nivîsandin, peyvên hişyarî, nameyên hêrs, ji
aliyê mirovên derveyî, an gotinên şagirtên wê guhdar bibin, ew ê hişê
xwe hişmendiya xwe zanin , ew ê wan hînbûnên ku bêne girtin û bisekinin.
Ji ber vê yekê, bhikkhus, têgotinên ku peyvên Tathāgata, bi kûrhatî,
kûrtir in, wateya dinyayê, li ser cîhanê, (bi berdewamî) bi rakêşî ve
girêdayî ye, dê winda bibin.
Ji ber vê yekê, bhikkhus, divê hûn
vê yekê biceribînin: ‘Em ê bi gotina nîqaşên vê rengê bihîstin ku peyvên
Tathāgata, kûr, kûr, wateya wateya dinyayê, ji derveyî cîhanê, (bi
berdewamî) bi zehfî ve girêdayî ye, em ê guhê me, dê hişyariya me li ser
zanînê bixwaze, em ê wan hînbûnên ku bêne girtin û bisekinin. Bi vî
awayî, bhikkhus, divê hûn xwe bixwînin.
We’re
thrilled to release our Things to do in Kyrgyzstan travel guide which
covers the World Nomad Games, Horse trekking, hiking and visiting
Bishkek for an extended period of time. We also delve into the local
cuisine of Kyrgyzstan showing some of the most traditional Kyrgyz foods
you can try. The following is a playlist of the individual videos we
have stitched together to create our guide:
Kyrgyzstan Travel Guide | Best Things to do in Kyrgyzstan Playlist:
1) Kyrgyzstan Travel: Horse Trekking and Yurt Stay adventure to Song Köl
2) 15 things to do in Bishkek, Kyrgyzstan Travel Guide
3) World Nomad Games in Kyrgyzstan (Дүйнөлүк көчмөндөр оюндары -
Всемирные игры кочевников)
4) Eating Kyrgyzstan: Traditional Kyrgyz food in Bishkek
5) Visiting Karakol as day trip in Kyrgyzstan
6) Hiking in Kyrgyzstan adventure travel with Trekking Union
7) Bishkek Apartment Tour in Kyrgyzstan
Our Kyrgyzstan Travel Guide features some of the best things to do in
the country including hiking, horse-trekking and hanging out in Bishkek.
You’ll find our guide offers more than what is typically featured in a
tourism brochure.
Things to do in Kyrgyzstan Travel Guide Video Transcript:
Hey guys we’re in Kyrgyzstan. Yeah, new country for both of us so that
is pretty exciting. First time in Central Asia so we are stoked to be
here. Yeah and over the next few days we are going to be horse-trekking
in Song Köl so we’re going to take you along but before we get there
we’re making a little stop. First up Burana Tower right here. So we’re
going to climb to the top. Are you ready? Yes.
Greetings from Bishkek, Kyrgyzstan! Hello from Central Asia. It is our
first time here and we are going to be spending a few days here in the
capital. So we’re going to take you on a little tour and show you
fifteen things to do around Bishkek (Бишкек). It should be fun.
And that’s a wrap for our trip to Bishkek (Бишкек). As you can probably
tell from this video, this city is the kind of place that you experience
as opposed to ticking off attractions, so it ended up being a fairly
relaxing trip after a few busy weeks of travel around Kyrgyzstan
(Кыргызстан - Киргизия). As always, if you have any suggestions of
things to do in Bishkek, feel free to share your tips with fellow
travellers in the comments section below. See you next time!
Hey guys we’re at the World Nomad Games (Дүйнөлүк көчмөндөр оюндары) in
Kyrgyzstan (Кыргызстан) and this is basically like the Olympics for
Nomadic Games and Culture.
So we’re going to show you around. We’re going to be hear for several
days but first the Opening Night Ceremony.
The following morning we went up to the jailoo, also known as the
pasture, where they had set up a folk village so visitors could wander
around and learn about Kyrgyz culture. After catching the opening dance,
we set out to visit the various camps, each showcasing a different
region.
So it is lunchtime here in Bishkek (Бишкек), Kyrgyzstan (Киргизия) and
today we are going to be having a feast. We are going to be sampling all
of the traditional dishes that we’ve been eating over the last three
weeks because that is how long we’ve been traveling in the country. So
we’re ordering a big spread. This is probably enough food for like five
or six people but Sam and I are going to try and eat it all and just
showcase what Central Asian cuisine is all about. So we hope you enjoy.
Good morning from Kyrgyzstan (Кыргызстан). It is time for a day trip
because we’ve been spending a lot of time at the World Nomad Games and
it is time to get out and get to know the country a little bit. So we’re
taking a day trip to Karakol (Каракол). We’re going to be doing some
hiking, visiting waterfalls.
Well good morning. It is Saturday here in Bishkek (Бишкéк) and it is our
last day in the city so we figured why not get out of the city get
close to nature.
So it is time for another apartment tour. Right now we’re in Bishkek,
Kyrgyzstan. We’ve been traveling around the country for three weeks and
we’ve spent ten of those days here in the capital.
Будда Vacana - Будданын сөздөрү - Pali онлайн жана жеңил жолун билүү.
Бул сайт жакшы Pali тилинде негиздерин үйрөнүү менен Будда сөздөрүн
түшүндүрүп берсин каалагандар арналып, бирок ал үчүн көп убакыт жок.
идея деп түшүнүү грамматикалык эрежелердин баарын ийне-жибине чейин
камтылган эмес болсо да, алардын негизги максаты тек гана Pali аяттарды
окууга мүмкүнчүлүк болуп саналат жана аларды түшүнүү адилет сезим бар
болсо, башкача айтканда, алар, чынында, көп убакыт коротуп кереги жок
көп declensions жана conjugations сыяктуу иштерди Уикипедияны
грамматикалык теориясынын бир тоскоолдук окуу менен күрөшүп убакыт.
Мындай учурда, ал окуу кайталап тажрыйбасы таралган сүйлөм курулуштарын
эмпирикалык жана айттырбай түшүнүүнү камсыз кылат, анткени, жөн эле,
өтө маанилүү Pali сөздөрдүн маанисин билүү үчүн өздөрүн чектөө үчүн
жетиштүү болуп саналат. Ошентип, алар убактысы, узактыгы, жыштыгын,
көрүү жана өз изилдөөнүн канчалык тандап, autodidacts болуу
мүмкүнчүлүгүнө ээ болушат.
Алар үзгүлтүксүз окуу жолу менен,
аракетчил үйрөнүү жана сөздөрү менен Будды окутууда негизги маанилүү
нерсени эстеп катары Будда Vacana Алардын түшүнүү алда канча так болуп
калат. Алардын окутуу жана алар бул Окутуучунун кабарларга өз
билгендерин кабыл жакшыртат деп ого бетер өсөт ала илхам.
Келечекте, убакыттын өтүшү менен ошол дүйнөгө алып, түзүшүнөн келип,
күчтүү, мааниси күчтүү сөздөр, мисалы, баяндамалардын сөз уккусу
келбеген bhikkhus болот (дайыма) боштук менен байланышкан, алар укпай
карыз эмес, алар билимге, алардын акылын колдонууга болбойт, алар кабыл
алынган жана өздөштүрүшү керек болгон сыяктуу эле ошол эле карап калат.
Тескерисинче, алар элдин сырттан, же шакирттеринин сөздөр менен
акындары тарабынан адабий курамы, курч сөздөрү, курч тамгалары бар,
мисалы, баяндамалардын сөзгө кулак салам +, бирок алар кулак карыз
берет, алар силерди билим менен, алардын акылын колдонот алар асманга
көтөрүлүп кетти, үйрөнүп үчүн ошол окууларына токтолобуз.
Ошентип, монастырларда, дүйнөгө алып, түзүшүнөн келип, күчтүү, мааниси
күчтүү сөздөр менен баяндап, боштук менен байланышкан (дайыма), жок
болот.
Ошондуктан монастырларда, сен мен үчүн ушунун баарын
окутуу керек: “Биз дүйнөгө алып, түзүшүнөн келип, күчтүү, мааниси күчтүү
сөздөр, мисалы, баяндамалардын сөзгө кулак салам +, (дайыма) боштук
менен байланышкан, биз кулак карыз берет, биз билимге акылыбыз
колдонулат, биз кабыл алынат жана өздөштүрүшү керек болгон катары
окууларды карап чыгабыз “. Бул кандай монастырларда силердики, окутуу
керек.
In this first week we
begin to practice Mindfulness of Breathing, an ancient technique that
is found in several spiritual traditions. It forms a solid foundation in
meditative concentration and can result in increased levels of calm and
tranquillity.
This week we continue our practice of Mindfulness of Breathing; look at
how to deal constructively with the hindrances that arise; and begin to
explore the ethical precepts.
This week we begin to explore the first of the Sublime Abode practices -
Mettā or Lovingkindness Meditation. If you are able to meditate for
more than one sitting each day, please work with Mettā in one session
and Mindfulness of Breathing in the other.
In
this fourth week we continue to focus mainly on Mettā (lovingkindness)
Meditation. This is the foundation for the other 3 “sublime abode”
practices. If you are able to meditate for more than one sitting each
day, please work with Mettā in one session and Mindfulness of Breathing
in the other.
For
our fifth week we introduce Karuna Meditation, the cultivation of
compassion, and begin to explore one of the central teachings of the
tradition: the Four Noble Truths.
In
this sixth week we explore Appreciative Joy meditation. If you are
sitting twice each day, then please pick a complementary technique from
those we have already met for your other session. Work steadily and
gently to establish your regular sittings. We’ll also briefly outline
the final brahmavihara practice (for use beyond the course) and conclude
our look at the precepts.
We
begin our first
vipassanā meditation practice and will be working with vipassanā for the
rest of the course. If you are sitting twice each day please
use one session for vipassanā and the other for one of the samatha
methods we have been using thus far. If meditating once each day please
always focus on the current technique.
We
continue, in this eighth week, with the U Ba Khin vipassanā practice
and consider our identity, its transience and the spiritual faculties
that we each can utilize.
In
this ninth week we begin Choiceless Awareness - a form of vipassanā
meditation that is fluid and unstructured, freeing us to explore all
kinds of sensory phenomena. We also explore the Noble Eightfold Path
which is an approach to life that brings freedom from suffering and
ultimately aids liberation.
In
our final week we continue with Choiceless Awareness as our vipassanā
practice, explore The Perfections, and begin to think about building a
sustainable practice beyond the course.
Saturday - The Perfections (1) Book
Restricted Available from 30 November 2018, 11:00 pm
Contemplation - Day 64 Page
Restricted Available from 30 November 2018, 11:00 pm
Sunday - The Perfections (2) Book
Restricted Available from 1 December 2018, 11:00 pm
Contemplation - Day 65 Page
Restricted Available from 1 December 2018, 11:00 pm
Monday - Preparation and Walking Book
Restricted Available from 2 December 2018, 11:00 pm
Contemplation - Day 66 Page
Restricted Available from 2 December 2018, 11:00 pm
Tuesday - Mindful Activity Book
Restricted Available from 3 December 2018, 11:00 pm
Contemplation - Day 67 Page
Restricted Available from 3 December 2018, 11:00 pm
Wednesday - Building Sustainable Practice Book
Restricted Available from 4 December 2018, 11:00 pm
Contemplation - Day 68 Page
Restricted Available from 4 December 2018, 11:00 pm
Thursday - Markers and Retreats Book
Restricted Available from 5 December 2018, 11:00 pm
Contemplation - Day 69 Page
Restricted Available from 5 December 2018, 11:00 pm
Friday - Friends and The Raft Book
Restricted Available from 6 December 2018, 11:00 pm
Contemplation - Day 70 Page
Restricted Available from 6 December 2018, 11:00 pm
Daily Contemplations Page
Restricted Available from 6 December 2018, 11:00 pm
A Farewell Request Page
Restricted Available from 6 December 2018, 11:00 pm
The
Buddha taught a path of liberation that is open to all. His main
concern was not for our temporary happiness, nor that our relationships
and communities be harmonious, nor even that we live long and healthy
lives. These, and many other beneficial things, may indeed happen as we
apply the Buddha’s teaching; but they are not its purpose. Territorial
disputes, environmental crises and social inequality are all burning
issues of our time; but whilst our response may be aided by acting on
Buddhist principles, they are not what his teaching is about.
The
Buddha’s only concern was that we should open our eyes and see the
reality of existence for ourselves so that we may, like him, take the
steps that are necessary to be released from all forms of suffering,
forever. Meditation is a way to begin this process of awakening.
“I teach not only the fact of Suffering,
but also the deliverance from it.
……
Mind is the originator of (unhappy) states.
Mind is chief; they are mind made.
If one speaks or acts with a wicked mind,
then suffering follows one,
like the wheel follows the hoof of the draught-ox.
Mind is the originator of (happy) states.
Mind is chief; they are mind made.
If one speaks or acts with a pure mind,
then happiness follows one,
like one’s own shadow that never leaves.”
- The Buddha
Meditation
is a method of training the mind. Much of our life is conducted
unconsciously, thoughtlessly. We operate on automatic pilot most of the
time, behaving in ways to which we have become accustomed; without much
regard for the current situation, our motivation, or the outcome of our
actions. This unconscious way of living brings suffering,
unsatisfactoriness and stress into our own lives and to the
relationships we have with others. Through our ignorance and selfishness
we engineer our suffering and deny ourselves the possibility of greater
happiness.
This
careless way of living brings us much grief: not only are our
relationships often tainted by anger, hurt and jealousy, but even our
self-view is distorted through clouded perceptions and muddled thinking.
Living consciously is a way of changing our relationship to the world
around us, and beginning a journey into discovering its (and our) true
nature.
Meditation
is a tool to help us develop greater awareness, and this awareness
allows us to develop insight into the nature of reality. Why do we
behave the way we do? Who are we anyway? Why do so many things
ultimately seem so disappointing and unsatisfactory? Why do beings
suffer so much? Is there an end to suffering? The experience of
meditation allows us for the first time to develop the clarity that can
facilitate a dramatic change in our perceptions. We can begin to live in
a way that is mindful. Life can be transformed by this new awareness
and the insights it brings; it can become kinder, more compassionate,
joyful, and balanced.
Meditation
has been a feature of the major religious traditions for millennia but
somewhere along the way most of us have become separated from it and no
longer use it in our daily lives. Maybe we had a problem with the
particular belief system with which the contemplative experience was
associated, or perhaps the practice of meditation had been deemed the
special preserve of the professionally religious within that tradition.
Whatever the reason, many of us reach a stage at which we realize that
we need to reintroduce a measure of contemplation into our lives - we
need to slow down, take time to consider, to live consciously. Often we
are drawn to those traditions that have kept the meditative experience
as a core teaching and this may lead us to explore what Buddhism has to
offer. We may not be looking to take up a different religion but
recognise that some spiritual traditions have useful and practical
methods of supporting our spiritual development and awakening regardless
of the religious framework we maintain.
In
this course, and on our cushions, we shall be exploring techniques
derived from the Buddha’s teaching as contained in the suttas of the
Pāli Canon. These teachings from 2500 years ago were given by the Buddha
and his close disciples in India, and were preserved by oral recitation
until they found written expression in the Pāli language in Sri Lanka.
Buddhism may seem very foreign to some of us but, fear not, this course -
and indeed Buddhism itself - does not ask anyone to adopt any beliefs
that are not confirmed by their own experience.
Until
faith arises, through direct evidence of the efficacy of a particular
teaching, it can be difficult to determine the path we should follow.
The Buddha gave some solid advice to non-Buddhists as to how they should
most profitably judge the validity of the myriad competing theories and
belief systems:
“Do
not be led by reports, tradition or hearsay. Do not be led by the
authority of religious texts, nor by mere logic or speculation, nor by
considering appearances, nor by delighting in speculative views, nor by
seeming possibilities, nor by the idea: ‘this is our teacher’. But …
when you know for yourselves that certain things are unwholesome, wrong
and bad, then give them up … And when you know for yourselves that
certain things are wholesome and good, then accept them and follow
them.”
Try
to keep this in mind as you work through the units of this course.
Accept nothing simply because it is written down here or even because it
is contained in a particular discourse. We will be using techniques
that have stood the test of time and that others have found helpful. All
that is required at this preliminary stage is that we have a degree of
confidence that because these techniques have proven beneficial to
others there is a reasonable likelihood that they may also be of value
in our lives.
We
should remain aware that the practices introduced in the course are
derived from a living tradition. The explanations given will be
consistent with this tradition, but are couched in modern language. In
the interest of clarity we will try to avoid references to other
spiritual traditions and western psychology. Buddhism based on the texts
of the Pāli Canon has valuable teachings beyond the scope of what can
be covered here, and you are warmly encouraged to explore it further.
The Path Of Meditation And Action
Buddhist
meditation styles can be divided into two groups: there are forms of
meditation that are undertaken with the objective of acquiring a greater
degree of calmness, tranquillity or serenity through concentration on a
single object (usually called samatha meditation), and other forms that
aim at gaining insight into the nature of existence (usually called
vipassanā meditation). It is probably more helpful to see samatha and
vipassanā as the beneficial results of a developed meditation practice
rather than a strict division referring to types of techniques as they
can co-exist in harmony. The Buddhist path has a single goal, and
engagement with any of these practices may help us to work towards it.
Venerable
Nyanatiloka, a Western monk of the last century, summed up the
complementary nature of the two categories very well: he wrote that
samatha or tranquillity is “an unperturbed, peaceful and lucid state of
mind attained by strong mental concentration. Though as a distinct way
of practice, it aims at the attainment of the meditative Absorptions
(jhāna), a high degree of tranquil concentration … is indispensable
for Insight too. Tranquillity frees the mind from impurities and inner
obstacles, and gives it greater penetrative strength.” In contrast,
vipassanā or insight “is the penetrative understanding by direct
meditative experience, of the impermanency, unsatisfactoriness and
impersonality of all material and mental phenomena of existence. It is
Insight that leads to entrance into the supermundane states of Holiness
and to final liberation”.
You
will notice how prominent are the words ‘act’ and ‘action’ in these
pages; and you may find this surprising for a text on Buddhist
meditation. Meditation is not just about sitting on cushions. There is
certainly merit in taking timeout for concentration and mindfulness but
it is also part of a broader path to the complete cessation of all
suffering, and this can only be viable if our every action is informed
by our practice and by wholesome ethical considerations. One of the best
measures we have of the effectiveness of our meditation sittings is in
the actions that result from the time we spend on the cushion. If they
are more skilful then they would otherwise be, then this is an
indication that our time has not been wasted. Volitional actions - those
actions of body, speech and mind that we intentionally commit - are
what shape our lives. This kamma is the major determinant of the degree
of happiness and sorrow we will experience. Through working with gentle
determination on this path of bhāvanā, or development, we will be better
able to ensure that the fruits of those actions are wholesome and that
we create the conditions where liberation may be possible.
Although
it should never be seen as its primary purpose, Buddhist meditation can
be very effective in improving our everyday lives and the happiness of
others. By the changes wrought in our own minds, through the meditative
process, our understanding of behaviour improves immeasurably. This
allows us to bring kindness, respect and compassion to all our
interactions in a way that was perhaps absent or compromised before. Our
actions are informed by the mindfulness we bring to our daily
activities, and become more balanced and appropriate to the reality of
the situations we meet.
The Route Of Serenity And Bliss
Samatha
meditation, and the sorts of mental states achieved through it, are
common to many religious traditions but take distinctive forms in the
Buddhist tradition and are central to it. To see samatha as only a
preparation for vipassanā would be erroneous as the samatha approach
forms an authentic and deep training and one for which many people are
most suited. The jhānas, the highly developed mental states that arise
from samatha practice, can offer the potential of a more joyful path
than could be expected through vipassanā practice alone. The
descriptions of the jhānas that we find in the Pāli Canon are replete
with beautiful terms like joy, happiness, bliss, rapture, the
abandonment of pain and grief. Whilst complete liberation within a
single lifetime is a goal for some, and that would require insight,
others take the longer view and choose to work methodically to create
the optimum conditions for achieving that final liberation in a later
birth. For these people samatha meditation may continue to provide the
sustenance and development that they seek.
The
first technique that we will use as a samatha practice is Mindfulness
of Breathing or ānāpānasati and this will form the foundation for the
rest of our work. Through training the mind by fixing our attention on a
simple object such as the breathing we develop a skill that is needed
in all other forms of meditation: the ability to hone in precisely on an
object and to be completely with it for a sustained period. Besides
acquiring this necessary skill, the practice of itself brings greater
calm and serenity.
From
ānāpānasati we begin to work with a series of interrelated techniques
that are perhaps a little less abstract. Still part of the samatha
grouping, the cultivation of the brahmavihāras or sublime abiding works
primarily on an emotional level to bring about positive mental states.
The method used could be summarised as empathy, and we approach each of
four qualities in a methodical way; gradually building our skills by
focusing on them in turn and working in distinct sections for the
purpose of training.
The
practical result of working with these four techniques is that we open
our hearts to what is wholesome and nurturing and cease to be capable of
acting in ways that are hostile and destructive. We open to
lovingkindness - working to include every sentient being. If we fully
develop lovingkindness we become considerate and caring in relationships
with others. Through the application of lovingkindness, our actions are
incapable of being influenced by ill will.
From
lovingkindness we move on to work with compassion; feeling with people
who suffer. When we understand the universality of suffering then at the
deepest level we can begin to act in ways that minimise our
contribution to the pain that the world endures. Again, this works on a
personal level - we act to reduce our own suffering - and also in
relation to every being with which we are connected. Through the
application of compassion, our actions are incapable of being influenced
by cruelty.
When
we come to the third brahmavihāra, appreciative joy, we consider what
is glorious in the lives around us. This is celebratory and distinctly
unselfish. We develop an awareness of the beauty that exists even in the
lives of people who usually present us with difficulties; fully aware
that in some cases it may be us who fit this category. By developing the
ability to “enjoy the joy”, wherever it is found, we reinforce our
understanding of commonality and our resolution to work to extend
happiness through our actions. Through the application of appreciative
joy, our actions are incapable of being influenced by apathy or
discontent.
The
fourth practice is on equanimity and is the culmination of all that has
gone before. We will only touch on it briefly during the course as it
requires a firm foundation in the other sublime abodes; but the method
is outlined so that it can be used beyond the course. With Equanimity we
work very deeply to see the patterns that usually allow
us to be partial. We normally selectively give and selectively withhold
throughout our interactions with others. We like, we dislike; we
favour, we act with prejudice. The other three brahmavihāra practices
have shown us, and developed in us, an understanding of how non-separate
we really are from others: we seek happiness and freedom from suffering
just like everyone else; we engage in destructive activities just like
others. Once that commonality is acknowledged at the deepest level,
through our meditation practice, we come to a realisation that the
respect we show for any other being can be no different from that which
we ourselves would wish to enjoy. Through this practice we work at
balancing and overcoming partiality. Through the application of
equanimity, our actions are incapable of being influenced by resentment
or aversion.
As
a process of training, we will work methodically through various
sections and take a person-centred approach with each of the
brahmavihāras; but the canonical goal is of an all-encompassing,
universal application of these qualities. Once we have acquired the
ability to freely share each of the brahmavihāra in a strong and
equanimous way, then we can move forward to impartial, fully inclusive
and boundless application of all four qualities. By being exposed to the
different brahmavihāra techniques the subtle differences between the
different qualities will become more readily apparent. Without this
approach it is common for meditators to lack precision during their
sittings: all positive emotions are classed as lovingkindness, for
example, rather than carefully ascertaining how lovingkindness differs
from compassion. Until we have this clarity it is difficult to optimally
develop these positive states; we descend instead into generalised
pleasant thoughts rather than creating an environment in which serious
work can happen and transformation of the heart may occur.
That
is the theory. It may all at this stage seem a little far-fetched (and
some of it may seem undesirable or even unwise) but very soon the value
of working in this way will become apparent. We begin to notice it first
in small ways through our improved everyday communications with others.
By opening to, and developing, what is already there - lovingkindness,
compassion, appreciative joy, and equanimity - we can ensure that we are
well equipped to cause least harm and greatest help to ourselves and
others. Whatever destructive patterns we may currently employ, or have
engaged in previously, the effort expended on working with the
brahmavihāras will be entirely beneficial. It is a gradual path but the
opening of the heart and the effect that this has on our behaviour is
tangible, even after a relatively short period of sustained application.
The Route Of Insight
Vipassanā
is often regarded as a specifically Buddhist form of meditation;
different from anything presented elsewhere. What is distinctive about
vipassanā - literally ’special seeing’ or ‘clear vision’ - is that
through one’s own effort it brings an understanding of things as they
are: impermanent (anicca), inherently unsatisfactory (dukkha), and
not-Self (anattā). With the arising of insight, we no longer need rely
on scriptural accounts, or on what others have told us, because we know
for ourselves.
The
modern favouring of vipassanā meditation, particularly in the West,
stems from a belief that one cannot attain complete liberation through
the jhānas (the attainments of samatha practice). Whilst this is
technically correct, most of us have quite a way to go before such lofty
concerns present us with any such obstacle. One should not forget that
the results of samatha meditation are of value in themselves as well as
in the essential preparation they represent as we begin vipassanā
practice. In these days of instant gratification vipassanā is sometimes
presented as the form of meditation with “go faster stripes” and, for
some, samatha practice is seen as second best; but this is an immature
assessment as there are no short cuts to liberation. It is also a
misreading of the texts and a denial of the practical requirement for
engagement with at least some form of samatha meditation to develop the
degree of concentration and precision required if we are to succeed with
vipassanā.
The
later part of the course introduces two techniques drawn from those
usually classified as vipassanā bhāvanā (the cultivation of insight),
and shows how these relate to the samatha practices that we have already
met. One of the techniques focuses on clearly seeing the arising and
ceasing of physical and mental feelings by observation of the body. The
other technique moves beyond structure to bring the same precision and
mindfulness to all the phenomena of which we are aware.
The Conjoined Route
Traditionally,
most Buddhist meditation teachers would advocate the practice of
samatha meditation before embarking on vipassanā meditation and this is
the approach that we will pursue. In the Pāli Canon we read, “when one
practices samatha followed by vipassanā the path arises”. It is not
necessary to specialise only in the samatha form of meditation or only
vipassanā meditation, as the Buddha’s own example shows us the value of
working with both. This approach is known as yuganaddha; the yoking
together of distinct elements in a congruent and harmonious way so that
no area of our development is neglected. Our work on samatha will not be
eclipsed when we come to consider vipassanā but will instead continue
to accompany and enrich it until we reach the final goal. The first part
of this course is devoted to techniques normally considered samatha
meditation and beyond that we work mainly with two forms of vipassanā
meditation.
We
will also look at bringing a meditative approach to daily life, through
the practice of mindfulness, and the importance of bringing awareness
to the teachings that life can show us in some of the major mileposts we
encounter.
Meditation
enables us to see things from different perspectives. The Buddha
emphasised the critical importance of right understanding as essential
for our development. We shall look at three cardinal concepts of the
Buddhist path: dukkha (suffering or unsatisfactoriness), anicca
(impermanence) and anattā (not-self, egolessness). From an intellectual
grasp of these ideas we can, through meditation, gain a real
understanding of the nature of the conditioned world, and realise our
place within it. Armed with this understanding we can act in skilful
ways to benefit the lives of those with whom we come into contact. This
ethical behaviour produces harmonious conditions for further meditation.
The results are cumulative and significant, and both the meditator and
those with whom he or she interacts will feel the impact.
“When
tranquillity is developed, the mind is developed and lust is abandoned;
when insight is developed, right understanding is developed and
ignorance is abandoned. The mind defiled with lust is not liberated;
when there is defilement through ignorance, right understanding is not
developed… ” - Anguttara Nikāya
You
should aim to incorporate at least one meditation sitting each day for
the 10 weeks of the course. If you are able to manage two separate
sessions daily, so much the better.
The broad focus for each of the days is as follows. In any second sitting
please review one of the techniques we met earlier in the course.
Week 1 and 2 - Mindfulness of Breathing (anapanasati)
Week 3 and 4 - Lovingkindness Meditation (metta)
Week 5 - Compassion Meditation (karuna)
Week 6 - Appreciative Joy Meditation (mudita) plus a brief overview of Equanimity (upekkha)
Week 7 and 8 - Vipassana Meditation (U Ba Khin style)
Week 9 and 10 - Vipassana Meditation (Choiceless Awareness)
There
is an optional chant tutorial each Friday for the first 9 weeks of
the course. This builds to a puja sequence that some may find helpful in
rededicating their practice from time to time.
Highly systematised and technical collection of the Buddha’s teachings. One of the three collections of the Pali Canon.
anagami
Non-Returner.
The third progressive stage of enlightenment. No further rebirths in
this world; will attain complete enlightenment - nibbana - from a
heavenly realm.
anapanasati
Mindfulness of Breathing; focussed on inhalation and exhalation.
anatta
Not-Self;
lack of a permanent soul or independent essence. One of the three
characteristics of existence; and as such, independently verifiable
through vipassana meditation.
anicca
Impermanence, flux, change. One of the three characteristics of all conditioned phenomena.
appamanna
Immeasurables; boundless; often a synonym for brahmavihara.
arahat
A
fully enlightened being who has completed the path taught by a buddha.
It is possible to become an arahat within a single lifetime, if one has
created favourable conditions by past and current actions. On passing,
an arahat attains nibbana. (Skt. arahant)
ariya
Noble. Ariya sacca are the four noble truths.
avijja
ignorance.
ayye
Venerable Sister, polite form of address for any nun.
The ‘In Practice’ database holds hundreds of questions asked by
previous course members. Some of the replies that were given to them may
also be of use in your own practice.
Enter the keywords that you would like to find and the results will be returned.
These questions and replies are from earlier editions of the course.
They may not always reflect the structure and content of the present
version.
You can contact Andrew
directly by email to discuss your meditation practice or any questions
you may have about the course content, spiritual matters and Buddhist
practice.
Simply write to:
csupport@vipassana.com
Please
note that this is the ONLY email address you should use for course
support during our session. It ensures that we will see your message in a
timely manner and can respond as soon as possible.
We are based in the UK (GMT/UTC time zone) and usually respond within 24 hours.
There
may be occasional dates when responses take a little longer if
correspondence is particularly heavy, for example, but please contact us
again if you have not heard from us within 48 hours to check that the
original email has been received.
Remember that we also have an “In Practice”
database of previously asked questions that you can search. Often you
will find that similar questions have already been addressed there.
This forum is for discussion of
meditation, spirituality and Buddhist practice. All participants can
start topics and respond to messages here.
(This space is for mutual support between participants. Please contact Andrewvia e-mail at csupport@vipassana.com for personal support questions rather than using this forum.)
LESSON 2820 Wed 28 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)
Do Good Be Mindful
People all over the world may
practice Buddha Vacana the words of the Buddha from Tipitaka for
Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare, happiness and
peace for all societies and to attain Eternal Bliss as Final Goal.
More details: http://fi3m.com/esperanto
Click “CC” to enable subtitles in English or original Esperanto.
While travelling in China, I made it to the Silk Road just outside of
Xi’an and was invited to get a tour of a monastery given by a local
monk. He also happens to be an Esperanto speaker, so we did the video
entirely in that language!
Huge thanks to Goŝka for transcribing the entire video to Esperanto for
me, and to Chuck Smith for double checking and copying it to a subtitle
file.
Budho Vacana - La vortoj de la Budho - Lernu Pali senpage kaj facile.
Ĉi tiu retejo estas dediĉita al tiuj, kiuj deziras kompreni pli bone la
vortojn de la Budho per lernado de la bazaĵoj de la lingvo Pali, sed
kiuj ne havas multan tempon havebla por ĝi. La ideo estas, ke se ilia
celo estas nur ebligi legi la Pali-tekstojn kaj havi ĝustan senton
kompreni ilin, eĉ se tiu kompreno ne kovras ĉiujn detalojn pri
gramatikaj reguloj, ili vere ne bezonas elspezi multan tempo strebas kun
malkuraĝa lernado pri teda gramatika teorio engaĝante tiajn aferojn
kiel multajn deklarojn kaj konjugaciojn.
En tiu kazo sufiĉas
limigi sin simple por lerni la signifon de la plej gravaj Pali-vortoj,
ĉar la ripetita sperto de legado havigas komprenon empírica kaj intuicia
de la plej oftaj frazaj strukturoj. Ili estas tiel ebligitaj fariĝi
aŭtodidaktoj, elektante la tempon, daŭron, oftecon, enhavon kaj
profundon de sia propra studo.
Ilia kompreno pri Budho Vacana
fariĝos multe pli preciza, ĉar ili senĉese lernas kaj memorigas la
vortojn kaj la gravajn formulojn, kiuj estas fundamentaj en la instruado
de Budho, per regulaj legadoj. Ilia lernado kaj la inspiro, kiun ili
ricevas, kreskos pli profunde, ĉar ilia kapablo al la mesaĝoj de la
Majstro plibonigos.
En estonta tempo, estos bikkhus, kiuj ne
aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la
Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon,
(konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne
apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn
oni devas preni kaj regi.
Kontraŭe, ili aŭskultos la paroladon de
tiaj diskursoj, kiuj estas literaturaj komponadoj faritaj de poetoj,
scivolaj vortoj, scivolaj literoj, de homoj ekstere aŭ la vortoj de la
disĉiploj, ke ili pruntos orelon, ili aplikos sian menson sur scio , ili
konsideras tiujn instruojn, kiujn oni devas preni kaj regi.
Tiel, bikkhus, malaperos la diskursoj, kiuj estas vortoj de la
Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon,
(konstante) konektitaj kun malplena.
Sekve, bikkhus, vi devus
trejni tiel: “Ni aŭskultos la parolon de tiaj paroladoj, kiuj estas
vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj
transpasas la mondon (konstante) konektitaj kun malplenaĵo, ni
pruntedonos aŭdojn, ni aplikos nian menson al scio, ni konsideros tiujn
instruojn, kiujn oni devas preni kaj regi. ‘ Jen kiel vi devus trejni.
Important
meeting with Estonian buddhist monk Thitanano. Third buddhist monk in
Estonian history, only one at present - very venerable and holy person.
20. December 2017
Buddha Vacana - Buddha sõnad - Õpi Pali võrgus tasuta ja hõlpsalt.
See veebisait on pühendatud neile, kes soovivad paremini mõista Buddhi
sõnu, õppides pali keele põhitõdesid, kuid kellel pole selleks palju
aega. Idee on selles, et kui nende eesmärk on lihtsalt lugeda Pali
tekste ja neil on õiglane tunne neid mõista, isegi kui see arusaam ei
hõlma kõiki grammatikareeglite üksikasju, ei pea nad tegelikult palju
kulutama mis häirib õppimist keerulises gramaatilises teoorias, mis
hõlmab selliseid asju nagu arvukad tagasilükkamised ja konjugatsioonid.
Sel juhul piisab, kui piirduda ainult kõige olulisemate pali sõnade
tähenduse õppimisega, sest korduv lugemisoskus annab empiirilise ja
intuitiivse arusaamise kõige sagedasematest lauseartiklitest. Seega on
neil võimalus saada autodidektid, valides oma uuringu aja, kestuse,
sageduse, sisu ja sügavuse.
Nende arusaam Buddha Vacanast muutub
palju täpsemaks, kui nad pingutama õppida ja meelde jätta Buddha
õpetuses oluliste sõnade ja oluliste vormide korrapärase lugemise
viisidega. Nende õpe ja sellest saadav inspiratsioon süveneb sügavamalt,
kui õpetaja sõnumite vastuvõtlikkus paraneb.
Tulevikus on
bhikkhus, kes ei kuula selliste diskursuste sõnadest, mis on Tathāgata
sõnad, mis on sügavad, sügavad tähendused, juhtivad väljaspool maailma,
(järjepidevalt) seotud tühjusega, nad ei jäta kõrvu, nad ei kasuta oma
teadmisi, ei arva, et need õpetused oleksid üles võetud ja õppitud.
Vastupidi, nad kuulavad selliste sõnavõttude loendust, mis on
luuletajate kirjanduslikud kompositsioonid, vaimukad sõnad, vaimulikud
tähed, väljastpoolt olevad inimesed või jüngrite sõnad, nad laenavad
kõrvu, hakkavad nad teadma , leiavad nad, et neid õpetusi tuleb
käsitleda ja õppida.
Seega, bhikkhus kaovad diskursused, mis on
Tathāgata sõnad, sügavad, sügavad tähendused, mis juhivad maailmast
kaugemale, (püsivalt), mis on seotud tühjusega.
Seega, bhikkhus,
peaksite nii koolitama: “Me kuulame selliste diskursuste, mis on
Tathāgata sõnad, kuulutuseks, mis on sügavad, sügavad tähendused,
juhtivad mujalt maailmast (järjepidevalt), mis on seotud tühjusega,
lahkume kõrvalt, me hakkab kasutama meeles teadmiste suhtes, kaalume
neid õpetusi nii, et neid tuleb õppida ja õppida. ” Nii, bhikkhus,
peaksite end ise õppima.
Important
meeting with Estonian buddhist monk Thitanano. Third buddhist monk in
Estonian history, only one at present - very venerable and holy person.
20. D…
Jonny
Enoch and Lenny visit a Buddhist temple and bookstore in Vancouver to
talk about the Secrets of the East. Some of the topics discussed were
Buddhism, Hindu ETs, Astrotheology, Filipino Mysticism and more. Don’t
miss this exciting adventure!
Please remember to LIKE, SUBSCRIBE & SHARE.
LIKE us on Facebook: www.facebook.com/MetaphysicalSource
FOLLOW @JonnyEnoch on Twitter
Buddha Vacana - Ang mga salita ng Buddha - Dagdagan ang Pali online nang libre at madaling paraan.
Ang website na ito ay nakatuon sa mga nagnanais na mas maunawaan ang
mga salita ng Buddha sa pamamagitan ng pag-aaral ng mga pangunahing
kaalaman sa wika ng Pali, ngunit wala na ang oras na magagamit para
dito. Ang ideya ay kung ang kanilang layunin ay para lamang mabasa ang
mga teksto ng Pali at magkaroon ng isang makatarungang pakiramdam ng
pag-unawa sa kanila, kahit na ang pag-unawa ay hindi sumasakop sa lahat
ng mga minutong detalye ng mga alituntunin sa grammatical, hindi nila
kailangang magastos ng magkano panahon na nakikipagpunyagi sa isang
nakapanghihina ng loob na pag-aaral ng nakakapagod na teorya ng
gramatika na may kinalaman sa mga bagay na maraming mga pagdedesisyon at
conjugations.
Sa kasong iyon, sapat na upang limitahan ang
kanilang sarili upang malaman lamang ang kahulugan ng pinakamahalagang
salita ng Pali, dahil ang paulit-ulit na karanasan sa pagbabasa ay
nagbibigay ng isang empirical at intuitive na pag-unawa sa mga
pinaka-karaniwang istruktura ng pangungusap. Ang mga ito ay kaya
pinagana upang maging autodidacts, pagpili ng oras, tagal, dalas,
nilalaman at lalim ng kanilang sariling pag-aaral.
Ang kanilang
pag-unawa sa Buddha Vacana ay magiging mas tumpak habang walang
kahirap-hirap na matututunan at maisaulo ang mga salita at ang mga
mahalagang formula na pangunahing sa pagtuturo ng Buddha, sa pamamagitan
ng mga regular na pagbabasa. Ang kanilang pag-aaral at ang inspirasyon
na kanilang makuha mula dito ay lalong lalago habang ang kanilang
pagtanggap sa mga mensahe ng Guro ay magpapabuti.
Sa hinaharap,
magkakaroon ng mga bhikkus na hindi nakikinig sa pagbigkas ng gayong mga
diskurso na mga salita ng Tathāgata, malalim, malalim sa kahulugan, na
nangunguna sa mundo, (tuloy-tuloy) na may kaugnayan sa kawalang-hanggan,
hindi sila magpapahiram, sila ay hindi mag-aplay sa kanilang isip sa
kaalaman, hindi nila isasaalang-alang ang mga aral na dapat kunin at
pinagkadalubhasaan.
Sa kabaligtaran, pakikinggan nila ang
pagbigkas ng gayong mga diskurso na pampanitikan na komposisyon na
ginawa ng mga makata, nakakatawa na salita, nakakatawang mga titik, ng
mga tao mula sa labas, o mga salita ng mga disipulo, sila ay magkakaroon
ng tainga, ilalapat nila ang kanilang isipan sa kaalaman ,
isasaalang-alang nila ang mga turong iyan upang kunin at pamilyar.
Samakatuwid, ang mga bhikkus, ang mga diskurso na mga salita ng
Tathāgata, malalim, malalim sa kahulugan, na humahantong sa ibayo ng
mundo, (patuloy) na may kaugnayan sa kawalan ng laman, mawawala.
Samakatuwid, ang bhikkus, dapat mong sanayin ang ganito: ‘Kami ay
pakikinggan ang pagbigkas ng gayong mga diskurso na mga salita ng
Tathāgata, malalim, malalim sa kahulugan, na nangunguna sa mundo,
(tuloy-tuloy) na may kaugnayan sa kawalan ng laman, kami ay
magpapahiram, kami ay ay maglalapat ng ating isipan sa kaalaman,
isasaalang-alang natin ang mga turo na kukunin at pinagkadalubhasaan. ‘
Ganito, ang bhikkus, dapat mong sanayin ang iyong sarili.
Buddha Vacana - Buddhan sanat - Opi Pali verkossa ilmaiseksi ja helposti.
Tämä sivusto on omistettu niille, jotka haluavat paremmin ymmärtää
Buddhan sanoja oppimalla Pali-kielen perusasiat mutta joilla ei ole
paljon aikaa sille. Ajatuksena on, että jos niiden tarkoitus on vain
saada Pali-tekstien lukeminen ja olla oikeudenmukainen ymmärrys, vaikka
tämä ymmärrys ei kattaisi kaikkia kieliä koskevien sääntöjen pieniä
yksityiskohtia, niiden ei todellakaan tarvitse käyttää paljon aika
kamppailee järkyttävän kieliopillisen teorian harhaanjohtavasta
oppimisesta, johon liittyy sellaisia asioita kuin lukuisat muokkaukset
ja konjugaatiot.
Tällöin riittää rajoittaa itseään
yksinkertaisesti oppia tärkeimpien Pali-sanojen merkitys, koska toistuva
lukemisen kokemus antaa empiirisen ja intuitiivisen ymmärryksen
yleisimmistä lauserakenteista. Niillä on näin ollen mahdollisuus tulla
autodidatteiksi, valitsemalla oman tutkimuksensa aika, kesto, taajuus,
sisältö ja syvyys.
Heidän ymmärryksensä Buddha Vacanasta tulevat
paljon tarkemmiksi, sillä he helposti oppivat ja muistavat sanoja ja
tärkeitä kaavoja, jotka ovat olennaisen tärkeitä Buddhan opetuksessa
säännöllisinä lukemisen tavoin. Heidän oppiminen ja inspiraatio, jonka
he saavat, kasvavat syvemmälle, kun heidän vastaanottavuutensa opettajan
sanomisiin paranee.
Tulevaisuudessa tulee olemaan bhikkhus, joka
ei kuuntele tällaisten puheiden ilmaisua, jotka ovat Tathagadan sanoja,
syvällisiä, syvällisiä merkityksiä, jotka johtavat maailman
ulkopuolelle (jatkuvasti) liittyvät tyhjyyteen, he eivät suostu korviin,
he eivät sovella mieltään tietoon, he eivät ota huomioon näitä
opetuksia, jotka on otettava huomioon ja hallittava.
Päinvastoin,
he kuuntelevat sellaisten puheenaiheita, jotka ovat runoilijoiden,
viisaiden sanojen, viettelevä kirjeiden, ulkopuolisten ihmisten tekemiä
kirjallisia sävellyksiä tai opetuslapsen sanoja, jotka he antavat
korvan, he soveltavat mielensä tietoon , he pitävät näitä opetuksia
niin, että ne otetaan käyttöön ja hallitaan.
Näin ollen bhikkhus,
diskurssit, jotka ovat Tathagadan sanoja, syvällinen, syvällinen
merkitys, joka johtaa maailman ulkopuolelle (jatkuvasti) liittyy
tyhjyyteen, katoaa.
Siksi, bhikkhus, sinun pitäisi harjoitella
näin: “Kuuntelemme sellaisten puheiden ilmaisua, jotka ovat
Tathagata-sanat, syvällinen, syvällinen merkitys, joka johtaa maailman
ulkopuolelle (jatkuvasti) liittyy tyhjyyteen, me lainata korvaamme, me
soveltaa mieltämme tietoon, me harkitsemme näitä opetuksia, jotta heidät
otettaisiin vastaan ja hallitsisivat. ” Näin, bhikkhus, sinun pitäisi
kouluttaa itseänne.
As
the Dalai Lama arrives in France for his first visit in five years,
AFPTV looks at the place Buddhism and its teachings hold in a society
that prides itself on its secular beliefs.
Bouddha Vacana - Les paroles du Bouddha - Apprenez Pali en ligne gratuitement et facilement.
Ce site Web est dédié à ceux qui souhaitent mieux comprendre les mots
du Bouddha en apprenant les bases de la langue pali, mais qui n’ont pas
beaucoup de temps à leur disposition. L’idée est que, si leur objectif
est simplement de pouvoir lire les textes en pali et de les comprendre,
même si cette compréhension ne couvre pas tous les détails des règles
grammaticales, ils n’ont pas vraiment besoin de dépenser beaucoup. temps
à lutter avec un apprentissage décourageant de la théorie grammaticale
fastidieuse impliquant des choses telles que de nombreuses déclinaisons
et conjugaisons.
Dans ce cas, il suffit de se contenter
d’apprendre le sens des mots les plus importants en pali, car
l’expérience de lecture répétée permet une compréhension empirique et
intuitive des structures de phrases les plus courantes. Ils sont ainsi
en mesure de devenir des autodidactes, en choisissant l’heure, la durée,
la fréquence, le contenu et la profondeur de leur propre étude.
Leur compréhension du Bouddha Vacana deviendra beaucoup plus précise au
fur et à mesure qu’ils apprendront et mémoriseront sans effort les mots
et les formules importantes qui sont fondamentaux dans l’enseignement du
Bouddha, par des moyens de lecture régulière. Leur apprentissage et
l’inspiration qu’ils en retirent s’approfondissent à mesure que leur
réceptivité aux messages de l’enseignant s’améliorera.
Dans le
futur, il y aura des bhikkhu qui n’écouteront pas ces discours qui sont
des mots du Tathāgata, profonds, profonds dans leur sens, conduisant
au-delà du monde, liés (systématiquement) au vide, ils ne prêtent pas
l’oreille, ils n’appliqueront pas leur esprit sur la connaissance, ils
ne considéreront pas ces enseignements comme étant repris et maîtrisés.
Au contraire, ils écouteront la formulation de tels discours qui sont
des compositions littéraires faites par des poètes, des paroles
spirituelles, des lettres spirituelles, par des personnes extérieures ou
des paroles de disciples, ils prêteront l’oreille, ils appliqueront
leur esprit sur la connaissance , ils considéreront ces enseignements
comme devant être repris et maîtrisés.
Ainsi, bhikkhus, les
discours qui sont des mots du Tathāgata, profonds, profonds de sens,
menant au-delà du monde, liés (systématiquement) au vide, disparaîtront.
Par conséquent, bhikkhus, vous devriez vous entraîner de la manière
suivante: «Nous écouterons l’énonciation de tels discours qui sont des
paroles du Tathāgata, profondes, profondes dans leur sens, menant
au-delà du monde, liées (systématiquement) au vide, nous prêtons
l’oreille, nous appliquerons notre esprit sur la connaissance, nous
considérerons ces enseignements comme devant être repris et maîtrisés. ‘
Voilà comment, bhikkhus, vous devriez vous entraîner.
As
the Dalai Lama arrives in France for his first visit in five years,
AFPTV looks at the place Buddhism and its teachings hold in a society
that prides itse…
Buddha Vacana - De wurden fan ‘e Buddha - Lear Pali online fergees en de maklike manier.
Dizze webside is wijd oan dyjingen dy’t de wurden fan ‘e Buddha better
fersterke wolle troch de basis fan’ e Pali taal te learen, mar dy’t net
folle tiid hawwe foar dat. It idee is dat as har doel krekt is om te
aktivearjen om de Pali teksten te lêzen en in geweldich gefoel fan har
te begripen, sels as dat begrip net alle minuten details fan
grammatikale regels beslút, se moatte net echt folle fertsjinje tiid
krijt mei in ûntwerpende learjen fan ‘e tydlike grammatikale teory mei
soksoarte dingen as in protte oanfollingen en konjugaasjes.
Yn
dat gefal is it genôch om har te beheinen om gewoan de betsjutting fan
‘e wichtichste Pali-wurden te learen, om’t de werhelle ûnderfining fan
it lêzen in empirysk en yntuitysk begryp fan’ e meast foarkommende
sinstrukturen biedt. Se wurde sa ynskeakele om autodidakte te wurden, de
tiid, tiid, frekwinsje, ynhâld en djipte fan har eigen stúdzje te
kiezen.
Har ynsjenning fan ‘e Buddha Vacana sil folle prate wurde
wurde, om’t se de wurden en de wichtige formules dy’t yn’ e lear fan ‘e
Buddha fûn binne, learend en memorieare, troch wizen fan reguliere
lêzing. Har learen en de ynspiraasje dy’t se krije, sille djipper wurde,
om’t harren opfettigens oan ‘e berjochten fan’ e Learaar ferbetterje
sil.
Yn ‘e takomst fan tiid sil der bhikkhus wêze dy’t net harket
nei de útspraak fan sokke discurses dy’t wurden binne fan’ e Tathāgata,
djip, djip yn betsjutting, dy’t bûten de wrâld liede, (konsekwint)
ferbûn mei leechens, se sille gjin earen leare, se har kunde net op
kennis tapasse, se sille dizze learingen net beskôgje as opnommen en
behearske.
Yn ‘t tsjinste sille se harkje nei de útspraak fan
sokke discurses dy’t literêre komposysjes binne makke troch dichters,
gefoelige wurden, gefoelige brieven, troch minsken fan bûten, of de
wurden fan learlingen, se sille earen leare, se sille har ferstân op
kennis tapasse , sille se dy learingen beskôgje as opnommen en
behearske.
Sa binne bhikkhus, de discourses dy’t wurden fan ‘e
Tathāgata, djip, djip yn betsjutting, dy’t bûten de wrâld liede,
(konsekwint) ferbûn mei leechheid, ferdwine.
Dêrom moat bhikkhus
soargje: “Wy sille nei de útspraak fan sokke diskusjes harkje, dy’t
wurden binne fan ‘e Tathāgata, djip, djip yn betsjutting, dy’t bûten de
wrâld liede, (konsekwint) ferbûn mei leechens, soargje wy ear, wy ús
geast oan kennis tapasse, sille wy dizze learingen beskôgje as opnommen
en behearske. ‘ Dit is hoe, bhikkhus, jim moatte jim jim trenje.
Buda Vacana - As palabras do Buda - Aprende Pali en liña de xeito gratuíto e sinxelo.
Este sitio web está dedicado a aqueles que desexan comprender mellor as
palabras do Buda aprendendo os conceptos básicos da lingua Pali, pero
que non teñen moito tempo dispoñible para iso. A idea é que se o seu
propósito é simplemente habilitarse para ler os textos de Pali e ter
unha sensación xusta de comprendelos, aínda que esa comprensión non
abarque todos os detalles mínimos das regras gramaticais, realmente non
precisan gastar moito o tempo loitando cunha aprendizaxe desalentadora
da tediosa teoría gramatical que inclúe moitas declinacións e
conxugacións.
Nese caso, basta limitarse a simplemente aprender o
significado das palabras Pali máis importantes, porque a repetida
experiencia da lectura proporciona unha comprensión empírica e intuitiva
das estruturas de oracións máis comúns. Permiten que se converten en
autodidactas, escollendo o tempo, a duración, a frecuencia, os contidos e
a profundidade do seu propio estudo.
A súa comprensión da Buda
Vacana farase moito máis precisa xa que aprenden e memorizan sen esforzo
as palabras e as fórmulas importantes que son fundamentais no ensino de
Buda, por medio da lectura regular. A súa aprendizaxe ea inspiración a
partir diso vanse a medrar a medida que mellorará a súa receptividade ás
mensaxes do profesor.
En tempo futuro, haberá bhikkhus que non
escoitarán a expresión dos devanditos discursos que son palabras do
Tathāgata, profundos, profundos en significados, que van máis alá do
mundo, (de forma consistente) relacionados co baleiro, non van prestar
atención, eles Non aplicarán a súa mente no coñecemento, non
considerarán as ensinanzas que se teñan que tomar e dominar.
Ao
contrario, escoitarán a expresión destes discursos que son composicións
literarias feitas por poetas, palabras enxeñosas, letras enxeñosas, por
persoas de fóra, ou as palabras dos discípulos, que van prestar
atención, eles van aplicar a súa mente co coñecemento , eles van
considerar esas ensinanzas como para ser ocupado e dominado.
Así,
os bhikkhus desaparecerán os discursos que son palabras do Tathāgata,
profundos e profundos no significado, que van máis alá do mundo (sempre)
relacionados co baleiro.
Polo tanto, bhikkhus, deberías adestrar
así: “Escoltaremos a expresión de tales discursos que son palabras do
Tathāgata, profundo, profundo de significado, que vai máis alá do mundo
(de forma consistente) conectado ao baleiro, imos prestar atención, nós
aplicará a nosa mente no coñecemento, imos considerar esas ensinanzas
como para seren tomadas e dominadas “. Así é como, bhikkhus, deberías
adestrarvos.
ბუდა ვაკე - ბუდას სიტყვები - Learn Pali ონლაინ უფასოდ და მარტივი გზა.
ამ ვებსაიტს ეძღვნება მათთვის, ვისაც სურვილი აქვს უკეთ გაიგოს Buddha- ის
სიტყვები პალილის ენის საფუძვლების შესწავლით, მაგრამ ვისთვისაც არ არის
დიდი დრო. იდეა ისაა, რომ თუ მათი მიზანი მხოლოდ პალიქსების წაკითხვის
საშუალებაა შესაძლებელი, მათ გააცნობიერებენ, რომ გრამატიკული წესების
ყველა წუთი არ გაითვალისწინონ, მათ ნამდვილად არ სჭირდებათ მეტი დახარჯვა
დრო, რომელიც ცდილობს სწავლის გრამატიკული თეორიის შესწავლა, ისეთი რამ,
როგორიცაა მრავალი დეკლარაცია და conjugations.
ამ შემთხვევაში
საკმარისია, რომ შემოიფარგლონ მხოლოდ ყველაზე მნიშვნელოვანი პალის
სიტყვების მნიშვნელობა, რადგან კითხვის განმეორებითი გამოცდილება
უზრუნველყოფს საერთო სასჯელის სტრუქტურების ემპირიულ და ინტუიციურ გაგებას.
მათ საშუალებას მისცემენ, რომ გახდეს autodidacts, არჩევის დროს,
ხანგრძლივობა, სიხშირე, შინაარსი და სიღრმე საკუთარი კვლევა.
ბუდას
ვაკანის გაგება ბევრად უფრო ზუსტი გახდება, რადგან ისინი ადვილად სწავლობენ
და ახსოვთ სიტყვები და მნიშვნელოვანი ფორმულები, რომლებიც ფუნდამენტურია
ბუდაის სწავლებაში, რეგულარული მოსმენით. მათი სწავლა და შთაგონება,
რომელსაც ისინი იღებენ, უფრო გაღრმავდება, რადგან მასწავლებელთა
გზავნილებისადმი მათი მგრძნობელობა გაუმჯობესდება.
მომავალ დროში,
ბიჰკიუსი იქნება, ვინც არ ისმენს ამგვარი დისკურსების სიტყვებს, რომლებიც
თათგატას სიტყვებს წარმოადგენენ, ღრმა, ღრმა მნიშვნელობით, მსოფლიოს მიღმა,
(უცვლელად) უკავშირდება სიცარიელეს, არ აძლევენ ყურს, არ გამოიყენებს მათ
გონებას ცოდნა, ისინი არ განიხილავენ იმ სწავლებებს, რომლებიც უნდა იქნეს
მიღებული და აითვისა.
პირიქით, ისინი მოუსმენენ ისეთ დისკურსებს,
რომლებიც პოეტებს, სასიამოვნო სიტყვებით, სასიამოვნო სიტყვებით, ხალხის
გარედან ან მოწაფეების სიტყვებით გაჟღერებულ ლიტერატურულ კომპოზიციებს
უსმენენ ყურს, , განიხილავენ იმ სწავლებებს, რომლებიც უნდა იქნეს მიღებული
და აითვისა.
ამგვარად, ბიჰკიუსი, რომელიც ტათგაგას სიტყვებია, ღრმა,
ღრმა მნიშვნელობით, მსოფლიოს მიღმა, (უცვლელი) უკავშირდება სიცარიელეს,
გაქრება.
აქედან გამომდინარე, ბიკიქმა, თქვენ უნდა მოამზადოთ: “ჩვენ
მოვისმენთ ისეთ დისკურსებს, რომლებიც თათგატას სიტყვებია, ღრმა, ღრმა
მნიშვნელობით, რასაც მივყავართ მსოფლიოს მიღმა (თანმიმდევრულად)
უკუქმედებასთან ერთად, ცოდნაზე გონებაზე მივმართავთ, ჩვენ განვიხილავთ იმ
სწავლებებს, რომლებიც უნდა იქნეს მიღებული და აითვისა “. აი, ბიკიხუსი,
ისიც უნდა გაწვრთოთ.
Βούδα Vacana - Τα λόγια του Βούδα - Μάθετε το Pali online δωρεάν και με τον εύκολο τρόπο.
Αυτός ο ιστότοπος είναι αφιερωμένος σε όσους επιθυμούν να κατανοήσουν
καλύτερα τα λόγια του Βούδα, μαθαίνοντας τα βασικά της γλώσσας Pali,
αλλά που δεν έχουν πολύ χρόνο στη διάθεσή τους. Η ιδέα είναι ότι εάν ο
σκοπός τους είναι απλώς να έχουν τη δυνατότητα να διαβάζουν τα κείμενα
του Pali και να έχουν ένα δίκαιο αίσθημα κατανόησης τους, ακόμα κι αν η
κατανόηση αυτή δεν καλύπτει όλες τις λεπτομέρειες των γραμματικών
κανόνων, δεν χρειάζεται πραγματικά να ξοδεύουν πολλά ο χρόνος που
αγωνίζεται με μια αποθαρρυντική μάθηση κουραστική γραμματική θεωρία που
περιλαμβάνει τέτοια πράγματα όπως πολυάριθμες εκπτώσεις και συζεύξεις.
Σε αυτή την περίπτωση, αρκεί να περιορίσουμε τον εαυτό μας να μάθουμε
απλώς τη σημασία των πιο σημαντικών λέξεων Pali, διότι η
επαναλαμβανόμενη εμπειρία της ανάγνωσης παρέχει μια εμπειρική και
διαισθητική κατανόηση των πιο συνηθισμένων δομών φράσης. Έτσι μπορούν να
γίνουν αυτοκτονία, επιλέγοντας τον χρόνο, τη διάρκεια, τη συχνότητα, το
περιεχόμενο και το βάθος της δικής τους μελέτης.
Η κατανόησή
τους για τον Βούδα Vacana θα γίνει πολύ πιο ακριβής καθώς αβίαστα
μαθαίνουν και απομνημονεύουν τις λέξεις και τους σημαντικούς τύπους που
είναι θεμελιώδεις στη διδασκαλία του Βούδα, με τρόπους τακτικής
ανάγνωσης. Η μάθηση και η έμπνευση που αντλούν από αυτό θα γίνουν όλο
και πιο βαθιές καθώς η δεκτικότητα τους στα μηνύματα του Δασκάλου θα
βελτιωθεί.
Στο μέλλον, θα υπάρξει bhikkhus που δεν θα ακούσει την
έκφραση τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά, βαθιά σε
νόημα, που οδηγούν πέρα από τον κόσμο (συνεκτικά) που συνδέονται με
κενό, δεν θα δώσουν αυτί, αυτοί δεν θα εφαρμόσουν το μυαλό τους στη
γνώση, δεν θα θεωρήσουν αυτές τις διδασκαλίες ότι πρέπει να αναληφθούν
και να κυριαρχήσουν.
Αντίθετα, θα ακούσουν την έκφραση τέτοιων
λόγων που είναι λογοτεχνικές συνθέσεις που γίνονται από ποιητές,
πνευματικά λόγια, πνευματικά γράμματα, από ανθρώπους από το εξωτερικό ή
τα λόγια των μαθητών, θα δώσουν αυτί, θα εφαρμόσουν το μυαλό τους στη
γνώση , θα θεωρήσουν αυτές τις διδασκαλίες ότι πρέπει να αναληφθούν και
να κυριαρχήσουν.
Έτσι, ο bhikkhus, οι λόγοι που είναι λόγια του
Tathāgata, βαθιά, βαθιά στο νόημα, που οδηγούν πέρα από τον κόσμο,
(συνεκτικά) που συνδέονται με το κενό, θα εξαφανιστούν.
Ως εκ
τούτου, bhikkhus, θα πρέπει να εκπαιδεύσετε έτσι: «Θα ακούσουμε την
έκφραση τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά, βαθιά σε
νόημα, που οδηγεί πέρα από τον κόσμο (συνεπής) που συνδέεται με το
κενό, θα εφαρμόσει το μυαλό μας στη γνώση, θα θεωρήσουμε αυτές τις
διδασκαλίες ότι πρέπει να αναληφθούν και να κατακτηθούν ». Αυτός είναι ο
τρόπος, ο bhikkhus, πρέπει να εκπαιδεύσετε τον εαυτό σας.
બુદ્ધ વેકના - બુદ્ધના શબ્દો - મફત અને સરળ રીત માટે પાળી ઑનલાઇન શીખો.
આ વેબસાઇટ પાળી ભાષાના મૂળભૂત જ્ઞાન દ્વારા બુદ્ધના શબ્દો વધુ સારી રીતે
સમજવા ઇચ્છે છે, પરંતુ તેના માટે વધુ સમય ઉપલબ્ધ ન હોય તેવા લોકોને સમર્પિત
છે. આ વિચાર એ છે કે જો તેમનો ઉદ્દેશ પાલી ગ્રંથો વાંચવા માટે સક્ષમ હોય
અને તેમને સમજવાની યોગ્ય લાગણી હોય તો પણ, જો તે સમજ વ્યાકરણના નિયમોની
તમામ મિનિટ વિગતોને આવરી લેતી નથી, તો પણ તેમને ખરેખર વધારે ખર્ચ કરવાની
જરૂર નથી અસંખ્ય ઘોષણાઓ અને સંયોજનો જેવી બાબતોને શામેલ થતા વ્યાયામયુક્ત
વ્યાકરણના સિદ્ધાંતની નિરાશાજનક શીખવાની સાથે સમય સંઘર્ષ કરે છે.
તે
કિસ્સામાં, પોતાને પાલી શબ્દોનો અર્થ શીખવા માટે પોતાને મર્યાદિત કરવા
માટે પૂરતી છે, કારણ કે વાંચનનો વારંવારનો અનુભવ સૌથી સામાન્ય સજા માળખાંની
પ્રયોગમૂલક અને સાહજિક સમજણ આપે છે. આમ તેઓ પોતાના અભ્યાસના સમય, અવધિ,
આવર્તન, સમાવિષ્ટો અને ઊંડાણને પસંદ કરીને સ્વયંસંચાલિત બને છે.
બુદ્ધ વેકાની તેમની સમજણ વધુ ચોક્કસ બની જશે કારણ કે તેઓ નિયમિત વાંચનના
માર્ગ દ્વારા બુદ્ધના શિક્ષણમાં મૂળભૂત શબ્દો અને મહત્વપૂર્ણ ફોર્મ્યુલાને
સરળતાથી શીખતા અને યાદ કરે છે. તેઓના શિક્ષણ અને પ્રેરણા તેમાંથી મેળવી
શકશે કારણ કે શિક્ષકના સંદેશા પર તેમની સ્વીકૃતિ સુધારશે.
ભવિષ્યમાં, ભક્ખસ હશે જે આવા ભાષણોની વાતો સાંભળશે નહીં, જે તથગતા, અર્થમાં
ગહન, અર્થમાં ગહન છે, વિશ્વની બહાર અગ્રણી છે, (સતત) ખાલીતા સાથે જોડાયેલ
છે, તેઓ કાનને ધિરાણ આપશે નહીં, તેઓ તેમના મનને જ્ઞાન પર લાગુ પાડશે નહીં,
તેઓ તે ઉપદેશોને ધ્યાનમાં લેવામાં આવશે અને કુશળ થશે.
તેનાથી
વિપરીત, તેઓ એવી વાતોની વાતો સાંભળશે કે જે કવિઓ, રમૂજી શબ્દો, રમૂજી
શબ્દો, બાહ્ય લોકો અથવા શિષ્યોના શબ્દો દ્વારા બનાવવામાં આવતી સાહિત્યિક
રચનાઓ છે, તેઓ કાનને ધીરજ આપશે, તેઓ જ્ઞાન પર તેમના મનનો ઉપયોગ કરશે. , તેઓ
તે ઉપદેશોને ધ્યાનમાં લેવા અને કુશળ ગણવામાં આવશે.
આમ, ભક્ખસ, જે ભાષણો, તથગતાના શબ્દો છે, અર્થમાં ગહન, ગહન, વિશ્વની બહાર અગ્રણી, (સતત) ખાલીતા સાથે જોડાયેલ છે, અદૃશ્ય થઈ જશે.
તેથી, ભક્ખસ, તમારે આ રીતે તાલીમ આપવી જોઈએ: ‘આપણે આવા ભાષણોની વાણી
સાંભળીશું જે તથગતાના શબ્દો છે, જે અર્થમાં ગહન, અર્થમાં ગહન છે, વિશ્વની
બહાર અગ્રણી છે, (સતત) ખાલીતા સાથે જોડાયેલ છે, આપણે કાનને ધીરજ આપીશું,
અમે જ્ઞાન પર આપણું મન લાગુ પાડશે, આપણે તે ઉપદેશોને ધ્યાનમાં લઈશું અને
કુશળ થઈશું. ‘ આ રીતે ભીખુખ, તમારે પોતાને તાલીમ આપવી જોઈએ.
“I’m very glad that you’ve decided to join me for this 10 week course.”
This Vipassanā Fellowship course is a practical guide to Buddhist meditation that he hopes will be useful to those who are new to meditation and to established meditators wishing to further explore a rich and vital tradition.
The course is intended for those of all religious traditions (and none) but aims for clarity by keeping the descriptive and explanatory material in the context from which it grew.
Our beliefs, cultures and circumstances may be very different but it is often fruitful to have a window into another framework so that our habitual patterns can be re-examined in the light of the challenge.
The emphasis is on dedicated practice: it is hoped that you will absorb a little of the material and then apply it in daily meditation sessions over an extended period.
These closely related meditation techniques are rooted in the earliest Buddhist texts and have the capacity to transform both heart and mind, and serve any meditator well for a lifetime of fruitful, and often joyous, practice.
Meditation is by no means the whole of the Buddhist Path; but for those who would seek awakenment it is certainly central to it.
His aim is to clearly explain the method of practice, the practical difficulties that may be encountered and to explore strategies for overcoming them.
Each practice is placed in context so that you will come to appreciate why a particular route has been suggested and its relationship to the Buddha’s teaching.
Rather than choosing to separate meditation from a tradition that can sustain it, or presenting a single technique as a panacea, he has tried to advocate a balanced and consistent approach to Buddhist practice cognizant of the conditions that the Buddha deemed necessary for an awakening to be possible.
Each of the techniques is a meditation practice that can stand alone, but there is a logical progression in the way that they are introduced.
Although it may be tempting to select the technique that one is most drawn to at the outset, he’d recommend that you work with each technique in the order in which it is given.
Mastery of any practice will take many years, but a few weeks of introductory work with each of the techniques offered in this course will enable you to become aware of the correspondence and differences between the techniques and will, in a sense, bring them into your repertoire for further use throughout your meditating life.
It will also give an indication of the range of skills that need to be developed and the areas where particular work may be needed.
New material is presented to you each day in this Course Campus.
The text ranges from detailed instructions on each new technique, to short practical notes and brief theoretical sketches.
Over the 10 weeks you should gain an appreciation of the broader picture and will have an understanding of the breadth of Buddhist forms of meditation and ethical practice.
There is also a selection of verses from our version of the Dhammapada: one of the best-loved collections in the Canon offered for reflection.
These thematically-arranged stanzas offer an accessible introduction to major aspects of the Buddhist path and an experience of Affective Reading.
You should try to visit the Course Campus on a regular basis.
The web site will be updated regularly throughout the course in response to the practice questions raised by your fellow participants.
There is a database of past questions (just follow the “In Practice” link) and the opportunity to engage in Dhamma discussion for those who find this type of activity fruitful.
You can also contact him directly with your meditation queries and related questions by using one of the Contact links.
There are downloadable audio guided meditations when new techniques are introduced in the text, a series of chant workshops with accompanying audio files and a glossary of Pali terms.
The recordings become available on the site for instant streaming or individual download as the course progresses.
How long should I meditate?
If you are a beginner you should try to incorporate at least one session into each day, lasting for about 20-30 minutes. This time may be increased gradually and another daily session can be added when you feel ready.
For those with previous meditation experience, I recommend two sessions per day lasting from 30 minutes to one hour each (or longer). If you have additional time, perhaps at weekends, then additional sessions can be incorporated.
The audio guided meditation files become available to you as new techniques are introduced. They are intended to as illustrative material, so that you can become familiar with how to construct your own meditation sitting. It is not a good idea to use any guided meditation recordings on a long-term basis.
Try not to mix different meditation techniques into the same sitting, unless this is suggested in the text. If you are able only to incorporate one session into your day give priority to familiarizing yourself with the fundamentals of the newest technique.
What is the chanting about?
The audio chants included in the course are supplementary, and their use is entirely optional.
These are presented as a Chant Workshop, each Friday, for the first part of our course session.
The whole sequence can be downloaded in the final Workshop.
Some people find traditional Buddhist ritual helps them to settle into their meditation practice; for others it is a hindrance.
Please use these, or other, Buddhist chants to frame your meditation sittings if you wish. Translations are given for each of the Pāli chants.
Approaching this path
These are not dry academic exercises, mental gymnastics or philosophical debates: meditation can bring real wisdom and unparalleled states of calmness and bliss.
The danger is to expect these results immediately.
It will take some time and in the early stages all of us will experience doubt about the validity of working in this way.
The lokiya - or mundane - benefits will start to become apparent quite soon if we practise with commitment and determined effort.
It is important that we don’t settle for these, of course, but such glimpses of the positive outcome of our work may inspire a certain degree of confidence or saddhā in the value of meditation and the Path.
There are hundreds of methods of meditation, several varieties of Buddhism and many varied spiritual paths.
Many offer something of value; but to be of use any valid path or method will require commitment.
No technique will prove effective unless followed with discipline and effort.
It is recommended that whilst working with this course you follow the outline as it is given rather than trying to accommodate different approaches from other traditions within the same sittings.
There is always the desire to experiment and see if anyone else has got a different handle on the challenges we face, but why not make best use of this current experience?
Try to work with any difficulties that are encountered rather than substituting unrelated alternatives.
Many of the challenges we face during meditation are effective pointers to those areas requiring most attention, and if we simply shift ground every time something seems difficult we will learn very little from the experience and our progress, if any, will be slow.
We must become aware of our hunger for novelty: the constant seeking of newer, better, faster, is still craving whether we are talking about a new car or a new meditation technique.
Craving, as we shall see, is at the root of the suffering we experience.
So, take it gently but seriously.
Apply the practices with commitment and, in time, you will become convinced of their efficacy.
Please remember that he is available to help where he can and that you can contact him whenever you have questions about the practices we are using. He looks forward to getting to know you better over the coming days.
He would like to offer any merits of this course to the teachers who have blessed him with advice and encouragement over the past decades - and especially to those from Sri Lanka. May they and all beings attain peace.
With mettā,
Andrew
VIPASSANA FELLOWSHIP
ஆண்ட்ரூ சொல்கிறார்
“நீங்கள் இந்த 10 வாரம் நிச்சயமாக என்னை சேர முடிவு செய்துவிட்டேன் என்று மிகவும் மகிழ்ச்சி அடைகிறேன்.”
இந்த
விப்பாசனா பெல்லோஷிப் நிச்சயமாக பௌத்த தியானத்திற்கான நடைமுறை
வழிகாட்டியாக இருக்கிறது, தியானத்திற்கு புதியவர்களும், செல்வந்தரும்
முக்கியத்துவமான பாரம்பரியத்தை ஆராய்வதற்காக விரும்பும் தியானிகளுக்கும்
புதியவர்களுக்கும் பயனுள்ளதாக இருப்பதாக நம்புகிறார்.
நிச்சயமாக
அனைத்து மத மரபுகள் (மற்றும் யாரும்) அந்த நோக்கம் ஆனால் அது வளர்ந்து
வரும் சூழலில் விளக்கமளிக்கும் மற்றும் விளக்கமளிக்கும் பொருள் வைத்து
தெளிவின்மை நோக்கமாக உள்ளது.
நமது
நம்பிக்கைகள், கலாச்சாரங்கள் மற்றும் சூழ்நிலைகள் மிகவும் வித்தியாசமாக
இருக்கலாம், ஆனால் ஒரு சாளரத்தை இன்னுமொரு கட்டமைப்பாக மாற்றுவதற்கு
பலனளிக்கக்கூடியதாக இருக்கும், இதனால் எங்கள் பழக்கவழக்கங்கள் சவாலின்
வெளிச்சத்தில் மீண்டும் பரிசீலிக்கப்படலாம்.
முக்கியத்துவம்
அர்ப்பணிப்பு நடைமுறையில் உள்ளது: நீங்கள் பொருள் ஒரு சிறிய உறிஞ்சி
பின்னர் ஒரு நீண்ட காலத்திற்கு தினசரி தியானம் அமர்வுகள் அதை பொருந்தும்
என்று நம்பப்படுகிறது.
இந்த
நெருக்கமான தொடர்புடைய தியான முறைமைகள் ஆரம்பகால பௌத்த நூல்களில்
வேரூன்றியிருக்கின்றன, இதயத்தையும் மனதையும் மாற்றியமைப்பதற்கான திறனைக்
கொண்டிருக்கின்றன, வாழ்நாள் முழுவதும் பயனுள்ள மற்றும் அடிக்கடி
மகிழ்ச்சியான நடைமுறைக்கு எந்தவொரு தியானியுடனும் நன்றாக வேலை செய்கின்றன.
தியானம் என்பது புத்த மதத்தின் முழுமையும் அல்ல. ஆனால் எழுச்சியைத் தேடுபவர்களுக்கு இது நிச்சயமாக முக்கியம்.
அவரது
நோக்கம் நடைமுறையில் முறை, நடைமுறைக் கஷ்டங்களை எதிர்கொள்வது மற்றும்
அவர்களை மீட்பதற்கான தந்திரோபாயங்களை ஆராய்தல் ஆகியவற்றை தெளிவாக விவரிக்க
வேண்டும்.
ஒவ்வொரு
நடைமுறையும் சூழலில் வைக்கப்படுகிறது, எனவே ஒரு குறிப்பிட்ட வழியை
பரிந்துரைத்து, புத்தரின் போதனையுடன் அதன் உறவு ஏன் வருகிறது என்பதை
நீங்கள் புரிந்துகொள்வீர்கள்.
ஒரு
மரபுவழி தத்துவத்தை தியானிப்பதற்கோ அல்லது ஒற்றை நுட்பத்தை ஒரு
சடப்பொருளாக வழங்குவதையோ தியானிப்பதற்கு மாறாக, பௌத்த நடைமுறைக்கு ஒரு
சமநிலையான மற்றும் நிலையான அணுகுமுறைக்கு ஆதரவளிப்பதற்காக அவர் முயன்றார்,
புத்தர் ஒரு விழிப்புணர்வுக்காக தேவை என்று கருதினார் சாத்தியமான.
உத்திகள்
ஒவ்வொன்றும் தனியாக நிற்கக்கூடிய ஒரு தியான நடைமுறையாகும், ஆனால் அவை
அறிமுகப்படுத்தப்படும் வழியில் ஒரு தருக்க முன்னேற்றம் உள்ளது.
ஆரம்பத்தில்
மிக அதிகமான வரையறையான நுட்பத்தைத் தேர்ந்தெடுப்பதற்கு முயற்சி செய்யலாம்
என்றாலும், நீங்கள் வழங்கிய வரிசையில் ஒவ்வொரு உத்தியாகவும் வேலை
செய்யுமாறு பரிந்துரைக்கிறேன்.
எந்தவொரு
நடைமுறைக்கும் மேலானது பல ஆண்டுகள் எடுக்கும், ஆனால் இந்த
பாடத்திட்டத்தில் வழங்கப்படும் ஒவ்வொரு நுட்பத்திற்கும் அறிமுகமான சில
வாரங்களுக்கு நீங்கள் உத்திகள் மற்றும் உத்திகள் ஆகியவற்றிற்கும் இடையே
உள்ள தொடர்பு மற்றும் வேறுபாடுகள் பற்றி அறிந்து கொள்ள முடியும். உங்கள் தியானம் வாழ்க்கை முழுவதும் மேலும் பயன்படுத்த திறமை.
இது அபிவிருத்தி செய்யப்பட வேண்டிய திறன்களின் வரம்பு மற்றும் குறிப்பிட்ட பணி தேவைப்பட வேண்டிய பகுதிகளின் குறிப்பையும் கொடுக்கும்.
இந்த பாடநெறி வளாகத்தில் ஒவ்வொரு நாளும் புதிய பொருள் உங்களுக்கு வழங்கப்படுகிறது.
உரை
ஒவ்வொரு புதிய நுட்பத்தின் விரிவான வழிமுறைகளிலிருந்து, சிறிய நடைமுறை
குறிப்புகள் மற்றும் சுருக்கமான தத்துவார்த்த ஓவியங்களுக்கிடையில் உள்ளது.
10
வாரங்களுக்கும் மேலாக பரந்த படத்தை பாராட்ட வேண்டும், தியானித்தல் மற்றும்
தத்துவ நடைமுறை பௌத்த வடிவங்களின் அகலத்தை புரிந்து கொள்ள வேண்டும்.
தம்மாபாதையின்
எங்கள் பதிப்பில் இருந்து ஒரு வசனம் தெரிவு செய்யப்பட்டுள்ளது: கேனனின்
சிறந்த வசீகரமான தொகுப்புகளில் ஒன்று பிரதிபலிப்புக்கு வழங்கப்பட்டது.
பௌத்த வழிபாட்டின் பிரதான அம்சங்களுக்கும், பாதிக்கப்பட்ட வாசிப்பு அனுபவத்திற்கும் இது அணுகத்தக்க அறிமுகத்தை அளிக்கிறது.
நீங்கள் வழக்கமாக கோர்ஸ் வளாகத்தை வழக்கமாகப் பார்க்க முயற்சிக்க வேண்டும்.
உங்கள்
சக பங்கேற்பாளர்களால் எழுப்பப்பட்ட நடைமுறை வினாக்களுக்கு விடையளிப்பதன்
மூலம் வலைத் தளம் தொடர்ந்து படிப்படியாக புதுப்பிக்கப்படும்.
கடந்தகால
கேள்விகளின் ஒரு தரவுத்தளம் (”பயிற்சி” என்ற இணைப்பைப் பின்பற்றுங்கள்)
மற்றும் இந்த வகை செயல்திறன் பயன் பெறும் நபர்களுக்கான அறநெறி விவாதத்தில்
பங்கேற்க வாய்ப்பு உள்ளது.
தொடர்பு
இணைப்புகளில் ஒன்றைப் பயன்படுத்தி உங்கள் தியானி கேள்விகளையும் தொடர்புடைய
கேள்விகளையும் நீங்கள் நேரடியாக தொடர்பு கொள்ளலாம்.
புதிய
நுட்பங்களை உரைகளில் அறிமுகப்படுத்துகையில் பதிவிறக்கம் செய்யக்கூடிய
ஆடியோ வழிகாட்டு தியானம் உள்ளது, ஒலி கோப்புகள் மற்றும் பாலி சொற்களின் ஒரு
சொற்களோடு தொடர்ச்சியான மந்திர ஓவியங்கள்.
பாடநெறிகளுக்கு உடனடி ஸ்ட்ரீமிங் அல்லது தனிநபர் பதிவிறக்கத்திற்கான பதிவுகள் படிப்படியாக கிடைக்கின்றன.
நான் எவ்வளவு காலம் தியானிக்க வேண்டும்?
நீங்கள்
ஒரு தொடக்கப் பணியாளராக இருந்தால் ஒவ்வொரு நாளும் குறைந்தபட்சம் ஒரு
அமர்வு ஒன்றை இணைக்க முயற்சிக்க வேண்டும், சுமார் 20-30 நிமிடங்கள்
நீடிக்கும். இந்த நேரத்தில் படிப்படியாக அதிகரிக்கலாம் மற்றும் நீங்கள் தயாராக இருக்கும் போது மற்றொரு அன்றாட அமர்வை சேர்க்க முடியும்.
முந்தைய
தியான அனுபவத்துடன் இருப்பவர்களுக்கு, ஒரு நாளைக்கு இரண்டு நிமிடங்களில்
ஒவ்வொரு நிமிடத்திற்கும் ஒரு மணி நேரம் அல்லது ஒரு மணிநேரம் நீளமாக
இருக்கும் என்று நான் பரிந்துரைக்கிறேன். கூடுதல் நேரம் இருந்தால், ஒருவேளை வார இறுதிகளில், கூடுதல் அமர்வுகளை சேர்த்துக்கொள்ளலாம்.
புதிய நுட்பங்களை அறிமுகப்படுத்தியதால் ஆடியோ வழிகாட்டுதலுக்கான தியானம் உங்களுக்கு கிடைக்கின்றது. அவர்கள் உன்னுடைய தியானம் உட்கார்ந்து எப்படித் தெரிந்துகொள்வது என்பது உனக்கு நன்றாகத் தெரியும். ஒரு நீண்ட கால அடிப்படையிலான எந்த வழிகாட்டு தியான பதிவுகளையும் பயன்படுத்துவது நல்லது அல்ல.
இது உரைகளில் பரிந்துரைக்கப்படாவிட்டால் அதே சமயம் வெவ்வேறு தியான முறைகளை கலக்க வேண்டாம். உங்கள்
தினத்தில் ஒரு அமர்வை இணைக்க மட்டுமே உங்களால் முடிந்தால், புதிய
நுட்பத்தை அடிப்படையாகக் கொண்டு உங்களை அறிமுகப்படுத்துவதற்கு முன்னுரிமை
கொடுங்கள்.
பற்றி கோஷம் என்ன?
பாடத்திட்டத்தில் சேர்க்கப்பட்டுள்ள ஆடியோ பாடல்கள் துணை நிரலாகும், அவற்றின் பயன்பாடு முற்றிலும் விருப்பமானது. இவை ஒவ்வொரு வெள்ளிக்கிழமை, எங்கள் பாடநூல்களின் முதல் பகுதிக்காக ஒரு சாந்த் பட்டறை என வழங்கப்படுகின்றன. முழு வரிசைமுறை இறுதி பட்டறை பதிவிறக்க முடியும். சிலர் பாரம்பரிய பெளத்த சடங்கு தியானத்தை நடைமுறைப்படுத்துவதற்கு உதவுகிறார்கள்; மற்றவர்களுக்கு இது தடையாக உள்ளது. நீங்கள் விரும்பினால், உங்கள் தியானி அமர்வுகளை அமைக்க இந்த, அல்லது மற்ற புத்த மத பாணிகளை பயன்படுத்தவும். ஒவ்வொரு பாலி பாணிகளுக்கும் மொழிபெயர்ப்புகள் வழங்கப்படுகின்றன.
இந்த பாதையை நெருங்குகிறது
இவை
உலர் கல்வி பயிற்சிகள், மன ஜிம்னாஸ்டிக்ஸ் அல்லது தத்துவார்த்த விவாதங்கள்
அல்ல: தியானம் உண்மையான ஞானத்தையும் சமநிலையற்ற மாநிலங்களையும்
அமைதியையும் பேரின்பத்தையும் கொண்டு வர முடியும். ஆபத்து உடனடியாக இந்த முடிவுகளை எதிர்பார்க்க வேண்டும். இது
சிறிது நேரம் எடுக்கும், ஆரம்ப கட்டங்களில் இந்த வழியில் வேலை செய்வதற்கான
செல்லுபடியாக்கத்தைப் பற்றிய எல்லா சந்தேகங்களும் நம்மை சந்திக்கும். லோகியா - அல்லது இவ்வுலகு - நன்மைகள் அர்ப்பணிப்பு மற்றும் உறுதியான முயற்சியுடன் நடைமுறையில் இருந்தால், விரைவில் நனவாகும். நிச்சயமாக
நாம் இதற்காகத் தீர்த்து வைக்கக் கூடாது என்பது முக்கியம், ஆனால் எங்கள்
வேலை நேர்மறையான விளைவுகளின் தெளிவானது, தியானம் மற்றும் பாதையின்
மதிப்பில் ஒரு குறிப்பிட்ட அளவு நம்பிக்கை அல்லது சச்சாவை ஊக்குவிக்கும்.
நூற்றுக்கணக்கான தியான வழிமுறைகள், பலவிதமான புத்தங்கள் மற்றும் பல்வேறு ஆன்மீக பாதைகள் உள்ளன. பலர் ஏதோவொரு மதிப்பு அளிக்கிறார்கள்; ஆனால் எந்த செல்லுபடியாகும் பாதை அல்லது முறை பயன்படுத்த வேண்டும் அர்ப்பணிப்பு தேவைப்படும். எந்தவொரு நுட்பமும் ஒழுக்கம் மற்றும் முயற்சியால் பின்பற்றப்படாமல் செயல்படாது. இந்த
பாடத்திட்டத்தில் பணிபுரிகின்ற அதே சமயம், அதே மாதிரியில் உள்ள பிற
மரபுகளிலிருந்து வேறுபட்ட அணுகுமுறைகளுக்கு இடமளிக்க முயலுவதைப் போன்று,
நீங்கள் முன்மாதிரியைப் பின்பற்றுகிறீர்கள். நாம்
எதிர்கொள்ளும் சவால்களில் வேறு யாராவது வேறுபட்ட கைப்பிடியைப்
பெற்றிருந்தார்களா என்பதைப் பரிசோதிக்கவும், இந்த தற்போதைய அனுபவத்தை ஏன்
பயன்படுத்திக்கொள்ளாமல் இருக்கவும் எப்போதும் விரும்புகிறார்களா? தொடர்பற்ற மாற்றுகளை மாற்றுவதற்கு பதிலாக எதிர்கொள்ளும் எந்தவொரு சிரமங்களுடனும் பணிபுரிய முயற்சிக்கவும். தியானம்
போது நாம் எதிர்கொள்ளும் பல சவால்கள் மிகவும் கவனம் தேவை என்று அந்த
பகுதிகளில் பயனுள்ளதாக சுட்டிக்காட்டி உள்ளன, மற்றும் நாம் வெறுமனே ஒவ்வொரு
முறையும் தரையில் மாற்றினால் கடினமாக உள்ளது நாம் அனுபவம் மற்றும் எங்கள்
முன்னேற்றம், ஏதேனும் இருந்தால், மெதுவாக இருக்கும் கற்று கொள்ள முடியாது. புதுமைக்கான
பசி பற்றி நாம் அறிந்திருக்க வேண்டும்: புதிய, சிறந்த, வேகமான, தொடர்ந்து
முயன்று வருகிறோம், ஒரு புதிய காரை அல்லது ஒரு புதிய தியான முறையைப் பற்றி
பேசுகிறோமா? நாம் கவனிப்பதைப் போல், நாம் அனுபவிக்கும் துன்பத்தின் வேர்.
எனவே, மெதுவாக ஆனால் தீவிரமாக எடுத்து. நடைமுறைகளை அர்ப்பணிப்புடன் பொருத்துங்கள், காலப்போக்கில், நீங்கள் அவர்களின் செயல்திறன் பற்றி உறுதியாக நம்புவீர்கள். தயவுசெய்து
நான் எங்கு உதவுகிறேனோ, அதைப் பயன்படுத்திக் கொள்வேன் என்று நினைவில்
கொள்ளவும், நீங்கள் பயன்படுத்தும் பழக்கங்களைப் பற்றி நீங்கள் கேள்விகள்
எடுத்தபோதெல்லாம் என்னை தொடர்பு கொள்ளவும். நான் வரவிருக்கும் நாட்களில் உங்களுக்கு நன்றாகத் தெரிந்துகொள்ள எதிர்பார்த்திருக்கிறேன்.
கடந்த
பத்தாண்டுகளில் - குறிப்பாக சிறிலங்காவிலிருந்து வந்தவர்களுக்கும் அறிவுரை
மற்றும் உற்சாகத்துடன் எனக்கு ஆசி வழங்கிய ஆசிரியர்களுக்கு இந்த
பாடசாலையின் எந்தவொரு நன்மையையும் வழங்க விரும்புகிறேன். அவர்கள் மற்றும் அனைத்து மனிதர்களும் சமாதானத்தை அடைவார்கள்.
மெட்டாவுடன்,
ஆண்ட்ரூ
LESSON 2819 Tue 27 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)
Do Good Be Mindful
People all over the world may
practice Buddha Vacana the words of the Buddha from Tipitaka for
Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare, happiness and
peace for all societies and to attain Eternal Bliss as Final Goal.
Tipitaka
in 13) Classical Azerbaijani- Klassik Azərbaycan,14) Classical Basque- Euskal klasikoa,16) Classical Bengali-ক্লাসিক্যাল বাংলা,17) Classical Bosnian-Klasični bosanski,18) Classical Bulgaria- Класически българск,19) Classical Catalan-Català clàssic,20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文（简体）,23) Classical Chinese (Traditional)-古典中文（繁體）,24) Classical Corsican-Corsa Corsicana,25) Classical Croatian-Klasična hrvatska,26) Classical Czech-Klasická čeština,
Original
Teachings of the Buddha refer to the teachings of the historical
Siddhartha Gautama, also known as the Buddha. What the original
teachings were, or Buddha Vacana has been the subject of debate and
historical argument for centuries. These source teachings have given
rise to the numerous schools and traditions of Buddhism that exist
today.
In modern academia, the sutta pitakas of the Pali Canon, and Chinese
Agamas as well as surviving fragments of the Sanskrit Canon and Gandhari
Canon have been identified as containing the earliest known record of
these teachings. However, the teachings passed down over a period of
many centuries as an oral tradition before being committed to writing.
During this time they were codified in a form suitable for easy
memorization and chanting. Academics are in disagreement over the
content of the original source teachings that gave rise to these various
recensions and the numerous traditions and scriptures that arose later
based on these.
This video is targeted to blind users.
Attribution:
Article text available under CC-BY-SA
Creative Commons image source in video
Audiopedia Published on Nov 17, 2015
Original Teachings of the Buddha refer to the teachings of the
historical Siddhartha Gautama, also known as the Buddha. What the
original teachings were, or Buddha Vacana has been the subject of debate
and historical argument for centuries. These source teachings have
given rise to the numerous schools and traditions of Buddhism that exist
today. In modern academia, the sutta pitakas of the Pali Canon, and
Chinese Agamas as well as surviving fragments of the Sanskrit Canon and
Gandhari Canon have been identified as containing the earliest known
record of these teachings. However, the teachings passed down over a
period of many centuries as an oral tradition before being committed to
writing. During this time they were codified in a form suitable for easy
memorization and chanting. Academics are in disagreement over the
content of the original source teachings that gave rise to these various
recensions and the numerous traditions and scriptures that arose later
based on these.
This video is targeted to blind users.
Attribution: Article text available under CC-BY-SA Creative Commons image source in video Category Education
Original
Teachings of the Buddha refer to the teachings of the historical
Siddhartha Gautama, also known as the Buddha. What the original
teachings were, or …
https://www.youtube.com/watch?v=3Bk3iO_Bc08
Word of the Buddha (part | Ajahn Brahm | 10 December 2017
Part
8: Ajahn Brahm takes the 8th sutta class working from the book “Word of
the Buddha” by Venerable Nyanatiloka. This class focuses on right
mindfulness, where one should direct their mindfulness and how the 5
hindrances affect our mindfulness.
Please support the BSWA in making teachings available for free online
via Patreon: https://www.patreon.com/BuddhistSocie…
Buddha Vacana - Budanın sözləri - Pulsuz və asan bir şəkildə Pali onlayn məlumat əldə edin.
Bu veb sayt Pali dilinin əsaslarını öyrənməklə Buddanın sözlərini daha
yaxşı başa düşmək istəyənlərə həsr olunmuşdur, lakin bunun üçün çox vaxt
yoxdur. Fikir, əgər onların məqsədi yalnız Pali mətnlərini oxumaq və
onları başa düşmək üçün ədalətli bir duyğu əldə etməkdirsə, bu anlayış
qrammatik qaydaların bütün dəqiq detallarını əhatə etmirsə belə,
həqiqətən çox şey sərf etməməlidirlər Çox sayda çöküntü və konjugasiya
kimi şeyləri əhatə edən yorucu qrammatik nəzəriyyənin cəsarətsiz
öyrənilməsi ilə mübarizə aparan zaman.
Bu halda, ən əhəmiyyətli
Pali sözlərinin mənasını öyrənmək üçün özlərini məhdudlaşdırmaq
kifayətdir, çünki oxuduğun təkrarlanan təcrübə ən ümumi cümlə
strukturlarının empirik və intuitiv anlayışını təmin edir. Beləliklə, öz
tədqiqatlarının vaxtını, müddətini, tezliyini, məzmununu və dərinliyini
seçən autodidacts olmaq imkanına malikdirlər.
Buddha Vacana
onların anlayışı, Buddha’nın təlimində əsaslı olan sözləri və
əhəmiyyətli formullarını, müntəzəm oxu yolları ilə asanlıqla
öyrəndikləri və yadda saxladığı qədər daha dəqiq olacaqlar. Onların
öyrənməsi və ondan aldıqları ilham daha da dərinləşəcək, çünki Müəllimin
mesajlarına olan münasibəti yaxşılaşacaq.
Gələcək dövrdə,
Tathiqata sözləri olan, dərin, mənada dərin məna daşıyır, dünyadan
kənara çıxan (ardıcıl) boşluqla əlaqəli, qulağa borc verməyəcək sözləri
söyləyən bxikhus olacaqdır. onların fikrini biliklərinə tətbiq
etməyəcəklər, bu təlimləri qəbul etmə və mənimsəmə kimi
qiymətləndirməyəcəklər.
Əksinə, onlar şairlər tərəfindən
hazırlanmış ədəbi əsərlər, ağıllı sözlər, incə məktublar, xaricilər
tərəfindən, ya da şagirdlərin sözləri, qulağa borc verəcəkdirlər,
fikirlərini onların biliklərinə tətbiq edəcəklər. , bu təlimləri
nəzərdən keçirmək və mənimsəmək kimi qiymətləndirəcəklər.
Beləliklə, bhikhus, boşluqla əlaqəli (ardıcıl) dünyadan kənara çıxan,
dərin, dərin mənada olan Tathiqata sözləri olan sözlər yox olacaq.
Buna görə də, bxikhus, beləliklə məşq etməlisiniz: “Biz, Tathiqata
sözləri, dərin, dərin mənada, dünyadan kənara çıxan (ardıcıl) boşluqla
əlaqəli sözlər söyləyəcəyik, qulağımıza borc verəcəyik. zehinimizi
biliklərimizə tətbiq edəcəyik, bu təlimləri nəzərdən keçirəcəyik və
mənimsədim “. Bhikhus, budur, özünüzü hazırlamalısınız.
Part
10: Ajahn Brahm takes the 10th sutta class working from the book “Word
of the Buddha” by Venerable Nyanatiloka. Ajahn Brahm discusses sutta 118
of the Majjhima Nikaya – Anapanasati Sutta: Mindfulness of Breathing.
You can read MN118 - Anapanasati Sutta on Sutta Central: https://suttacentral.net/en/mn118
Please support the BSWA in making teachings available for free online via Patreon: https://www.patreon.com/BuddhistSocie…
Buda Vacana - Buda hitzak - Ezagutu Pali online doan eta modu errazean.
Webgune hau Baliaren hitzak hobeto ulertu nahi dituztenek Pali
hizkuntzaren oinarriak ikasten dituzte, baina ez dute denbora asko
eskura. Ideia da Pali testuak irakurtzeko gaitasuna eta ulertzeko
arrazoizko sentimenduak edukitzea, nahiz eta ulermen horrek ez ditu arau
gramatikalen minutuko xehetasun guztiak estaltzen, ez dute benetan
askoz ere gastatu beharrik. denbora, gramatika tediosoaren teoria
lapurterako ikasketa gogoangarri batekin borrokan, deklinazio eta
konjugazio ugari bezala.
Kasu horretan, nahikoa da Pali hitz
garrantzitsuenen esanahia besterik ez ikastea, irakurketaren errepikapen
esperientziak esaldi egitura arrunten ulermen enpiriko eta intuitibo
bat eskaintzen baitu. Horrela, autodidaktaketarako gaitasuna dute,
denbora, iraupena, maiztasuna, edukiak eta sakontzea aukeratuz.
Buda Vacanaren ulermena askoz ere zehatzagoa izango da Buda
irakaskuntzan funtsezkoak diren hitz eta oinarrizko formulak ikasi eta
memorizatzeko, irakurketa arruntaren bidez. Haien ikaskuntza eta
lortutako inspirazioa sakonago egongo dira, irakaslearen mezuei hobeto
erantzuteko moduan izango baitira.
Etorkizunean, bhikkhus izango
dira, non Tathāgata hitzak, esanahi sakonak eta sakonak, munduarengandik
urrun daudenak (hurrenez hurren) hutsunearekin loturik dauden hitzez
hitz egingo duten hitzak entzuteko, ez dute belarririk emango. Ez dute
jakinduriaz aplikatuko, ez dute ikasketarik hartuko eta masterizatuko
direnak kontuan hartuko.
Aitzitik, poetak, hitz zorrotzek,
zentzuzko letrak, kanpotik kanpoko jendea edo dizipuluen hitzak
konposizio literarioak entzuten dituzten diskurtso horiek entzungo
dituzte, belarrira emango dute, jakinduria kontuan hartuko dute ,
irakaspenak hartu eta masterizatu egingo dira.
Horrela, bhikkhus,
Tathāgata hitzak, esanahi sakona eta sakona, munduarengandik urruntzen
direnak (koherentziaz) hutasunarekin lotuta egongo diren diskurtsoak
desagertu egingo dira.
Horregatik, bhikkhusek honela entrenatu
beharko zenituzke: “Tathāgata hitzak, esanahi sakonak eta sakonak,
munduarengandik urrunduz (koherentziaz) hutsean loturik dauden hitzei
buruz entzungo dugu, Ezagutza gure ezagutza aplikatuko du, irakaspenak
hartu eta masterizatu egingo direla uste dugu “. Horra nola, bhikkhus,
zu zeu ados egon behar duzu.
This
is television coverage of our participation in a grand event in
Sarajevo to welcome the arrival of Ramadan called “My Umma” Several
male and female choirs, a large band and a traditional Morroccan
Andalusi ensemble accompanied us in a performance Al Madha and Fiashiya
under the sensitive and expert direction of the conductor, Mehmed
Bajratarevic. It was a unique and inspiring experience.
https://www.youtube.com/watch… Live in Sarajevo Firdaus Ensemble Published on Jan 10, 2018
This is television coverage of our participation in a grand event in
Sarajevo to welcome the arrival of Ramadan called “My Umma” Several
male and female choirs, a large band and a traditional Morroccan
Andalusi ensemble accompanied us in a performance Al Madha and Fiashiya
under the sensitive and expert direction of the conductor, Mehmed
Bajratarevic. It was a unique and inspiring experience. Category Film & Animation
This
is television coverage of our participation in a grand event in
Sarajevo to welcome the arrival of Ramadan called “My Umma” Several male
and female choi…
Part
11: this is Ajahn Brahm’s 11th sutta class working from the book “Word
of the Buddha” by Venerable Nyanatiloka. This class focuses on The
Eightfold Path, The Middle Way.
Please support the BSWA in making teachings available for free online
via Patreon: https://www.patreon.com/BuddhistSocie…
Буда Вача - Словы Буды - Больш падрабязна Pali онлайн бясплатна і просты спосаб.
Гэты сайт прысвечаны тым, хто хоча, каб лепш зразумець словы Буды,
вывучаючы асновы мовы Палі, але якія не маюць шмат часу для гэтага. Ідэя
заключаецца ў тым, што, калі іх мэтай з’яўляецца проста атрымаць
уключаны чытаць тэксты Палі і маюць ладная пачуццё разумення іх, нават
калі гэта разуменне не ахоплівае ўсе драбнюткія дэталі граматычных
правілаў, яны на самой справе не трэба марнаваць шмат час змагаецца з
якая бянтэжыць навучання стомнага граматычнай тэорыі з удзелам такіх
рэчаў, як шматлікія скланення і спражэння.
У гэтым выпадку досыць
абмежавацца проста даведацца значэнне найбольш важнымі словы Палі, таму
што паўторны вопыт чытання забяспечвае эмпірычнае і інтуітыўнае
разуменне найбольш распаўсюджаных структуры прапановы. Такім чынам, яны
дазволілі стаць самавук, выбіраючы час, працягласць, частату, змест і
глыбіню іх ўласнага даследавання.
Іх разуменне Буды Вача стане
значна больш дакладным, паколькі яны лёгка вывучыць і запомніць словы і
важныя формулы, якія маюць асноватворнае значэнне ў вучэнні Буды, па
шляху рэгулярнага чытання. Іх навучанне і натхненне яны атрымліваюць ад
яе будзе расці глыбей у іх ўспрымальнасць да паведамленняў Настаўнікі
палепшыцца.
У будучыні, будуць манахі, якія не будуць слухаць
выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх,
глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з
пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум
на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і
засвоены.
Наадварот, яны будуць слухаць выказванні такіх
дыскурсаў, якія з’яўляюцца літаратурнымі творамі, зробленых паэтамі,
дасціпнымі словамі, дасціпныя лістамі, людзьмі з-за межы або словамі
вучняў, яны будуць аказваць вуха, яны будуць прымяняць свой розум на
ведах , яны будуць разглядаць гэтыя вучэнні, каб быць прыняты і
засвоены.
Такім чынам, бхикша, дыскурсы, якія з’яўляюцца словамі
Татхагат, глыбокімі, глыбокія па сэнсе, вядучыя за межамі свету,
(паслядоўна), звязаныя з пустэчай, знікнуць.
Таму, бхикшу, вы
павінны трэніравацца так: «Мы будзем слухаць выказванні такіх дыскурсаў,
якія з’яўляюцца словы Татхагаты, глыбокім, глыбокім па сэнсе, вядучыя
за межы свету, (паслядоўна), звязаныя з пустэчай, мы будзем крэдытаваць
вуха, мы будзе прымяняць свой розум на ведах, мы будзем разглядаць гэтыя
вучэнні, каб быць прынята і засвоена. Гэта як, бхикшу, вы павінны
трэніраваць сябе.
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Part 12: Ajahn Brahm takes the 12th sutta class working from the book “Word of the Buddha” by Venerable Nyanatiloka.
Please support the BSWA in making teachings available for free online via Patreon: https://www.patreon.com/BuddhistSocie…
বুদ্ধ Vacana - বুদ্ধ এর শব্দ - বিনামূল্যে এবং সহজ উপায় জন্য পালি অনলাইন শিখুন।
এই ওয়েবসাইটটি বালি ভাষার শব্দগুলিকে আরও ভালভাবে বুঝতে পেল যারা মূলত
পালি ভাষা শেখার জন্য উৎসাহিত, কিন্তু যাদের কাছে বেশি সময় নেই। ধারণাটি
হল যে যদি তাদের উদ্দেশ্য কেবল পালি গ্রন্থে পড়তে সক্ষম হয় এবং তাদের
বোঝার ন্যায্য অনুভূতি থাকে, এমনকি যদি এই বোঝার ব্যাকরণগত নিয়মগুলির
সমস্ত মিনিট বিবরণকে ঢেকে নাও, তবে তাদের সত্যিই বেশি ব্যয় করতে হবে না
সমসাময়িক ব্যাকরণগত তত্ত্বের নিরুৎসাহিত শেখার সাথে সংগ্রামের সময়
অনেকগুলি হতাশাব্যঞ্জক এবং সংযোজন হিসাবে জড়িত।
এই ক্ষেত্রে, কেবল
পল শব্দগুলির সবচেয়ে সহজ অর্থ বোঝার জন্য নিজেকে সীমাবদ্ধ করা, কারণ পড়ার
বারবার অভিজ্ঞতা সবচেয়ে সাধারণ বাক্যের গঠনগুলির একটি পরীক্ষামূলক এবং
স্বজ্ঞাত বোঝার সরবরাহ করে। এভাবে তারা নিজ নিজ গবেষণার সময়, সময়কাল,
ফ্রিকোয়েন্সি, বিষয়বস্তু এবং গভীরতা নির্বাচন করে স্বতঃস্ফূর্ততা তৈরি
করতে সক্ষম হয়।
বুদ্ধ ভ্যাকারির তাদের বোঝার আরো বেশি সুনির্দিষ্ট
হয়ে উঠবে কারণ তারা বুদ্ধের শিক্ষার মৌলিক বিষয়গুলি এবং নিয়মিত পড়ার
উপায়গুলির সাহায্যে শব্দগুলি এবং গুরুত্বপূর্ণ সূত্রগুলি সহজেই শিখতে এবং
মনে রাখতে পারে। তাদের শিক্ষা ও অনুপ্রেরণা তারা এটিকে আরও গভীর করে তুলবে
কারণ শিক্ষকের বার্তাগুলিতে তাদের স্বচ্ছতা উন্নত হবে।
ভবিষ্যতে,
এমন কিছু বক্তব্য থাকবে যারা তাতগতা, গভীর, গভীর অর্থ, অর্থের বাইরে গভীরতর
শব্দগুলির (যেমন ক্রমাগত) শূন্যতার সাথে যুক্ত, তেমনি তারা কান দেবেন না,
এই ধরনের বক্তৃতাগুলির কথা শোনে না। জ্ঞানের উপর তাদের মন প্রয়োগ করা হবে
না, তারা সেই শিক্ষাকে বিবেচনায় নেওয়া এবং দক্ষতার সাথে বিবেচনা করবে না।
বিপরীতভাবে, তারা এমন বক্তব্যের কথা শুনবে যা কবিদের দ্বারা বানানো
সাহিত্য রচনাগুলি, বিচিত্র শব্দ, বিদ্বেষপূর্ণ অক্ষর, বাইরের মানুষের
দ্বারা বা শিষ্যদের কথা শুনে তারা কান দেবে, তারা জ্ঞান সম্পর্কে তাদের মন
প্রয়োগ করবে। , তারা গ্রহণ করা এবং mastered হিসাবে যারা শিক্ষা বিবেচনা
করা হবে।
এভাবে, ভিক্ষুক, কথাসাহিত্য যা তাতগতা শব্দ, গভীর, অর্থাত্
গভীর, বিশ্বের বাইরে অগ্রসর, (ধারাবাহিকভাবে) শূন্যতার সাথে সংযুক্ত,
অদৃশ্য হয়ে যাবে।
অতএব, ভিক্ষুক, আপনাকে এভাবে প্রশিক্ষিত করা
উচিত: ‘আমরা ততগৎ শব্দ, গভীর, গভীর অর্থের অর্থ, এই পৃথিবীর বাইরে অগ্রসর
হওয়ার (যেমন ধারাবাহিকভাবে) শূন্যতার সাথে যুক্ত, আমরা কান দেব, আমরা এই
ধরনের বক্তব্যের কথা শুনব। জ্ঞান আমাদের মন প্রয়োগ করা হবে, আমরা গ্রহণ
করা এবং মহিমান্বিত হিসাবে যে শিক্ষা বিবেচনা করা হবে। ‘ এইভাবে, ভিক্ষুক,
আপনি নিজেকে প্রশিক্ষিত করা উচিত।
Buddha Vacana - Reči Buda - Saznajte Pali online besplatno i na jednostavan način.
Ova web stranica posvećena je onima koji žele bolje da razumeju reči
Buda učenjem osnova jezika Pali, ali koji nemaju mnogo vremena za to.
Ideja je da ako je njihova svrha samo da se omogući čitanje Pali
tekstova i da imaju fer osećaj da ih razumiju, čak i ako to
razumijevanje ne pokriva sve minute detalje gramatičkih pravila, zaista
ne treba mnogo trošiti vreme koje se bori sa obeshrabrivanjem učenja
uzurantne gramatičke teorije koja uključuje takve stvari kao što su
brojne deklinacije i konjugacije.
U tom slučaju, dovoljno je
ograničiti sebe da jednostavno nauče značenje najvažnijih reči Pali, jer
ponovljeno iskustvo čitanja daje empirijsko i intuitivno razumevanje
najčešćih struktura rečenice. Stoga su omogućene autodidakcije, biranje
vremena, trajanja, učestalosti, sadržaja i dubine sopstvene studije.
Njihovo razumevanje Budine Vacane će postati mnogo preciznije jer bez
napora nauče i zapamtiti reči i važne formule koje su fundamentalne u
Budinoj nastavi, putem načina redovnog čitanja. Njihovo učenje i
inspiracija koju dobiju iz nje će se sve više razvijati jer će se
njihova usavršenost prema porukama Učitelja poboljšati.
U budućem
vremenu će biti bhikkusa koji neće slušati izlaganje takvih diskursa,
što su reči Tatagate, duboke, duboke u značenju, koje vode izvan
svijeta, (konzistentno) vezane za prazninu, neće posjedovati uho, oni
neće primeniti svoj um na znanje, oni neće uzeti u obzir ta učenja kako
ih treba uzeti i savladati.
Naprotiv, oni će slušati izgovor
takvih diskursa koji su književne kompozicije pesnika, duhovitih reči,
duhovitih pisama, ljudi spolja ili reči učenika, oni će poslužiti uhu,
primijeniti njihov um na znanje , oni će uzeti u obzir ta učenja kako ih
treba uzeti i savladati.
Tako će nestati bhikkusi, diskursi koji
su reči Tatagate, duboki, duboki u značenju, koji vode van sveta,
(dosledno) povezani sa prazninom.
Dakle, bhikkhus, vi treba tako
da obučite: “Mi ćemo slušati izgovor takvih diskursa koji su reči
Tatagate, duboke, duboke u smislu, vodeći izvan svijeta, (konzistentno)
povezani sa prazninom, mi ćemo poslužiti uho, mi primeniti naš um na
znanje, razmotrićemo ta učenja kako ih treba uzeti i savladati. ” Evo
kako bi, bhikkhus, trebali da se trenirate.
A
launching ceremony of the book titled “Introduction to Buddhism”
(Bulgarian edition) by Khensur Kiabje Tamding Gyatso Rimpoche at Sofia,
Bulgaria
新书推介礼在保加利亚 索非亚
保加利亚版本：“佛教入门” ，作者：嘉杰堪梭仁波切格西汤定。
La edición en búlgaro:”Introducción al Budismo” de Khensur Kiabje
Tamding Gyatso Rimpoché
Буда Вакана - Думите на Буда - Научете Pali онлайн безплатно и лесния начин.
Този уебсайт е посветен на тези, които искат да разберат по-добре
думите на Буда, като научат основите на езика на Pali, но нямат много
време за това. Идеята е, че ако целта им е просто да се даде възможност
да се четат текстовете на Пали и да има справедливо усещане за тяхното
разбиране, дори ако това разбиране не покрива всички детайлни детайли на
граматическите правила, те всъщност не трябва да харчат много време,
което се бори с обезсърчително изучаване на досадна граматическа теория,
включваща такива неща като множество отклонения и конюгации.
В
този случай достатъчно е да се ограничим само да научим значението на
най-важните думи на Пали, защото повтарящият се опит в четенето дава
емпирично и интуитивно разбиране за най-често срещаните изречения. По
този начин те могат да станат авторидакти, като избират времето,
продължителността, честотата, съдържанието и дълбочината на собственото
си изследване.
Разбирането им за Буда Вакана ще стане много
по-прецизно, тъй като те без усилие научават и запомнят думите и важните
формули, които са фундаментални в учението на Буда, чрез начини за
редовно четене. Ученето им и вдъхновението, което получават от него, ще
се задълбочат, тъй като тяхната възприемчивост към посланията на Учителя
ще се подобри.
В бъдеще ще има бхикхус, който няма да слуша
изказването на такива разговори, които са думи на Татагат, дълбоки,
дълбоки в смисъл, водещи отвъд света (последователно), свързани с
празнота, те няма да придадат ухо, те няма да прилагат ума си върху
знанието, те няма да считат тези учения за възприемани и усвоени.
Напротив, те ще слушат изказванията на такива дискурси, които са
литературни съчинения, направени от поети, остроумни думи, остроумни
писма, от хора отвън или думите на учениците, те ще придадат ухо, ще
прилагат ума си върху знанието , те ще считат тези учения за възприети и
усвоени.
Така, bhikkhus, дискурсите, които са думи на Татагатта,
дълбоки, дълбоки в смисъл, водещи отвъд света (последователно),
свързани с пустотата, ще изчезнат.
Ето защо, бихкхус, трябва да
тренирате по следния начин: “Ще слушаме изказването на такива дискурси,
които са думи на Татагат, дълбоки, дълбоки в смисъл, водещи отвъд света
(последователно), свързани с пустотата, ще придадем ухо, ние ще приложим
ума си върху знанието, ще разгледаме тези учения, за да бъдем погълнати
и овладени. ” Ето как, bhikkhus, трябва да се тренирате.
Buda Vacana - Les paraules del Buda - Apreneu a Pali de manera gratuïta i gratuïta.
Aquest lloc web està dedicat a aquells que desitgen comprendre millor
les paraules del Buda tot aprenent els aspectes bàsics del llenguatge
Pali, però que no tenen gaire temps disponible per a això. La idea és
que si el seu propòsit és simplement habilitar-se per llegir els textos
de Pali i tenir un sentiment just de comprendre’ls, fins i tot si
aquesta comprensió no cobreix tots els detalls minuciosos de les regles
gramaticals, realment no necessiten gastar gaire temps que lluita amb un
aprenentatge desalentador de la tediosa teoria gramatical que involucra
coses com nombroses declensions i conjugacions.
En aquest cas,
n’hi ha prou de limitar-se a aprendre el significat de les paraules Pali
més importants, perquè l’experiència repetida de la lectura proporciona
una comprensió empírica i intuïtiva de les estructures de frases més
comunes. D’aquesta manera, es converteixen en autodidactes, triant el
temps, la durada, la freqüència, els continguts i la profunditat del seu
propi estudi.
La seva comprensió del Buda Vacana es farà molt
més precisa ja que aprenen i memoritzen sense esforç les paraules i les
fórmules importants que són fonamentals en l’ensenyament de Buda, per
mitjà de la lectura habitual. El seu aprenentatge i la inspiració que
obtinguin s’incrementaran a mesura que millorin la seva receptivitat als
missatges del professor.
En el temps futur, hi haurà bhikkhus
que no escoltin l’expressió d’aquests discursos que són paraules del
Tathāgata, profunds, profunds en el significat, que van més enllà del
món, (constantment) connectats amb el buit, que no van a prestar sentit,
no aplicaran la seva ment al coneixement, no consideraran aquells
ensenyaments que siguin assumits i dominats.
Al contrari,
escoltaran l’expressió d’aquests discursos que són composicions
literàries fetes per poetes, paraules enginyoses, lletres enginyoses,
per persones de fora, o paraules de deixebles, que donaran sentit, que
aplicaran la seva ment en coneixement , consideraran aquells
ensenyaments que siguin assumits i dominats.
Així, els bhikkhus,
els discursos que són paraules de la Tathāgata, profunds, profunds en el
significat, que van més enllà del món, (constantment) connectats amb el
buit, desapareixeran.
Per tant, bhikkhus, hauríeu d’entrenar
així: “Escoltarem l’expressió d’aquests discursos que són paraules del
Tathāgata, profunds, profunds en el significat, que van més enllà del
món, (constantment) connectats amb el buit, anem a prestar atenció,
nosaltres aplicarem la nostra ment en el coneixement, considerarem
aquells ensenyaments que seran assumits i dominats “. Així és com,
bhikkhus, hauries d’entrenar-te.
Buddha Vacana - Ang mga pulong sa Buddha - Pagkat-on sa Pali online nga libre ug sayon nga paagi.
Kini nga website gipahinungod niadtong kinsa buot masabtan ang mga
pulong sa Buddha pinaagi sa pagtuon sa mga batakang pinulongan sa Pali,
apan kinsa walay igong panahon alang niini. Ang ideya mao nga kon ang
ilang katuyoan mao lamang ang makahimo sa pagbasa sa mga Pali nga mga
teksto ug adunay usa ka makiangayon nga pagbati sa pagsabut kanila,
bisan kung kana nga pagsabut wala maglakip sa tanan nga minutos nga mga
detalye sa grammatical nga mga lagda, wala sila kinahanglan nga mogasto
sa daghan panahon nga nakigbisog sa usa ka makapawala sa kasayuran nga
pagkat-on sa hugaw nga teoriya sa gramatika nga naglakip sa mga butang
sama sa daghang mga pagdeklara ug conjugations.
Niana nga
kahimtang, igo na nga limitahan ang ilang kaugalingon aron makat-on
lamang ang kahulogan sa labing importante nga Pali nga mga pulong,
tungod kay ang gibalikbalik nga kasinatian sa pagbasa naghatag og
empirical ug intuitive nga pagsabut sa labing komon nga mga istruktura
sa paghukom. Sa ingon kini mahimo nga mahimong autodidacts, pagpili sa
oras, gidugayon, kasubsob, sulod ug giladmon sa ilang kaugalingong
pagtuon.
Ang ilang pagsabut sa Buddha Vacana mahimong mas tukma
samtang sila walay kakugi nga makakat-on ug magsag-ulo sa mga pulong ug
sa importante nga mga pormula nga sukaranan sa pagtulun-an ni Buddha,
pinaagi sa regular nga pagbasa. Ang ilang pagkat-on ug ang inspirasyon
nga ilang makuha gikan niini mas molalom samtang ang ilang pagdawat sa
mensahe sa Magtutudlo molambo.
Sa umaabot nga panahon, adunay mga
bhikkus nga dili maminaw sa pagpamulong sa maong mga diskurso nga mga
pulong sa Tathāgata, lawom, makahuloganon nga kahulogan, nga nag-una sa
kalibutan, (kanunay nga) konektado sa kahaw-ang, dili sila mamati, sila
dili magamit ang ilang hunahuna sa kahibalo, wala nila isipa ang mga
pagtulun-an nga pagakuhaon ug pag-master.
Sa kasukwahi, maminaw
sila sa pamulong sa mga diskurso nga mga komposisyon sa literatura nga
gihimo sa mga magbabalak, panitikang mga pulong, malipayon nga mga
sulat, sa mga tawo gikan sa gawas, o sa mga pulong sa mga tinun-an, sila
mamati, magamit nila ang ilang hunahuna sa kahibalo , sila maghisgut sa
mga pagtulun-an nga pagakuhaon ug pag-master.
Busa, ang mga
bhikkus, ang mga diskurso nga mga pulong sa Tathāgata, lawom,
makahuloganon nga kahulogan, nga nag-una sa kalibutan, (kanunay) nga
nalambigit sa kahaw-ang, mahanaw.
Busa, mga bhikkus, kinahanglan
nga magbansay ka sa ingon: ‘Atong paminawon ang pamulong nga mga
pamulong nga mga pulong sa Tathagata, lawom, kahulogan sa kahulogan,
nagapanguna sa kalibutan, (kanunay) nga may kalabutan, kita mamati, kita
magamit ang atong hunahuna sa kahibalo, atong hisgotan ang mga
pagtulun-an nga pagakuhaon ug batokan. ‘ Mao kini ang paagi, ang
bhikkus, kinahanglan nga imong bansayon ang imong kaugalingon.
Buddha Vacana - Mawu a Buddha - Phunzirani Pali pa Intaneti kwaulere ndi njira yophweka.
Webusaitiyi
ikuperekedwa kwa iwo omwe akufuna kuti amvetse bwino mawu a Buddha
pophunzira zofunikira za chinenero cha Pali, koma omwe alibe nthawi
yochuluka. Lingaliro
ndiloti ngati cholinga chawo chiri chabe kuti athandizidwe kuwerenga
malemba a Pali ndi kukhala ndi malingaliro okwanira a kumvetsetsa iwo,
ngakhale kuti kumvetsetsa kumeneku sikukutanthauza mfundo zonse zapadera
za malamulo a grammatic, iwo sakusowa kuti azigwiritsa ntchito zambiri nthawi
yomwe ikulimbana ndi kuphunzira kokhumudwitsa kwa chiphunzitso chovuta
chachilankhulo chomwe chimakhudza zinthu monga kuzunzika kwambiri ndi
kugwirizana.
Zikatero,
ndizokwanira kuti azindikire tanthauzo la mawu ofunika kwambiri a Pali,
chifukwa chakuti kuwerenga mobwerezabwereza kumapereka chidziwitso
chodziwika bwino komanso chodziwika bwino pamagulu ambiri a chiganizo. Zomwe
zimathandiza kuti akhale autodidact, kusankha nthawi, nthawi,
mafupipafupi, zomwe zili mkati ndi kuya kwa kuphunzira kwawo.
Kumvetsetsa
kwawo kwa Buddha Vacana kudzakhala kosavuta kwambiri pamene amaphunzira
mosavuta ndi kuloweza mawu ndi zofunikira zomwe zili zofunika kwambiri
kuphunzitsa kwa Buddha, mwa kuŵerenga nthawi zonse. Kuphunzira
kwawo ndi kudzoza komwe amapeza kuchokera kwa iwo zidzakula kwambiri
pamene kulandiridwa kwawo ku mauthenga a Mphunzitsi kudzasintha.
M’tsogolomu,
padzakhala bhikkhus omwe sangawamvere nkhani zotero zomwe ndi mau a
Tathāgata, ofunika kwambiri, otanthawuza kwambiri, kutsogolera dziko
lonse lapansi (nthawi zonse) okhudzana ndi zopanda pake, sangathe
kubweza, sagwiritse ntchito malingaliro awo pa chidziwitso, iwo sangawone kuti ziphunzitsozo ziyenera kutengedwera ndi kuzidziwa bwino.
M’malo
mwake, iwo adzamvetsera kuyankhula kwa nkhani zotere zomwe ndizolemba
zolembedwa ndi olemba ndakatulo, mawu achinyengo, makalata amatsenga,
ndi anthu ochokera kunja, kapena mawu a ophunzira, adzakongoza makutu,
adzagwiritsa ntchito malingaliro awo pa chidziwitso , iwo adzalingalira zomwe ziphunzitsozo ziyenera kutengedwera ndi kuzidziwa bwino.
Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF)
