LESSON 2821 Thu 29 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)
Do Good Be Mindful
People all over the world may
practice Buddha Vacana the words of the Buddha from Tipitaka for
Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare, happiness and
peace for all societies and to attain Eternal Bliss as Final Goal.
Bouda Vacana - Mo sa yo nan Bouda - Aprann Pali sou entènèt pou gratis ak fason ki pi fasil.
Sit entènèt sa a dedye a moun ki vle konprann pi byen pawòl Bouddha yo
nan aprann Basics lang Pali, men ki pa gen anpil tan ki disponib pou li.
Lide a se ke si bi yo se senpleman jwenn pèmèt li tèks yo Pali epi yo
gen yon santiman ki jis nan konprann yo, menm si ke konpreyansyon pa
kouvri tout detay yo minit nan règ gramatikal, yo pa reyèlman bezwen
depanse anpil tan difikilte ak yon aprantisaj dekouraje nan teyori
fatigan gramatikal ki enplike bagay tankou deklarasyon anpil ak
konjigezon.
Nan ka sa a, li se ase yo limite tèt yo nan tou
senpleman aprann siyifikasyon an nan pawòl ki pi enpòtan Pali, paske
eksperyans nan repete lekti bay yon konpreyansyon empirik ak entwisyon
nan estrikti yo fraz ki pi komen. Yo pèmèt yo vin otodidaks, chwazi tan,
dire, frekans, sa ak pwofondè etid pwòp yo.
Konpreyansyon yo nan
Bouda Vacana yo ap vin pi plis presi jan yo efor aprann ak memorize mo
yo ak fòmil yo enpòtan ki fondamantal nan ansèyman Bouddha a, pa fason
pou lekti regilye. Aprantisaj yo ak enspirasyon yo jwenn nan li ap
grandi pi fon pase reseptivite yo nan mesaj pwofesè a ap amelyore.
Nan tan kap vini, pral gen bhikkhus ki pa pral tande pale de diskou sa
yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon, ki mennen
pi lwen pase mond lan, (toujou) konekte ak vid, yo pa pral prete zòrèy,
yo pa pral aplike lide yo sou konesans, yo pa pral konsidere ansèyman sa
yo kòm yo dwe leve, li metrize.
Okontrè, yo pral tande pale de
diskou sa yo ki se konpozisyon literè ki fèt pa powèt, pawòl éspirituèl,
lèt éspirituèl, pa moun ki soti an deyò, oswa mo disip yo, yo pral
prete zòrèy yo, yo pral aplike lide yo sou konesans , yo pral konsidere
ansèyman yo kòm yo dwe leve, li metrize.
Se konsa, bhikkhus,
diskou yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon, ki
mennen pi lwen pase mond lan, (toujou) konekte ak vid, pral disparèt.
Se poutèt sa ,, bhikkhus, ou ta dwe fòme konsa: ‘Nou pral tande pale de
diskou sa yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon,
ki mennen pi lwen pase mond lan, (toujou) konekte ak vid, nou pral
prete zòrèy, nou pral aplike lide nou sou konesans, nou pral konsidere
ansèyman sa yo kòm yo dwe leve, li metrize. ‘ Sa a se kouman, ou ta dwe
trennen tèt ou.
Buddha Vacana - kalmomin Buddha - Learn Pali online don kyauta kuma hanya mai sauƙi.
Wannan shafin yanar gizon ya sadaukar da ga wadanda suke so su fahimci
kalmomi na Buddha ta hanyar koyon abubuwan da ake nufi da harshe na
Pali, amma wanda ba shi da lokaci mai yawa. Manufar ita ce idan manufar
su kawai don samun damar yin karatun matakan Nassin kuma suna jin daɗin
fahimtar su, koda kuwa wannan fahimta ba ya rufe duk bayanan jimla na
ka’idodin lissafi, ba sa bukatar su ciyar da yawa lokaci yana
gwagwarmaya tare da ilmantarwa na ilmantarwa na ka’idar ilimin lissafi
mai ban tsoro wanda ya shafi abubuwa masu yawa kamar yadda yawancin
ra’ayi da halayen suke.
A wannan yanayin, ya isa su ƙayyade kansu
don kawai koyi ma’anar kalmomin da suka fi muhimmanci a cikin Kalmar,
domin yawancin karatun karatun ya samar da fahimtar fahimta da
mahimmanci game da sassan layi. Don haka suna iya zama ‘yancin kai,
zabar lokacin, tsawon lokaci, mita, abinda ke ciki da zurfin nazarin
kansu.
Sanin fahimtar Buddha Vacana zai zama mafi mahimmanci
yayin da suke koyi da koyaswa da haddace kalmomin da muhimmancin
mahimmanci wadanda suke da muhimmanci a koyarwar Buddha, ta hanyoyi na
karatu akai-akai. Haɗarsu da kuma wahayi da suka samo daga gare ta zasu
kara zurfafawa yayin da karɓar saƙonnin malami zai inganta.
A nan
gaba, za a sami bhikkhus wanda ba zai saurari maganganun irin waɗannan
maganganu wanda shine kalmomi na Tathāgata, zurfi, zurfi a ma’anarsa,
jagorancin duniya, (ci gaba da haɗuwa) da rashi, ba za su karɓa kunnen
ba, suna ba za su yi tunani game da ilimin ba, ba za suyi la’akari da
waɗannan koyarwar da za a dauka ba.
A akasin wannan, za su
saurari maganganun irin waɗannan maganganun da suka hada da haruffa da
mawallafi, kalmomi masu ma’ana, haruffan haruffa, da mutane daga waje,
ko kalmomin almajirai, za su ba da kunne, za su yi tunani a kan ilimin ,
za su yi la’akari da waɗannan koyarwar da za a dauka da kuma ƙwarewa.
Saboda haka, bhikkhus, kalmomin da suke magana da Tathāgata, zurfi,
zurfi a ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa) da bala’i,
zasu shuɗe.
Saboda haka, bhikkhus, ya kamata ka horar da haka:
‘Za mu saurari maganganun irin waɗannan maganganu wadanda kalmomin
Tathāgata ne, zurfi, zurfi a ma’ana, jagorancin duniya, (akai-akai) da
alaka da rashin fansa, za mu ba da kunne, mu za mu yi amfani da hankali
kan ilimin, za mu yi la’akari da waɗannan koyarwar da za a dauka da kuma
ƙwarewa. ” Wannan shine yadda, bhikkhus, ya kamata ku horar da kanku.
The original Buddha (Shakyamuni/Guatama/Siddhartha) and the majority of
the early buddhas (bodhisattvas) were Hebrew Israelites. One of the many
connections between the Buddha/Buddhists and Hebrew Israelites was a
branch of Scythians, known as the Royal Scythians. Herodotus and other
ancient historians have identified the Scythians as the Israelites of
the Northern Kingdom who lived primarily as nomads after the Assyrian
captivity. The Israelite/Scythians were a very warlike people that
dominated the trade routes and moved from the East into the Far East
along the Silk Road. The Brahmin Priesthood of India, Hinduism and
Buddhism all preserve parts of the mysteries of taught by the Sage of
the Shakya Clan of Royal Scythians; Shakyamuni Buddha. This same
priesthood also seems connected to the Druidic priesthood of the Celts
responsible for Stonehenge. Some scholars and ‘illumined’ freemasons of
the modern age have identified the Druids with the Phoenicians.
The Phoenicians, who are Israelites, are connected to the Scythians
through Assyria/Syria/Lebanon, and a branch of the royal bloodline
appears to have established the same mystery school that produced the
magic and architectural marvels of Afghanistan, India, Tibet, Thailand,
China, Japan, etc. in the East and Nuraghe of Sardinia, the Beehive
tombs of Asia Minor and the Mediterranean, the Dolmens and Cromlechs
(stone circles) around the around the world. Although the Buddhists
practiced the serpentine wisdom (kept at the Palmyrene temple of Baal)
that they inherited from their wayward forefathers of the Northern
Kingdom of Israel, the Scythians, after Solomons fall. Identifying the
Buddhist as Israelites provides much more incite into the Hebrew
Israelite presence around the globe and their many contributions to the
world. It also has many other important connotations that incite further
questions that have answers.
To learn more, visit Aria Nasi Research: www.nasiresearch.tumblr.com
בודהה ואקנה - דברי הבודהה - למד פאלי באינטרנט בחינם ובדרך הקלה.
אתר זה מוקדש למי שרוצה להבין טוב יותר את המילים של הבודהה על ידי לימוד
היסודות של שפת פאלי, אבל אין להם הרבה זמן זמין עבור זה. הרעיון הוא שאם
המטרה שלהם היא רק כדי לקבל מופעלת לקרוא את הטקסטים פאלי יש תחושה הוגנת
של הבנת אותם, גם אם הבנה זו אינה מכסה את כל הפרטים הקטנים של הכללים
הדקדוקיים, הם לא באמת צריכים להוציא הרבה הזמן נאבק עם למידה מדכאת של
תיאוריה דקדוקית מייגעת מעורבים דברים כמו כמויות רבות והצמדות.
במקרה זה, זה מספיק כדי להגביל את עצמם פשוט ללמוד את המשמעות של המילים
החשוב ביותר פאלי, כי החוויה החוזרת של קריאה מספק הבנה אמפירית
ואינטואיטיבית של מבני המשפט הנפוצים ביותר. כך הם יכולים להיות אוטודידקט,
בחירת הזמן, משך, תדירות, התוכן ואת עומק המחקר שלהם.
הבנתם את
הוותיק של הבודהא תהפוך ליותר מדויקת כאשר הם ילמדו ללא מאמץ וישננו את
המלים ואת הנוסחאות החשובות המהותיות בהוראת הבודהא, בדרך של קריאה סדירה.
הלמידה שלהם ואת ההשראה שהם מקבלים ממנה יגדל מעמיק כמו הקבלה שלהם למסרים
של המורה ישתפר.
בתקופה עתידית, יהיה בהיקוס שלא ישמע את אמירתם של
השיח הזה, שהם דברי הטאתגאטה, עמוקה, עמוקה ומשמעותית, המוליכה מעבר לעולם,
(בעקביות) מחוברת לריקנות, הם לא ישאלו אוזן, לא יחילו את דעתם על ידע, הם
לא יתייחסו תורות אלה כמו להילקח שולט.
אדרבא, הם ישמעו את אמירתם
של שיחים כאלה, שהם יצירות ספרותיות של משוררים, מלים שנונות, מכתבים
שנונים, אנשים מבחוץ, או דברי תלמידיו, הם ישאילו את האוזן, הם יחילו את
דעתם על הידע , הם ישקלו תורות אלה כמו להילקח ו שולט.
לכן, bhikkhus, את השיח אשר המילים של Tathaggata, עמוק, עמוק משמעות, המוביל מעבר לעולם, (בעקביות) מחובר ריקנות, ייעלם.
לכן, בהיקחוס, אתה צריך להתאמן כך: “אנחנו נשמע את הביטוי של שיחות כאלה
אשר המילים של Tathaggata, עמוקה, עמוקה משמעות, המוביל מעבר לעולם,
(בעקביות) מחובר ריקנות, אנו להשאיל את האוזן, אנחנו יחול דעתנו על הידע,
אנו נשקול את תורתם של אלה שישמשו אותנו וישתלטו עליהם “. כך, bhikkhus,
אתה צריך לאמן את עצמכם.
बुद्ध Vacana - बुद्ध के शब्द - मुफ्त में पाली ऑनलाइन सीखें और आसान तरीका।
यह वेबसाइट उन लोगों को समर्पित है जो बुली के शब्दों को पाली भाषा की मूल
बातें सीखकर बेहतर समझना चाहते हैं, लेकिन जिनके पास इसके लिए अधिक समय
उपलब्ध नहीं है। विचार यह है कि यदि उनका उद्देश्य केवल पाली ग्रंथों को
पढ़ने के लिए सक्षम होना है और उन्हें समझने की उचित भावना है, भले ही उस
समझ में व्याकरणिक नियमों के सभी मिनटों के विवरण शामिल न हों, तो उन्हें
वास्तव में ज्यादा खर्च करने की आवश्यकता नहीं है कई तरह की घोषणाओं और
संयोगों जैसी चीजों को शामिल करने वाले कठिन व्याकरण सिद्धांत के निराशाजनक
सीखने के साथ संघर्ष करने का समय।
उस स्थिति में, सबसे महत्वपूर्ण
पाली शब्दों के अर्थ को जानने के लिए खुद को सीमित करने के लिए पर्याप्त
है, क्योंकि पढ़ने का बार-बार अनुभव सबसे आम वाक्य संरचनाओं की एक
अनुभवजन्य और अंतर्ज्ञानी समझ प्रदान करता है। इस प्रकार वे अपने स्वयं के
अध्ययन के समय, अवधि, आवृत्ति, सामग्री और गहराई का चयन, ऑटोोडिडैक्ट बनने
के लिए सक्षम हैं।
बुद्ध अवाना की उनकी समझ अधिक सटीक हो जाएगी
क्योंकि वे आसानी से सीखने और याद रखने वाले शब्दों और महत्वपूर्ण सूत्रों
को पढ़ते हैं जो बुद्ध के शिक्षण में मौलिक हैं, नियमित पढ़ने के तरीकों
से। उनके सीखने और उन्हें जो प्रेरणा मिलती है वह गहरी हो जाएगी क्योंकि
शिक्षक के संदेशों की उनकी स्वीकार्यता में सुधार होगा।
भविष्य के
समय में, भिक्खस होंगे जो इस तरह के उपदेशों के उच्चारण को नहीं सुनेंगे जो
तथगाता के शब्दों, गहन, गहन अर्थ, दुनिया से आगे बढ़ते हुए, (लगातार)
खालीपन से जुड़े हुए हैं, वे कान उधार नहीं देंगे, वे ज्ञान पर अपने दिमाग
को लागू नहीं करेंगे, वे उन शिक्षाओं को उठाए जाने और महारत हासिल नहीं
करेंगे।
इसके विपरीत, वे इस तरह के उपदेशों के उच्चारण को सुनेंगे
जो कवियों, मजाकिया शब्दों, विनोदी पत्र, बाहर के लोगों, या शिष्यों के
शब्दों द्वारा बनाई गई साहित्यिक रचनाएं हैं, वे कान उधार देंगे, वे ज्ञान
पर अपना मन लागू करेंगे , वे उन शिक्षाओं को उठाएंगे और महारत हासिल
करेंगे।
इस प्रकार, भिक्खस, जो तथगाता के शब्द हैं, अर्थात् गहरा,
गहराई से, दुनिया से आगे बढ़ते हुए, (लगातार) खालीपन से जुड़े हुए, गायब हो
जाएंगे।
इसलिए, भिक्खस, आपको इस प्रकार प्रशिक्षित करना चाहिए: ‘हम
ऐसे प्रवचनों के उच्चारण को सुनेंगे जो तथगाता के शब्दों, गहन, गहन अर्थ,
दुनिया से आगे बढ़ते हुए, (लगातार) खालीपन से जुड़े हुए हैं, हम कान उधार
देंगे, हम ज्ञान पर हमारे दिमाग को लागू करेगा, हम उन शिक्षाओं को उठाएंगे
और महारत हासिल करेंगे। ‘ इस प्रकार, भिक्खस, आपको स्वयं को प्रशिक्षित
करना चाहिए।
मैं
बुद्ध के धम्म की और कैसे झुका | why I am inclined towards Buddhism |
Episode 1 - by Dr. B. R. Ambedkar Episode - 2
https://youtu.be/ZInNe-Umu4w…
https://www.youtube.com/watch?v=ZInNe-Umu4w
https://www.youtube.com/watch?v=ZInNe-Umu4w Buddha & His Dhamma | Episode 2 तथागत LIVE Published on Nov 18, 2017 The urge to write this book has a different origin - by Dr. B. R. Ambedkar Episode-2
बुद्ध और उनक धम्म किताब लिखने एक अलग कारन था 2ण्ड एपिसोड में देखिए
The
urge to write this book has a different origin - by Dr. B. R. Ambedkar
Episode-2 बुद्ध और उनक धम्म किताब लिखने एक अलग कारन था 2ण्ड एपिसोड में
देखिए Suppo…
https://www.youtube.com/watch… Buddha Hi Buddha Hai - Sonu Nigam Mulnivasi Sangh Published on Feb 6, 2012 http://www.rashtriyamulniwasisangh.com/ https://www.facebook.com/mulnivasisangh/ Category Music Suggested by saregama Rafta Rafta Dekho Medley | Salman Khan | Yamla Pagla Deewana Phir Se | Dharmendra | Sonakshi | Rekha Music in this video Learn more Song Buddha Hi Buddha Hai Artist Sonu Nigam Album Buddha Hi Buddha Hai - “The Buddha Within” Licensed to YouTube by
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http://www.buddha-vacana.org/Tree Dej Nag - Ntuj No Tuaj Lawm Pheng Vue Published on Feb 8, 2009
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Buddha Vacana - Cov lus ntawm Hauj sam - Kawm Pali hauv Internet dawb thiab txoj kev yooj yim.
Lub vev xaib no yog rau cov uas xav nkag siab cov lus ntawm Buddha los
ntawm kev kawm lus Askiv cov lus Pali, tab sis leej twg tsis muaj sij
hawm ntau rau nws. Lub tswv yim yog tias yog lawv lub hom phiaj tsuas
yog siv tau los nyeem cov Pali phau ntawv thiab muaj kev zoo siab ntawm
kev nkag siab txog lawv, txawm tias qhov kev nkag siab tsis hais txog
txhua feeb cov ntsiab lus ntawm kev cai grammatical, lawv yeej tsis xav
siv ntau ntau lub sij hawm sib zog nrog ib qho kev poob siab kev kawm
ntawm kev tshawb nrhiav cov kab lus nrawm nrog xws li tej yam kev txiav
txim siab ntau heev thiab sib koom ua ke.
Yog li ntawd, nws txaus
kom txwv lawv tus kheej kom tsuas yog kawm cov ntsiab lus ntawm Pali lo
lus tseem ceeb, vim hais tias rov ua dua kev nyeem ntawv muab kev nkag
siab thiab kev nkag siab ntawm cov kab lus tshaj plaws. Lawv tau ua li
no thiaj li dhau los ua cov kev sib tw, xaiv qhov sij hawm, ntev npaum
li cas, cov ntsiab lus thiab qhov tob ntawm lawv tus kheej txoj kev
kawm.
Lawv to taub txog Buddha Vacana yuav ua tau ntau yam ntxiv
vim lawv siv zog kawm thiab cim cov lus thiab cov qauv tseem ceeb uas
siv rau hauv Buddha txoj kev qhia, los ntawm txoj kev nyeem ntawv. Lawv
txoj kev kawm thiab kev tshoov siab uas lawv tau txais los ntawm nws
yuav loj tuaj tob zog thaum lawv txais tos mus rau cov lus ntawm tus Xib
Fwb yuav txhim kho.
Nyob rau hauv lub sij hawm yav tom ntej,
yuav muaj cov neeg uas tsis kam mloog cov lus qhia xws li cov lus ntawm
Tathāgata, qhov tseeb, qhov laj thawj hauv lub ntsiab lus, ua dhau lub
ntiaj teb, (txuas mus ntxiv) nrog kev tsis txaus, lawv yuav tsis qiv pob
ntseg, lawv yuav tsis siv lawv txoj kev xav txog kev paub, lawv yuav
tsis xav txog cov kev qhia raws li raug coj los siv.
Tiam sis
lawv yuav mloog cov lus qhuab qhia uas yog cov kws sau paj huam, cov lus
ntxim nyiam, cov ntawv zoo, cov neeg sab nraud, los sis cov lus ntawm
cov thwj tim, lawv yuav mloog pob ntseg, lawv yuav siv lawv txoj kev
paub txog kev paub , lawv yuav xav txog cov kev qhia no raws li raug coj
los siv thiab.
Yog li, bhikkhus, cov discourses uas yog cov lus
ntawm lub Tathāgata, profound, profound nyob hauv lub ntsiab lus, ua
dhau lub ntiaj teb, (txuas ntxiv) txuas nrog emptiness, yuav ploj.
Yog li, bhikkhus, koj yuav tsum tau kawm li no: ‘Peb yuav mloog cov lus
hais xws li cov lus ntawm Tathāgata, profound, profound nyob rau hauv
lub ntsiab lus, ua dhau lub ntiaj teb, (consistently) txuas nrog
emptiness, peb yuav qiv pob ntseg, peb yuav siv peb txoj kev paub txog
txoj kev paub, peb yuav xav txog cov lus qhuab qhia uas raug coj los
siv. ‘ Qhov no yog li cas, bhikkhus, koj yuav tsum qhia koj tus kheej.
Tara
buddhist centre, Hungary 2014
Buddhist stupa and temple in Hungary, near the Tar village, the
mysterious Buddhist center in Hungary
the Karma Ratna Dargye Ling Retreat Center in Tar
The Hungarian Karma Kagyupa Buddhist Community
The aim of the Hungarian Karma Kagyu Buddhist Community is to keep alive
the teachings and practices of the tradition of the Buddhist Inner
Path.
Buddha Vacana - A Buddha szavai - Ismerje meg Pali online ingyen és az egyszerű módja.
Ez a weboldal azoknak szól, akik jobban meg akarják érteni a Buddha
szavait, ha megtanulják a Pali nyelv alapjait, de akiknek nincs sok idő
rá. Az ötlet az, hogy ha a céljuk csupán a Pali-szövegek olvasására és a
tisztességes érzésük megértésére irányul, akkor is, ha ez a megértés
nem terjed ki a nyelvtani szabályok minden részletére, nem kell sok az
idő a fáradt nyelvtani elméletek elkényszerítő tanulásával küzd, amely
olyan dolgokat von maga után, mint sok lehajlás és konjugáció.
Ebben az esetben elegendő csupán a legfontosabb Pali-szavak jelentésének
megtanulása, mert az olvasás ismételt tapasztalata empirikus és
intuitív megértést biztosít a leggyakoribb mondatszerkezetekhez. Így
képesek lesznek autodidakká válni, kiválasztva saját tanulmányuk
időtartamát, időtartamát, gyakoriságát, tartalmát és mélységét.
A
Buddha Vacana megértése sokkal pontosabb lesz, mivel könnyedén
megtanulják és memorizálják a Buddha tanításában alapvető fontosságú
szavakat és fontos képleteket a rendszeres olvasás módján. A tanulás és
az általa kapott ihlet mélyebbre fog növekedni, mivel a tanító üzenetek
iránti fogékonysága javulni fog.
A jövőben lesz olyan bhikkhus,
aki nem hallgatja meg az olyan diskurzusok kimondását, amelyek a
Tathagata szavai, mélyek, mély jelentései, a világon túlmutatóak
(következetesen) az ürességhez kötődnek, nem fognak fülelni, nem fogják
alkalmazkodni a tudásukhoz a tudáson, nem fogják figyelembe venni ezeket
a tanításokat, hogy felvegyék és elsajátítsák.
Éppen
ellenkezőleg, meghallgatják az ilyen diskurzusokat, amelyek a költők, a
szellemes szavak, a szellemes betűk, a kívülről érkező emberek vagy a
tanítványok szavai által készített irodalmi kompozíciók, a fülüket
kölcsönadják, a tudásukat a tudásra fogják alkalmazni , ezeket a
tanításokat figyelembe fogják venni és elsajátítani.
Így eltűnnek
a bhikkhus, a Tathāgata szavainak mély, mély jelentéssel bíró
diskurzusai, amelyek a világon túlmutatnak (következetesen) az
ürességgel.
Ezért, bhikkhus, ezt kell tennie: “Mi hallgatunk
olyan beszédeket, amelyek a Tathàgata szavai, mélyek, mély jelentései,
amelyek a világon túlmutatnak (következetesen) az ürességhez kötődnek;
fogalmazza meg a tudatunkat a tudásról, ezeket a tanításokat figyelembe
fogjuk venni és elsajátítani. ” Így kell, bhikkhus, kiképzed magad.
Tara
buddhist centre, Hungary 2014 Buddhist stupa and temple in Hungary,
near the Tar village, the mysterious Buddhist center in Hungary the
Karma Ratna Darg…
Búdda Vacana - Orð Búdda - Lærðu Pali á netinu ókeypis og auðveld leið.
Þessi vefsíða er tileinkað þeim sem vilja skilja betur orð Búdda með
því að læra grunnatriði Palí-tungumál, en hver hefur ekki mikinn tíma
til boða. Hugmyndin er sú að ef tilgangur þeirra er eingöngu til að
verða fær um að lesa Palí-texta og hafa sanngjarnan skilning á því að
skilja þá, jafnvel þó að þessi skilningur nær ekki yfir allar smáatriði í
málfræðilegum reglum, þá þurfa þeir ekki raunverulega að eyða miklu
tími í erfiðleikum með að draga í veg fyrir að þreytandi málfræðileg
kenning feli í sér slíka hluti eins og fjölmargar declensions og
samtengingar.
Í því tilviki er nóg að takmarka sig til að
einfaldlega læra merkingu mikilvægustu Pali orðanna, því að endurtekin
reynsla af lestri veitir reynsluna og innsæi skilning á algengustu
setningu mannvirki. Þannig geta þau orðið sjálfstætt, að velja tíma,
lengd, tíðni, innihald og dýpt eigin rannsóknar.
Skilningur
þeirra á Búdda Vacana verður mun nákvæmara þar sem þeir læra og minnka
áreynslulaust orðin og mikilvægu formúlurnar sem eru grundvallaratriði í
kennslu Búdda með reglubundnum hætti. Nám þeirra og innblástur sem þeir
fá frá því munu vaxa dýpra þar sem móttækni þeirra til boða kennarans
muni bæta.
Í framtíðinni verður bhikkhus sem hlustar ekki á
orðræðu slíkra umræða sem eru orð Tathagata, djúpstæð, djúpstæð í
merkingu, sem leiðir utan um heiminn (stöðugt) í tengslum við tómleika,
munu þeir ekki lána eyra mun ekki beita huga sínum á þekkingu, þeir
vilja ekki íhuga þær kenningar sem taka á sig og ná góðum tökum.
Þvert á móti munu þeir hlýða á orðræðu slíkra umræðna sem eru
bókmenntaverk sem skáldskapur, fyndinn orð, fyndinn bréf, af fólki utan
frá, eða orð lærisveina, muni lána eyranu, munu huga að þekkingu sinni ,
munu þeir líta á þær kenningar sem taka á sig og ná góðum tökum.
Þannig, bhikkhus, munu orðin, sem eru orð Tathagata, djúpstæð, djúpstæð
í merkingu, sem leiða út um heiminn (stöðugt) tengd við tómleika,
hverfa.
Þess vegna ættir þú að þjálfa þannig: “Við munum hlusta á
orðræðu slíkra umræða sem eru orð Tathagata, djúpstæð, djúpstæð í
merkingu, sem leiðir utan um heiminn (stöðugt) tengd við tómleika, við
munum lána eyra, við mun beita huga okkar á þekkingu, við munum líta á
þær kenningar sem við erum að taka upp og læra. ” Þetta er hvernig þú
ættir að þjálfa sjálfan þig.
Budapha Vacana - Okwu nke Buddha - Mụta akara online maka n’efu na ụzọ dị mfe.
A na-arara weebụsaịtị a maka ndị chọrọ ịmatakwu okwu nke Buddha site na
ịmụta ihe ndị bụ isi nke asụsụ Pali, ma ndị na-enweghị oge dị ukwuu
maka ya. Echiche bụ na ọ bụrụ na nzube ha bụ naanị iji nweta ike gụọ ihe
odide Pali ma nwee mmetụta ziri ezi nke nghọta ha, ọ bụrụgodị na nghọta
ahụ ekpuchighị oge niile nke iwu iwu, ọ dịghị mkpa ka ha jiri ọtụtụ ihe
oge na-alụso nkụzi na-akụda mmụọ mgbagwoju anya nke metụtara ihe ndị dị
ka ọtụtụ njedebe na nnọkọ.
N’ọnọdụ ahụ, ọ ga-ezuru onwe ha iji
nụ ihe okwu Pali kachasị mkpa, n’ihi na ahụmahụ ugboro ugboro nke ịgụ
ihe na-enye echiche dị mgbagwoju anya na nke a na-aghọtaghị nke a
na-ahụkarị. Ha si otú ahụ nwee ike ịghọ ndị isi, ịhọrọ oge, oge, ugboro,
ọdịnaya na omimi nke ọmụmụ nke onwe ha.
Nghọta ha banyere Vaca
Buddha ga-adị nnọọ mfe ka ha na-amụpụta ma na-eburu okwu ọnụ na okwu ndị
dị mkpa bụ ndị dị mkpa na nkuzi Buddha, site na ụzọ ọgụgụ isi. Ihe
omuma ha na mmuo ha si na ya puta ga adiwanye anya ka ha nabata ozi nke
Onye nkuzi ha ga emeziwanye.
N’ọdịnihu, a ga-enwe bhikkhus bụ
onye na-agaghị ege ntị n’ikwu okwu dị otú ahụ nke bụ okwu nke Tathāgata,
omimi, omimi nke pụtara, na-eduga ụwa, (nọgidere na-ejikọta na efu, ha
agaghị agbanye ntị, ha ha agaghị etinye uche ha n’ihe ọmụma, ha agaghị
atụle ozizi ndị ahụ ka a na-eburu ha ma na-achịkwa ha.
Kama nke
ahụ, ha ga-ege ntị n’okwu nke okwu ndị dị otú ahụ bụ nke ndị poet, okwu
ndị magburu onwe ha, akwụkwọ ozi siri ike, ndị sitere n’èzí, ma ọ bụ
okwu ndị na-eso ụzọ, ga-agbazinye ntị, ha ga-etinye uche ha n’ihe ọmụma ,
ha ga-atụle ozizi ndị ahụ dịka a ga-eburu ma nụ.
Ya mere,
bhikkhus, okwu ndị bụ okwu nke Tathāgata, nke dị omimi nke pụtara,
na-eduga ụwa, (nọgidere na-ejikọta ya na efu, ga-apụ n’anya.
Ya
mere, bhikkhus, ị ga - azụrịrị otú a: ‘Anyị ga - ege ntị n’okwu ndị dị
otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na - eduga
ụwa, (nọgidere na - ejikọta ihe efu, anyị ga - agbazinye ntị, ga-etinye
uche anyị na ihe ọmụma, anyị ga-atụle ozizi ndị a ka a ga-eburu ma mee
ka ha mara. ‘ Nke a bụ otú, bhikkhus, ị kwesịrị ịzụ onwe gị.
Buddha Vacana - Kata-kata Sang Buddha - Belajar Pali online secara gratis dan cara mudah.
Situs web ini didedikasikan bagi mereka yang ingin memahami lebih baik
kata-kata Sang Buddha dengan mempelajari dasar-dasar bahasa Pali, tetapi
yang tidak memiliki banyak waktu untuk itu. Idenya adalah bahwa jika
tujuan mereka hanya untuk memungkinkan untuk membaca teks Pali dan
memiliki perasaan adil untuk memahami mereka, bahkan jika pemahaman itu
tidak mencakup semua detail menit dari aturan gramatikal, mereka tidak
perlu menghabiskan banyak waktu yang berjuang dengan pembelajaran yang
mengecilkan teori tata bahasa yang membosankan yang melibatkan hal-hal
seperti banyak deklarasi dan konjugasi.
Dalam hal itu, cukup
membatasi diri untuk sekadar mempelajari arti kata-kata Pali yang paling
penting, karena pengalaman membaca yang berulang-ulang memberikan
pemahaman empiris dan intuitif tentang struktur kalimat yang paling
umum. Dengan demikian mereka dimungkinkan untuk menjadi autodidak,
memilih waktu, durasi, frekuensi, isi dan kedalaman studi mereka
sendiri.
Pemahaman mereka tentang Buddha Vacana akan menjadi jauh
lebih tepat karena mereka dengan mudah belajar dan menghafal kata-kata
dan formula penting yang mendasar dalam ajaran Buddha, dengan cara
membaca secara teratur. Pembelajaran dan inspirasi yang mereka dapatkan
darinya akan tumbuh lebih dalam karena penerimaan mereka terhadap
pesan-pesan dari Guru akan meningkat.
Di masa depan, akan ada
bhikkhu yang tidak mau mendengarkan ucapan khotbah-khotbah seperti
kata-kata dari Tathāgata, mendalam, mendalam dalam makna, memimpin di
luar dunia, (secara konsisten) terhubung dengan kekosongan, mereka tidak
akan meminjamkan telinga, mereka tidak akan menerapkan pikiran mereka
pada pengetahuan, mereka tidak akan mempertimbangkan ajaran-ajaran itu
untuk diambil dan dikuasai.
Sebaliknya, mereka akan mendengarkan
ucapan khotbah-khotbah semacam itu yang merupakan komposisi sastra yang
dibuat oleh para penyair, kata-kata cerdas, surat-surat lucu, oleh
orang-orang dari luar, atau kata-kata murid, mereka akan meminjamkan
telinga, mereka akan menerapkan pikiran mereka pada pengetahuan. ,
mereka akan mempertimbangkan ajaran-ajaran itu untuk diambil dan
dikuasai.
Dengan demikian, para bhikkhu, khotbah-khotbah yang
merupakan kata-kata dari Tathāgata, mendalam, mendalam dalam makna,
memimpin di luar dunia, (secara konsisten) terhubung dengan kekosongan,
akan hilang.
Oleh karena itu, para bhikkhu, Anda harus melatih
sebagai berikut: ‘Kita akan mendengarkan ucapan khotbah-khotbah seperti
itu yang merupakan kata-kata dari Tathāgata, mendalam, mendalam dalam
makna, memimpin di luar dunia, (secara konsisten) terhubung dengan
kekosongan, kita akan meminjamkan telinga, kita akan menerapkan pikiran
kita pada pengetahuan, kita akan mempertimbangkan ajaran-ajaran itu
untuk diambil dan dikuasai. ‘ Ini adalah bagaimana, para bhikkhu, kamu
harus melatih dirimu sendiri.
Please do NOT mirror / reupload this video without permission. Thank you very much. -redshift Dekat…
51) Classical Irish-Indinéisis Clasaiceach,
Published on Jan 11, 2011
Who
was he really, this hobo, world traveller and finally famous Buddhist
in the Orient who blazed a trail but died, it seems, ignored by history?
The enigmatic, free thinking Dubliner who used different aliases, we
now know to have been Dhammaloka, “the Irish Buddhist” who converted to
his adopted religion around 1900. He became widely known throughout Asia
and in the process, managed to fall foul of the colonial establishment
as well as Christian missionaries.
Uncovering Dhammaloka’s unique story has taken some inspired detective
work on the part of UCC’s Professor Brian Bocking, as well as other
colleagues, and their efforts have not been in vain. The lost Irish
Buddhist emerges after all these years as one of the earliest Western
Buddhist monks, pre-dating many others who have claimed the title.
Professor Bocking takes us through an amazing odyssey.
Buddha Vacana - Na focail an Búda - Foghlaim Pali ar líne saor in aisce agus an bealach éasca.
Tá an láithreán gréasáin tiomanta dóibh siúd ar mian leo focail an Búda
níos fearr a thuiscint trí bhunghnéithe teanga Pali a fhoghlaim, ach
nach bhfuil mórán ama ar fáil dó. Is é an smaoineamh, más rud é nach
bhfuil sé mar aidhm acu ach téacsanna Pali a léamh agus go bhfuil mothú
cothrom acu iad a thuiscint, fiú amháin mura gcumhdaíonn an tuiscint sin
go léir mionsonraí na rialacha gramadaí, ní mór dóibh i bhfad a
chaitheamh i bhfad agus tá sé ag streachailt le foghlaim a dhiúltú ar
theoiric ghramadaí tedious a bhaineann le rudaí den sórt sin mar dhiúltú
agus comhchruinnithe iomadúla.
Sa chás sin, is leor iad féin a
theorannú chun brí na bhfocal Pali is tábhachtaí a fhoghlaim, mar go
dtugann an taithí arís agus arís eile ar léamh tuiscint eimpíreach agus
iomasach ar na struchtúir phianbhreith is coitianta. Dá bhrí sin,
cuirtear ar chumas iad a bheith neamhscríbhinní, ag roghnú am, fad,
minicíocht, ábhar agus doimhneacht a gcuid staidéir féin.
Beidh a
dtuiscint ar an mBúda Vacana i bhfad níos cruinne mar a fhoghlaimíonn
siad na focail agus na foirmlí tábhachtacha atá bunúsach i dteagasc an
Búda, trí bhealaí léitheoireachta go rialta. Beidh a gcuid foghlama agus
an t-inspioráid a gheobhaidh siad uaidh ag fás níos doimhne mar go
bhfeabhsóidh a n-receptivity le teachtaireachtaí an Mhúinteora.
Sa todhchaí, beidh bhikkhus ann nach n-éistfidh siad leis na cainteanna
sin a bhfuil focail an Tathāgata, atá as cuimse, as cuimse, a théann
thar an domhain, (go comhsheasmhach) ceangailte le folúntas, ní
chuirfidh siad cluas ar iasacht, ní chuirfidh siad a n-intinn i bhfeidhm
ar eolas, ní mheasfaidh siad na teagascanna sin atá le glacadh agus
máistreacht.
Ar a mhalairt sin, éistfidh siad leis an bhfocal a
thugtar ar na díospóireachtaí sin a bhfuil cumadóireacht litríochta
déanta ag filí, focail ghránna, litreacha scéala, ag daoine ón taobh
amuigh, nó focail na ndeisceabail, go dtabharfaidh siad cluas ar
iasacht, cuirfidh siad a n-intinn i bhfeidhm ar eolas , déanfaidh siad
machnamh ar na teagascanna sin atá le tógáil agus máistreacht.
Dá
bhrí sin, beidh na foclais a bhfuil focail an Tathāgata, atá suntasach,
as cuimse, a dtiocfaidh níos faide ná an domhan, (go comhsheasmhach)
ceangailte le folúntas, ag imithe.
Dá bhrí sin, bikkhus, ba chóir
duit oiliúint a dhéanamh dá bhrí sin: ‘Éisteoimid le rátaí den sórt sin
a bhfuil focail an Tathāgata, atá as cuimse, as cuimse, a théann thar
an domhain, (go comhsheasmhach) ceangailte le folúntas, tabharfaimid
cluas dúinn cuirimid ár n-intinn i bhfeidhm ar eolas, measfaimid na
teagasc sin atá le glacadh agus máistreacht. ‘ Is é seo an dóigh,
bikkhus, ba chóir duit féin a thraenáil.
- Āṇi Sutta - About Google TranslateCommunityMobile About
Who
was he really, this hobo, world traveller and finally famous Buddhist
in the Orient who blazed a trail but died, it seems, ignored by history?
The…
Buddha Vacana - Le parole del Buddha - Impara Pali online gratuitamente e nel modo più semplice.
Questo sito è dedicato a coloro che desiderano comprendere meglio le
parole del Buddha apprendendo le basi della lingua Pali, ma che non
hanno molto tempo a disposizione per questo. L’idea è che se il loro
scopo è semplicemente quello di essere abilitati a leggere i testi Pali e
avere una buona sensazione di comprenderli, anche se questa
comprensione non copre tutti i dettagli delle regole grammaticali, essi
non hanno davvero bisogno di spendere molto tempo in lotta con un
apprendimento scoraggiante di teorie grammaticali noiose che coinvolgono
cose come numerose declinazioni e coniugazioni.
In tal caso, è
sufficiente limitarsi a imparare semplicemente il significato delle
parole Pali più importanti, perché l’esperienza ripetuta della lettura
fornisce una comprensione empirica e intuitiva delle strutture di frase
più comuni. Sono così in grado di diventare autodidatti, scegliendo il
tempo, la durata, la frequenza, i contenuti e la profondità del proprio
studio.
La loro comprensione del Buddha Vacana diventerà molto
più precisa man mano che imparano e memorizzano senza sforzo le parole e
le formule importanti che sono fondamentali nell’insegnamento del
Buddha, attraverso modi di lettura regolare. Il loro apprendimento e
l’ispirazione che ne traggono crescerà più in profondità man mano che la
loro ricettività ai messaggi del Maestro migliorerà.
Nel tempo
futuro, ci saranno bhikkhu che non ascolteranno l’espressione di tali
discorsi che sono parole del Tathāgata, profondi, profondi di
significato, che portano al di là del mondo, (coerentemente) connessi
con il vuoto, non presteranno orecchio, essi non applicheranno la loro
mente alla conoscenza, non prenderanno in considerazione quegli
insegnamenti da prendere e padroneggiare.
Al contrario,
ascolteranno l’espressione di tali discorsi che sono composizioni
letterarie fatte da poeti, parole argute, lettere argute, da persone
esterne, o parole di discepoli, presteranno orecchio, applicheranno la
loro mente alla conoscenza prenderanno in considerazione quegli
insegnamenti da imparare e da padroneggiare.
Così, i bhikkhu, i
discorsi che sono parole del Tathāgata, profondi, profondi di
significato, che conducono al di là del mondo, (coerentemente) connessi
alla vacuità, scompariranno.
Perciò, bhikkhu, dovresti allenarti
così: “Ascolteremo l’espressione di tali discorsi che sono parole del
Tathagata, profondi, profondi di significato, che conducono al di là del
mondo, (coerentemente) connessi con il vuoto, presteremo orecchio, noi
applicheremo la nostra mente alla conoscenza, considereremo tali
insegnamenti come tali da essere acquisiti e padroneggiati “. Ecco come,
bhikkhu, dovresti allenarti.
Julie Otsuka, The Buddha in the Attic (Alfred A. Knopf, an imprint of Random House)
November 15, 2011, The New School University, NYC.
Part of the 2011 National Book Awards Week celebration.
Featuring intro by writer Tiphanie Yanique.
www.nationalbook.org/nba2011.html
Buddha Vacana - Tembung Sang Buddha - Sinau Pali online gratis lan cara sing gampang.
Situs web iki didedikake kanggo wong-wong sing pengin luwih ngerti
tembung-tembung saka Buddha kanthi sinau basa basa Pali, nanging sing
ora duwe wektu akeh. Pikirane yen yen tujuane mung kanggo bisa maca teks
Pali lan duwe perasaan sing padha kanggo mangerteni, sanajan pangerten
kasebut ora nutupi kabeh rincian aturan aturan grammatika, ora perlu
akeh wektu berjuang karo learning nyatakake saka teori gramatikal
mbebayani sing nglibatake perkara kaya akeh declension lan konjugasi.
Ing kasus kasebut, cukup kanggo matesi dhewe kanggo mung sinau makna
tembung Pali sing paling penting, amarga pengalaman sing diwulangake
menehi pangerten empiris lan intuisi struktur ukara paling umum. Mulane,
bisa dadi autodidacts, milih wektu, durasi, frekuensi, isi lan jero
sinau dhewe.
Pangerten saka Buddha Vacana bakal dadi luwih pas
amarga dheweke gampang sinau lan ngeling-ngelingake tembung-tembung lan
rumus-rumus penting sing dhasar ing ajaran Buddha, kanthi cara maca sing
biasa. Pangertosan lan inspirasi sing bakal diwenehi saka iku bakal
tuwuh maneh minangka panriman sing bakal ditampa dening para utusan.
Wonten ing wekdal samangke, badhe wonten bhikkhu ingkang boten badhe
ngrungokake ucapan-ucapan ingkang minangka tembung saking Tathāgata,
tegesipun, tegesipun teges, ingkang ndadosaken nglangkungi donya,
(kanthi konsisten) kaliyan kekosongan, piyambakipun boten badhe
mirengaken ora bakal nggunakake pikiran sing ana ing kawruh, dheweke ora
bakal nganggep piwulangan sing bisa ditindakake lan dikuwasani.
Saliyane iku, wong-wong mau bakal ngrungokake pamrayoga sajrone
ukara-ukara kasebut yaiku komposisi sastra sing digawe dening penyair,
tembung-tembung lucu, aksara lucu, dening wong-wong saka luar, utawa
tembung murid-murid, dheweke bakal ngelingake, , dheweke bakal nganggep
piwulangan sing bakal ditindakake lan dikuasai.
Mangkono, para
bhikkhu, wacana sing dadi tembung saka Tathāgata, tegesé, tegesé ing
makna, sing ndhisiki ing saindenging jagad, (kanthi konsisten) karo
kekosongan, bakal sirna.
Mulane, bhikkhu, sampeyan kudu mlayu
mangkene: ‘Kita bakal ngrungokake ucapan-ucapan kaya kang ana tembung
Tathagata, tegese, makna sing jero, ndhelikake ing jagad, (kanthi
konsisten) karo kekosongan, bakal nggambar pikiran kita ing kawruh, kita
bakal nganggep piwulang sing bakal ditampa lan dikuasai. ‘ Iki carane,
bhikkhu, sampeyan kudu latihan dhewe.
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ಬುದ್ಧ ವ್ಯಾಕಾನಾ - ಬುದ್ಧನ ಮಾತುಗಳು - ಪಾಲಿ ಆನ್ಲೈನ್ ಅನ್ನು ಉಚಿತವಾಗಿ ಮತ್ತು ಸುಲಭ ರೀತಿಯಲ್ಲಿ ತಿಳಿಯಿರಿ.
ಪಾಲಿ ಭಾಷೆಯ ಮೂಲಭೂತ ಅಂಶಗಳನ್ನು ಕಲಿಯುವುದರ ಮೂಲಕ ಬುದ್ಧನ ಮಾತುಗಳನ್ನು ಉತ್ತಮವಾಗಿ
ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಬಯಸುವವರಿಗೆ ಈ ವೆಬ್ಸೈಟ್ ಸಮರ್ಪಿಸಲಾಗಿದೆ, ಆದರೆ ಅದಕ್ಕೆ ಹೆಚ್ಚಿನ
ಸಮಯ ಸಿಗುವುದಿಲ್ಲ. ಪಾಲಿ ಗ್ರಂಥಗಳನ್ನು ಓದಲು ಮತ್ತು ಅವುಗಳನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ
ನ್ಯಾಯೋಚಿತ ಭಾವನೆ ಹೊಂದಲು ಕೇವಲ ಅವರ ಉದ್ದೇಶವು ಕೇವಲ ವೇಳೆ, ಆ ತಿಳುವಳಿಕೆಯು
ವ್ಯಾಕರಣ ನಿಯಮಗಳ ಎಲ್ಲಾ ನಿಮಿಷದ ವಿವರಗಳನ್ನು ಒಳಗೊಂಡಿರುವುದಿಲ್ಲವಾದರೂ, ಅವರು
ನಿಜವಾಗಿಯೂ ಹೆಚ್ಚು ಖರ್ಚು ಮಾಡಬೇಕಾಗಿಲ್ಲ ಸಮಯವು ಅನೇಕ ಕುಸಿತಗಳು ಮತ್ತು
ಸಂಯೋಗಗಳನ್ನು ಒಳಗೊಂಡಿರುವ ಬೇಸರದ ವ್ಯಾಕರಣ ಸಿದ್ಧಾಂತದ ನಿರುತ್ಸಾಹದ ಕಲಿಕೆಯೊಂದಿಗೆ
ಹೋರಾಡುತ್ತಿದೆ.
ಆ ಸಂದರ್ಭದಲ್ಲಿ, ಅತ್ಯಂತ ಪ್ರಮುಖವಾದ ಪಾಲಿ ಪದಗಳ ಅರ್ಥವನ್ನು
ಸರಳವಾಗಿ ತಿಳಿಯಲು ತಮ್ಮನ್ನು ಮಿತಿಗೊಳಿಸುವುದು ಸಾಕು, ಏಕೆಂದರೆ ಓದುವ ಪುನರಾವರ್ತಿತ
ಅನುಭವವು ಸಾಮಾನ್ಯ ವಾಕ್ಯ ರಚನೆಗಳ ಪ್ರಾಯೋಗಿಕ ಮತ್ತು ಅರ್ಥಗರ್ಭಿತ ತಿಳುವಳಿಕೆಯನ್ನು
ಒದಗಿಸುತ್ತದೆ. ಹೀಗೆ ಅವರು ತಮ್ಮದೇ ಆದ ಅಧ್ಯಯನದ ಸಮಯ, ಸಮಯ, ಆವರ್ತನ, ವಿಷಯಗಳು ಮತ್ತು
ಆಳವನ್ನು ಆಯ್ಕೆಮಾಡುವ ಸ್ವಯಂಶಿಕ್ಷಕಗಳಾಗಿ ಪರಿಣಮಿಸಬಹುದು.
ಬುದ್ಧ ವ್ಯಾಕನದ
ಬಗೆಗಿನ ಅವರ ತಿಳುವಳಿಕೆಯು ಹೆಚ್ಚು ನಿಖರವಾಗಿ ಪರಿಣಮಿಸುತ್ತದೆ, ಬುದ್ಧನ ಬೋಧನೆಗಳಲ್ಲಿ
ನಿಯಮಿತವಾಗಿ ಓದುವ ವಿಧಾನಗಳಿಂದ ಮೂಲಭೂತವಾದ ಪದಗಳು ಮತ್ತು ಪ್ರಮುಖ ಸೂತ್ರಗಳನ್ನು
ಅವರು ಸಲೀಸಾಗಿ ಕಲಿಯುತ್ತಾರೆ ಮತ್ತು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ. ಅವರ ಕಲಿಕೆ ಮತ್ತು
ಅದರಿಂದ ಅವರು ಪಡೆಯುವ ಸ್ಫೂರ್ತಿ ಶಿಕ್ಷಕರ ಬೆಳವಣಿಗೆಗೆ ಅವರ ಗ್ರಹಿಕೆಯು
ಹೆಚ್ಚಾಗುತ್ತದೆ ಎಂದು ಆಳವಾಗಿ ಬೆಳೆಯುತ್ತದೆ.
ಭವಿಷ್ಯದ ಸಮಯದಲ್ಲಿ,
ಭಕ್ತಾದಿಗಳು ಈ ರೀತಿಯ ಉಪನ್ಯಾಸಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುವುದಿಲ್ಲ, ಅವರು ತಥಾಗತ, ಆಳವಾದ,
ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ (ನಿರಂತರವಾಗಿ) ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ
ಹೊಂದಿದವರು, ಅವರು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುವುದಿಲ್ಲ ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು
ಅನ್ವಯಿಸುವುದಿಲ್ಲ, ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು
ಪರಿಗಣಿಸುವುದಿಲ್ಲ.
ಇದಕ್ಕೆ ವಿರುದ್ಧವಾಗಿ, ಅವರು ಕವಿಗಳು, ಹಾಸ್ಯದ ಪದಗಳು,
ಹಾಸ್ಯದ ಪತ್ರಗಳು, ಹೊರಗಿನಿಂದ ಜನರು, ಅಥವಾ ಶಿಷ್ಯರ ಮಾತುಗಳಿಂದ ಮಾಡಿದ ಸಾಹಿತ್ಯದ
ಸಂಯೋಜನೆಗಳಾದ ಇಂತಹ ಪ್ರವಚನಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುತ್ತಾರೆ, ಅವರು ಕಿವಿಗೆ ಕೊಡುತ್ತಾರೆ,
ಅವರು ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುತ್ತಾರೆ , ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು
ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುತ್ತಾರೆ.
ಹೀಗಾಗಿ,
ಭಿಕ್ಷುಸ್, ತಥಾಗಟದ ಪದಗಳು, ಆಳವಾದ, ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ
(ಸತತವಾಗಿ) ಶೂನ್ಯತೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ಮಾತುಗಳು ಕಣ್ಮರೆಯಾಗುತ್ತದೆ.
ಆದ್ದರಿಂದ, ಭಕ್ತುಗಳು, ಹೀಗೆ ತರಬೇತಿ ನೀಡಬೇಕು: ‘ತಥಾಗತದ ಮಾತುಗಳು, ಆಳವಾದ, ಆಳವಾದ
ಅರ್ಥದಲ್ಲಿ, ಅಂತಹ ಭಾಷಣಗಳನ್ನು ನಾವು ಕೇಳುವೆವು, ಪ್ರಪಂಚದ ಆಚೆಗೆ, (ನಿರಂತರವಾಗಿ)
ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ನಾವು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುತ್ತೇವೆ ಜ್ಞಾನದ ಬಗ್ಗೆ ನಮ್ಮ
ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುತ್ತದೆ, ನಾವು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಂಡು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು
ಪರಿಗಣಿಸುತ್ತೇವೆ. ‘ ಇದೀಗ, ಭಿಕ್ಷುಸ್, ನೀವೇ ತರಬೇತಿ ಪಡೆಯಬೇಕು.
https://www.youtube.com/watch… Dalitha soorya /Kannada /song/ bheema ratha Mahalingagirgi Sg Published on Sep 2, 2017 Dr. B.R.Ambedkar song by Mahaling girgi Dalitha soorya /Kannada /song/ bheema ratha Category People & Blogs
An archaeological expedition in Kyrgyzstan has discovered a large Buddha
statue, believed to be from the 8th to 10th century. The sculpture
depicts the Buddha sitting in the lotus position, and is 1.5 meters
high. The site is thought to be the remains of a Buddhist monastery
complex.
Archeologists in Kyrgyzstan have unearthed a large Buddha statue, in the
hills outside the capital Bishkek.
Archaeologists from the Kyrgyz Academy of Sciences, working with
colleagues from the Russian Hermitage Museum in St Petersburg, were
digging at a site thought to be the remains of a Buddhist monastery
complex.
The newly discovered Buddha statue is 1.5 meters tall (almost 5 feet),
and depicts the Buddha sitting in the lotus position.
[Valery Kolchenko, Archaeologist, Kyrgyz National Academy of Sciences]:
“This sculpture is as high as two humans. If we could straighten it out
and put it vertically, its height would be about four meters, as it is
sitting, it’s about one-and-a-half to two meters (high).”
The Buddha statue is believed to date back to a time between the 8th to
10th century.
[Asan Torgoyev, Scientist, Oriental Studies Department of the
Hermitage]:
“The excavation of this sculpture is a very laborious task, that is why
we cannot date this artifact to any particular time. First of all we
need to excavate it and then we can say how old it is. Currently we can
date the monastery to a period from the 8th to 10th century.”
Finding Buddhist remains of this kind is rare in the mountainous regions
of Kyrgyzstan.
Pre-Islamic Buddhist culture is well documented further south in
Tajikistan, but very unusual in its northern neighbour, Kyrgyzstan.
Locals are accustomed to the excavations, knowing very well that their
farm land is in a rich archeological area.
[Zulpihar Aliyev, Local Cattle Herder]:
“As children we collected iron things, a lot of coins, bronze and copper
items here. Almost 50 years have passed since then.”
In earlier excavations at the same site near the village of Krasnaya
Rechka, archaeologists have discovered remains of a Buddhist temple, a
fortress, a Karakhanid palace complex, and Buddhist as well as early
Christian cemeteries.
Будда Васана - Будданың сөздері - Pali-ті онлайн-тегін және оңай жолмен үйреніңіз.
Бұл веб-сайт Пали тілінің негіздерін үйрену арқылы Будда сөздерін жақсы
түсінуді қалайтындарға арналған, бірақ олар үшін көп уақыт жоқ. Идеясы,
егер олардың мақсаты тек қана Pali мәтіндерін оқуға мүмкіндік беріп,
оларды түсінудің әділ сезіміне ие болса, тіпті егер бұл түсінік
грамматикалық ережелердің барлық минуттық мәліметтерін қамтымаса да,
олар өте көп жұмсаудың қажеті жоқ көп уақытқа созылған қайшылықтар мен
конъюгациялар сияқты жансыз грамматикалық теорияны ынталандыратын
оқуымен күреседі.
Бұл жағдайда ең маңызды Пали сөздерінің
мағынасын білу үшін өздерін шектеу жеткілікті, себебі оқудың қайталанған
тәжірибесі ең көп таралған сөйлем құрылымдарын эмпирикалық және
интуитивті түсінуді қамтамасыз етеді. Осылайша, олар өздерінің оқу
уақыттарын, ұзақтығын, жиілігін, мазмұнын және тереңдігін таңдап,
автодредактор болу мүмкіндігіне ие болды.
Будха Васана туралы
түсінігі Будданың үйренуінде, үнемі оқу әдісімен негізгі сөздерді және
маңызды формулаларды оңай үйреніп, есте сақтаған кезде әлдеқайда дәлірек
болады. Оларды үйрету және олардан шыққан шабыт мұғалімнің хабарларына
деген сезімталдығы жақсаратындықтан, одан да тереңдей түседі.
Болашақта, бхикхус болады, ол сөздерді тыңдауға болмайды, олар Татхата
сөзі, терең, мағынасы терең, дүниенің сыртына шығатын (босқа), босқа
байланысты, олар құлақ бермейді білімге деген ақыл-ойын қолданбайды,
олар бұл ілімдерді қабылдап, меңгеруді қарастырмайды.
Керісінше,
олар ақындар, әңгімелер, сыпайылық әріптер, сырттан адамдар арқылы әдеби
шығармалар, немесе шәкірттердің сөздері, олар құлақ айтатын сөздерді
тыңдайды, олар өз ақыл-ойын білімге жұмсайды , олар сол ілімдерді
қарастырып, меңгеруді қарастырады.
Осылайша, bhikhus, дұшпандық,
сөздікпен терең, терең, мағынасы терең, әлемнен тысқары (тыныштықпен)
босаңдықпен байланысты жоғалады.
Сондықтан, бхикхус, сіз мынаған
жаттығуыңыз керек: «Біз Татхата сөзі, терең, мағынасы терең, дүниенің
сыртына шығатын (босқа) байланысты сөздерді тыңдаймыз, біздің
ақыл-ойымызды білімге жұмсайды, сол ілімдерді қарастырып, меңгеруді
қарастырамыз ». Бхикхус, өзіңізді үйрету керек.
이 웹 사이트는 Pali 언어의 기본을 배우면서 부처님의 말씀을 더 잘 이해하기를 원하는 사람들에게 헌정되어 있습니다. 생각은
단지 목적이 Pali 텍스트를 읽고 문법 규칙의 모든 미세한 세부 사항을 다루지는 않더라도 공정하게 Pali 텍스트를 읽고 이해할
수있는 것이라면 실제로 많이 필요하지는 않습니다 시간이 많이 걸렸습니다. 지루한 문법적 이론에 대한 실망한 학습으로 수많은
변화와 활용이 포함되었습니다.
이 경우, 반복적 인 독서 경험은 가장 일반적인 문장 구조에 대한 경험적이고 직관적 인
이해를 제공하기 때문에 가장 중요한 팔리어 단어의 의미를 단순히 배우는 것으로 제한하는 것으로 충분합니다. 따라서 그들은 자신의
연구 시간, 기간, 빈도, 내용 및 깊이를 선택하여자가 진단을 할 수 있습니다.
Buddha Vacana에 대한
그들의 이해는 규칙적인 독서의 방법에 의해 Buddha의 가르침에 근본적인 낱말 및 중요한 공식을 쉽게 배우고 암기 할 때 매우
정확할 것이다. 그들의 학습과 그것이 얻는 영감은 교사의 메시지에 대한 수용성이 향상됨에 따라 더욱 깊어 질 것입니다.
미래에는 비단이있을 것입니다. 그러한 설교의 말을 듣지 않는 비구가있을 것입니다.이 말은 Tathāgata의 말로 심오하고
심오하며 의미가 깊고 세계를 넘어서고 (일관되게) 공허와 관련이 있습니다. 그들은 귀를 기울이지 않을 것입니다. 지식에 대한
그들의 마음을 적용하지 않을 것입니다, 그들은 그 가르침이 받아 들여지고 지배되는 것으로 간주하지 않을 것입니다.
오히려 그들은 시인, 재치있는 말, 재치있는 서신, 외부의 사람들 또는 제자의 말로 구성된 문학 작품의 발언을 듣고, 귀를 기울일
것이며, 지식에 대한 그들의 마음을 적용 할 것입니다 , 그들은 그 가르침이 받아 들여지고 숙달되는 것으로 간주 할 것입니다.
따라서, 비구니, tathāgata의 단어, 비법, 심오한 의미에 깊은, 세계를 넘어 선도 (일관되게) 공허와 연결, 비키는 사라질 것입니다.
그러므로 비구니들에게 다음과 같이 훈련시켜야합니다. ‘우리는 Tathāgata의 말, 즉 심오하고 깊은 의미를 지닌 세계의 담론
인 발언에 귀를 기울일 것입니다. (일관되게) 공허와 관련이 있고, 우리는 귀를 기울일 것입니다. 지식에 대한 우리의 생각을
적용 할 것입니다, 우리는 그 가르침이 받아 들여지고 숙달되는 것으로 간주 할 것입니다. ‘ 이것은 비구니, 당신 스스로
훈련해야하는 방법입니다.
Odeya Buddha - Gotinên Buddha - Pali hîn ji bo azad û hêsanî hêsan e.
Ev malperê ji bo kesên ku fêrbûna bingehên Pali, hîn dikin ku ji bo
peyvên Buddha çêtirîn fêm dikin ku ji bo zimanê fêrbûna pali, lê kî wê
demê demeke dirêj tune. Ev fikra ev e ku heger armanca wan tenê tenê
bibin ku tekstên Pali bixwînin û hestek ramanek xweş bikin, heke ku
têgihîştina her demek duyemîn hûrguliyên rêzikî yên grammatîk derxistin,
ew bi rastî hewce ne hewce ne ku pir zêde bikişînin dema ku têkoşîna
hînkirina bêdengiya grammatîk ya hişyar e ku ev tiştan wekî gelek
kêmkirin û nerazîbûnê pêk tê.
Di vê rewşê de, ew e ku ji xwe re
sînor bike ku bi tenê peyvên Pali yên herî girîng ên fêr bibin, ji ber
ku tecrûbeya duyemîn veguhestina fêmkirina hestyarî û biyanî ya avahiyên
herî gelemperî dide. Ew bi vî awayî veguherandin ku xweseriya xweserî,
hilbijartin, demjimêr, naverok û kûrahiya xweya xwe hilbijêrin.
Di têgihiştina xwendinê de bi rêbazên Buddha yên bingehîn û peyvên
girîng ên bingehîn û fonksiyonên bingehîn hîn dibin û têgihîştina Vîdana
Buddha wê pir girîng e. Perwerdehiya wan û veguherîna wan ew ji wê derê
bibin, wekî wê qebûl dikin ku peyamên Mamosteyê wê dê çêtir bikin.
Di demê pêşerojê de, wê bibe bhikkhus, ku dê gotinên nîqaşên van
wijdanên ku peyvên Tathāgata, kûr, kûr, wateya ku bi cîhanê ve, ji hêla
cîhanê ve girêdayî ye, bi xeletiyê ve girêdayî ye, ew ê guhdar nakin dê
hişê xwe li ser zanyariyê bixwazin, ew ê wan hînbûnên ku bêne girtin û
bisekinin.
Berevajî, ew ê bi gotinên wêjeyên ku ji hêla
helbestvanên edebî têne nivîsandin, peyvên hişyarî, nameyên hêrs, ji
aliyê mirovên derveyî, an gotinên şagirtên wê guhdar bibin, ew ê hişê
xwe hişmendiya xwe zanin , ew ê wan hînbûnên ku bêne girtin û bisekinin.
Ji ber vê yekê, bhikkhus, têgotinên ku peyvên Tathāgata, bi kûrhatî,
kûrtir in, wateya dinyayê, li ser cîhanê, (bi berdewamî) bi rakêşî ve
girêdayî ye, dê winda bibin.
Ji ber vê yekê, bhikkhus, divê hûn
vê yekê biceribînin: ‘Em ê bi gotina nîqaşên vê rengê bihîstin ku peyvên
Tathāgata, kûr, kûr, wateya wateya dinyayê, ji derveyî cîhanê, (bi
berdewamî) bi zehfî ve girêdayî ye, em ê guhê me, dê hişyariya me li ser
zanînê bixwaze, em ê wan hînbûnên ku bêne girtin û bisekinin. Bi vî
awayî, bhikkhus, divê hûn xwe bixwînin.
We’re
thrilled to release our Things to do in Kyrgyzstan travel guide which
covers the World Nomad Games, Horse trekking, hiking and visiting
Bishkek for an extended period of time. We also delve into the local
cuisine of Kyrgyzstan showing some of the most traditional Kyrgyz foods
you can try. The following is a playlist of the individual videos we
have stitched together to create our guide:
Kyrgyzstan Travel Guide | Best Things to do in Kyrgyzstan Playlist:
1) Kyrgyzstan Travel: Horse Trekking and Yurt Stay adventure to Song Köl
2) 15 things to do in Bishkek, Kyrgyzstan Travel Guide
3) World Nomad Games in Kyrgyzstan (Дүйнөлүк көчмөндөр оюндары -
Всемирные игры кочевников)
4) Eating Kyrgyzstan: Traditional Kyrgyz food in Bishkek
5) Visiting Karakol as day trip in Kyrgyzstan
6) Hiking in Kyrgyzstan adventure travel with Trekking Union
7) Bishkek Apartment Tour in Kyrgyzstan
Our Kyrgyzstan Travel Guide features some of the best things to do in
the country including hiking, horse-trekking and hanging out in Bishkek.
You’ll find our guide offers more than what is typically featured in a
tourism brochure.
Things to do in Kyrgyzstan Travel Guide Video Transcript:
Hey guys we’re in Kyrgyzstan. Yeah, new country for both of us so that
is pretty exciting. First time in Central Asia so we are stoked to be
here. Yeah and over the next few days we are going to be horse-trekking
in Song Köl so we’re going to take you along but before we get there
we’re making a little stop. First up Burana Tower right here. So we’re
going to climb to the top. Are you ready? Yes.
Greetings from Bishkek, Kyrgyzstan! Hello from Central Asia. It is our
first time here and we are going to be spending a few days here in the
capital. So we’re going to take you on a little tour and show you
fifteen things to do around Bishkek (Бишкек). It should be fun.
And that’s a wrap for our trip to Bishkek (Бишкек). As you can probably
tell from this video, this city is the kind of place that you experience
as opposed to ticking off attractions, so it ended up being a fairly
relaxing trip after a few busy weeks of travel around Kyrgyzstan
(Кыргызстан - Киргизия). As always, if you have any suggestions of
things to do in Bishkek, feel free to share your tips with fellow
travellers in the comments section below. See you next time!
Hey guys we’re at the World Nomad Games (Дүйнөлүк көчмөндөр оюндары) in
Kyrgyzstan (Кыргызстан) and this is basically like the Olympics for
Nomadic Games and Culture.
So we’re going to show you around. We’re going to be hear for several
days but first the Opening Night Ceremony.
The following morning we went up to the jailoo, also known as the
pasture, where they had set up a folk village so visitors could wander
around and learn about Kyrgyz culture. After catching the opening dance,
we set out to visit the various camps, each showcasing a different
region.
So it is lunchtime here in Bishkek (Бишкек), Kyrgyzstan (Киргизия) and
today we are going to be having a feast. We are going to be sampling all
of the traditional dishes that we’ve been eating over the last three
weeks because that is how long we’ve been traveling in the country. So
we’re ordering a big spread. This is probably enough food for like five
or six people but Sam and I are going to try and eat it all and just
showcase what Central Asian cuisine is all about. So we hope you enjoy.
Good morning from Kyrgyzstan (Кыргызстан). It is time for a day trip
because we’ve been spending a lot of time at the World Nomad Games and
it is time to get out and get to know the country a little bit. So we’re
taking a day trip to Karakol (Каракол). We’re going to be doing some
hiking, visiting waterfalls.
Well good morning. It is Saturday here in Bishkek (Бишкéк) and it is our
last day in the city so we figured why not get out of the city get
close to nature.
So it is time for another apartment tour. Right now we’re in Bishkek,
Kyrgyzstan. We’ve been traveling around the country for three weeks and
we’ve spent ten of those days here in the capital.
Будда Vacana - Будданын сөздөрү - Pali онлайн жана жеңил жолун билүү.
Бул сайт жакшы Pali тилинде негиздерин үйрөнүү менен Будда сөздөрүн
түшүндүрүп берсин каалагандар арналып, бирок ал үчүн көп убакыт жок.
идея деп түшүнүү грамматикалык эрежелердин баарын ийне-жибине чейин
камтылган эмес болсо да, алардын негизги максаты тек гана Pali аяттарды
окууга мүмкүнчүлүк болуп саналат жана аларды түшүнүү адилет сезим бар
болсо, башкача айтканда, алар, чынында, көп убакыт коротуп кереги жок
көп declensions жана conjugations сыяктуу иштерди Уикипедияны
грамматикалык теориясынын бир тоскоолдук окуу менен күрөшүп убакыт.
Мындай учурда, ал окуу кайталап тажрыйбасы таралган сүйлөм курулуштарын
эмпирикалык жана айттырбай түшүнүүнү камсыз кылат, анткени, жөн эле,
өтө маанилүү Pali сөздөрдүн маанисин билүү үчүн өздөрүн чектөө үчүн
жетиштүү болуп саналат. Ошентип, алар убактысы, узактыгы, жыштыгын,
көрүү жана өз изилдөөнүн канчалык тандап, autodidacts болуу
мүмкүнчүлүгүнө ээ болушат.
Алар үзгүлтүксүз окуу жолу менен,
аракетчил үйрөнүү жана сөздөрү менен Будды окутууда негизги маанилүү
нерсени эстеп катары Будда Vacana Алардын түшүнүү алда канча так болуп
калат. Алардын окутуу жана алар бул Окутуучунун кабарларга өз
билгендерин кабыл жакшыртат деп ого бетер өсөт ала илхам.
Келечекте, убакыттын өтүшү менен ошол дүйнөгө алып, түзүшүнөн келип,
күчтүү, мааниси күчтүү сөздөр, мисалы, баяндамалардын сөз уккусу
келбеген bhikkhus болот (дайыма) боштук менен байланышкан, алар укпай
карыз эмес, алар билимге, алардын акылын колдонууга болбойт, алар кабыл
алынган жана өздөштүрүшү керек болгон сыяктуу эле ошол эле карап калат.
Тескерисинче, алар элдин сырттан, же шакирттеринин сөздөр менен
акындары тарабынан адабий курамы, курч сөздөрү, курч тамгалары бар,
мисалы, баяндамалардын сөзгө кулак салам +, бирок алар кулак карыз
берет, алар силерди билим менен, алардын акылын колдонот алар асманга
көтөрүлүп кетти, үйрөнүп үчүн ошол окууларына токтолобуз.
Ошентип, монастырларда, дүйнөгө алып, түзүшүнөн келип, күчтүү, мааниси
күчтүү сөздөр менен баяндап, боштук менен байланышкан (дайыма), жок
болот.
Ошондуктан монастырларда, сен мен үчүн ушунун баарын
окутуу керек: “Биз дүйнөгө алып, түзүшүнөн келип, күчтүү, мааниси күчтүү
сөздөр, мисалы, баяндамалардын сөзгө кулак салам +, (дайыма) боштук
менен байланышкан, биз кулак карыз берет, биз билимге акылыбыз
колдонулат, биз кабыл алынат жана өздөштүрүшү керек болгон катары
окууларды карап чыгабыз “. Бул кандай монастырларда силердики, окутуу
керек.
In this first week we
begin to practice Mindfulness of Breathing, an ancient technique that
is found in several spiritual traditions. It forms a solid foundation in
meditative concentration and can result in increased levels of calm and
tranquillity.
This week we continue our practice of Mindfulness of Breathing; look at
how to deal constructively with the hindrances that arise; and begin to
explore the ethical precepts.
This week we begin to explore the first of the Sublime Abode practices -
Mettā or Lovingkindness Meditation. If you are able to meditate for
more than one sitting each day, please work with Mettā in one session
and Mindfulness of Breathing in the other.
In
this fourth week we continue to focus mainly on Mettā (lovingkindness)
Meditation. This is the foundation for the other 3 “sublime abode”
practices. If you are able to meditate for more than one sitting each
day, please work with Mettā in one session and Mindfulness of Breathing
in the other.
For
our fifth week we introduce Karuna Meditation, the cultivation of
compassion, and begin to explore one of the central teachings of the
tradition: the Four Noble Truths.
In
this sixth week we explore Appreciative Joy meditation. If you are
sitting twice each day, then please pick a complementary technique from
those we have already met for your other session. Work steadily and
gently to establish your regular sittings. We’ll also briefly outline
the final brahmavihara practice (for use beyond the course) and conclude
our look at the precepts.
We
begin our first
vipassanā meditation practice and will be working with vipassanā for the
rest of the course. If you are sitting twice each day please
use one session for vipassanā and the other for one of the samatha
methods we have been using thus far. If meditating once each day please
always focus on the current technique.
We
continue, in this eighth week, with the U Ba Khin vipassanā practice
and consider our identity, its transience and the spiritual faculties
that we each can utilize.
In
this ninth week we begin Choiceless Awareness - a form of vipassanā
meditation that is fluid and unstructured, freeing us to explore all
kinds of sensory phenomena. We also explore the Noble Eightfold Path
which is an approach to life that brings freedom from suffering and
ultimately aids liberation.
In
our final week we continue with Choiceless Awareness as our vipassanā
practice, explore The Perfections, and begin to think about building a
sustainable practice beyond the course.
Saturday - The Perfections (1) Book
Restricted Available from 30 November 2018, 11:00 pm
Contemplation - Day 64 Page
Restricted Available from 30 November 2018, 11:00 pm
Sunday - The Perfections (2) Book
Restricted Available from 1 December 2018, 11:00 pm
Contemplation - Day 65 Page
Restricted Available from 1 December 2018, 11:00 pm
Monday - Preparation and Walking Book
Restricted Available from 2 December 2018, 11:00 pm
Contemplation - Day 66 Page
Restricted Available from 2 December 2018, 11:00 pm
Tuesday - Mindful Activity Book
Restricted Available from 3 December 2018, 11:00 pm
Contemplation - Day 67 Page
Restricted Available from 3 December 2018, 11:00 pm
Wednesday - Building Sustainable Practice Book
Restricted Available from 4 December 2018, 11:00 pm
Contemplation - Day 68 Page
Restricted Available from 4 December 2018, 11:00 pm
Thursday - Markers and Retreats Book
Restricted Available from 5 December 2018, 11:00 pm
Contemplation - Day 69 Page
Restricted Available from 5 December 2018, 11:00 pm
Friday - Friends and The Raft Book
Restricted Available from 6 December 2018, 11:00 pm
Contemplation - Day 70 Page
Restricted Available from 6 December 2018, 11:00 pm
Daily Contemplations Page
Restricted Available from 6 December 2018, 11:00 pm
A Farewell Request Page
Restricted Available from 6 December 2018, 11:00 pm
The
Buddha taught a path of liberation that is open to all. His main
concern was not for our temporary happiness, nor that our relationships
and communities be harmonious, nor even that we live long and healthy
lives. These, and many other beneficial things, may indeed happen as we
apply the Buddha’s teaching; but they are not its purpose. Territorial
disputes, environmental crises and social inequality are all burning
issues of our time; but whilst our response may be aided by acting on
Buddhist principles, they are not what his teaching is about.
The
Buddha’s only concern was that we should open our eyes and see the
reality of existence for ourselves so that we may, like him, take the
steps that are necessary to be released from all forms of suffering,
forever. Meditation is a way to begin this process of awakening.
“I teach not only the fact of Suffering,
but also the deliverance from it.
……
Mind is the originator of (unhappy) states.
Mind is chief; they are mind made.
If one speaks or acts with a wicked mind,
then suffering follows one,
like the wheel follows the hoof of the draught-ox.
Mind is the originator of (happy) states.
Mind is chief; they are mind made.
If one speaks or acts with a pure mind,
then happiness follows one,
like one’s own shadow that never leaves.”
- The Buddha
Meditation
is a method of training the mind. Much of our life is conducted
unconsciously, thoughtlessly. We operate on automatic pilot most of the
time, behaving in ways to which we have become accustomed; without much
regard for the current situation, our motivation, or the outcome of our
actions. This unconscious way of living brings suffering,
unsatisfactoriness and stress into our own lives and to the
relationships we have with others. Through our ignorance and selfishness
we engineer our suffering and deny ourselves the possibility of greater
happiness.
This
careless way of living brings us much grief: not only are our
relationships often tainted by anger, hurt and jealousy, but even our
self-view is distorted through clouded perceptions and muddled thinking.
Living consciously is a way of changing our relationship to the world
around us, and beginning a journey into discovering its (and our) true
nature.
Meditation
is a tool to help us develop greater awareness, and this awareness
allows us to develop insight into the nature of reality. Why do we
behave the way we do? Who are we anyway? Why do so many things
ultimately seem so disappointing and unsatisfactory? Why do beings
suffer so much? Is there an end to suffering? The experience of
meditation allows us for the first time to develop the clarity that can
facilitate a dramatic change in our perceptions. We can begin to live in
a way that is mindful. Life can be transformed by this new awareness
and the insights it brings; it can become kinder, more compassionate,
joyful, and balanced.
Meditation
has been a feature of the major religious traditions for millennia but
somewhere along the way most of us have become separated from it and no
longer use it in our daily lives. Maybe we had a problem with the
particular belief system with which the contemplative experience was
associated, or perhaps the practice of meditation had been deemed the
special preserve of the professionally religious within that tradition.
Whatever the reason, many of us reach a stage at which we realize that
we need to reintroduce a measure of contemplation into our lives - we
need to slow down, take time to consider, to live consciously. Often we
are drawn to those traditions that have kept the meditative experience
as a core teaching and this may lead us to explore what Buddhism has to
offer. We may not be looking to take up a different religion but
recognise that some spiritual traditions have useful and practical
methods of supporting our spiritual development and awakening regardless
of the religious framework we maintain.
In
this course, and on our cushions, we shall be exploring techniques
derived from the Buddha’s teaching as contained in the suttas of the
Pāli Canon. These teachings from 2500 years ago were given by the Buddha
and his close disciples in India, and were preserved by oral recitation
until they found written expression in the Pāli language in Sri Lanka.
Buddhism may seem very foreign to some of us but, fear not, this course -
and indeed Buddhism itself - does not ask anyone to adopt any beliefs
that are not confirmed by their own experience.
Until
faith arises, through direct evidence of the efficacy of a particular
teaching, it can be difficult to determine the path we should follow.
The Buddha gave some solid advice to non-Buddhists as to how they should
most profitably judge the validity of the myriad competing theories and
belief systems:
“Do
not be led by reports, tradition or hearsay. Do not be led by the
authority of religious texts, nor by mere logic or speculation, nor by
considering appearances, nor by delighting in speculative views, nor by
seeming possibilities, nor by the idea: ‘this is our teacher’. But …
when you know for yourselves that certain things are unwholesome, wrong
and bad, then give them up … And when you know for yourselves that
certain things are wholesome and good, then accept them and follow
them.”
Try
to keep this in mind as you work through the units of this course.
Accept nothing simply because it is written down here or even because it
is contained in a particular discourse. We will be using techniques
that have stood the test of time and that others have found helpful. All
that is required at this preliminary stage is that we have a degree of
confidence that because these techniques have proven beneficial to
others there is a reasonable likelihood that they may also be of value
in our lives.
We
should remain aware that the practices introduced in the course are
derived from a living tradition. The explanations given will be
consistent with this tradition, but are couched in modern language. In
the interest of clarity we will try to avoid references to other
spiritual traditions and western psychology. Buddhism based on the texts
of the Pāli Canon has valuable teachings beyond the scope of what can
be covered here, and you are warmly encouraged to explore it further.
The Path Of Meditation And Action
Buddhist
meditation styles can be divided into two groups: there are forms of
meditation that are undertaken with the objective of acquiring a greater
degree of calmness, tranquillity or serenity through concentration on a
single object (usually called samatha meditation), and other forms that
aim at gaining insight into the nature of existence (usually called
vipassanā meditation). It is probably more helpful to see samatha and
vipassanā as the beneficial results of a developed meditation practice
rather than a strict division referring to types of techniques as they
can co-exist in harmony. The Buddhist path has a single goal, and
engagement with any of these practices may help us to work towards it.
Venerable
Nyanatiloka, a Western monk of the last century, summed up the
complementary nature of the two categories very well: he wrote that
samatha or tranquillity is “an unperturbed, peaceful and lucid state of
mind attained by strong mental concentration. Though as a distinct way
of practice, it aims at the attainment of the meditative Absorptions
(jhāna), a high degree of tranquil concentration … is indispensable
for Insight too. Tranquillity frees the mind from impurities and inner
obstacles, and gives it greater penetrative strength.” In contrast,
vipassanā or insight “is the penetrative understanding by direct
meditative experience, of the impermanency, unsatisfactoriness and
impersonality of all material and mental phenomena of existence. It is
Insight that leads to entrance into the supermundane states of Holiness
and to final liberation”.
You
will notice how prominent are the words ‘act’ and ‘action’ in these
pages; and you may find this surprising for a text on Buddhist
meditation. Meditation is not just about sitting on cushions. There is
certainly merit in taking timeout for concentration and mindfulness but
it is also part of a broader path to the complete cessation of all
suffering, and this can only be viable if our every action is informed
by our practice and by wholesome ethical considerations. One of the best
measures we have of the effectiveness of our meditation sittings is in
the actions that result from the time we spend on the cushion. If they
are more skilful then they would otherwise be, then this is an
indication that our time has not been wasted. Volitional actions - those
actions of body, speech and mind that we intentionally commit - are
what shape our lives. This kamma is the major determinant of the degree
of happiness and sorrow we will experience. Through working with gentle
determination on this path of bhāvanā, or development, we will be better
able to ensure that the fruits of those actions are wholesome and that
we create the conditions where liberation may be possible.
Although
it should never be seen as its primary purpose, Buddhist meditation can
be very effective in improving our everyday lives and the happiness of
others. By the changes wrought in our own minds, through the meditative
process, our understanding of behaviour improves immeasurably. This
allows us to bring kindness, respect and compassion to all our
interactions in a way that was perhaps absent or compromised before. Our
actions are informed by the mindfulness we bring to our daily
activities, and become more balanced and appropriate to the reality of
the situations we meet.
The Route Of Serenity And Bliss
Samatha
meditation, and the sorts of mental states achieved through it, are
common to many religious traditions but take distinctive forms in the
Buddhist tradition and are central to it. To see samatha as only a
preparation for vipassanā would be erroneous as the samatha approach
forms an authentic and deep training and one for which many people are
most suited. The jhānas, the highly developed mental states that arise
from samatha practice, can offer the potential of a more joyful path
than could be expected through vipassanā practice alone. The
descriptions of the jhānas that we find in the Pāli Canon are replete
with beautiful terms like joy, happiness, bliss, rapture, the
abandonment of pain and grief. Whilst complete liberation within a
single lifetime is a goal for some, and that would require insight,
others take the longer view and choose to work methodically to create
the optimum conditions for achieving that final liberation in a later
birth. For these people samatha meditation may continue to provide the
sustenance and development that they seek.
The
first technique that we will use as a samatha practice is Mindfulness
of Breathing or ānāpānasati and this will form the foundation for the
rest of our work. Through training the mind by fixing our attention on a
simple object such as the breathing we develop a skill that is needed
in all other forms of meditation: the ability to hone in precisely on an
object and to be completely with it for a sustained period. Besides
acquiring this necessary skill, the practice of itself brings greater
calm and serenity.
From
ānāpānasati we begin to work with a series of interrelated techniques
that are perhaps a little less abstract. Still part of the samatha
grouping, the cultivation of the brahmavihāras or sublime abiding works
primarily on an emotional level to bring about positive mental states.
The method used could be summarised as empathy, and we approach each of
four qualities in a methodical way; gradually building our skills by
focusing on them in turn and working in distinct sections for the
purpose of training.
The
practical result of working with these four techniques is that we open
our hearts to what is wholesome and nurturing and cease to be capable of
acting in ways that are hostile and destructive. We open to
lovingkindness - working to include every sentient being. If we fully
develop lovingkindness we become considerate and caring in relationships
with others. Through the application of lovingkindness, our actions are
incapable of being influenced by ill will.
From
lovingkindness we move on to work with compassion; feeling with people
who suffer. When we understand the universality of suffering then at the
deepest level we can begin to act in ways that minimise our
contribution to the pain that the world endures. Again, this works on a
personal level - we act to reduce our own suffering - and also in
relation to every being with which we are connected. Through the
application of compassion, our actions are incapable of being influenced
by cruelty.
When
we come to the third brahmavihāra, appreciative joy, we consider what
is glorious in the lives around us. This is celebratory and distinctly
unselfish. We develop an awareness of the beauty that exists even in the
lives of people who usually present us with difficulties; fully aware
that in some cases it may be us who fit this category. By developing the
ability to “enjoy the joy”, wherever it is found, we reinforce our
understanding of commonality and our resolution to work to extend
happiness through our actions. Through the application of appreciative
joy, our actions are incapable of being influenced by apathy or
discontent.
The
fourth practice is on equanimity and is the culmination of all that has
gone before. We will only touch on it briefly during the course as it
requires a firm foundation in the other sublime abodes; but the method
is outlined so that it can be used beyond the course. With Equanimity we
work very deeply to see the patterns that usually allow
us to be partial. We normally selectively give and selectively withhold
throughout our interactions with others. We like, we dislike; we
favour, we act with prejudice. The other three brahmavihāra practices
have shown us, and developed in us, an understanding of how non-separate
we really are from others: we seek happiness and freedom from suffering
just like everyone else; we engage in destructive activities just like
others. Once that commonality is acknowledged at the deepest level,
through our meditation practice, we come to a realisation that the
respect we show for any other being can be no different from that which
we ourselves would wish to enjoy. Through this practice we work at
balancing and overcoming partiality. Through the application of
equanimity, our actions are incapable of being influenced by resentment
or aversion.
As
a process of training, we will work methodically through various
sections and take a person-centred approach with each of the
brahmavihāras; but the canonical goal is of an all-encompassing,
universal application of these qualities. Once we have acquired the
ability to freely share each of the brahmavihāra in a strong and
equanimous way, then we can move forward to impartial, fully inclusive
and boundless application of all four qualities. By being exposed to the
different brahmavihāra techniques the subtle differences between the
different qualities will become more readily apparent. Without this
approach it is common for meditators to lack precision during their
sittings: all positive emotions are classed as lovingkindness, for
example, rather than carefully ascertaining how lovingkindness differs
from compassion. Until we have this clarity it is difficult to optimally
develop these positive states; we descend instead into generalised
pleasant thoughts rather than creating an environment in which serious
work can happen and transformation of the heart may occur.
That
is the theory. It may all at this stage seem a little far-fetched (and
some of it may seem undesirable or even unwise) but very soon the value
of working in this way will become apparent. We begin to notice it first
in small ways through our improved everyday communications with others.
By opening to, and developing, what is already there - lovingkindness,
compassion, appreciative joy, and equanimity - we can ensure that we are
well equipped to cause least harm and greatest help to ourselves and
others. Whatever destructive patterns we may currently employ, or have
engaged in previously, the effort expended on working with the
brahmavihāras will be entirely beneficial. It is a gradual path but the
opening of the heart and the effect that this has on our behaviour is
tangible, even after a relatively short period of sustained application.
The Route Of Insight
Vipassanā
is often regarded as a specifically Buddhist form of meditation;
different from anything presented elsewhere. What is distinctive about
vipassanā - literally ’special seeing’ or ‘clear vision’ - is that
through one’s own effort it brings an understanding of things as they
are: impermanent (anicca), inherently unsatisfactory (dukkha), and
not-Self (anattā). With the arising of insight, we no longer need rely
on scriptural accounts, or on what others have told us, because we know
for ourselves.
The
modern favouring of vipassanā meditation, particularly in the West,
stems from a belief that one cannot attain complete liberation through
the jhānas (the attainments of samatha practice). Whilst this is
technically correct, most of us have quite a way to go before such lofty
concerns present us with any such obstacle. One should not forget that
the results of samatha meditation are of value in themselves as well as
in the essential preparation they represent as we begin vipassanā
practice. In these days of instant gratification vipassanā is sometimes
presented as the form of meditation with “go faster stripes” and, for
some, samatha practice is seen as second best; but this is an immature
assessment as there are no short cuts to liberation. It is also a
misreading of the texts and a denial of the practical requirement for
engagement with at least some form of samatha meditation to develop the
degree of concentration and precision required if we are to succeed with
vipassanā.
The
later part of the course introduces two techniques drawn from those
usually classified as vipassanā bhāvanā (the cultivation of insight),
and shows how these relate to the samatha practices that we have already
met. One of the techniques focuses on clearly seeing the arising and
ceasing of physical and mental feelings by observation of the body. The
other technique moves beyond structure to bring the same precision and
mindfulness to all the phenomena of which we are aware.
The Conjoined Route
Traditionally,
most Buddhist meditation teachers would advocate the practice of
samatha meditation before embarking on vipassanā meditation and this is
the approach that we will pursue. In the Pāli Canon we read, “when one
practices samatha followed by vipassanā the path arises”. It is not
necessary to specialise only in the samatha form of meditation or only
vipassanā meditation, as the Buddha’s own example shows us the value of
working with both. This approach is known as yuganaddha; the yoking
together of distinct elements in a congruent and harmonious way so that
no area of our development is neglected. Our work on samatha will not be
eclipsed when we come to consider vipassanā but will instead continue
to accompany and enrich it until we reach the final goal. The first part
of this course is devoted to techniques normally considered samatha
meditation and beyond that we work mainly with two forms of vipassanā
meditation.
We
will also look at bringing a meditative approach to daily life, through
the practice of mindfulness, and the importance of bringing awareness
to the teachings that life can show us in some of the major mileposts we
encounter.
Meditation
enables us to see things from different perspectives. The Buddha
emphasised the critical importance of right understanding as essential
for our development. We shall look at three cardinal concepts of the
Buddhist path: dukkha (suffering or unsatisfactoriness), anicca
(impermanence) and anattā (not-self, egolessness). From an intellectual
grasp of these ideas we can, through meditation, gain a real
understanding of the nature of the conditioned world, and realise our
place within it. Armed with this understanding we can act in skilful
ways to benefit the lives of those with whom we come into contact. This
ethical behaviour produces harmonious conditions for further meditation.
The results are cumulative and significant, and both the meditator and
those with whom he or she interacts will feel the impact.
“When
tranquillity is developed, the mind is developed and lust is abandoned;
when insight is developed, right understanding is developed and
ignorance is abandoned. The mind defiled with lust is not liberated;
when there is defilement through ignorance, right understanding is not
developed… ” - Anguttara Nikāya
You
should aim to incorporate at least one meditation sitting each day for
the 10 weeks of the course. If you are able to manage two separate
sessions daily, so much the better.
The broad focus for each of the days is as follows. In any second sitting
please review one of the techniques we met earlier in the course.
Week 1 and 2 - Mindfulness of Breathing (anapanasati)
Week 3 and 4 - Lovingkindness Meditation (metta)
Week 5 - Compassion Meditation (karuna)
Week 6 - Appreciative Joy Meditation (mudita) plus a brief overview of Equanimity (upekkha)
Week 7 and 8 - Vipassana Meditation (U Ba Khin style)
Week 9 and 10 - Vipassana Meditation (Choiceless Awareness)
There
is an optional chant tutorial each Friday for the first 9 weeks of
the course. This builds to a puja sequence that some may find helpful in
rededicating their practice from time to time.
Highly systematised and technical collection of the Buddha’s teachings. One of the three collections of the Pali Canon.
anagami
Non-Returner.
The third progressive stage of enlightenment. No further rebirths in
this world; will attain complete enlightenment - nibbana - from a
heavenly realm.
anapanasati
Mindfulness of Breathing; focussed on inhalation and exhalation.
anatta
Not-Self;
lack of a permanent soul or independent essence. One of the three
characteristics of existence; and as such, independently verifiable
through vipassana meditation.
anicca
Impermanence, flux, change. One of the three characteristics of all conditioned phenomena.
appamanna
Immeasurables; boundless; often a synonym for brahmavihara.
arahat
A
fully enlightened being who has completed the path taught by a buddha.
It is possible to become an arahat within a single lifetime, if one has
created favourable conditions by past and current actions. On passing,
an arahat attains nibbana. (Skt. arahant)
ariya
Noble. Ariya sacca are the four noble truths.
avijja
ignorance.
ayye
Venerable Sister, polite form of address for any nun.
The ‘In Practice’ database holds hundreds of questions asked by
previous course members. Some of the replies that were given to them may
also be of use in your own practice.
Enter the keywords that you would like to find and the results will be returned.
These questions and replies are from earlier editions of the course.
They may not always reflect the structure and content of the present
version.
You can contact Andrew
directly by email to discuss your meditation practice or any questions
you may have about the course content, spiritual matters and Buddhist
practice.
Simply write to:
csupport@vipassana.com
Please
note that this is the ONLY email address you should use for course
support during our session. It ensures that we will see your message in a
timely manner and can respond as soon as possible.
We are based in the UK (GMT/UTC time zone) and usually respond within 24 hours.
There
may be occasional dates when responses take a little longer if
correspondence is particularly heavy, for example, but please contact us
again if you have not heard from us within 48 hours to check that the
original email has been received.
Remember that we also have an “In Practice”
database of previously asked questions that you can search. Often you
will find that similar questions have already been addressed there.
This forum is for discussion of
meditation, spirituality and Buddhist practice. All participants can
start topics and respond to messages here.
(This space is for mutual support between participants. Please contact Andrewvia e-mail at csupport@vipassana.com for personal support questions rather than using this forum.)
Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF)