KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 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 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
Follow us on Twitter ☛ http://twitter.com/NTDTelevision
Add us on Facebook ☛ http://facebook.com/NTDTelevision

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
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Rode Video Mic GO: http://amzn.to/1WDKtVM
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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,
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91) Classical Slovak-Klasický slovenský,

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

103) Classical Ukrainian-Класичний український,

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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

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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.

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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
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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.)


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