KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
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 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
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LESSON 2822 Fri 230 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 61) Classical Lao-ຄລາສສິກລາວ,62) Classical Latin-LXII) Classical Latin,63) Classical Latvian-Klasiskā latviešu valoda,64) Classical Lithuanian-Klasikinė lietuvių kalba,65) Classical Luxembourgish-Klassesch Lëtzebuergesch,66) Classical Macedonian-Класичен македонски,
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Vipassana Meditation Friday 30-11-2018 - Noble Path: Effort, Mindfulness, Concentration Book Contemplation - Day 63 Page Chant Workshop 9 (optional) https://course.org/campus/course/view.php?id=3 24 November - 30 November
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 4:13 am
https://course.org/campus/course/view.php?id=3

24 November - 30 November


https://course.org/campus/mod/book/view.php?id=198




Friday - Noble Path: Effort, Mindfulness, Concentration

1. Noble Path: Effort, Mindfulness, Concentration

RIGHT EFFORT

sammā vāyāma


“The effort of Avoiding, Overcoming,

Of Developing and Maintaining:

These four great efforts have been shown

By him, the scion of the sun.

And he who firmly clings to them,

May put an end to suffering.”

- Anguttara Nikāya



The Four Great Efforts:


1. The Effort to Avoid


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.


https://course.org/campus/mod/page/view.php?id=197&forceview=1



Contemplation - Day 62


370. Cut
off five, abandon five, cultivate five.


The
bhikkhu who transcends five fetters


is
called a flood-crosser.



371. Meditate,
O bhikkhu! Be not heedless.


Guard
the mind from sense pleasure’s whirl.


Be
not careless and swallow that ball of lead;


lest
you cry “This is pain” as it burns.



372. Meditative
absorption is not present without wisdom,


nor
wisdom in one who lacks absorption.


One
balanced in absorption and wisdom


is
indeed close to Nibbana.



373. Retiring
to a solitary abode,


that
bhikkhu who has calmed his mind,


and
clearly comprehends the Dhamma,


exceeds
all human joys.



374. Witnessing
the aggregates in rise and fall,


one
experiences happiness;


to
those who see with insight,


this
is the Deathless.



375. Sense
restraint, contentment,


discipline
according to the rules,


association
with noble friends -


energetic
and of pure conduct:


This
is the foundation for a wise bhikkhu.



Last modified: Thursday, 12 January 2017, 7:04 pm

https://course.org/campus/mod/page/view.php?id=224


Chant Workshop 9 (optional)

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.


Download the PDF of the complete text here (Text ONLY, 45KB)

Download the PDF and all mp3 audio files here for personal use (9MB approx)

(1) CHANT 1: Vandana & Tisarana

 

-1:42

(2) CHANT 2: Panca Sila

 

-0:44
 

(3) CHANT 3: Iti Pi So

 

-1:38

(4) CHANT 4: The Metta Sutta

 

-2:59

(5) CHANT 5: The Sublime Abodes

 

-3:13

(6) CHANT 6: Frequent Recollections

 

-1:08

(7) CHANT 7: Blessings

 

-3:37

(8) CHANT 8: Ending the Puja

 

-1:10
 


Last modified: Thursday, 13 September 2018, 5:25 pm

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11/29/18
Vipassana meditation Thursday - Noble Path: Speech, Action, Livelihood Book Contemplation - Day 62 September 2018 Meditation Course 24 November - 30 November
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 8:07 am

https://course.org/campus/course/view.php?id=3

24 November - 30 November

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.


https://course.org/campus/mod/book/view.php?id=196



Thursday - Noble Path: Speech, Action, Livelihood

1. Noble Path: Speech, Action, Livelihood

RIGHT SPEECH

sammā vācā


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.

https://course.org/campus/mod/page/view.php?id=197


Contemplation - Day 62


370. Cut
off five, abandon five, cultivate five.


The
bhikkhu who transcends five fetters


is
called a flood-crosser.



371. Meditate,
O bhikkhu! Be not heedless.


Guard
the mind from sense pleasure’s whirl.


Be
not careless and swallow that ball of lead;


lest
you cry “This is pain” as it burns.



372. Meditative
absorption is not present without wisdom,


nor
wisdom in one who lacks absorption.


One
balanced in absorption and wisdom


is
indeed close to Nibbana.



373. Retiring
to a solitary abode,


that
bhikkhu who has calmed his mind,


and
clearly comprehends the Dhamma,


exceeds
all human joys.



374. Witnessing
the aggregates in rise and fall,


one
experiences happiness;


to
those who see with insight,


this
is the Deathless.



375. Sense
restraint, contentment,


discipline
according to the rules,


association
with noble friends -


energetic
and of pure conduct:


This
is the foundation for a wise bhikkhu.



Last modified: Thursday, 12 January 2017, 7:04 pm

comments (0)
11/28/18
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. Tipitaka in41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית 45) Classical Hindi- शास्त्रीय हिंदी,46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku, 49) Classical Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Korean-고전 한국어,59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),60) Classical Kyrgyz-Классикалык Кыргыз,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 6:46 pm
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.

Tipitaka
in41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית
45) Classical Hindi- शास्त्रीय हिंदी,46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Korean-고전 한국어,59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),60) Classical Kyrgyz-Классикалык Кыргыз,







https://www.youtube.com/watch?v=c9f3PyxKHeU&list=RDc9f3PyxKHeU&start_radio=1&t=0


41) Classical Haitian Creole-Klasik kreyòl,
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Published on Oct 12, 2018



Bachata
Haiti - Bachata Creole: Franklin Medina, El Zorro Negro, interprets
Haitian kompa classic, Ti Pouchon, as a bachata. Joan Soriano on guitar.
Toni Tomas on chorus. Ti Pouchon was composed by Toto Necessite.
From the album Bachata Haiti, Available now:
https://itunes.apple.com/album/bachat…
https://open.spotify.com/album/7A9n7I…
https://www.amazon.com/Bachata-Haiti/…

Find out more about Bachata Haiti:
http://www.iasorecords.com/artists/ba…
https://www.facebook.com/BachataHaiti/

Camera and Editor: Eli Ben-Yacoov




44) Classical Hebrew- עברית קלאסית

https://www.youtube.com/watch?v=VofPFoPNlTc

The Black Buddha and the Israelite Buddhists







Published on Jun 5, 2015


CLICK HERE FOR THE FULL ARTICLE WITH PICTURES: https://arianasiresearch.wordpress.co…

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

45) Classical Hindi- शास्त्रीय हिंदी,

https://www.youtube.com/watch?v=wNH_j0XqLqo

Buddha & His Dhamma | Episode - 1





Published on Oct 30, 2017



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

Support Us At PATREON https://www.patreon.com/TathagatLIVE

buy online Book Buddha and his Dhamma Hindi -
http://amzn.to/2gkbuAK

buy online Book Buddha and his Dhamma English -
http://amzn.to/2xFosAx

Ref. Point

Original Writing of Dr. B R Ambedkar (THE BUDDHA AND HIS DHAMMA)

http://www.columbia.edu/itc/mealac/pr…

buddha new song
Published on May 21, 2013


BUDDHA BORN IN NEPAL


Published on Nov 7, 2016


https://www.youtube.com/watch?v=_4OEO11vVqI

Buddha life and his teaching (Vipassana) in hindi





Published on Feb 18, 2015


about The Siddhartha Gautama, The Buddha, His life and his teachings and the Vipassana meditation.

46) Classical Hmong- Lus Hmoob,

https://www.youtube.com/watch?v=MiPSrTGOUdA&start_radio=1&list=RDMiPSrTGOUdA&t=5

Dej Nag - Ntuj No Tuaj Lawm







Published on Feb 8, 2009


Dej Nag Karaoke Music Video - Now Available on DVD
WATCH IN HIGH DEFINITION

All Rights Reserved. Copyright 2009 Apple Video Production

For more information or to order:

559.696.9347
www.applevideo.us


Published on Dec 1, 2015


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.






Published on Mar 18, 2017



49) Classical Igbo,

http://media.photobucket.com/user/robfrazee/media/Stuff/squirrlemassage.gif.html?filters[term]=peace%20of%20mind&filters[primary]=gif&filters[secondary]=images&sort=1&o=14 

http://photobucket.com/gallery/http://media.photobucket.com/user/leafnfeather/media/Facebook/Cover%20Photos/10177510_10152377622172915_7881837550425920567_n_zpsihxylyt9.jpg.html?filters[term]=peace%20of%20mind&filters[primary]=gif&filters[secondary]=images&sort=1&o=17


http://photobucket.com/…/10177510_10152377622172915_7881837…

49) Classical Igbo,

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

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.

- Āṇi Sutta -


50) Classical Indonesian-Bahasa Indonesia Klasik,








Published on Feb 13, 2014


Please do NOT mirror / reupload this video without permission. Thank you very much. -redshift
Dekat di Hati Remix (2015) → https://www.youtube.com/watch?v=IFE_E…
Cintaku Remix (2016) → https://www.youtube.com/watch?v=fUQve…

Happy Valentine! - YT Thank You 1000+
- -
Original Song by “Me”
Performed by Hatsune Miku & Megurine Luka

DL : https://soundcloud.com/redshiftvocalo…
Illust : http://ai-illust.daportfolio.com

Arrange, Mixing : crash
VSQ : rikuu
Illust : kuroha ai

Produced by REDSHiFT
- -
our first release in 2014 8)

finally, it’s effin done, yay. hope you like it.
btw guys, we need some choco here :v
- -
(Literal) English Translation

When I see her
In every situation
Vibes rushes in my chest

I tried get close to her
I faced her
Oh she is so irresistible

I really want to greet her
say hello to her
Share my laughter with her

But what am I feeling
I could not bear
I do not know what should be said

Is this what they call love
Is this love
Love at first sight
Is this the sensation of love
Is this love
Feels delighted when I see
The sight ofher

The next time I see her
in a different situation
Vibes are still there

I approached her
I looked at her face
Oh she is still so charming

Feels longing
When I myself want to see you
Want to constantly be together
Together in every situation
- -


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.

52) Classical Italian-Italiano classico,

52) Classical Italian-Italiano classico,

https://www.youtube.com/watch?v=8Q5mY5Bj4h4

Buddhist Temple, napoli ,italy.

Published on Dec 15, 2012







55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

Presenting you Buddha Devana Nodiro Devotional Songs || Ashwini Recording Company Produced by:…
https://www.youtube.com/watch?v=bgRyQXnOfSk&start_radio=1&list=RDbgRyQXnOfSk&t=10 




Published on Sep 26, 2016





For more news visit ☛ http://english.ntdtv.com
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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.




57) Classical Khmer- ខ្មែរបុរាណ,


57) បុរាណខ្មែរ - បុរាណខ្មែរ,


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

ព្រះពុទ្ធសាសនា
- ព្រះបន្ទូលរបស់ព្រះពុទ្ធ -
សិក្សាអំពីសូត្រតាមអ៊ិនធឺរណីដោយមិនគិតថ្លៃនិងងាយស្រួល។

វេបសាយនេះត្រូវបានឧទ្ទិសដល់អ្នកដែលប្រាថ្នាយល់ច្បាស់អំពីពាក្យរបស់ព្រះពុទ្ធដោយសិក្សាពីមូលដ្ឋានគ្រឹះនៃភាសាបាលីប៉ុន្តែអ្នកដែលមិនមានពេលវេលាច្រើនសម្រាប់វា។

គំនិតនេះគឺថាប្រសិនបើគោលបំណងរបស់ពួកគេគ្រាន់តែត្រូវបានអនុញ្ញាតឱ្យអានអត្ថបទគម្ពីរបាលីហើយមានអារម្មណ៍ត្រឹមត្រូវនៃការយល់ដឹងរបស់ពួកគេសូម្បីតែការយល់ដឹងនោះមិនគ្របដណ្តប់គ្រប់ពត៌មានលំអិតអំពីវិន័យតាមវេយ្យាករណ៍ពួកគេពិតជាមិនត្រូវការចំណាយច្រើនទេ។

ពេលវេលាដែលកំពុងតែតស៊ូជាមួយនឹងការរៀនបំប៉ននូវទ្រឹស្ដីវេយ្យាករណ៍វេយ្យាករណ៍ដែលធុញទ្រាន់ដែលទាក់ទងនឹងរឿងជាច្រើនដូចជាទំនាញនិងការផ្សំគ្នាជាច្រើន។

ក្នុងករណីនោះវាគ្រប់គ្រាន់ហើយក្នុងការកំណត់ដោយខ្លួនឯងដើម្បីគ្រាន់តែរៀនពីអត្ថន័យនៃពាក្យសូត្ររបស់ព្រះពុទ្ធសាសនាដ៏សំខាន់បំផុតដោយសារតែបទពិសោធន៍នៃការអានម្តងហើយម្តងទៀតផ្តល់នូវការយល់ដឹងជាក់ស្តែងនិងវិចារណញាណនៃរចនាសម្ព័ន្ធប្រយោគទូទៅបំផុត។

ដូច្នេះពួកគេត្រូវបានអនុញ្ញាតឱ្យក្លាយជាអ្នករកឃើញដោយខ្លួនឯងដោយជ្រើសរើសពេលវេលាពេលវេលាភាពញឹកញាប់មាតិកានិងជម្រៅនៃការសិក្សាផ្ទាល់ខ្លួនរបស់ពួកគេ។

ការយល់ដឹងរបស់ពួកគេអំពីព្រះពុទ្ធសាសនានឹងកាន់តែច្បាស់លាស់នៅពេលដែលពួកគេខិតខំនិងចងចាំពាក្យនិងរូបមន្តដ៏សំខាន់ដែលមានមូលដ្ឋានគ្រឹះក្នុងការបង្រៀនរបស់ព្រះពុទ្ធតាមរយៈវិធីអានទៀងទាត់។

ការរៀនសូត្រនិងការបំផុសគំនិតដែលពួកគេទទួលពីវានឹងកាន់តែស៊ីជម្រៅនៅពេលដែលពួកគេទទួលយកសាររបស់គ្រូនឹងប្រសើរឡើង។

នៅពេលអនាគតនឹងមានហោរាដែលមិនស្តាប់ពាក្យសុន្ទរកថាទាំងនេះដែលជាពាក្យរបស់តាថាហ្គាតាយ៉ាងជ្រាលជ្រៅនិងមានអត្ថន័យជ្រាលជ្រៅដែលនាំមុខគេហួសពីពិភពលោក
(ជាប់លាប់) ដែលជាប់ទាក់ទងនឹងភាពទទេហើយគេនឹងមិនខ្ចីត្រចៀកទេ។
នឹងមិនអនុវត្តគំនិតរបស់ពួកគេលើចំណេះដឹងទេពួកគេនឹងមិនចាត់ទុកការបង្រៀនទាំងនោះថាត្រូវបានគេយកមកធ្វើហើយស្ទាត់ជំនាញ។

ផ្ទុយទៅវិញពួកគេនឹងស្ដាប់សុន្ទរកថាទាំងនេះដែលជាសមាសភាពផ្នែកអក្សរសាស្ត្រដែលបានធ្វើឡើងដោយកំណាព្យពាក្យសម្តីដែលនិយាយដោយមន្ទិលសង្ស័យដោយមនុស្សមកពីខាងក្រៅឬពាក្យសំដីរបស់ពួកសិស្សពួកគេនឹងខ្ចីត្រចៀកពួកគេនឹងអនុវត្តគំនិតរបស់ពួកគេលើចំណេះដឹង
ពួកគេនឹងពិចារណាពីការបង្រៀនទាំងនោះដែលត្រូវបានលើកឡើងនិងស្ទាត់ជំនាញ។

ដូច្នេះប៊ីកឃិសដែលជាសុន្ទរកថារបស់ព្រះត្ថាកាតាយ៉ាងជ្រាលជ្រៅមានអត្ថន័យជ្រាលជ្រៅដែលនាំមុខគេហួសពីពិភពលោកនេះ
(ជាប់លាប់) ដែលភ្ជាប់ជាមួយភាពទទេនឹងបាត់។


ហេតុដូច្នេះហើយអ្នករាល់គ្នាគួរបង្ហាត់បង្រៀនថា:
“យើងនឹងស្តាប់ពាក្យសម្ដីបែបនេះដែលជាពាក្យរបស់តាថាហ្គាតាយ៉ាងជ្រាលជ្រៅនិងមានអត្ថន័យជ្រាលជ្រៅដែលឈានមុខគេនៅលើពិភពលោក
(ជាប់លាប់) ដែលជាប់ទាក់ទងនឹងភាពទទេយើងនឹងខ្ចីត្រចៀកយើង
នឹងអនុវត្តគំនិតរបស់យើងលើចំណេះដឹងយើងនឹងពិចារណាពីការបង្រៀនទាំងនោះដែលត្រូវបានគេលើកឡើងនិងស្ទាត់ជំនាញ។
នេះគឺជារបៀបដែលអ្នកគួរតែបង្វឹកខ្លួន។

- អានីសតា -


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58) Classical Korean-고전 한국어,





Published on Jun 22, 2015


불경중에서 반야심경과 함께 불교 행사와 법회에서 가장 많이 독송되는 대표적인 경전입니다.

“나무관세음보살 나무관세음보살 나무관세음보살”

천수경(千手經)은
천개의 손과 천개의 눈으로 중생을 돌보시는 관세음보살을 찬탄하는 내용입니다.



59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

59) Kurdî (Kurdî) Kurmancî (Kurdî) –Kurdî (Kurmancî)

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

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.

- Āṇi Sutta -



60) Classical Kyrgyz-Классикалык Кыргыз,





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

GEAR WE USE
Olympus OM-D E-M5 II: http://amzn.to/1OchS7t
Canon G7X: http://amzn.to/1YdjsYX
Olympus 14-150mm II Lens: http://amzn.to/1Y79zeM
Rode Video Mic GO: http://amzn.to/1WDKtVM
Joby Gorilla Pod: http://amzn.to/1PgoY5F
SanDisk 16GB Extreme Pro: http://amzn.to/25KEErs

SOCIAL MEDIA & TRAVEL BLOGS

AUDREY:
blog: http://thatbackpacker.com/
instagram: https://www.instagram.com/thatbackpac
facebook: https://www.facebook.com/thatbackpacker
twitter: https://twitter.com/ThatBackpacker

SAMUEL:
blog: http://nomadicsamuel.com/
facebook: https://www.facebook.com/nomadicsamuel
twitter: https://twitter.com/NomadicSamuel
instragram: https://www.instagram.com/nomadicsamuel/

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.

Brought to you by http://nomadicsamuel.com & http://thatbackpacker.com

This is part of our Travel in Kyrgyzstan video series showcasing Kyrgyz food, Kyrgyz culture and Kyrgyz cuisine.

Music in this video courtesy of Audio Network








01) Classical Magahi Magadhi,

01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03) Classical Magadhi Prakrit

04) Classical Pali

05) Classical Hela Basa


06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,

14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,

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,

27) Classical  Danish-Klassisk dansk,Klassisk dansk,
28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,

37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi- शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,

48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,

51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,

54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

56) Classical Kazakh-Классикалық қазақ,

57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,

59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,

69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,

73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,

77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,

88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,

91) Classical Slovak-Klasický slovenský,

92) Classical Slovenian-Klasična slovenska,

93) Classical Somali-Soomaali qowmiyadeed,

94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,

96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,

98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,

103) Classical Ukrainian-Класичний український,

104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,

109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu









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VIPASSANA FELLOWSHIP Meditation Course September to december 2018 https://course.org/campus/course/view.php?id=3 course.org General Introduction to Meditation and the Course Page Daily Practice Focus Glossary “In Practice…” Searchable questions and replies Contact Andrew Discussion
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VIPASSANA FELLOWSHIP Meditation Course September to december 2018

https://course.org/campus/course/view.php?id=3

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Introduction to Meditation and the Course

Introduction to Meditation and the Course

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

 Daily Practice Focus

https://course.org/campus/mod/page/view.php?id=60


Daily Practice Focus

Practice Focus

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.

Last modified: Friday, 13 January 2017, 12:58 pm
https://course.org/campus/mod/glossary/view.php?id=61

Browse the glossary using this index

Special | A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z | ALL

Page:  1  2  3  4  5  6  7  8  9  (Next)
  ALL

A

abhidhamma

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.



Page:  1  2  3  4  5  6  7  8  9  (Next)
  ALL

  • https://course.org/ip2/index.php

  • In Practice…

    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.

https://course.org/campus/mod/page/view.php?id=63


Contact Andrew

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.

Last modified: Friday, 13 January 2017, 12:59 pm
https://course.org/campus/mod/forum/view.php?id=64


Discussion

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 Andrew via e-mail at csupport@vipassana.com for personal support questions rather than using this forum.)


comments (0)
11/27/18
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. Tipitaka in30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino,33) Classical Finnish- Klassinen suomalainen,34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:17 pm
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.

Tipitaka
in30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,33) Classical Finnish- Klassinen suomalainen,34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,




30) Classical Esperanto-Klasika Esperanto,
https://www.youtube.com/watch?v=fZcwpCgzMUk&list=PL1-Yf3uU0c4wjHQ2NmkwRiWth2OMiCVJx





Published on May 11, 2012



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.


https://www.youtube.com/watch?v=ofJVXY-Qxb8









Published on Sep 12, 2016



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.


35) Classical Frisian- Klassike Frysk,


https://www.youtube.com/watch?v=2nCZ6MX0DC4

Buddha teaching Kannada pali language to kannada


Published on Jun 26, 2018



Buddha teaching Kannada BUDDHIST Buddhism gautam Buddha Buddha songs prayer original pali language to Kannada Buddha geetangali


36) Classical Galician-Clásico galego,

36) Clásico galego-Clásico galego,

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

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.

- Āṇi Sutta -


37) Classical Georgian-კლასიკური ქართული,

37) კლასიკური ქართული კლასიკური ქართული,

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

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.

- ii Sutta -


38) Classical German- Klassisches Deutsch,

https://www.youtube.com/watch?v=HZlv3s8yY64

LAND OF BUDDHA GERMAN

Published on Sep 18, 2014


Description



38) Klassik Germanisches Klassisches Deutsch,

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

Buddha Vacana
- Die Worte des Buddha -
Lernen Sie Pali kostenlos und bequem online.


Diese Website ist für diejenigen gedacht, die die Worte des Buddha
durch das Erlernen der Grundlagen der Pali-Sprache besser verstehen
möchten, aber nicht viel Zeit dafür haben. Die Idee ist, dass, wenn sie
lediglich dazu befähigt werden sollen, die Pali-Texte zu lesen und ein
gutes Verständnis zu haben, selbst wenn dieses Verständnis nicht alle
winzigen Details der grammatikalischen Regeln abdeckt, sie nicht
wirklich viel ausgeben müssen Zeit, die mit einem entmutigenden Erlernen
der langweiligen Grammatiktheorie zu kämpfen hat, darunter zahlreiche
Deklinationen und Konjugationen.

In diesem Fall reicht es aus,
sich auf die Bedeutung der wichtigsten Pali-Wörter zu beschränken, da
das wiederholte Lesen des Lesens ein empirisches und intuitives
Verständnis der häufigsten Satzstrukturen ermöglicht. Sie können so zu
Autodidakten werden, indem sie Zeit, Dauer, Häufigkeit, Inhalt und Tiefe
der eigenen Studie auswählen.

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


In der Zukunft wird es Bhikkhus geben, die nicht auf die Äußerung
solcher Diskurse hören werden, bei denen es sich um Worte der Tathāgata
handelt, die tiefgründig und tiefgründig sind und über die Welt
hinausführen (konsistent) mit der Leere verbunden sind. Sie werden kein
Ohr dafür geben werden ihren Verstand nicht auf Wissen anwenden, sie
werden diese Lehren nicht als aufgenommen und beherrscht betrachten.


Im Gegenteil, sie werden der Äußerung solcher Diskurse zuhören, bei
denen es sich um literarische Kompositionen handelt, die von Dichtern,
witzigen Worten, witzigen Briefen, Menschen von außen oder den Worten
von Schülern gemacht werden, sie werden Gehör finden, sie werden sich
auf Wissen konzentrieren werden sie diese Lehren als aufgenommen und
beherrscht betrachten.

So werden die Bhikkhus, die Diskurse, die
Worte des Tathāgata sind, tiefgründig, tiefgründig und über die Welt
hinausgehend (konsistent) mit der Leere verbunden, verschwinden.


Deshalb, Bhikkhus, solltest du so trainieren: ‘Wir werden auf die
Äußerung solcher Diskurse hören, die Worte des Tathāgata sind, tief und
tief im Sinn, die über die Welt hinausführen, (konsistent) mit der Leere
verbunden sind, wir werden uns Gehör verschaffen wird unser Wissen auf
Wissen anwenden, wir werden diese Lehren als aufgenommen und beherrscht
betrachten. ‘ So, Bhikkhus, solltest du dich trainieren.

- Āṇi Sutta -


youtube.com
Description

39) Classical Greek-Κλασσικά Ελληνικά,

https://www.youtube.com/watch?v=sdUVodhK2Go

Greek Buddhism Pt- 1 of 4 - Daham Vila

Published on Apr 16, 2013


යමෙක් මේ සසරේ ඇති අනතුර හඳුනා නොගනීද… එවන් අයහට නොපමාව එම විපත දැන හඳුනා ඉන් මිදීමට උපකාරය පිණිස …….
http://dahamvila.blogspot.com/



39) Κλασική Ελληνική-Κλασική English,

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

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.

- Άνι Σούτα -


youtube.com
යමෙක්
මේ සසරේ ඇති අනතුර හඳුනා නොගනීද… එවන් අයහට නොපමාව එම විපත දැන හඳුනා
ඉන් මිදීමට උපකාරය පිණිස ……. http://dahamvila.blogspot.com/

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,

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

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.

- Āṇ સુત્ત -


Comment


01) Classical Magahi Magadhi,
02) Classical Chandaso language,

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VIPASSANA FELLOWSHIP Andrew Welcomes saying “I’m very glad that you’ve decided to join me for this 10 week course.”
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 5:35 am
VIPASSANA FELLOWSHIP

Andrew Welcomes saying

“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


comments (0)
11/26/18
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, 27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:29 pm
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,

27) Classical  Danish-Klassisk dansk,Klassisk dansk,28) Classical  Dutch- Klassiek Nederlands,



13) Classical Azerbaijani- Klassik Azərbaycan,

https://www.youtube.com/watch?v=bGpe4B3PHm8
Original Teachings of the Buddha








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

https://www.youtube.com/watch?v=3Bk3iO_Bc08
Word of the Buddha (part 8) | Ajahn Brahm | 10 December 2017

Streamed live on Dec 10, 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…

Copyright Buddhist Society of Western Australia

Word of the Buddha (part 10) | Ajahn Brahm | 25 February 2018
Streamed live on Feb 25, 2018



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…

Copyright Buddhist Society of Western Australia




15) Classical Belarusian-Класічная беларуская,

https://www.youtube.com/watch?v=RIkFY–VD8Y

Published on Jan 27, 2016


https://www.youtube.com/watch?v=zdg2GHVpbgc

Streamed live on Mar 11, 2018



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…

Copyright Buddhist Society of Western Australia



https://www.youtube.com/watch?v=T3GvFaAu3sA

Published on Jun 20, 2016


Khem,kheimarak
Serey moon,Bun Sak,Meas Sok Soupea,Preabsovath,Sok Kun Nisa,Peak Mi
Comidy,Khmer Comedy,Vong Ratana,Kakrona Pich,Sapounmi Dada,Chhon
Sovanareach,Cherm,kroch,Nob Bayarith,Pich Soupea,TethVechka,Sun Srey
Pich,CTN Comedy,MyTV Comedy,Nonstop Song,Khmer Old song,New Song,Smort

https://www.youtube.com/watch?v=NrhzQgXMJ24
Word of the Buddha (part 12) | Ajahn Brahm | 13 May 2018

Streamed live on May 13, 2018



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…

Copyright Buddhist Society of Western Australia



19) Classical  Catalan-Català clàssic

19) Clàssic català-català clàssic

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

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.

- Āṇi Sutta -


buddha-vacana.org



20) Classical Cebuano-Klase sa Sugbo,

https://www.youtube.com/watch?v=XGDAU00kDW4

Published on Jun 30, 2008


Buddhist Temple in Cebu, Philippines


22) Classical Chinese (Simplified)-古典中文(简体)