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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
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LESSON 3008 Sat 1 Jun 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of Eternal Bliss as Final Goal Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Buddhasasana “In the Buddha you see clearly a man, simple, devout, alone, battling for light, a vivid human personality, not a myth. He too gave a message to mankind universal in character.” TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI TBSKPB 668, 5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka India Ph: 91 (080) 25203792 Email: buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) https://www.keepinspiring.me/buddha-quotes/ 108 Buddha Quotes on Meditation, Spirituality, and Happiness in 55) Classical Kazakh-Классикалық қазақ,56) Classical Khmer- ខ្មែរបុរាណ,57) Classical Korean-고전 한국어,58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),59) Classical Kyrgyz-Классикалык Кыргыз,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 8:53 pm



LESSON 3008 Sat 1 Jun 2019

Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness

Tipitaka is the
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal

Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]


Buddhasasana


“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”


TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI
TBSKPB
668,
5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:
buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org
in 55) Classical Kazakh-Классикалық қазақ,56) Classical Khmer- ខ្មែរបុរាណ,57) Classical Korean-고전 한국어,59) Classical Kyrgyz-Классикалык Кыргыз,
JAI Bhim GIF - JAI Bhim NamoBuddhay GIFsJAI Brim GIF - JAI Brim Buddha GIFs

55) Classical Kazakh-Классикалық қазақ,

https://www.keepinspiring.me/buddha-quotes/

Келесі 108 Будда сөзі діни лидердің жанашырлық, бейбітшілік пен бақытқа ерекше назар аударуын білдіреді.

Будда өміріне баға белгілері

«Мыңдаған шайқастарды жеңуден гөрі өзіңді жеңіп шыққан жөн. Сонда жеңіс сендікі. Бұл сізден алынуы мүмкін емес »-Будда

«Егер сіз берген қуат туралы білетінімді білсеңіз, бірдеңе бөліспей-ақ, бір тамақтануға рұқсат берілмейді».

«Мұны судан біліңдер: шұңқырды шашыраңдар, бірақ мұхиттың тереңдігі тыныш».

«Мен не істелгенін ешқашан көрмеймін; Мен тек не істеу керек екенін көремін.
«Сіз өзіңіздің жабыстырыңыз».

«Өткен өткен, болашақ әлі жоқ. Өмір сүруіңіздің бір сәті бар.

«Қиындық - сізде уақыт бар деп ойлайсыз».

«Жүресіңдер, тамақтанып, жол жүріңдер, қайда болсаңдар да солай болсын. Әйтпесе сенің өміріңнің көпшілігін сағынасың «

«Сіздің жұмысыңыз - жұмысыңызды табу, содан кейін барлық жүрегіңізді өзіңізге беру».

«Өзіңнің ойыңмен және өзіңнің ақыл-ойыңмен келіспейінше, мен оны оқыған не оны кім айтқанына қарамастан ештеңеге сенбеңдер».

«Тіл өткір пышақ сияқты … Қанды тартып алмай өлтіреді».

«Үш есе шындықты бәріне үйретіңіз: жомарт жүрек, мейірімділік, қызмет ету мен жанашырлық адамзаттың жаңарған нәрселері».

«Әр адам өз денсаулығының немесе ауруының авторы». Будда

«Жалғандықтан аулақ болу - шынымен пайдалы».

«Өмірді жақсы көретін адам ретінде зиянды әрекеттерден аулақ болыңыз».

Будданың медитация бойынша баға белгілері

«Ашулануды ұстап, оны ішу және басқа адамның өлуін күту».

«Сіз не ойлайсыз, сіз боласыз. Сіз не сезесіз, сіз тартасыз. Сіз не ойлайсыз, сіз жасайсыз. «

«Медитация
даналық әкеледі; медитацияның болмауы надандықты тастайды. Біліңдер,
сізді алға алып, сізді ұстап тұрып, даналыққа жетелейтін жолды
таңдайсыз. «- Будда

«Ақиқат жолына жетуге болатын екі қателік ғана бар; барлық жолмен жүрмей, басталмайды «.

«Бізді
өзімізден басқа ешкім құтқара алмайды. Ешкім де мүмкін емес және ешкім
де мүмкін емес. Біз өзіміздің жолымызбен жүруге тиіспіз.

«Егер
адамның ойлары шірік болса, ол қасақана және алдамшы болса, онда ол сары
көйлек қалай киіп алады? Кім өзінің табиғатының иесі болса, жарқын,
айқын және шынайы болса да, ол шын мәнінде сары көйлекті киіп жүруі
мүмкін. «
«Ашуланған ойлар ақылға қонымды болғандықтан, ашу-ыза ешқашан жоғалмайды. Ашулану туралы ойлар ұмытылғанда, ашулану жоғалады ».

«Сіздің денеңіздің қымбат. Бұл ояту үшін біздің құрал. Оны мұқият емдеңіз. «- Будда

«Көп
ұзамай ағзаны тастайды, Сонда ол не сезеді? Орманның пайдасыз журналы,
ол жерде жатыр, Сонда ол не біледі? Сіздің ең жаман жауың сізге зиян
тигізе алмайды. Бірақ бірдеңе меңгергенде, ешкім де сізге көмектесе
алмайды, тіпті әкең де, анаң да жоқ ».

«Қайғы-қасірет пен аурудың
астында жатқан нәрселерді түсінуге ұмтылу керек - жолға жету кезінде
денсаулық пен игілікке ұмтылу керек».

«Егер сіз жеткілікті тыныш
болсаңыз, сіз Әлемнің ағысын естисіз. Оның ырғағын сезінесіз. Бұл
ағынмен жүріңіз. Бақыт алда жатыр. Медитация - бұл кілт.

Будда Бейбітшілікке Бағамдар

«Мыңдан артық сөздерді қолданғаннан гөрі, тыныштық әкелетін бір сөз.» - Будда

«Бейбітшілік ішінен шығады. Оны іздемеңіз. «

«Қайғылы ойлардан босатылғандар, сөзсіз, тыныштық табады».

«Жақсы нәрсе оның тазалығын дәлелдейтін болуға тиіс. «

«Өзгелерді жеңу - басқаларды жеңуден гөрі үлкен міндет».

«Өмірдің
барлық құпиясы - қорықпау. Ешқашан ештеңеге қарамай, сенен не болатынын
ешқашан қорықпа. Тек сіз барлық көмекті жоққа шығарған сәттен
босатыңыз. «

«Жақсылық жасау үшін жүрегіңді орнат. Мұны қайта-қайта орындап, қуанышқа бөленесің «. Будда

«Бастамасы бар барлық нәрсе аяқталады. Осымен бірге бейбітшілік орнатыңыз, бәрі жақсы болады ».

«Қиындықтың тамыры - бұл біріктіру».

Будданың рухани тұрғыдан баға белгілері

«Сіз өзіңіздің жолыңыз болғанша жолды жүре алмайсыз».

«Үш нәрсе жасырын емес: күн, ай және шындық». Будда

«Өмірдегі жалғыз шындық - жақсы білетін адамға дұрыс болмау».

«Таза немесе құмарлықтың өзі өзіне байланысты. Ешкім басқа тазарта алмайды.

«Алайда
сіз оқып отырған көптеген қасиетті сөздер, Бірақ сіз көп сөйлеп
жатырсыздар, Егер сіз оларға қарсы әрекет етпесеңіз, онда олар не
істейді?»

«Егер сіз біреудің шамын жарқыратсаңыз, онда ол сіздің жолыңды ақтайды» -Будда

«Егер бір гүлнің кереметін көре алсақ, бүкіл өміріміз өзгеретін еді. «

«Шындыққа ұмтылғандар өмір сүру мақсатын сағынған жоқ».

«Бөліну әлемдегі ең үлкен қайғы. мейірімділік - әлемнің шынайы күші.

«Егер сізді рухани жолда қолдауға ешкім таппаса, жалғыз жүріңіз. Егде жастағы адамдармен қарым-қатынас жоқ.

«Өзіңнің құтқарылыңдар! Басқа адамдарға тәуелді емес. «

«Бірақ сен оқып жүрген көптеген қасиетті сөздерді білесің, бірақ көпшілігің сөйлейді, олар сені не істемейді?


Mahavira Buddha GIF - Mahavira Buddha GIFs

57) Classical Korean-고전 한국어,
https://www.keepinspiring.me/buddha-quotes/

다음의 108 가지 부처님의 인용문은 영적 지도자의 연민과 평화와 행복에 중점을두고 있습니다.

인생에 대한 부처님의 인용문

“천 전투에서 승리하는 것보다 자신을 정복하는 것이 좋습니다. 그러면 승리가 당신 것입니다. 너에게서 빼앗을 수 없어. “- 부다

“당신이주는 힘에 대해 내가 아는 것을 알고 있다면, 어떤 식 으로든 그것을 나누지 않고도 한 끼의 식사가지나 가지 않게 할 것입니다.”

“물에서 배워라. 시냇물 소리가 크지 만 바다 깊이는 평온하다.”

“나는 무엇이 행해졌는지 전혀 보지 못했다. 나는해야 할 일만 남는다. “
“당신은 당신이 원하는 것을 잃어 버릴뿐입니다.”

“과거는 이미 사라졌고, 미래는 아직 여기에 없습니다. 당신이 살 수있는 유일한 순간이 있습니다. “

“네가 시간이있을 거라고 생각하는 것이 문제 다.”

“걷고, 먹고 여행 할 때, 당신이있는 곳에있게하십시오. 그렇지 않으면 인생의 대부분을 그리워 할 것입니다. “- 부다

“당신의 일은 당신의 일을 발견하고 당신의 모든 마음을 다하여 당신 자신을 그것에 부여하는 것입니다.”

“자신의 이성과 자신의 상식에 동의하지 않는다면, 내가 그것을 말했는지에 상관없이, 당신이 그것을 읽거나, 누가 그것을 말했는지에 상관없이 아무 것도 믿지 말라.”

“날카로운 칼처럼 혀가 … 피를 빨지 않고 죽인다.”

“이 세 가지 진리를 모두에게 가르쳐주십시오 : 관대 한 마음, 친절한 연설, 봉사와 연민의 삶은 인류를 새롭게하는 것입니다.”

“모든 인간은 자신의 건강이나 질병의 저자입니다.”- 부다

“거짓말로 기권하는 것은 본질적으로 건전하다.”

“생명을 사랑하는 사람이 독을 피하는 악의 행위를 피하십시오.”

명상에 대한 부처님의 인용문

“화를내는 것은 독을 마시는 것과 다른 사람이 죽을 것을 기대하는 것과 같습니다.”

“당신이 생각하기에, 당신은됩니다. 당신이 느끼는 것, 당신은 유치합니다. 당신이 상상하는 것, 당신이 창조합니다. “

“명상은 지혜를 가져다줍니다. 명상의 부족은 무지를 떠난다. 앞으로 나아가는 길과 뒤로가는 길을 잘 알고 지혜로 인도하는 길을 선택하십시오. “- 부다

“길을 따라 진리로 갈 수있는 실수는 두 번뿐입니다. 끝까지가는 것이 아니라 시작하는 것 “이라고 말했다.

“아무도 우리를 구원하지 않습니다. 아무도 할 수없고 아무도. 우리는 스스로 길을 걸어야한다. “

“사람의 생각이 진흙 투성이라면 그는 무모하고기만에 빠져 어떻게 노란 가운을 입을 수 있겠습니까? 누구든지 자신의 본성의 주인이되고, 밝고, 진실되고 진실하다면 그는 실제로 노란 옷을 입을 수 있습니다. “
“분노의 생각이 마음 속에 소중히 남아있는 한 분노는 결코 사라지지 않을 것입니다. 분노의 생각이 잊혀지 자마자 분노가 사라질 것입니다. “

“당신의 몸은 소중합니다. 그것은 각성을위한 우리의 수단입니다. 조심해서 대하십시오. “- 부다

“곧
몸은 버려지고, 그러면 기분이 어떨까요? 쓸데없는 나무 통나무가 땅에 묻어있다. 그러면 그게 무엇을 압니까? 당신의 최악의 적이
당신을 해칠 수 없다. 당신 자신의 생각만큼이나, 무방비. 그러나 일단 마스터되면, 아무도 너를 도울 수 없다. 너의 아버지 나
네 엄마조차도. “

“고통과 질병의 근본 원인을 이해하고 그 길을 걷고 건강과 복지를 위해 노력해야한다.”

“당신이 충분히 조용하면 우주의 흐름을 듣게 될 것입니다. 당신은 그것의 리듬을 느낄 것입니다. 이 흐름을 따라 가라. 행복은 앞서 있습니다. 명상은 열쇠입니다. “

평화에 대한 부처님의 인용문

“천개의 속이 빈 단어보다 더 나은 것은 평화를 가져 오는 한 마디입니다.”- 부다

“평화는 내부에서 비롯됩니다. 그것없이 추구하지 마십시오. “

“분개 한 생각이없는 사람들은 반드시 평화를 찾는다.”

“선이 그 위의 순결을 증명할 수 있도록 악이 있어야합니다. “

“자신을 정복하는 것은 다른 사람들을 정복하는 것보다 더 큰 임무입니다.”

“존재의 모든 비밀은 두려움을 갖지 않는 것입니다. 너를 어떻게 될지 두려워하지 말고, 아무에게도 의지하지 말라. 당신이 모든 도움을 거부하는 순간에만 당신은 해방됩니다. “

“선을 행하는 것에 마음을 기울이십시오. 그것을 반복해서하면 기쁨으로 가득 차게 될 것입니다. “- 부다

“시작이있는 모든 것은 끝이 있습니다. 그걸로 평화를 이루면 모든 것이 잘 될거야. “

“고난의 근원은 애착이다.”

영성에 대한 부처님의 인용문

“당신이 길 자체가 될 때까지는 길을 여행 할 수 없습니다.”

“세 가지를 숨길 수는 없습니다. 태양, 달, 진리.”- 부다

“인생에서의 유일한 실패는 최선을 다하는 사람에게는 사실이 아닙니다.”

“순결이나 불순물은 스스로에 달려있다. 아무도 다른 사람을 정화시킬 수 없다. “

“그러나 많은 거룩한 말을 읽으 니, 많은 말을하니, 만일 네가 그들에게 행동하지 않는다면, 네게 무슨 소용이 있겠 느냐?”

“누군가를 위해 등불을 켜면 그것은 또한 당신의 길을 밝게 할 것입니다.”- 부다

“우리가 단 하나 꽃의 기적을 분명히 볼 수 있다면, 우리의 삶 전체가 바뀔 것입니다. “

“진실을 향해 일하지 못한 사람들은 삶의 목적을 놓쳤다.”

“분리에서는 세계에서 가장 큰 불행이 있습니다. 연민은 세상의 진정한 힘입니다. “

“영적인 길에서 너를지지 할 사람이 없다면 혼자 걸어 라. 미성숙 한 동반자가 없다. “

“자신의 구원을 이루십시오. 다른 사람들에게 의존하지 마십시오. “

“그러나 당신이 읽는 많은 거룩한 단어들, 그러나 많은 사람들이 말하는데, 당신들에게 무슨 소용이 있겠습니까?


Buddha GIF - Buddha GIFs

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

58) Kurdî (Kurdî) Kurmancî (Kurdî) –Kurdî (Kurmancî)

https://www.keepinspiring.me/buddha-quotes/

Bersivên 108 Buddha jêrîn serweriya ruhanî, li ser dilsoz, aştî û bextewariyê berbiçav dikin.

Buddha Quotes on Life

“Ji bo çêkirina hezar şeran çêtir e ku ew bi xwe vekişîne. Hingê serkeftina te ye. Ew nikare ji te nabe. “-Buddha

“Heke
hûn dizanin ku ez di derbarê hêza dayîna we de bizanin, hûnê ku bi rê
ve di nav awayek parvekirina xwarinê xwarinê de nehêlin.”

“Ji vê avê hîn bibin: Bila bilindkirina brook belav dike, lê kûrahiyên gengaz in.”

“Ez qet qet nedît ku çi kirîye. Ez tenê dibînim ku çi bimîne. “
“Hûn tenê ji kîjan ku hûn digerin.

“Berî berê berê çûye, pêşeroja vir e. Ji bo ku hûn bijîn, tenê demek tenê ye. “

“Tengah e, ​​hûn difikirin ku we wext heye.”

“Çaxê hûn diçin û xwarin û rêwîtiyê, hûn bibin ku hûn li wir. Wekî din hûn ê jiyana xwe bibînin. -Buddha

“Karkeriya te e ku hûn kar û karên xwe bidin ku hûn bi dilê we re bigirin.”

“Ne
tiştek bawer bikî, tu çiqas ku hûn dixwînin, an ku jê re got, min
tiştek ku min ev gotiye, eger ew bi riya xwe û meriviya xwe ya hevpar
hevdewar dike.”

“Zimên wek mîna kêrê zêrîn … bêyî xwînê xwîn dike.”

“Rastiya vê sêyemîn hîn bike: Hemû dil, dilovaniya dilsoz, û jiyanek xizmetê û dilovaniya tiştên ku mirovahî nû dike nû ye.”

“Her mirov mirov nivîskarê tendurustiya wî an nexweşiyê ye.” -Buddha

“Ji bo ku ji derewîtiyê veguherîne tête rastîn e.”

“Karên ku xerabiyê hez dike ji jehrê ve dikeve xerabên xerab bike”.

Buddha Quotes on Meditation

“Hê hêrs li ser xezebê wekî xwîna janê ye û hêvî dike ku mirovê din bimire.”

“Hûn çi difikirin, hûn bibin. Hûn çi difikirin, hûn dikişînin. Hûn çi difikirin, hûn çêbikin. “

“Meditation
fêr bibe zanist. nebûna meditation dizanin paşê. Hûn dizanin ku hûn
pêşiya pêşberî û we çi vedigerin, û rêberê ku ji bo şehreziyê hilbijêre.
“-Buddha

“Hê du xelet hene hene ku dikare bi rê re rastiyê bikin; ne her awayî, û ne dest pê dike. “

“Tu kes nikare me xilas dike lê xwe. Kes nikare kes nikare û kes nikare. Em bi xwe re rê rêve bigerin. “

“Heke
fikirên mêr şewitandin, heger ew ew bêaqilî û tûjiyê ye, ew çawa cilê
zêr zilam dibe? Her kesê ku masterê xwe yê xwezayî ye, Paqij, zelal û
rast e, Ew bi rastî bi kincek zêr zû. “
“Bêguman wê demek dirêj neyê
winda kirin ku fikirên berbiçav di hişê xwe de bêhtir kirin. Bêguman zû
wenda wusa zûtirîn fikirên berbiçav bîr kirin. “

“Bedena te hêja ye. Ew wesayîta me ji bo hişyariyê ye. Ew bi lênêrîna xwe biparêze. -Buddha

“Çimkî
zû, beden rakêş e, Hingê wê çi dike? Têketina neheqê ya dar, ew li ser
erdê ye, wê çi ye? Dijminê herî xirab dikare nikare we bikuje Çiqas wekî
ramanên xwe, bêbawer. Lê careke din biseket, Tu kes nikare alîkariya we
bike, Ne jî bav û we dayika we. “

“Divê yek hewce bike ku bizanibin çi tiştan û nexweşî tengas dike - û armanceya tenduristî û başkirina armancê di rê de.”

“Heke
hûn bi xwe re bêdeng in, hûnê berbi gerdûnê bihîstin. Hûn ê lîma xwe
bifikirin. Bi vî awayî here. Dilê xwe pêşî ye. Meditation girîng e. “

Buddha Li ser Peace Quotes

“Gotarên ji hezaran veşartî, çêtirîn e ku peyva aştiyê dike.” -Buddha

“Aştiyê ji hundir tê. Ne bêyî lê digerin. “

“Kesên ku ji fikirên xemgîn ên bêpere ne, bêtir aştiyê bibînin.”

“Pêdivî ye ku xirab be, da ku qenc dikare paqijiya xwe bilind bike. “

“Ji bo ku serfiraziya xwe ji bo kesên din ve xelasiyek mezintir e.”

“Tevahiya
sîyasî ya hebûna ku tune nebe. Tirs nekin ku hûn ê ji we re bibin,
kesek ne girêdayî ye. Tenê ku hûn ku hûn hemû red dikin red dikin hûn
azad kirin. “

“Dilê xwe bide ser qenciyê. Hûn li ser vê yekê bikin û hûn bi kêfxweş bibin. “-Buddha

“Her tiştê ku destpêkek dest pê dikeve holê. Bi aştiyê xwe re bikin û hemî wê baş be. “

“Roja zehmetiyê girêdayî ye.”

Buddha Li Ruholiyê Quotes

“Hûn nikarin rêwîtiyê nekin heta ku hûn riya xwe bibin.”

“Wê sê tişt nikarin veşartin: Roj, zîv û rastiyê.” -Buddha

“Tenê şaşiya rastîn di jiyanê de ne rast e ku yek dizanin rast e.”

“Paqij û neheqiyê li ser xwe ye. Tu kes nikare din paqij bike. “

“Lê
belê peyvên gelek pîroz ên ku hûn dixwînin, lê gelek ji we re
dipeyivin, Çiqas baş wê ew ê dikin? Heke hûn li ser wan bikin?”

“Heke hûn ji bo kesek ronahî bike, ew ê riya we ronahî dike.” -Buddha

“Heke em miracle of a single flower clearly, bibînin ku tevahiya jiyana me wê biguherin. “

“Kesên ku nekevin rastiyê dixebitin ji bo armanca jiyanê winda kirin.”

“Di çarçoveyê de diheqê cîhanê ya herî mezin e; di dilsoziyê de hêza rastîn ya cîhanê ye. “

“Heke tu kes nikare ku hûn li ser riya ruhanî piştgirî bikin, tenê diçin. Ne bi hev re tune ye. “

“Xwe rizgariya xwe bistînin. Ne girêdayî din. “

“Lê belê peyvên gelek pîroz ên ku hûn dixwînin, lê gelek ji we re dipeyivin, Çiqas baş wê ew ê dikin. Heke hûn ne

Lord Buddha Good Morning GIF - LordBuddha GoodMorning GIFs
59) Classical Kyrgyz-Классикалык Кыргыз,

59) Классикалык Кыргыз-Классикалык Кыргыз,

https://www.keepinspiring.me/buddha-quotes/

төмөнкү 108 Будда Гезит мээрим, тынчтык жана бакыт рухий лидеринин маани камтыйт.

Будданын жашоосу жөнүндө Quotes

“Бул киши үчүн салгылашат утуп караганда ойлонуп басып жакшы. Анда жеңиш сеники болот. Ал силерден алынып, мүмкүн эмес. “-Buddha

“Сен
эмне бар экендигин билгендиктен, анда мен сенин бир нан бир жол менен
бөлүшүү жок өтүүгө уруксат бербей койду берүү күчү тууралуу билем”.

“Суудан бул Үйрөнүү: катуу агын чачырашынан, бирок океан тереңдик тынч болуп саналат.”

“Мен эмне жасалып жатканын көрүп, эч качан; Мен бир гана аткарылышы керек экенин көрүп турам “.
“Сен гана жабышып эмне жоготосуз.”

“Акыркы мурунтан келе жатат, келечек али бул жерде жок. Сен жашоо үчүн жалгыз бир көз ирмем бар. “

“Оор эмес, силер убакыт бар деп ойлойм.”

“Сен басып, ичип-жеп, саякат, сен кайда болот. Болбосо, сен жашоонун абдан сагынабыз. “-Buddha

“Сиздин жумуш жумуш жана ага кантип берип бүт жүрөгү менен, анда ачуу болуп эсептелет.”

“Эгер
аны окуп, кайсы жерде болбосун, эч нерсе ишен, же аны ким айтты, ал
өзүнүн акыл-эс жана өз орток сезими менен макул болбосо, мен, ал мындай
деди: анда эч бир зат”.

“Курч бычак сыяктуу тил … кан жакындабай туруп, болду.”

“Бул
үч чындыкты баарына окутат: A, берешен жүрөк, жумшак сөздөрдү, ошондой
эле кызматы жана мээриминин бир өмүр адамзатты кайрадан нерселер болуп
саналат.”

“Ар бир адам өзүнүн ден соолугуна же оорудан жазуучу болуп эсептелет.” -Buddha

“Жалганчы алыс үчүн олуттуу пайдалуу болуп саналат.”

“Жашоону сүйгөн адам ууга баш тарткан эле, жаман иштерди көрбөш керек.”

Будда жүгүртүү боюнча Quotes

“Ачуулана өткөрүү уусун ичип, өлүп калбашы үчүн, башка адамды күтүү сыяктуу бир нерсе.”

“Сен эмне болуп ойлойм. Эгер сезе алган, сен тартуу. Сиз ойлогон нерсебиз, сиз түзгөн “.

“Ой
жүгүртүү акылмандык алып келет; ой жок наадандык калтырат.
Таанып-билүү, ошондой эле эмне алдыга алып жана эмне кайра турат, ал эми
акыл-алып баруучу жолду тандап. “-Buddha

“Бир чындыкты жолдо болот эки гана каталар бар; эмес, бардык жол менен баратат, бирок башталган жок. “

“Бизди, бирок өзүбүздү эч ким куткарат. Эч ким жана эч ким пайда болушу мүмкүн. Биз өзүбүздү жол жүрүшүм керек. “

“Эгер
бир адамдын ойлору ылай болуп, өмүрүн жана алдамчылыкка толгон болсо,
кантип Ал сары кийим кийип алышат? Кимде-ким өз табияттын кожоюну болуп,
тунук, ачык-айкын жана чыныгы, ал, чынында эле, сары чапан кийип калышы
мүмкүн. “
“Ачуулануу таарынып ойлору эске баалаган эле ушунчалык
көпкө жок эч качан. Ачуулануу эле жакында таарынып ойлору унутуп катары
жок болот. “

“Сиздин орган баалуу болуп саналат. Ал ойгонгондо үчүн каражаты болуп саналат. камкордук менен мамиле кылгыла. “-Buddha

“Жакында
орган иштетилбейт, анда ал эмне таасир этет? жыгачтан бир пайдасыз
журналы, ал жерге жайгашкан, андан кийин эмне билет? Сиздин душманы өз
ойлору менен чектелбей, ойлонбой кандай зыян келтире албайт. Бирок, бир
кезде өздөштүрүп, эч ким сага көп эмес, ал тургай, Ата-энесине жардам
берет. “

“Бир азап жана оорулардын негизги маанисин түшүнүүгө
аракет кылышыбыз керек. - жана жолуна ээ, ал эми ден-соолук жана бакубат
жашоо-турмушу үчүн максат”

“Эгер тынч болсо, анда сен ааламдын
агымын угат. Анын ритмин сезет. бул агым менен бара бер. Happiness
алдыда. Ой жүгүртүү негизги багыт болуп калат. “

Будда Тынчтык боюнча Quotes

“Бир киши көңдөй сөздөргө караганда, тынчтыкты алып келген бир сөз.” -Buddha

“Тынчтык ичинде келип чыккан. жок, аны издеп кереги жок. “

“Ичи ойлордон эркин адамдар, албетте, тынчтык табышат.”

“Жакшы, ал жогору, анын тазалыгын далилдей алабыз ушунчалык жаман болушу керек. “

“Өзүнөн башкаларды басып караганда көбүрөөк маселе басып үчүн.”

“Бар,
бүт жашыруун эч кандай коркунуч болуп саналат. сен кайсы коркуп эч
качан, эч кимге көз каранды. Сен бардык жагынан жардам четке гана көз
ирмем бошотулган болуп эсептелет. “

“Жакшы иш тууралуу ойлонуп көргүлө. жана аны кайра жана кубанычка толот. “-Buddha

“Бир башталышы бар, баары бир аягы бар. менен элдешүү жана баары жакшы болот. “

“Азап-тамыры тиркеме болуп саналат.”

Будда рухийлигине Quotes

“Сен да жол болуп чейин жолду жол мүмкүн эмес.”

“Үч нерсе көп жашырына албайт: күндү, айды, чындыкты.” -Buddha

“Жашоодо гана чыныгы ката жакшы билет чыныгы болгон эмес.”,

“Тазалык же ыпыластык өзүнө көз каранды. Эч кандай бири-бирине тазалай алат. “

“Сен
окуп Бирок көптөгөн ыйык сөздөрү, анда сен айт, бирок көп, кандай
жакшы, алар, силер да аларга ылайык иш жок болсо, силерге эмне кылышым
керек?”

“Эгер кимдир-бирөө үчүн чырак жарык болсо, анда ал да жолун жарык кылат”. -Buddha

“Биз ачык бир гүлдүн кереметин көрө ала турган болсо, анда бүт жашоо өзгөрмөк. “

“Чындык менен иштей алган адамдардын жашоо бекерден эмес.”

“-Жылы бөлүнгөн дүйнөнүн улуу азап жатат; боор дүйнөдөгү чыныгы күч-кубат болот. “

“Рухий жолдо сени колдоо үчүн эч ким жок болсо, жалгыз жүрүшөт. жетилбеген менен эч кандай достук жок. “

“Өз куткаруу көрсөт. башкаларга көз каранды эмес. “

“Сен окуп Бирок көптөгөн ыйык сөздөрү, анда сен айт, бирок көп, кандай жакшы, алар сени сен жок болсо эмне кылат

Buddha Quotes on the Mind

“All that we are is the result of what we have thought. The mind is everything. What we think we become.” -Buddha




“All wrong-doing arises because of mind. If mind is transformed can wrong-doing remain?”


“It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”


“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.”


“There is nothing so disobedient as an undisciplined mind, and there is nothing so obedient as a disciplined mind.”


“Your worst enemy cannot harm you as much as your own unguarded thoughts.”


“You will not be punished for your anger, you will be punished by your anger.”

“To understand everything is to forgive everything.” -Buddha

“Wear your ego like a loose fitting garment.”
“People with opinions just go around bothering one another.”
“Speak or act with an impure mind and trouble will follow you.”
“In the sky, there is no distinction of east
and west; people create distinctions out of their own minds and then
believe them to be true.”
“The secret of health for both mind and body
is not to mourn for the past, worry about the future, or anticipate
troubles, but to live in the present moment wisely and earnestly. ”
“To keep the body in good health is a duty…otherwise we shall not be able to keep our mind strong and clear”
“There is nothing more dreadful than the
habit of doubt. Doubt separates people. It is a poison that
disintegrates friendships and breaks up pleasant relations. It is a
thorn that irritates and hurts; it is a sword that kills. ”

Buddha Quotes on Wisdom

“If the problem can be solved why worry? If the problem cannot be solved worrying will do you no good.”
“Even death is not to be feared by one who has lived wisely.”

“In the end these things matter most: How well did you love? How fully did you live? How deeply did you let go?” -Buddha

“A man is not called wise because he talks
and talks again; but is he peaceful, loving and fearless then he is in
truth called wise.”
“Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.”
“It is better to travel well than to arrive.”

“Pain is certain, suffering is optional.” -Buddha

“A dog is not considered a good dog because
he is a good barker. A man is not considered a good man because he is a
good talker.”
“Remembering a wrong is like carrying a burden on the mind.”
“Every morning we are born again. What we do today is what matters most.”
“Nothing ever exists entirely alone; everything is in relation to everything else.”
“Nothing is permanent.”
“A jug fills drop by drop.”
“Holding on to anger is like grasping a hot
coal with the intent of throwing it at someone else; you are the one who
gets burned.”

Inspirational Buddha Quotes


“One moment can change a day, one day can change a life and one life can change the world.” -Buddha

“There isn’t enough darkness in all the world to snuff out the light of one little candle.”
“Imagine that every person in the world is
enlightened but you. They are all your teachers, each doing just the
right things to help you.”

“If you are facing in the right direction, all you need to do is keep on walking.” -Buddha

“Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”
“An idea that is developed and put into action is more important than an idea that exists only as an idea.”
“Have compassion for all beings, rich and poor alike; each has their suffering. Some suffer too much, others too little.”
“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
“If anything is worth doing, do it with all your heart.”
“On life’s journey faith is nourishment,
virtuous deeds are a shelter, wisdom is the light by day and right
mindfulness is the protection by night. If a man lives a pure life,
nothing can destroy him.”

Buddha Quotes on Happiness

“Thousands of candles can be lit from a
single candle, and the life of the candle will not be shortened.
Happiness never decreases by being shared.”

“Happiness will never come to those who fail to appreciate what they already have.” -Buddha

“There is no path to happiness. Happiness is the path.”
“It is ridiculous to think that somebody else can make you happy or unhappy.”
“Happiness does not depend on what you have or who you are. It solely relies on what you think.”
“A disciplined mind brings happiness.”

“When you realize how perfect everything is you will tilt your head back and laugh at the sky.” -Buddha

“Happiness is not having a lot. Happiness is giving a lot.”
“Happiness never decreases by being shared.”

Buddha Quotes on Love

“He who loves 50 people has 50 woes; he who loves no one has no woes.”
“Hatred does not cease through hatred at any time. Hatred ceases through love. This is an unalterable law.”

“You yourself, as much as anybody in the entire universe, deserve your love and affection.” -Buddha

“You can search throughout the entire
universe for someone who is more deserving of your love and affection
than you are yourself, and that person is not to be found anywhere. You
yourself, as much as anybody in the entire universe deserve your love
and affection.”
“True love is born from understanding.”
“If you truly loved yourself, you could never hurt another.”

“Love is a gift of one’s inner most soul to another so both can be whole.” -Buddha

“The way is not in the sky. The way is in the heart. ”

Quotes about Buddha

“Truth is the same always. Whoever ponders it
will get the same answer. Buddha got it. Patanjali got it. Jesus got
it. Mohammed got it. The answer is the same, but the method of working
it out may vary this way or that.” Swami Satchidananda, The Yoga Sutras
“I guess if I had to pick a spiritual
figurehead to possess the deed to the entirety of Earth, I’d go with
Buddha, but only because he wouldn’t want it.” Sarah Vowell, Unfamiliar
Fishes
“The words of the Buddha offer this truth: ∼
Hatred never ceases by hatred but by love alone is healed.” Jack
Kornfield, The Art of Forgiveness, Lovingkindness, and Peace
“In Buddha’s opinion, to train in staying
open and curious—to train in dissolving our assumptions and beliefs—is
the best use of our human lives.” Pema Chödrön, The Pocket Pema Chodron
“The path of awakening begins with a step the
Buddha called right understanding.” Jack Kornfield, Seeking the Heart
of Wisdom: The Path of Insight Meditation

5 Fun Facts About Buddha

  1. Buddha was not as chubby as many depictions of him make it seem – he was portrayed this way because, in the east, it was symbolic of happiness. Buddha practiced
    moderation, fasted regularly, and spent a lot of his time traveling by
    foot hundreds of miles, spreading his philosophy of enlightenment.
  2. Just a few days after he was born, he was predicted to be
    a wise old man that would become a king or saint that would change the
    world.
  3. Buddha’s spot of enlightenment underneath the bodhi tree is still preserved today.
  4. In order to achieve enlightenment, Young Siddhartha sat under a fig tree and meditated until he transcended suffering. At the end of an extremely lengthy meditation and mental battle with Mara, the god of desire, he became awakened and was then known as the Buddha.
  5. The first mention of Buddha in Western writing is in the writings of Clement of Alexandria, 2 AD.

Buddha’s spiritual words resonate with all
humans, teaching tolerance and love. I hope these famous Buddha quotes
bring you inner peace and your own personal enlightenment.

https://thinkworth.wordpress.com/2014/02/12/ten-buddhist-principles-of-good-governance/

Ten Buddhist Principles of Good Governance

The 10 virtues of governance are:

Dana: It is the duty of the rulers to look after the
welfare of needy subjects and to give them food, clothing and other
necessities of life.

Sila: Beneficence or sharing – the rulers must conduct himself in private and public life in an exemplary manner.

Pariccaga: Donations – the grant of privileges by
the rulers to those who serve the nation loyally, acknowledging their
loyal service and encourage all servants of the public to perform in an
exemplary manner.

Ajjavan: Uprightness, the rulers must be absolutely
straightforward, never taking recourse to any crooked or doubtful means
to achieve their ends.

Majjavan: Impartiality, gentleness, the rulers’
straightforwardness and rectitude, will require firmness, but this
should be tempered with gentleness, and not be over harsh and cruel. A
harmonious balance is required between gentleness and firmness.

Tapan: Composure, the rulers must keep the five senses under control shunning excessive indulgence, follow the middle path.

Akkodha: Non hatred, rulers should not harbour grievances and act with forbearance and love.

Avihimsa: Non violence – rulers must practice non violence to the greatest extent that is reconcilable with the obligations of rulers.

Khanti: Forgiveness, patience, rulers must conduct
themselves with patience, courage and fortitude, in joy, in sorrow, in
victory and defeat, act with magnanimity, calmness and dignity.

Avirohata: Non revengefulness, non vindictiveness,
non enmity and friendship – rulers must not indulge in ‘bheda’ – divide
and rule – acting always in a spirit of amity and benevolence.

In Buddhist philosophy it is emphasised that the evil and the good of
a people depends on the behaviour of their rulers, and for the good of
the people the 10 Royal Virtues – Dasa Raja Dharma are to be practiced
by the rulers. Further a virtuous ruler should practice Priyavacana –
kindly speech and not use intemperate language. Artha Chariya – the
spirit of service must also be cultivated, this includes living a simple
life and not given to excesses –the Madyama Pravipadava – the middle
path so fundamental to the Buddha’s teaching. Samanatmata – equality,
while retaining the exalted position of being a ruler, a ruler must
consider him in no way superior to the ruled and dispense justice
fairly, without fear or favour.

No space to exercise absolute power

In the Buddhist tradition in particular, and in ancient Asian
governance in general, there was no space for the exercise of absolute
power by a ruler. Power was always limited, by convention, by tradition
and by philosophical belief and religious precept. Examples of abuse of
power and tyrannical rule are aberrations which reinforce the generality
of the situation that rulers were subject to conditionality of
governance, the violation of which created resentment, revolt and regime
change.

Indeed King Mahanama of Lanka, in 428 A.C., wrote to the Emperor of
the Middle Kingdom (China), ‘the Son of Heaven,’ in these terms, which
well reflects the philosophy and principles which govern the conduct of
the ideal Buddhist ruler: ‘Our ancient kings considered hitherto the
practice of virtue as their only duty; they knew how to rule without
being severe and honoured the Three Jewels; they governed and helped the
world, and were happy if men practiced righteousness. For myself I
desire respectfully, in concert with the Son of Heaven, to magnify the
good law in order to save beings from the evils of continued existence.’

The Marquess of Zetland, one time Viceroy of British India, in the
introduction to his book ‘Legacy of India’ says: ‘We know indeed that
political science – Arthashastra in Sanskrit – was a favourite subject
with Indian scholars some centuries before the Christian era. The Social
Contract as the origin of kinship is discussed in the now famous work
attributed to Kautilya, the Chief Minister of the Emperor Chandragupta,
about the year 300 B.C. And it would seem that the people who contracted
for a king in these early days did so in order that there should be
some external authority capable of ensuring that the laws and
regulations of the various corporate bodies which came into existence
were respected. “The King,” wrote Yajnavalkya, “must discipline and
establish again on the path of duty all such as have erred from their
own laws, whether families, castes, guilds or associations….” It is
notable that tendency towards self government evidenced by these various
forms of corporate activity received fresh impetus from the Buddhist
rejection of the authority of the (Brahmin) priesthood and further by
the doctrine of equality as exemplified by its repudiation of caste. It
is indeed to the Buddhist books that we have to turn, for an account, of
the manner in which the affairs of these early examples of
representative self governing institutions were conducted. And it may
come as a surprise to many to learn that in the Assemblies of the
Buddhists in India two thousand or more years ago are to be found the
rudiments of our parliamentary practice of the present day.’

Further the principles of good governance, which results in the right
thing being done the right way at the right time would include:
participation of all groups, including civil society, in the process of
government without exclusion or discrimination, the primacy of the Rule
of Law and equity in the process of investigation, dispute resolution
and adjudication, transparent access to information, responsiveness to
the needs of the governed within a reasonable timeframe, tolerance of
different points of view, consultation, compromise and consensus
oriented administration, effectiveness and efficiency in a sustainable
manner, the accountability of public, private and civil society
authorities to their respective stakeholders.

In Sri Lanka we are the fortunate heirs to a legal system which has
been enriched by the customs and traditions of legal and customary
practices from the world over. The religious influences of Buddhism,
Hinduism, Islam, Christianity, the personal laws of the Kandyans, the
Jaffna Tamils, the Muslims and the Mukkuwas and the legal rules of the
Roman Dutch law, English law and United Nations Treaties and
Conventions.
Rule of Law

The late Tom Bingham, who became a life peer as Baron Bingham of
Cornhill, accepted as the greatest English Judge since World War II, was
successively Master of the Rolls, Lord Chief Justice of England and
Senior Law Lord of the United Kingdom, in his monumental work ‘The Rule
of Law’, suggested eight principles which form the core ingredients of
the Rule of Law. They are:

The law must be accessible and so far as possible intelligible, clear and predictable.

Questions of legal right and liability should ordinarily be resolved
by application of the law and not the exercise of discretion.

The laws of the land should apply equally to all, save to the extent that objective differences justify the differentiation.

Ministers and public officers at all levels must exercise the powers
conferred on them in good faith, fairly, for the purpose for which the
powers were conferred , without exceeding the limits of such powers and
not unreasonably.

The law must provide adequate protection of fundamental human rights.
Means must be provided for resolving, without prohibitive cost or
inordinate delay, bona fide civil disputes which the parties themselves
are unable to resolve.

Adjudicative procedures provided by the state should be fair.
The Rule of Law requires compliance by the state with its obligations in international law as in national law.

Lord Bingham succinctly defined the Rule of Law as follows:-’ all
persons and authorities within the state, whether public or private,
should be bound by and entitled to the benefit of laws publicly made…and
publicly administered in courts’.

On a plain reading of the above, it is clear that there is a common
golden thread running through the Dasa Raja Dharma, principles of good
governance and the Rule of Law. The thread is, plainly stated,
“limitations on the authority of the ruler and the protection and
strengthening of the rights of the subject”.

Prof .S.A. de Smith, Downing Professor of the Laws of England at
Cambridge University, in his leading work, Constitutional and
Administrative Law, says, on the Rule of Law: ‘One can at least say that
the concept is usually intended to imply (i) that the powers exercised
by politicians and officials must have a legitimate foundation; they
must be based on authority conferred by law; and (ii) that the law
should conform to certain minimum standards of justice, both substantive
and procedural. Sir Alfred Denning, later Justice Lord Denning Master
of the Rolls, of famous legal repute and intellect, in his Hamlyn
lecture, Freedom under the Law, dealing with the powers of the rulers,
says: ‘All that the courts can do is to see that the powers are not
exceeded or abused. But this is a most important task. “All power
corrupts. Total power corrupts absolutely.” And the trouble about is
that an official who is the possessor of power often does not realise
when he is abusing it. Its influence is so insidious that he may believe
that he is acting for the public good when, in truth, all he is doing
is to assert his own brief authority. The Jack-in-office never realises
that he is being a little tyrant.’

Sri Lanka

Sri Lanka is a proud heir to all these strong legal traditions, which
give primacy to the Rule of Law and good governance. To have a person
who professes to hold high legal office to declare that he is not sure
that these things are ‘found’ anywhere surely only exposes the limits of
his knowledge and his dictatorial and lapdog tendencies.

There also has been some discussion, in Sri Lanka recently, of a
Sinhala Buddhist tradition of benevolent absolute rulers, with unlimited
power, in our past history. Is this tenable?

Prof. L.S. Dewaraja in her path-breaking book ‘The Kandyan Kingdom,
1707-1760,, says of the Sinhala Buddhist king, at Senkadagala Kande
Mahanuwara: ‘To foreigners the power of the king seemed unchallenged.
The king, Knox declared, “Ruleth Absolute and after his own Will and
Pleasure; His own Head being his only Counsellor.” D’Oyly remarked that
“the ministers advise but cannot control his Will”. In practice however,
the Kandyan monarchy was far from being an unfettered personal
despotism. It followed the traditions of the Indian monarchy which, in
spite of the quasi religious sanctity and the great authority vested in
the personality of the ruler, which was in no way and absolute monarchy.
The Kandyan king exercised supreme power, but his power was not
personal and it was hedged in, by safeguards against abuse. The most
relentless of these checks was sirit, the conventions of the country,
which every ruler had to follow, and which if violated would turn
popular opinion against him.’

The Dasa Raja Dharma and related rules were a very important part of these conventions.

Prof. Dewaraja further says: ‘The king was expected to avail himself
of the advice of his ministers and before any innovations of importance
were introduced it was customary to consult the chiefs and not
infrequently the chief monks also. The royal council consisted of the
two Adigars, the Disavas, the Maha Mohottala or chief secretary and the
Rate Ralas. …If on any occasion the members of the council made a
unanimous representation to the king, it was laid down that the king
should uphold their point of view.’
Even the present, much vilified, criticised, but most times,
unsurprisingly strengthened, used/abused and supported by its erstwhile
critics, when in power, the constitution of Sri Lanka, ends with the
following invocation:

‘Devo Vassatukalena
sassasampattihetu ca
phito bhavatu loko ca
raja bhavatu dhammiko’

(May the rains be on time, may the farmers have successful harvests,
may the ruler be just, and by these happenings may the people prosper.)

So, the conclusion is inevitably that power is never unlimited, nor
absolute; it is and always has been constrained by the Rule of Law and
the principles of good governance.

It certainly may be argued that it can be questioned whether good
governance and the Rule of Law can be reached to a 100% in any
jurisdiction at any given time. The reality and immaturity of the
democratic political process may certainly cause aberrations. But that
does not mean that we should not strive to achieve it and that those
whose duty it is to protect the ordinary citizens’ basic fundamental and
human rights from abuse by the Executive and the Legislature can go to
seats of higher learning and mock these concepts and express puerile
doubts as to whether they are ‘found anywhere in the world’. The
statement only exposes the speaker’s pathetic and slavish mindset. The
Dasa Raja Dharma, the principles of good governance and the Rule of Law
are entrenched into Sri Lanka’s constitutional practice, and must be
upheld.

It is in the natural order of things that,
everything is time-bound, even an autocrat’s power. Let’s give the last
word to undoubtedly the most successful strong man of Asia – retired
Prime Minister Lee Kuan Yew of Singapore, the veritable doyen of all
autocrats who ruled with an iron hand, with no concerns for principles
of good governance or the Rule of Law. Like Mahathir of Malaysia,
Suharto of Indonesia and Ne Win of Burma, he was a proponent of Asian
values, which gave priority to national issues over individual freedoms.
To them the Rule of Law and principles of good governance were Judeo
Christian values, which were not applicable to Asia.
Lee at the end of his days writes: ‘…What is next, I do not know. Nobody
has ever come back. I’m reaching 87, trying to keep fit, presenting a
vigorous figure, and it is an effort, and is it worth the effort? I just
laugh at myself trying to keep a bold front… I’m not saying that
everything I did was right, but everything I did was for an honourable
purpose. I had to do some nasty things, locking fellows up without
trial. Close the coffin, and then decide. Then you assess me, I may
still do something foolish before the lid is closed on me.’




in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

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,
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21) Classical Chichewa-Chikale cha Chichewa,

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23) Classical Chinese (Traditional)-古典中文(繁體),

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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,Roman
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 Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu







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Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.


ESSENCE OF TIPITAKA






Positive Buddha Vacana — The words of the Buddha —


Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

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https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
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LESSON 3007 Fri 31 May 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of Eternal Bliss as Final Goal Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Buddhasasana “In the Buddha you see clearly a man, simple, devout, alone, battling for light, a vivid human personality, not a myth. He too gave a message to mankind universal in character.” TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI TBSKPB 668, 5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka India Ph: 91 (080) 25203792 Email: buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) https://www.keepinspiring.me/buddha-quotes/ 108 Buddha Quotes on Meditation, Spirituality, and Happiness in 47) Classical Icelandic-Klassísk íslensku, 48) Classical Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach, 51) Classical Italian-Italiano classico, 52) Classical Japanese-古典的なイタリア語, 53) Classical Javanese-Klasik Jawa,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:23 am


LESSON 3007 Fri 31 May 2019

Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness

Tipitaka is the
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal

Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]


from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level



Buddhasasana


“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”


TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI
TBSKPB
668,
5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:
buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org


https://www.keepinspiring.me/buddha-quotes/
51) Classical Italian-Italiano classico,

52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,


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47) Classical Icelandic-Klassísk íslensku,
47) Klassísk íslensk-Klassísk íslensku

https://www.keepinspiring.me/buddha-quotes/

Eftirfarandi 108 Buddha tilvitnanir fela í sér áherslu andlegra leiðtoga á samúð, frið og hamingju.

Búdda Quotes on Life

“Það er betra að sigra þig en að vinna þúsund bardaga. Þá er sigurinn þín þitt. Það er ekki hægt að taka frá þér. “-Buddha

“Ef
þú vissir hvað ég veit um kraftinn að gefa þér myndi ekki láta einn
máltíð fara framhjá án þess að deila því einhvern veginn.”

“Lærðu þetta úr vatni: hávaxinn skýtur lækinn en dýptin í hafinu er logn.”

“Ég sé aldrei hvað hefur verið gert; Ég sé aðeins hvað þarf að gera. “
“Þú tapar aðeins því sem þú smellir á.”

“Fortíðin er nú þegar farinn, framtíðin er ekki ennþá hér. Það er aðeins eitt augnablik fyrir þig að lifa. “

“Vandræði er, þú heldur að þú hafir tíma.”

“Þegar þú gengur og borðar og ferðast, vertu þar sem þú ert. Annars munt þú sakna mest af lífi þínu. “-Buddha

“Verkefni þitt er að uppgötva vinnuna þína og þá með öllu hjarta þínu til að gefa þér það.”

“Trúið
ekkert, sama hvar þú lest það eða hver sagði það, sama hvort ég hef
sagt það, nema það sé í samræmi við eigin ástæðu og þína eigin
skynsemi.”

“Tungan eins og beittur hníf … Drepur án þess að draga blóð.”

“Kenna
þessari þriggja manna sannleika fyrir alla: Öflugt hjarta, góða ræðu og
þjónustuþol og samúð eru það sem endurnýja mannkynið.”

“Sérhver manneskja er höfundur eigin heilsu hans eða sjúkdóma.” -Buddha

“Til að forðast að ljúga er í raun heilnæm.”

“Forðastu vonda verk sem maður sem elskar lífið forðast eitur.”

Búdda Quotes um hugleiðslu

“Halda á reiði er eins og að drekka eitur og búast við hinum aðilanum að deyja.”

“Það sem þú heldur, verður þú. Það sem þér líður, laðar þú. Það sem þú myndir ímynda þér, þú býrð til. “

“Hugleiðsla
færir visku; skortur á hugleiðslu skilur fáfræði. Vita vel hvað leiðir
þig áfram og hvað heldur þig aftur og veldu leiðina sem leiðir til
visku. “-Buddha

“Það eru aðeins tveir mistök sem hægt er að gera meðfram veginum til sannleikans; ekki að fara alla leið, og ekki að byrja. “

“Enginn sparar okkur en okkur sjálf. Enginn getur og enginn getur. Við sjálfum verður að ganga leiðina. “

“Ef
hugsanir mannsins eru muddar, ef hann er kærulaus og fullur af svikum,
hvernig getur hann klæðst gula skikkju? Hver sem er meistari eigin eðlis
hans, Björt, skýr og sannur, getur hann örugglega klæðast gula skikkju.

“Reiði mun aldrei hverfa svo lengi sem hugsanir um gremju eru
þykja vænt um í huga. Reiði mun hverfa strax og hugsanir um gremju eru
gleymdir. “

“Líkaminn þinn er dýrmætur. Það er ökutækið okkar til að vakna. Meðhöndla það með varúð. “-Buddha

“Fljótlega
er líkaminn fargað, hvað finnst þér þá? Gagnslaus tréskrá, það liggur á
jörðinni, hvað veit það? Versta óvinurinn þinn getur ekki skaðað þig
eins mikið og eigin hugsanir þínar, óvarðar. En einu sinni tökumst,
enginn getur hjálpað þér eins mikið, ekki einu sinni faðir þinn eða
móðir þín. “

“Eitt ætti að leitast við að skilja hvað felst í
þjáningum og sjúkdómum - og stefna að heilsu og vellíðan meðan á
leiðinni stendur.”

“Ef þú ert nógu rólegur heyrir þú flæði
alheimsins. Þú munt finna taktinn sinn. Farið með þessa flæði. Hamingjan
liggur framundan. Hugleiðsla er lykillinn. “

Búdda Quotes um friði

“Betri en þúsund holur orð, er eitt orð sem færir friði.” -Buddha

“Friður kemur innan frá. Ekki leita það án. “

“Þeir sem eru lausir við gremjulegar hugsanir finna örugglega frið.”

“Það verður að vera illt þannig að gott geti sannað hreinleika þess yfir því. “

“Til að sigra sig er meira verkefni en að sigra aðra.”

“Allt
leyndarmál tilverunnar er að hafa enga ótta. Aldrei óttast hvað verður
af þér, ráðast á enginn. Aðeins þegar þú hafnar öllum hjálp ertu laus. “

“Leggðu hjarta þitt á að gera gott. Gerðu það aftur og aftur og þú verður fyllt af gleði. “-Buddha

“Allt sem hefur upphaf er lokið. Vertu frið við það og allt verður vel. “

“Rót þjáningar er viðhengi.”

Búdda Quotes on Spirituality

“Þú getur ekki ferðað slóðina fyrr en þú hefur orðið leiðin sjálf.”

“Þrír hlutir geta ekki verið lengi falnir: sólin, tunglið og sannleikurinn.” - Buddha

“Eina raunverulegu mistökin í lífinu er ekki að vera satt við það sem best veit.”

“Hreinleiki eða óhreinindi fer eftir sjálfum sér. Enginn getur hreinsað aðra. “

“Hins vegar eru mörg heilleg orð sem þú lest, en margt talar þú, hvað er gott að gera þér, ef þú bregst ekki við þeim?”

“Ef þú kveikir á lampa fyrir einhvern, mun það einnig bjarga leið þinni.” -Buddha

“Ef við gætum séð kraftaverk eitt blóm greinilega, myndi allt líf okkar breytast. “

“Þeir sem hafa ekki brugðist við sannleikanum hafa misst tilganginn að lifa.”

“Í einangrun liggur mesti eymd heimsins; í samúð liggur sanna styrkur heimsins. “

“Ef þú finnur enginn til að styðja þig á andlegri leið, farðu einn. Það er engin félagsskap við hið óþroska. “

“Taktu út eigin hjálpræði þitt. Ekki treysta á aðra. “

“Hins vegar eru margar heilögu orð sem þú lest, en margt talar þú, hvað góður munu þeir gera þér ef þú gerir það ekki




48) Igbo oge ochie,

https://www.keepinspiring.me/buddha-quotes/


Buddha na-esote 108 na-ekwu na ọ na-eme ka onye ndú ime mmụọ mesie ọmịiko, udo na obi ụtọ.

Buddha Quotes on Life

“Ọ ka mma iji merie onwe gị karịa ịnweta otu puku agha. Mgbe mmeri ahụ bụ nke gị. A pụghị ịnara ya n’aka gị. “–Buddha

“Ọ bụrụ na ị maara ihe m maara banyere ike nke ịnye gị, ị gaghị ekwe ka otu nri gafee n’ejighị ya na ụfọdụ.”

“Mụta nke a site na mmiri: oké mmiri na-agbawa mmiri ma mmiri dị omimi dị jụụ.”

“Ọ dịghị mgbe m hụrụ ihe meworo; Nanị ihe m na-ahụ bụ ihe fọdụrụ ka eme. “
“Ị ga-efufu ihe ị jidesiri ike.”

“Oge gara aga agafela, ọdịnihu agabeghị ebe a. E nwere nanị otu oge ị ga-ebi. “

“Nsogbu bụ, ị chere na i nwere oge.”

“Ka ị na-eje ije ma na-eri ma na-eme njem, bụrụ ebe ị nọ. Ma ọ bụghị ya, ị ga-echefu ọtụtụ n’ime ndụ gị. “–Buddha

“Ọrụ gị bụ ịchọpụta ọrụ gị, jiri obi gị dum nye onwe gị ya.”

“Kwere
ihe ọ bụla, n’agbanyeghị ebe ị gụrụ ya, ma ọ bụ onye kwuru ya,
n’agbanyeghị ma ọ bụrụ na m kwuru ya, ọ gwụla ma ọ kwadoro ihe kpatara
gị na ọgụgụ isi gị.”

“Ire dị ka mma dị nkọ … Kwụsị n’ebughị ọbara.”

“Kụziere mmadụ niile eziokwu atọ a: Obi na-emesapụ aka, okwu obiọma, na ndụ nke ije ozi na ọmịiko bụ ihe na-agbanwe mmadụ.”

“Mmadụ ọ bụla bụ onye edemede nke ahuike ma ọ bụ ọrịa ya.” - Buddha

“Izere ịgha ụgha dị mma n’ezie.”

“Zere omume ọjọọ dị ka onye hụrụ ndụ n’anya izere nsí.”

Buddha Quotes on Meditation

“Ịnọgide na-ewe iwe dị ka mmanya na-aba n’anya ma na-atụ anya ka onye nke ọzọ nwụọ.”

“Ihe ị chere, ị ghọọ. Ihe ị na-eche, ị na-adọta. Ihe ị chere, ị mepụtara. “

“Ntụgharị
uche na-eweta amamihe; enweghị ntụgharị uche na-ahapụ amaghị. Mara nke
ọma ihe na-eduga gị na ihe ị na-azụ azụ, ma họrọ ụzọ nke na-eduba
n’amamihe. “–Buddha

“E nwere naanị ihe abụọ ihie ụzọ nwere ike ime n’okporo ụzọ nke eziokwu; agaghị aga n’ụzọ niile, ma ịmalite. “

“Ọ
dịghị onye na-azọpụta anyị ma anyị onwe anyị. Ọ dịghị onye nwere ike na
ọ dịghị onye nwere ike. Anyị onwe anyị ga-agbaso ụzọ ahụ. “

“Ọ
bụrụ na echiche mmadụ dị nro, Ọ bụrụ na ọ bụ onye nzuzu ma jupụta
n’echiche aghụghọ, olee otú ọ ga - esi yi uwe mwụda ahụ? Onye obula
nwere ikike nke onwe ya, Bright, doro anya ma buru eziokwu, O nwere ike
igbanye uwe ocha. “
“Iwe agaghị akwụsị ma ọ bụrụhaala na echiche nke iwe na-adọrọ mmasị n’obi. Iwe ga-apụ n’anya ozugbo echere echiche iwe. “

“Ahụ gị dị oké ọnụ ahịa. Ọ bụ ụgbọala anyị maka edemede. Jiri nlezianya mee ya. “–Buddha

“N’ihi
na n’oge na-adịghị anya, a tụfuo ahụ ahụ, oleezi ihe ọ na-eche? Azu
osisi na-abaghi ​​uru, o dina n’ala, Gini ka o mara? Onye iro gi kachasị
njọ agaghị emerụ gị ahụ Dịka echiche nke gị, echeghị ya. Ma otu oge a
na-azụ, Ọ dịghị onye nwere ike inyere gị aka, Ọbụna nna gị maọbụ nne gị.

“Onye kwesịrị ịgbalị ịghọta ihe na-akpata ahụhụ na ọrịa - ma na-achọ maka ahụike na ahụike mgbe ị na-abanye n’okporo ụzọ ahụ.”

“Ọ
bụrụ na ị dị jụụ, ị ga-anụ ụda nke eluigwe na ala. Ị ga-enwe mmetụta
nke afọ ya. Gaa na nke a. Obi ụtọ dị n’ihu. Ntụgharị uche bụ isi. “

Buddha Quotes on Peace

“Ọ dị mma karịa otu puku okwu ọnụ, bụ otu okwu na-eweta udo.” –Buddha

“Udo sitere n’ime. Achọla ya n’èzí. “

“Ndị na-enweghị obi ọjọọ na-achọ udo n’ezie.”

“Ọ ghaghị ịbụ ihe ọjọọ ka ezi ihe wee gosi na ọ dị ọcha karịa ya. “

“Iji merie onwe gị bụ ọrụ ka ukwuu karịa imeri ndị ọzọ.”

“Ihe
nzuzo dum nke ịdị adị bụ ịtụ egwu. Atụla egwu ihe ga - abụ gị, dabere
na ọ dịghị. Naanị oge ị jụrụ enyemaka niile ka a tọhapụrụ gị. “

“Mee ka obi gị dị mma ime ihe ọma. Mee ya ugboro ugboro, ị ga-ejupụta n’ọṅụ. “–Buddha

“Ihe niile nwere mmalite nwere njedebe. Mee ka gị na ya dịrị n’udo, ihe nile ga-adịkwa mma. “

“Mgbọrọgwụ nke nhụjuanya bụ njikọ.”

Buddha Quotes on Spirituality

“Ị gaghị aga n’ụzọ ahụ ruo mgbe ị ghọọrọ ya ụzọ.”

“Ihe atọ enweghị ike ichochi anya: anyanwu, ọnwa, na eziokwu.” - Buddha

“Nanị ezigbo ọdịda ná ndụ abụghị ịbụ eziokwu nye onye kachasị mara.”

“Ịdị ọcha ma ọ bụ adịghị ọcha na-adabere n’onwe ya. Ọ dịghị onye pụrụ ime ka onye ọzọ dị ọcha. “

“Otú ọ dị ọtụtụ okwu dị nsọ ị gụrụ, ma ọtụtụ ndị ị na - ekwu, gịnị ka ha ga - eme ma ọ bụrụ na i meghị ha?”

“Ọ bụrụ na ị na-amụnye oriọna maka onye, ​​ọ ga-eme ka ụzọ gị dị mma.” –Buddha

“Ọ bụrụ na anyị nwere ike ịhụ ọrụ ebube nke otu ifuru n’ụzọ doro anya, ndụ anyị niile ga-agbanwe. “

“Ndị na-arụ ọrụ megide eziokwu ahụ echefuola nzube nke ibi ndụ.”

“N’ịbụ ndịwapụ bụ nsogbu kasị ukwuu n’ụwa; na ọmịiko bụ ezi ume ụwa. “

“Ọ bụrụ na ịnweghị onye ga - akwado gị n’ụzọ ime mmụọ, gaa naanị. Enweghị enyi na nwata. “

“Na-arụ ọrụ nzọpụta gị. Unu adabere na ndị ọzọ. “

“Otú ọ dị ọtụtụ okwu dị nsọ ị gụrụ, Otú ọ dị ọtụtụ ndị ị na-ekwu, Olee ezi ihe ha ga-eme gị ma ọ bụrụ na i meghị


49) Classical Indonesian-Bahasa Indonesia Klasik,

49) Klasik Bahasa Indonesia-Bahasa Indonesia Klasik,

https://www.keepinspiring.me/buddha-quotes/

108 kutipan Buddha berikut ini mewujudkan penekanan pemimpin spiritual pada belas kasih, kedamaian dan kebahagiaan.

Buddha Mengutip Kehidupan

“Lebih
baik menaklukkan diri sendiri daripada memenangkan seribu pertempuran.
Maka kemenangan adalah milikmu. Itu tidak bisa diambil darimu. ”-Buddha

“Jika
Anda tahu apa yang saya ketahui tentang kekuatan memberi Anda tidak
akan membiarkan satu kali makan berlalu tanpa berbagi dalam beberapa
cara.”

“Pelajari ini dari air: mencebur sungai dengan keras tetapi kedalaman lautnya tenang.”

“Saya tidak pernah melihat apa yang telah dilakukan; Saya hanya melihat apa yang masih harus dilakukan. “
“Kamu hanya kehilangan apa yang kamu pegang.”

“Masa lalu sudah berlalu, masa depan belum ada di sini. Hanya ada satu saat bagi Anda untuk hidup. “

“Masalahnya adalah kau pikir kau punya waktu.”

“Saat
Anda berjalan, makan, dan bepergian, jadilah tempat Anda berada. Kalau
tidak, Anda akan kehilangan sebagian besar hidup Anda. “-Buddha

“Pekerjaanmu adalah menemukan pekerjaanmu dan kemudian dengan sepenuh hati untuk menyerahkan dirimu pada itu.”

“Tidak
percaya, di mana pun kamu membacanya, atau siapa yang mengatakannya,
tidak masalah jika aku mengatakannya, kecuali itu sesuai dengan alasanmu
sendiri dan akal sehatmu sendiri.”

“Lidah seperti pisau tajam … Membunuh tanpa mengambil darah.”

“Ajarkan
tiga kebenaran ini kepada semua orang: Hati yang murah hati, ucapan
yang baik, dan kehidupan pelayanan dan belas kasih adalah hal-hal yang
memperbaharui umat manusia.”

“Setiap manusia adalah penulis kesehatan atau penyakitnya sendiri.” -Buddha

“Menghindari berbohong pada dasarnya bermanfaat.”

“Hindari perbuatan jahat karena orang yang mencintai kehidupan menghindari racun.”

Kutipan Buddha tentang Meditasi

“Berpegang pada amarah seperti meminum racun dan mengharapkan orang lain untuk mati.”

“Apa yang Anda pikirkan, Anda menjadi. Apa yang Anda rasakan, Anda menarik. Apa yang Anda bayangkan, Anda ciptakan. “

“Meditasi
membawa kebijaksanaan; kurangnya meditasi meninggalkan ketidaktahuan.
Ketahui dengan baik apa yang menuntun Anda maju dan apa yang menahan
Anda, dan pilih jalan yang mengarah ke kebijaksanaan. ”-Buddha

“Hanya
ada dua kesalahan yang bisa dilakukan seseorang di sepanjang jalan
menuju kebenaran; tidak berjalan terus, dan tidak memulai. ”

“Tidak
ada yang menyelamatkan kita kecuali diri kita sendiri. Tidak ada yang
bisa dan tidak ada yang bisa. Kita sendiri harus berjalan di jalan
setapak. ”

“Jika pikiran seseorang berlumpur, Jika dia ceroboh
dan penuh tipu daya, Bagaimana dia bisa mengenakan jubah kuning? Siapa
pun yang menguasai sifatnya sendiri, Cerah, jelas dan benar, Dia mungkin
memang mengenakan jubah kuning. “
“Kemarahan tidak akan pernah
hilang selama pikiran kebencian dihargai dalam pikiran. Kemarahan akan
hilang begitu pikiran dendam dilupakan. ”

“Tubuhmu sangat berharga. Ini adalah kendaraan kita untuk bangun. Perlakukan dengan hati-hati. “-Buddha

“Untuk
sesaat tubuh ini dibuang, lalu bagaimana rasanya? Sebatang kayu yang
tidak berguna, terletak di tanah, lalu apa yang diketahui? Musuh
terburukmu tidak bisa menyakitimu. Seperti halnya pikiranmu sendiri,
tidak dijaga. Tapi begitu dikuasai, Tidak ada yang bisa membantumu,
Bahkan ayah atau ibumu pun tidak. ”

“Seseorang harus berusaha
untuk memahami apa yang mendasari penderitaan dan penyakit - dan
bertujuan untuk kesehatan dan kesejahteraan sambil mendapatkan di
jalan.”

“Jika Anda cukup tenang, Anda akan mendengar aliran alam
semesta. Anda akan merasakan iramanya. Ikuti arus ini. Kebahagiaan ada
di depan. Meditasi adalah kuncinya. ”

Kutipan Buddha tentang Perdamaian

“Lebih baik dari seribu kata kosong, adalah satu kata yang membawa kedamaian.” -Buddha

“Kedamaian datang dari dalam. Jangan mencarinya tanpa. ”

“Orang-orang yang bebas dari pikiran yang membenci pasti menemukan kedamaian.”

“Harus ada kejahatan agar kebaikan dapat membuktikan kemurniannya di atasnya. ”

“Untuk menaklukkan diri sendiri adalah tugas yang lebih besar daripada menaklukkan orang lain.”

“Seluruh
rahasia keberadaan adalah tidak memiliki rasa takut. Jangan pernah
takut apa yang akan terjadi pada Anda, tidak bergantung pada siapa pun.
Hanya saat Anda menolak semua bantuan Anda dibebaskan. “

“Tetapkan hatimu untuk berbuat baik. Lakukan berulang kali dan Anda akan dipenuhi dengan sukacita. “-Buddha

“Segala sesuatu yang memiliki permulaan memiliki akhir. Damai sejahtera dengan itu dan semuanya akan baik-baik saja. “

“Akar penderitaan adalah kemelekatan.”

Buddha Mengutip Spiritualitas

“Kamu tidak bisa menempuh jalan sampai kamu menjadi jalan itu sendiri.”

“Tiga hal yang tidak bisa lama disembunyikan: matahari, bulan, dan kebenaran.” -Buddha

“Satu-satunya kegagalan nyata dalam hidup adalah tidak jujur ​​pada yang terbaik yang diketahui.”

“Kemurnian atau ketidakmurnian tergantung pada diri sendiri. Tidak ada yang bisa memurnikan yang lain. ”

“Betapapun
banyaknya kata-kata suci yang kamu baca, betapapun banyak kamu
berbicara, apa gunanya mereka jika kamu tidak menindakinya?”

“Jika kamu menyalakan lampu untuk seseorang, itu juga akan mencerahkan jalanmu.” -Buddha

“Jika kita bisa melihat keajaiban bunga tunggal dengan jelas, seluruh hidup kita akan berubah. ”

“Mereka yang gagal bekerja menuju kebenaran telah kehilangan tujuan hidup.”

“Dalam keterpisahan terletak penderitaan terbesar di dunia; dalam kasih sayang terletak kekuatan sejati dunia. “

“Jika
Anda tidak menemukan seorang pun yang mendukung Anda di jalan
spiritual, berjalanlah sendirian. Tidak ada persahabatan dengan yang
belum dewasa. ”

“Kerjakan keselamatanmu sendiri. Jangan bergantung pada orang lain. “

“Betapapun
banyaknya kata-kata suci yang kamu baca, Betapapun banyak kamu
berbicara, Apa gunanya mereka melakukan kamu Jika kamu tidak

50) Classical Irish-Indinéisis Clasaiceach,

50) Clasaiceach Éireannach Clasaiceach,

https://www.keepinspiring.me/buddha-quotes/

Cuimsíonn an 108 Sleachta Búda seo a leanas béim an cheannaire spioradálta ar thrua, ar shíocháin agus ar sonas.

Sleachta Búda ar an Saol

“Is fearr tú féin a thruailliú ná míle cathanna a bhuachan. Ansin is mise an bua. Ní féidir é a thógáil uaibh. ”-Buddha

“Dá
mbeadh a fhios agat cad atá ar eolas agam faoin gcumhacht a thabhairt
ní ligfí duit pas béile amháin gan é a roinnt ar bhealach éigin.”

“Foghlaim é seo ó uisce: splanhes os ard an sruthán ach tá doimhneacht na n-aigéan socair.”

“Ní fheicim riamh cad atá déanta; Ní fheicim ach cad atá fós le déanamh. ”
“Ní chailleann tú ach an méid a dhíríonn tú air.”

“Tá an t-am atá caite imithe cheana féin, níl an todhchaí anseo fós. Níl ach nóiméad amháin agat le maireachtáil. ”

“Is é an trioblóid an t-am atá agat.

“Agus tú ag siúl agus ag ithe agus ag taisteal, bí ortsa. Seachas sin caillfidh tú an chuid is mó de do shaol. ”-Buddha

“Is é do chuid oibre do chuid oibre a fháil amach agus ansin le do chroí go léir tú féin a thabhairt dó.”

“Creid
aon rud, is cuma cá léann tú é, nó cé a dúirt é, is cuma má tá sé ráite
agam, mura n-aontaíonn sé le do chúis féin agus le do chiall féin.”

“Tá an teanga cosúil le scian géar… Mharaíonn sí gan fuil a tharraingt.”

“Múin
an fhírinne thrialach seo do chách: Is croí flaithiúil, óráid
chomhchineáil, agus saol seirbhíse agus trócaireach na rudaí a
athnuachan an chine daonna.”

“Is é gach duine an t-údar a shláinte nó a ghalair féin.” -Buddha

“Is folláine go bunúsach é staonadh ó luí.”

“Seachain gníomhais olc mar sheachnaíonn fear a bhfuil an saol aige an nimh.”

Sleachta Búda maidir le Machnamh

“Tá coinneáil ar fhearg cosúil le nimhe a ól agus a bheith ag súil go bhfaighidh an duine eile bás.”

“Cad a cheapann tú a thiocfaidh chun bheith. Cad a bhraitheann tú, a mheallann tú. Cad a shamhlaíonn tú, cruthaíonn tú. ”

“Tugann
an machnamh eagna; fágann easpa machnaimh aineolas. Bíodh a fhios agat
go maith cad é a threoraíonn tú ar aghaidh agus an rud a choinníonn ar
ais ort, agus roghnaigh an cosán as a dtagann eagna. ”-Buddha

“Níl ach dhá bhotún is féidir a dhéanamh ar an mbóthar go fírinne; gan dul ar an mbealach ar fad, agus gan tosú. ”

“Ní
choinníonn aon duine sinn ach sinn féin. Ní féidir le duine ar bith
agus ní féidir le duine ar bith. Ní mór dúinn féin an cosán a shiúil. ”

“Má
tá smaointe fear muddy, Má tá sé meargánta agus lán de mheabhlaireacht,
Conas is féidir leis an gúna buí a chaitheamh? Is cuma cé hé a mháistir
ar a nádúr féin, Bright, soiléir agus fíor, is cinnte go gcaithfidh sé
an gúna buí. ”
“Ní imreoidh fearg chomh fada agus a chuirtear in iúl
go bhfuil smaointe fala san aigne. Imreoidh fearg díreach chomh luath
agus a dhéantar dearmad ar mheabhlaireacht. ”

“Tá do chorp luachmhar. Is é ár bhfeithicil é a mhúscailt. Caitheamh go cúramach leis. ”-Buddha

“Go
luath, cuirtear an corp i leataobh, ansin cad a mhothaíonn sé? Loga
adhmaid gan úsáid, luíonn sé ar an talamh, Ansin cad é atá ar eolas
aige? Ní féidir le do namhaid is measa dochar a dhéanamh duit. Ach nuair
a bhíonn máistreacht air, ní féidir le duine ar bith cabhrú leat an
oiread, ní fiú d’athair ná do mháthair. ”

“Ba chóir go ndéanfadh
duine iarracht tuiscint a fháil ar cad is cúis le fulaingt agus le
galair - agus go ndíreoidh sé ar shláinte agus ar fholláine ag an am
céanna.

“Má tá tú ciúin go leor, cloisfidh tú sreabhadh na
cruinne. Braithfidh tú a rithim. Téigh leis an sruth seo. Tá sonas
romhainn. Tá an machnamh ríthábhachtach. ”

Sleachta Búda ar Shíocháin

“Níos fearr ná míle focal log, is focal amháin é a thugann síocháin.” -Buddha

“Tagann síocháin ó laistigh de. Ná lorg é gan é. ”

“Is cinnte go bhfaigheann na daoine atá saor ó smaointe feargach síocháin.”

“Ní mór go mbeadh olc ann ionas gur féidir le maitheas a íonacht a chruthú os a chionn. ”

“Is tasc níos mó é an duine féin a shárú ná daoine eile a mhealladh.”

“Is
é an rún iomlán atá ann ná gan eagla a bheith ort. Ná bíodh eagla ort
cad a thiocfaidh uait, bí ag brath ar aon duine. Níl ach an nóiméad a
dhiúltaíonn tú do chabhair ar fad agat saor. ”

“Socraigh do chroí maidir le déanamh go maith. Déan é arís agus arís eile agus líonfar tú le háthas. ”-Buddha

“Tá deireadh le gach rud a bhfuil tús leis. Déan do shíocháin leis sin agus beidh gach duine go maith. ”

“Is é an fhulaingt atá ag fulaingt ná ceangaltán.”

Sleachta Buddha ar Spioradáltacht

“Ní féidir leat an cosán a thaisteal go dtí gur tusa an cosán féin.”

“Ní féidir trí rud a cheilt le fada: an ghrian, an ghealach, agus an fhírinne.” -Buddha

“Is é an t-aon mhainneachtain iarbhír sa saol a bheith fíor don duine is fearr.”

“Braitheann íonacht nó neamhíonacht ort féin. Ní féidir le duine ar bith eile íonú. ”

“Mar
sin féin, a lán focal naofa a léann tú, a mhéad a labhraíonn tú, Céard a
dhéanfaidh siad leat Mura ndéanann tú gníomh orthu?”

“Má lasann tú lampa do dhuine éigin, cuirfidh sé do shlí isteach.” -Buddha

“Dá bhféadfaimis míorúilt bláth amháin a fheiceáil go soiléir, d’athródh ár saol ar fad. ”

“Chaill na daoine a theip orthu oibriú i dtreo na fírinne an cuspóir maireachtála.”

“Is é an t-uafás is mó atá ag an domhan; is trócaireach é fíor-neart an domhain. ”

“Mura bhfaigheann tú aon duine chun tacú leat ar an gcosán spioradálta, siúl leat féin. Níl aon chomhluadar leis an neamhaibí. ”

“Oibrigh amach do shlánú féin. Ná bí ag brath ar dhaoine eile. ”

“Mar sin féin, a lán focal naofa a léann tú, a mhéad a labhraíonn tú, Céard a dhéanfaidh siad leat?


51) Classical Italian-Italiano classico,

51) Classico italiano-italiano classico,

https://www.keepinspiring.me/buddha-quotes/

Le seguenti 108 citazioni del Buddha incarnano l’enfasi del leader spirituale su compassione, pace e felicità.

Buddha cita sulla vita

“È meglio conquistare te stesso che vincere mille battaglie. Poi la vittoria è vostra. Non può essere preso da te. “-Buddha

“Se sapessi cosa so del potere di darti non lasceresti passare un singolo pasto senza condividerlo in qualche modo.”

“Impara questo dall’acqua: forte schizza il ruscello ma la profondità degli oceani è calma.”

“Non vedo mai cosa è stato fatto; Vedo solo ciò che resta da fare. “
“Perdi solo le cose a cui ti attacchi.”

“Il passato è già andato, il futuro non è ancora qui. C’è solo un momento in cui puoi vivere. “

“Il problema è che pensi di avere tempo.”

“Mentre cammini, mangi e viaggi, sii dove sei. Altrimenti ti mancherà la maggior parte della tua vita. “-Buddha

“Il tuo lavoro è scoprire il tuo lavoro e poi con tutto il tuo cuore per dedicarti ad esso.”

“Non
credere a nulla, non importa dove lo leggi, o chi lo ha detto, non
importa se l’ho detto, a meno che non sia d’accordo con la tua stessa
ragione e il tuo buon senso.”

“La lingua come un coltello affilato … Uccide senza attirare sangue.”

“Insegna
a tutti questa triplice verità: un cuore generoso, un discorso gentile e
una vita di servizio e compassione sono le cose che rinnovano
l’umanità”.

“Ogni essere umano è l’autore della propria salute o malattia”. -Buddha

“Astenersi dal mentire è essenzialmente salutare”.

“Evita le azioni malvagie come un uomo che ama la vita evita il veleno.”

Citazioni di Buddha sulla meditazione

“Trattenere la rabbia è come bere il veleno e aspettarsi che l’altra persona muoia”.

“Cosa pensi di diventare. Ciò che senti, ti attrae. Ciò che immagini, tu crei. “

“La
meditazione porta saggezza; la mancanza di meditazione lascia
l’ignoranza. Conoscere bene ciò che ti porta avanti e ciò che ti
trattiene e scegliere la via che porta alla saggezza. “-Buddha

“Ci sono solo due errori che si possono fare lungo la strada verso la verità; non andare fino in fondo, e non partire “.

“Nessuno ci salva ma noi stessi. Nessuno può e nessuno potrebbe. Noi stessi dobbiamo percorrere il sentiero. “

“Se
i pensieri di un uomo sono fangosi, se è spericolato e pieno di
inganni, come può indossare la veste gialla? Chiunque sia padrone della
propria natura, luminoso, chiaro e vero, può davvero indossare la veste
gialla. “
“La rabbia non scomparirà mai fintanto che i pensieri di
risentimento sono amati nella mente. La rabbia sparirà non appena i
pensieri di risentimento saranno dimenticati. “

“Il tuo corpo è prezioso. È il nostro veicolo per il risveglio. Trattalo con cura. “-Buddha

“Perché
presto il corpo viene scartato, allora cosa si prova? Un inutile tronco
di legno, giace a terra, allora cosa sa? Il tuo peggior nemico non può
farti del male tanto quanto i tuoi pensieri, incustoditi. Ma una volta
padroneggiato, nessuno può aiutarti tanto, nemmeno tuo padre o tua
madre. “

“Uno dovrebbe sforzarsi di capire cosa sta alla base
delle sofferenze e delle malattie - e mirare alla salute e al benessere
mentre guadagna sul sentiero”.

“Se sei abbastanza tranquillo,
sentirai il flusso dell’universo. Sentirai il suo ritmo. Vai con questo
flusso. La felicità è davanti. La meditazione è la chiave. “

Buddha cita la pace

“Meglio di mille parole vuote, è una parola che porta la pace.” -Buddha

“La pace viene da dentro. Non cercarlo senza.”

“Chi è libero da pensieri risentiti trova sicuramente pace”.

“Deve esserci il male affinché il bene possa dimostrarne la purezza al di sopra di esso. ”

“Vincere se stessi è un compito più grande che conquistare gli altri.”

“L’intero
segreto dell’esistenza è di non aver paura. Non temere mai ciò che
diventerà di te, non dipendere da nessuno. Solo nel momento in cui
rifiuti ogni aiuto sei liberato. “

“Prepara il tuo cuore a fare del bene. Fallo più e più volte e sarai pieno di gioia “. -Buddha

“Tutto ciò che ha un inizio ha una fine. Renditi tranquillo e tutto andrà bene. “

“La radice della sofferenza è l’attaccamento”.

Buddha cita la spiritualità

“Non puoi percorrere il sentiero finché non sei diventato il sentiero stesso.”

“Tre cose non possono essere a lungo nascoste: il sole, la luna e la verità.” -Buddha

“L’unico vero fallimento nella vita non è quello di essere fedeli al migliore che conosca.”

“La purezza o l’impurità dipendono da se stessi. Nessuno può purificare un altro. “

“Per quanto molte parole sante tu legga, per quanto tu parli, a che cosa ti faranno bene se non agisci su di loro?”

“Se accendi una lampada per qualcuno, illuminerà anche la tua strada.” -Buddha

“Se potessimo vedere chiaramente il miracolo di un singolo fiore, la nostra intera vita cambierebbe. ”

“Coloro che non sono riusciti a lavorare verso la verità hanno perso lo scopo di vivere”.

“Nella separatezza c’è la più grande sofferenza del mondo; in compassione si trova la vera forza del mondo. “

“Se non trovi nessuno che ti sostenga sul sentiero spirituale, cammina da solo. Non c’è compagnia con l’immaturo. “

“Elabora la tua salvezza. Non dipendere dagli altri. “

“Per quanto molte parole sante tu legga, per quanto tu parli, che bene ti faranno se non lo fai

52) Classical Japanese-古典的なイタリア語,

52)日本の古典 - 古典的なイタリア語

https://www.keepinspiring.me/buddha-quotes/

以下の108仏陀の引用は、慈悲深い、平和と幸福を精神的指導者が強調していることを体現しています。

仏陀の生活について

「1000戦闘に勝つよりも、自分を征服するほうが得策です。それなら勝利はあなたのものです。それはあなたから取ることはできません。」 - ブッダ

「あなたが私が与える力について私が知っていることを知っていたら、何らかの方法でそれを共有せずに単一の食事を通すことはできないでしょう。」

「水からこれを学びなさい:大音量は小川をはねかけるが、海の深さは穏やかである。」

「私は何が行われたのかわかりません。まだやらなければならないことがわかります。」
“あなたはしがみついているものを失うだけです。”

「過去はすでになくなり、未来はまだここにはありません。あなたが生きるのは一瞬しかありません。」

「問題は、時間があると思うことです。」

「あなたが歩いたり食べたり旅行したりするときは、自分のいるところにいてください。そうでなければ、あなたはあなたの人生の大部分を見逃すことになるでしょう。」 - 仏

「あなたの仕事はあなたの仕事を発見することであり、それからあなた自身にそれを与えるためにあなたの心を尽くしています。」

「あなたがそれを読んだ場所や、誰がそれを言ったかにかかわらず、あなたがそれをあなた自身の理由とあなた自身の常識と一致しない限り、何も信じないでください。」

「鋭いナイフのような舌…血を抜かずに殺す」

「この三重の真理をすべての人に教えてください。寛大な心、優しいスピーチ、そして奉仕と思いやりの人生は、人類を新たにするものです。」

“すべての人間は自分の健康や病気の作者です。” - ブッダ

“嘘を免れることは本質的に健康的です。”

「人生を愛する人は毒を避けているので、邪悪な行為を避けてください。」

仏教は瞑想について

「怒りを抱きしめることは毒を飲み、他の人が死ぬことを期待するようなものです。」

「あなたが思うこと、あなたはなる。あなたが感じるもの、あなたは引き付ける。想像しているとおり、あなたは創造します。」

「瞑想は知恵をもたらします。瞑想の欠如は無知を残します。何があなたを前進させ、何があなたを妨げているのかをよく理解し、知恵をもたらす道を選びなさい。」 - 仏

「真実への道をたどることができる間違いは2つだけです。ずっと進んでいないし、始まっていない」

「だれも自分を救うことはできません。だれもできないし、だれもできない。私たち自身が道を歩まなければなりません。」

「人の考えが濁っているならば、彼が無謀で欺瞞に満ちているならば、どうやって彼は黄色いローブを着ることができますか?明るく、はっきりとした真実の自分自身の性質の達人である人は誰でも、確かに黄色いローブを着ることができます。」
「怒りは、憤りの思考が心の中で大事にされている限り、消えることは決してありません。憤りの考えが忘れられるとすぐに、怒りは消えます。」

「あなたの体は貴重です。それは私たちの目覚めの道具です。慎重に扱ってください。」 - ブッダ

「すぐに体は捨てられます、それでそれは何を感じますか?木の無駄な丸太、それは地面にあります、それからそれは何を知っていますか?あなたの最悪の敵はあなたを傷つけることはできませんあなた自身の思考と同じくらい、無防備。しかし、いったん習得すれば、だれもあなたを助けることはできません。あなたの父親や母親でさえもできません。」

「人は苦しみや病気の根底にあるものを理解するために努力しなければなりません。そして、道を歩みながら健康と幸福を目指します。」

「あなたが十分に静かであれば、あなたは宇宙の流れを聞くでしょう。あなたはそのリズムを感じるでしょう。この流れで行きなさい。幸せは先にあります。瞑想が鍵です。」

平和についての仏の引用

「千個以上の空っぽい言葉は、平和をもたらす一つの言葉です。」 - ブッダ

「平和は内から来ます。せずにそれを求めないでください。」

「憤慨した考えから自由である人は確かに平和を見つけます。」

「善がその上にその純度を証明することができるように、悪がなければなりません。 」

「自分を征服することは他人を征服することよりも大きな課題です。」

「存在の全体的な秘密は、恐れを持たないことです。あなたがどうなるかを決して恐れないで、誰にも頼らないでください。あなたがすべての援助を拒絶した瞬間だけ、あなたは解放されます。」

“良いことをすることにあなたの心を設定してください。それを何度も何度もやりなさい、そうすればあなたは喜びでいっぱいになるでしょう。」 - 仏

「始まりがあるものはすべて終わりがあります。それであなたの平和を作りなさい、そうすればすべてがうまくいくでしょう。」

“苦しみの根源は愛着です。”

霊性に関する仏の引用

“あなたは道自体になるまであなたは道を移動することはできません。”

「三つのことを長く隠すことはできない:太陽、月、そして真実」 - ブッダ

「人生における唯一の本当の失敗は、知っている最高の人に真実であることではありません。」

純度や不純物は自分次第です。誰も他の人を浄化することはできません。」

「しかし、あなたが読む多くの聖なる言葉、あなたが話す多くの、あなたがそれらに基づいて行動しないなら、彼らはあなたに何をしますか?」

“あなたが誰かのためにランプをつけると、それはまたあなたの道を明るくするでしょう。” - 仏

「一つの花の奇跡をはっきりと見ることができれば、私たちの全人生は変わるでしょう。 」

「真実に向かって努力することに失敗した人々は生きているという目的を逃しました。」

「別の世界には、最大の悲惨さがあります。同情の中に、世界の真の強みがあります。」

「あなたが霊的な道筋であなたを支える者を見つけられないのなら、一人で歩きなさい。未熟児との付き合いはありません。」

「あなた自身の救いを考え出しなさい。他人に頼らないでください。」

「しかし、あなたが読む多くの聖なる言葉、あなたが話す多くの、あなたがしないなら、彼らは何をしますか。

53) Classical Javanese-Klasik Jawa,

53) Klasik Jawa-Klasik Jawa,

https://www.keepinspiring.me/buddha-quotes/

Ing ngisor iki 108 nyebutake Sang Buddha minangka pamrih rohani kang nandheske marang karep, tentrem lan kebahagiaan.

Buddha Quotes on Life

“Iku
luwih apik kanggo bisa ngalahake awak saka menangake ewu mungsuhan.
Banjur kamenanganmu. Sampeyan ora bisa njupuk saka sampeyan. “-Buddha

“Yen
sampeyan ngerti apa sing aku ngerti babagan daya menehi sampeyan bakal
ora ngidini meal siji pass tanpa nuduhake ing sawetara cara.”

“Sinau iki saka banyu: swara cetha ing kali, nanging jerone segara sing tenang.”

“Aku ora weruh apa sing wis rampung; Aku mung weruh apa sing kudu rampung. “
“Sampeyan mung bakal kelangan sing dikunci.”

“Masa kepungkur wis ilang, masa depan durung ana kene. Ana mung siji wayahe kanggo sampeyan. “

“Masalah iku, sampeyan mikir sampeyan duwe wektu.”

“Nalika sampeyan mlaku lan mangan lan lelungan, endi sampeyan. Yen ora, sampeyan bakal kelangan paling urip. “-Buddha

“Karya sampeyan nemokake karya sampeyan lan banjur kabeh ati kanggo menehi sampeyan dhewe.”

“Pracaya
apa-apa, ora ketompo yen sampeyan maca, utawa sing ngucapake, ora kira
yen aku wis ngucapake, yen ora setuju karo alesan lan raos dhewe.”

“Basa kaya piso sing cetha … Kills tanpa nggambar getih.”

“Ajaran
bebener iki kanggo kabeh: Jantung sing wigati, wicara apik, lan
nyenengake layanan lan kasetyan iku apa wae sing mbenerake manungsa.”

“Saben manungsa iku penulis kesehatan utawa penyakit dhewe.” - Budha

“Kanggo nyegah saka ngapusi iku tegese sehat.”

“Aja nglakoni piala kaya wong sing seneng urip ngendhaleni racun.”

Buddha Quotes on Meditation

“Nyekelake bebendune kaya ngombe racun lan ngarepake wong liya mati.”

“Apa sampeyan mikir, sampeyan dadi. Apa sampeyan aran, sampeyan narik kawigaten. Apa sampeyan mbayangno, sampeyan nggawe. “

“Meditasi
ndadekake kawicaksanan; lack of meditation gods ignorance. Ngerti apa
sing ndadékaké sampeyan maju lan apa sing nahan sampeyan, lan pilih
dalan sing ndadékaké kawicaksanan. “-Buddha

“Ana mung loro kesalahan sing bisa nyebabake dalan kanggo kabeneran; ora arep kabeh, lan ora wiwit. “

“Ora ana wong sing nyimpen, nanging awakku dhewe. Ora ana sing bisa, ora ana sing bisa. Kita dhewe kudu lumaku ing dalan. “

“Manawa
ana pikirane wong kang mudheng, manawa dheweke nasarake lan kebak
pratandha, kepriyé anggone bakal nganggo jubah kuning? Sapa wae sing
nduweni pangerten, terang, jelas lan bener, bisa uga nganggo jubah
kuning. “
“Anger ora bakal ngilangi anggere anggone nesu ing pikirane. Gesang bakal ilang sanajan rahehe bakal disengiti. “

“Awakmu iku larang regane. Iku kendaraan kita kanggo awakening. Nambani kanthi ati-ati. “-Buddha

“Kanggo
rauh awak dibuang, Banjur apa iku aran? A kayu sing ora ana gunane, iku
ana ing lemah, banjur apa tegese? Mungsuh sing paling mbebayani ora
bisa nyirnakake sampeyan Minangka pikirane dhewe, ora bisa ditindakake.
Nanging sapisan nguwasani, Ora ana wong bisa mbantu sampeyan, ora bapak
utawa ibumu. “

“Siji kudu sinau kanggo mangerteni apa sing
ndandani kasangsaran lan penyakit - lan tumuju kanggo kesehatan lan
kesejahteraan nalika entuk ing dalan.”

“Yen sampeyan cukup
tenang, sampeyan bakal krungu aliran alam semesta. Sampeyan bakal ngrasa
irama. Go karo aliran iki. Kabungahan dumunung ing ngarep. Meditasi
punika kunci. “

Buddha Quotes on Peace

“Luwih becik katimbang tembung sewu, yaiku tembung siji sing nggawa tentrem.” - Budha

“Tentrem teka saka ing njero awak. Aja nggoleki. “

“Wong-wong sing tanpa pikirane mesthi nemoni tentrem.”

“Ana kudu ala supaya becik bisa mbuktekake kemurniane ing ndhuwur iku. “

“Kanggo nulak awake dhewe dadi tugas sing luwih gedhe tinimbang ngalahake wong liya.”

“Kabeh
rahasia saka eksistensi ora duwe rasa wedi. Aja wedi apa sing bakal
dadi, ora gumantung marang sapa wae. Mung wae sampeyan nolak kabeh
bantuan sampeyan dibebasake. “

“Nggawe atimu kanthi becik. Mugi-mugi kulo lan panjenengan badhe kebak kabungahan. “- Budha

“Kabeh sing duwe awal wis rampung. Padha tresna karo sing lan kabeh bakal becik. “

“Oyod gerah iku lampiran.”

Buddha Quotes on Spirituality

“Sampeyan ora bisa lelungan dalan nganti sampeyan wis dadi path dhewe.”

“Telung perkara ora bisa didhelikake: srengenge, rembulan, lan bebener.” - Budha

“Gagal nyata mung ing urip ora bener kanggo sing paling apik.”

“Purity utawa impurity gumantung marang awake dhewe. Ora ana sing bisa ngresiki liyané. “

“Nanging
akeh tembung suci sing sampeyan maca, Nanging akeh sampeyan ngomong,
Apa apik bakal padha nindakake Yen sampeyan ora tumindak marang
wong-wong mau?”

“Yen sampeyan nyalakan lampu kanggo piyantun, iku uga bakal nylametake dalanmu.” - Budha

“Yen kita bisa ndeleng mukjizat kembang siji sing cetha, kabeh urip bakal berubah. “

“Wong-wong sing gagal nyambut gawé kanthi bener wis ora bisa nyedhaki tujuan urip.”

“Ing separateness dumunung ing penderitaan paling gedhe ing donya; ing karepé ana kekuatan sejati ing donya. “

“Yen
sampeyan ora nemokake sapa wae sing bisa ndhukung sampeyan ing dalan
spiritual, lumaku piyambak. Ora ana hubungan karo wong sing durung
dewasa. “

“Lungaa kawilujenganmu dhewe. Aja gumantung wong liya. “

“Nanging akeh tembung suci sing sampeyan maca, Nanging akeh sampeyan ngomong, Apa apik bakal padha sampeyan Yen sampeyan ora



in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

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,Roman
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 Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu







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http://www.orgsites.com/oh/awakenedone/

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.


ESSENCE OF TIPITAKA






Positive Buddha Vacana — The words of the Buddha —


Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
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LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/




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comments (0)
05/30/19
Diploma in Theravada Buddhist Studies (DBS) Model Question Paper 2018-19 1. It is said Buddhism rejects a creator God, but accepts the existence of infinite number of gods in different divine planes. Do you find it contradictory ? If so, how, if no why? Explain. https://www.hinduwebsite.com/buddhism/buddhaongod.asp THE BUDDHA ON GOD
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Diploma in Theravada Buddhist Studies (DBS)
Model Question Paper
2018-19

1.
It is said Buddhism rejects a creator God, but accepts the existence of
infinite number of gods in different divine planes. Do you find it
contradictory ? If so, how, if no why?
Explain.


THE BUDDHA ON GOD

Buddha, the Founder of Buddhism

Monks,
that sphere should be realized where the eye (vision) stops and the
perception (mental noting) of form fades. That sphere is to be realized
where the ear stops and the perception of sound fades… where the nose
stops and the perception of aroma fades… where the tongue stops and
the perception of flavor fades… where the body stops and the
perception of tactile sensation fades… where the intellect stops and
the perception of idea/phenomenon fades: That sphere should be realized.
— Samyutta Nikaya XXXV.116



Buddhism and belief in god

Buddhism
believes in the existence of neither god nor soul in the theistic
sense. It is essentially a religion of the mind, which advocates present
moment awareness, inner purity, ethical conduct, freedom from the
problem of change, impermanence and suffering, and reliance upon one’s
own experience and discernment on the Eightfold path as the teacher and
guide, rather than an external authority other than the Dhamma. One may
take guidance from a teacher, but insightful awareness and experiential
knowledge of the Dhamma are vital to progress on the path.

Unlike the other major religions of the world, Buddhism is not
centered on the concept of god as the upholder and sum of all or a
universal supreme being, who is responsible for the creation and
dissolution of the world and the existence of sentient beings.

Buddhism
does not even support the idea of an eternal and unchanging soul
residing in the body. According to Buddhism the whole existence is in a
state of flux, and there is nothing that is either permanent or
unchanging. Some things may last longer, but never forever.

The
Buddhist scriptures do confirm the existence of devas or celestial
beings, bodhisattvas or pure beings, heavens and hells and other planes
of existence. They may last for eons.

However, none of them are
permanent entities. They are all subject to change, impermanence and
evolution. It is said that the Buddha either remained silent or
discouraged speculation when he was asked questions about the existence
of god or a Supreme Being.

Buddha’s views on god

The
Buddha did so with a purpose. He wanted his followers to remain focused
upon Nibbana and the permanent resolution of suffering, without
distractions and wasteful discussions. Therefore, he did his best to
keep them focused upon that single and virtuous goal, without becoming
distracted by theological speculation or intellectual disputation, which
was the common preoccupation of many scholars and religious teachers of
his time.

However, his silence does not mean that he was an
agnostic or he favored the notion of god as the ruler and creator of the
worlds and beings. His silence was not an affirmation of the existence
of an eternal creator. The Buddha did not believe in hidden causes but
apparent causes, which made sense to the mind and the intellect and
which were humanly relatable, experiential and explicable.

One may
wonder if it was so, why he accepted kamma and reincarnation as
governing laws, which were in some respects abstract concepts. Kamma was
a hidden process of cause and effect, but with mindfulness practice its
working could be discerned and experienced in the world by one and all.
No supernatural testimony was required to establish its universality or
working. Therefore, he accepted kamma as an operating principle. He
believed in reincarnation because he saw his own past lives (and
probably those of others) in contemplative states and understood their
significance in attaining the Buddhahood. However, he held that the
incarnating entity was not an eternal soul but a temporary formation.

Seven reasons why the existence of god is unacceptable

On
occasions, he expressed his opinions about creation and the role of
god. When Ananthapindika, a wealthy young man, met the Buddha at a
bamboo groove at Rajagaha, the Buddha made a few statements before him
about the existence of god and the real cause behind the creation of
beings in this world. Those views are summarized as below:

1. If god is indeed the creator of all living things, then all things here
should submit to his power unquestioningly. Like the vessels produced by
a potter, they should remain without any individuality of their own. If
that is so, how can there be an opportunity for anyone to practice
virtue?

2. If this world is indeed created by god, then there
should be no sorrow or calamity or evil in this world and no need for
the existence of the principle of kamma since all deeds, both pure and
impure, must come from Him.

3. If it is not so, then there must be
some other cause besides god which is behind him, in which case He
would not be self-existent.

4. It is not convincing that the
Absolute has created us, because that which is absolute cannot be a
cause. All things here arise from different causes. Then can we can say
that the Absolute is the cause of all things alike? If the Absolute is
pervading them, then certainly It is not their creato
r.

5. If we
consider the Self as the maker, why did it not make things pleasant? Why
and how should it create so much sorrow and suffering for itself?

6.
It is neither god nor the self nor some causeless chance which creates
us. It is our deeds which produce both good and bad results according to
the law of causation.

7. We should therefore “abandon the heresy
of worshipping god and of praying to him. We should stop all speculation
and vain talk about such matters and practice good so that good may
result from our good deeds.

For such reasons, the Buddha did not encourage speculation on
the existence of Isvara, (god) among his disciples. He wanted them to
confine themselves to what was within their field of awareness, that is,
to understand the causes of suffering and work for their mitigation.
For the same reason, he discouraged speculation upon the nature of
Nibbana.

He preached that initially each being was a product of
ignorance and illusion and subject to suffering, kamma and
transmigration. Life was full of suffering and it could be resolved only
by overcoming desires and attraction and aversion. The Dhamma served as
the lamp in the darkness of existential suffering. By knowing it and
practicing it one could find a way to escape from the cycle of births
and deaths and from suffering itself.

Therefore, for their final
liberation he urged his disciples to contemplate upon the Four Noble
Truths, practice the Eightfold path and lead a virtuous life by
performing good deeds. He declared that by ending the transient states
of having, becoming, being and changing and removing the defilements of
the mind and body they could resolve suffering and enter the state of
beatitude or Nirvana on a lasting basis. Thus, in Buddhism knowledge of
the Dhamma has far greater significance than idle speculation in
resolving suffering. One may inquire into it and contemplate upon it
since it is experiential, relatable and verifiable, unlike the
speculative subjects such as the nature of god or the existence of god
and soul.

The complex and diverse nature of Buddhism

It is
difficult to categorize Buddhism as atheistic, theistic or agnostic
because it has aspects of them but does not particularly fit well into
any of them. For example, Buddhism may not believe in god and may not be
considered a theistic tradition, but it does believe in the Buddha and
the Buddhahood. Indeed, it not only believes in the Buddha but also in
numerous past and future Buddhas who exist in numerous higher worlds.
Buddhists worship them with devotion and reverence and make them
offerings just as the Hindus worship their gods. Thus, as explained in
the concluding part of this discussion, Buddhism is a diverse religion,
with elements of theistic, atheistic and agnostic beliefs and practices.
However, it cannot conclusively be placed in any of them with enough
justification because of its inherent contradictions.

Although it
was founded by the Buddha and its teachings are more organized, concrete
and systematic, Buddhism, just as Hinduism, is a complex religion. It
underwent further changes after his death, resulting in the formation of
many sects, sub-sects and regional versions, which made it even more
complex. Some of them made a radical departure from the original
teachings of the Buddha to the extent that they stand in their own light
as independent religions.

Were he alive, the Buddha would have
been surprised to witness the emergence of so many traditions that rely
upon his name to mark their teachings and philosophy but show a marked
deviation from his very teachings, doctrinal expositions and stand
points. What mostly binds them to Buddhism and keeps them in its fold is
their adherence to the Four Noble Truths and the Eightfold Path.

While
scholars may keep arguing about the essential nature of Buddhism it is
the firm opinion of this writer that according to the teachings of the
Buddha it is difficult to place Buddhism on the same footing as Hinduism
or Christianity and consider it a theistic tradition. It is theistic
only in the sense that some of its sects (especially those of Mahayana)
believe in a deity, the Buddha, who is not god but seem to possess some
attributes of god.

The centrality of Dhamma rather than god

The
Buddha did not ascribe any role to god either in creation or in human
suffering or in the liberation of beings. For the Buddha, the world was a
godless world, a formation or aggregate of objects and living beings,
in which both good and evil were produced by the actions of individual
beings, and their fate was determined by the law of causation (kamma).
While beings which lacked intelligence had no choice until they evolved
through rebirths, human beings and those above them had a unique
opportunity to exercise their discerning intellect (buddhi) and chose
right actions and the principles of right living to escape from the law
of kamma and the cycle of births and deaths.

Therefore, to awaken their minds to the idea of righteous
living and virtuous actions, he taught the world the Four Noble Truths
and the Eightfold Path, ascribing no role to god in either of them and
putting the entire burden of resolving individual suffering upon the
individuals themselves. In Buddhism, there is nothing like the grace of
god which can resolve the kamma of a devotee. An arhant (awakened
master) or a selfless monk may transfer his good karma to a suffering
soul out of compassion, as believed in some sects, but such decisions
are purely personal in which neither god nor Buddha has any role.

While
drawing his conclusions and formulating the principles of Dhamma and
the Code of Conduct (Vinaya) for the monks or in his teachings, the
Buddha assiduously avoided to the extent possible all manners of
speculation about supernatural matters and abstract concepts, keeping
his focus firmly fixed upon the causes as well as solutions to the
problems of human existence within the realm of the mind and its
abilities, and without alluding to anything beyond them.

If he had
any opinions or knowledge about transcendence or eternal realities, he
kept them out of the purview of his discussion and deliberations to
avoid causing confusion and delusion. Even when he was pressed for a
clear answer, he remained silent, knowing that it would be a distraction
for his followers in their quest for Nibbana, and for himself in his
attempts to show them the right way and teach them the right knowledge.
Besides, speculation would not lead to right perception, right
awareness, right understanding and right knowledge.

Belief in gods, Bodhisattvas and Primordial Buddhas

While
Buddhism does not believe in the existence of an all pervading eternal
god who is the cause of the causes and the soul of the souls, it does
believe in the existence of Noble beings or gods of heaven. The Buddhist
texts mention the names of several gods and goddesses, whose names are
similar in many cases to those of the gods and goddesses of Hinduism.

However,
while the deities of Hinduism are immortal, those of Buddhism are not.
They live for longer duration of time, but like all other beings, they
are prone to decay and subject to the cycle of births and deaths. They
may be even humans who evolve into gods through self-effort.

Some
of the gods whose names frequently appear in the Buddhist Pantheon are
Brahma, Indra, Aapo (Varuna), Vayo (Vayu), Tejo (Agni), Surya, Pajapati
(Prajapati), Soma, Yasa, Venhu (Vishnu), Mahadeva (Siva), Vijja
(Saraswati), Usha, Pathavi (Prithvi), Sri (Lakshmi), Yama, Kala, Kuvera
(Kubera), and Garuda.

The texts also refer to the existence of
celestial beings such as yakkhas (Yakshas), gandhabbas (Gandharvas),
Nāgas, and demons such as Bali and his sons, Veroca, etc. Brahma figures
frequently in Pali Canon, which refers to not one but several Brahmas
inhabiting different planes. Brahma is the leader of the heaven.
However, he is not a creator god, and in all the worlds where he
presides he is also subject to change and decay as the other gods.

Apart
from them, Mahayana Buddhism refers to the Bodhisattvas or
compassionate beings and primordial Buddhas who inhabit the higher
heavens and act as the guardians of the world.

The Bodhisattvas
are truth beings, who are fully qualified for Nirvana. However, out of
compassion they decide to postpone their liberation and work for
alleviating the suffering of the sentient beings upon earth.

The
primordial Buddhas such as Samantabhadra, Vajradhara, Vairochana, and
Adi-Buddha among others are personalized embodiments of different
aspects of Buddha Nature. They are pure beings who possess dharmakayas
(bodies of truth).

Hindu gods vs. Buddhist gods

The gods
of Buddhism have greater powers than humans, but unlike the gods of
Hinduism, they do not possess absolute powers. They can have an impact
upon our lives and destinies, but they cannot change or alter the course
of life upon earth beyond a point.

Besides, the gods are not
liberated beings. Their actions have consequences. Hence, just as humans
they too are subject to the law of kamma. If they indulge in wrong
actions, they will fall down from heaven into lower worlds according to
their deeds. However, the same is not true in case of the primordial
Buddhas. They are not only free from decay and the law of kamma but also
endowed with supernatural powers.

According to Buddhism life in
heaven is not a class privilege, which only a few chosen ones are
entitled to enjoy according to the will or at the pleasure of god. The
gods are not created by a supreme god. They are self-made. Their
divinity is the consequences of their good kamma and their personal
choice. Beings evolve through self-effort and good kamma and earn the
right to enter the world of gods. In other words, anyone can be reborn
in the worlds of gods through righteous self-effort and become a
divinity.

Although it is not encouraged, Buddhism does not rule
out the possibility of humans taking birth in the world of gods and
gods, having lost their virtue and due to bad kamma, taking birth in our
world. Since life in heaven is equally conducive to suffering,
Buddhists aim for liberation rather than rebirth in the heavens.

Devotion in Buddhism

The
origin of Buddhism is rooted in the ascetic and monastic traditions of
ancient India. The Buddha did not advise the monks to indulge in ritual
worship or venerate him or other beings with devotion.

However, a
few centuries after his death, a schism in Buddhism led to the formation
of Mahayana sect of Buddhism, which made a radical departure from the
traditional teachings of the Theravada or Hinayana Buddhism and
projected ritual worship of venerable Buddha in his highest and purest
aspect as worthy of worship and devotion.

The Mahayana tradition
supports the worship of Buddha to cultivate virtues, practice love and
compassion and receive enlightenment. The purpose of worship in Buddhism
seems to be to enable the worshippers to form a clear concept of the
ideal of Buddhahood and understand the Buddha nature rather than seeking
his grace or intervention in their personal lives for the alleviation
of their suffering.

Conclusion

Buddhism is primarily a
monastic and ascetic religion, which shares some aspects of theism with
Hinduism and some aspects of atheism with Jainism. Yet, you cannot say
it is a cross between the two. It is a unique tradition in its own
right. It adapted the theistic practices of Hinduism mostly in the
context of its own teachings and for the ultimate purpose of putting the
onus of attaining Nirvana entirely upon individual effort rather than
upon divine intervention or the grace of god.

While in
Hinduism,
the householders may pursue the four chief aims life (Purusharthas)
namely Dharma (the law), Artha (wealth), Kama (pleasure) and Moksha
(liberation) apart from categories of athmas (souls), 1st rate, 2nd, 3rd
and 4th rate souls and the all awakened aboriginal societies the
untouchable as having no souls at all so that they can commit any
atrocities on them. Buddha never believed in any soul. He said all are
equal. In Buddhism the lay followers as well as the monks aim for
only two namely the practice of Dhamma  and the attainment of
Nibbana.

In ancient India, atheists such as the
Lokayatas and Charvakas also believed in the nonexistence of god. At the
same time, they did not believe in the possibility of life after death.
For them, death itself was Nibbana. Hence, they ignored both Dhamma and
Moksha and focused only upon the other two aims namely Artha and Kama.
They considered life a unique opportunity to strive for happiness while
it lasted, since death the end of all. They saw no greater virtue or
justification to suffer here and now for the sake of a better life in
the next birth or enjoyment in a heaven
.

Thus, even in comparison
to atheistic traditions of ancient India, Buddhism retains its distinct
character as a spiritual religion which can be categorized neither as
theistic just as Hinduism nor as atheistic just as the Carvaka or the
Lokayata doctrines. It is a tradition which is uniquely human,
intellectual, practical and which is principally rooted in verifiable,
relatable and perceptual human experience
.


2. What is the motivation underlying the attempt at calling the Buddha as an avatar of Vishnu ?

Buddha is rarely worshipped like Krishna and Rama in Hinduism.
Buddha criticised the Vedic/Astik shastras, rejected the Vedic
religion and the Astik school of thought, and challenged the hegemony of
the Brahmans. Buddha didn’t believe in a Supreme Being or an universal soul.

The late S. Radhakrishnan, former President of India who was also a
Brahman, claimed that the Buddha was actually preaching Hinduism:
“Famous Indian Hindu scholars like the ex-President of India the late S.
Radhakrishnan stated: ‘The Buddha did not feel that he was announcing a
new religion. He was born, grew up, and died a Hindu. He was restating
with a new emphasis the ancient ideals of the Indo-Aryan civilization’”
(2500 Years of Buddhism, 1971, Government of India)

While Babasaheb Dr Bhimrao Ambedkar, the Father of the Indian
Constitution and one of the greatest Buddhist personalities of India,
called this belief “sheer madness and false propaganda”.

In Dona Sutta, Gautama Buddha didn’t claim to be God.

On seeing Buddha, Dona went to him and said, “Master, are you a deva?”

“No, brahman, I am not a deva.”

“Are you a gandhabba?”

“No…”

“… a yakkha?”

“No…”

“… a human being?”

“No, brahman, I am not a human being.”

…………..’ Then what sort of being are you?”

“Brahman,
the fermentations by which — if they were not abandoned — I would be a
deva: Those are abandoned by me, their root destroyed, made like a
palmyra stump, deprived of the conditions of development, not destined
for future arising. The fermentations by which — if they were not
abandoned — I would be a gandhabba… a yakkha… a human being: Those
are abandoned by me, their root destroyed, made like a palmyra stump,
deprived of the conditions of development, not destined for future
arising.

“Just
like a red, blue, or white lotus — born in the water, grown in the
water, rising up above the water — stands unsmeared by the water, in the
same way I — born in the world, grown in the world, having overcome the
world — live unsmeared by the world. Remember me, brahman, as
‘awakened.’


3. Briefly describe the following:

i. The dream of Queen Mahamaya

http://ariyamagga.net/queen-maha-mayas-dream/

Freedom is not given to us by anyone; we have to cultivate it
ourselves. It is a daily practice… No one can prevent you from being
aware of each step you take or each breath in and breath out. ~Thich
Nhat Hạnh

Queen Siri Mahamaya Devi

The Dream of Queen Siri Mahamaya Devi

More than 2,500 years ago, there was a king called Suddhodana. He
married a beautiful Koliyan princess named Maha Maya. The couple ruled
over the Sakyas, a warrior tribe living next to the Koliya tribe, in the
north of India, in what is now known as Nepal. The capital of the Sakya
country was laid out across the foothills of the Himalayas and called
Kapilavatthu.

Queen Maha Maya was the daughter of King Anjana of the Koliyas. Such
was her beauty that the name Maya, meaning “vision” was given to her.
But it was Maya’s virtues and talents that were her most wonderful
qualities, for she was endowed with the highest gifts of intelligence
and piety. King Suddhodana was indeed worthy of his lovely wife. He
himself was called “King of the Law” because he ruled according to the
law. There was no other man among the Sakyas more honored and respected.
The king was admired by his nobles and courtiers, as well as by the
householders and merchants. Such was the noble family from which the
Buddha was to arise.

One full moon night, sleeping in the palace, the queen had a vivid
dream. She felt herself being carried away by four devas (spirits) to
Lake Anotatta in the Himalayas. After bathing her in the lake, the devas
clothed her in heavenly cloths, anointed her with perfumes, and
bedecked her with divine flowers. Soon after a white elephant, holding a
white lotus flower in its trunk, appeared and went round her three
times, entering her womb through her right side. Finally the elephant
disappeared and the queen awoke, knowing she had been delivered an
important message, as the elephant is a symbol of greatness in Nepal.
The next day, early in the morning, the queen told the king about the
dream. The king was puzzled and sent for some wise men to discover the
meaning of the dream.

The wise men said, “Your Majesty, you are very lucky. The devas have
chosen our queen as the mother of the Purest-One and the child will
become a very great being.” The king and queen were very happy when they
heard this.

They were so pleased that they invited many of the noblemen in the
country to the palace to a feast to tell them the good news. Even the
needy were not forgotten. Food and clothes were given to the poor people
in celebration. The whole kingdom waited eagerly for the birth of the
new prince, and Queen Maya enjoyed a happy and healthy pregnancy, living
a pure life for herself and her unborn child.

Life of the Buddha
Source: BuddhaNet

ii. Birth of Prince Siddharttha

http://ariyamagga.net/birth-future-buddha/

Birth of the future Buddha in the Lumbini Grove

Birth of the future Buddha in the Lumbini Grove

5. Birth of the future Buddha in the Lumbini Grove

Queen Maha-Maya carried the Future Buddha in her womb for ten months;
and on the full moon day in May (Vesak) she said to King Suddhodana—”I
wish, O King, to go to Devadaha, the city of my family”. The King
approved and caused the road from Kapilavatthu to Devadaha to be made
smooth and adorned, and sent her with a great retinue. Between the two
cities there was a pleasure grove of sal trees, called Lumbini Grove.
She entered the grove for a rest. And at this particular time, this
grove was one mass of flowers presenting a very pretty scene. She went
to the foot of a great sal tree and reached out her hand to seize hold
of one of its branches. She was at once shaken with the pains of birth.
Thereupon the people hung a curtain about her, and her delivery took
place while she was standing up. At that moment came four Mahabrahmas
(higher gods) with a golden net; and, receiving the Future Buddha with
it, they placed him before his mother and said, “Rejoice, O Queen! A
mighty son has been born to thee”.

iii. Prince Siddharttha’s proclamation at his birth

https://www.learnreligions.com/the-birth-of-the-buddha-449783

Aspects of the story of Buddha’s birth
may have been borrowed from Hindu texts, such as the account of the
birth of Indra from the Rig Veda. The story may also have Hellenic
influences. For a time after Alexander the Great conquered central Asia
in 334 BCE, there was a considerable intermingling of Buddhism with
Hellenic art and ideas. There also is speculation that the story of the
Buddha’s birth was “improved” after Buddhist traders returned from the
Middle East with stories of the birth of Jesus.

The Traditional Tale of the Buddha’s Birth

Twenty-five centuries ago, King Suddhodana ruled a land near the Himalaya Mountains.

One
day during a midsummer festival, his wife, Queen Maya, retired to her
quarters to rest, and she fell asleep and dreamed a vivid dream, in
which four angels carried her high into white mountain peaks and clothed
her in flowers. A magnificent white bull elephant bearing a white lotus
in its trunk approached Maya and walked around her three times. Then
the elephant struck her on the right side with its trunk and vanished
into her.

When Maya awoke, she told her husband about the dream. The King summoned 64 Brahmans
to come and interpret it. Queen Maya would give birth to a son, the
Brahmans said, and if the son did not leave the household, he would
become a world conqueror. However, if he were to leave the household he
would become a Buddha.

When the time for the birth grew near,
Queen Maya wished to travel from Kapilavatthu, the King’s capital, to
her childhood home, Devadaha, to give birth. With the King’s blessings,
she left Kapilavatthu on a palanquin carried by a thousand courtiers.

On
the way to Devadaha, the procession passed Lumbini Grove, which was
full of blossoming trees. Entranced, the Queen asked her courtiers to
stop, and she left the palanquin and entered the grove. As she reached
up to touch the blossoms, her son was born.

Then the Queen and her
son were showered with perfumed blossoms, and two streams of sparkling
water poured from the sky to bathe them. And the infant stood, and took
seven steps, and proclaimed “I alone am the World-Honored One!

Then
Queen Maya and her son returned to Kapilavatthu. The Queen died seven
days later, and the infant prince was nursed and raised by the Queen’s
sister Pajapati, also married to King Suddhodana.

Symbolism

There is a jumble of symbols presented in this story. The white
elephant was a sacred animal representing fertility and wisdom. The
lotus is a common symbol of enlightenment in Buddhist art. A white
lotus, in particular, represents mental and spiritual purity. The baby Buddha’s seven steps evoke seven directions—north, south, east, west, up, down, and here.

Buddha’s Birthday Celebration

In Asia, Buddha’s birthday is a festive celebration featuring parades
with many flowers and floats of white elephants. Figures of the baby
Buddha pointing up and down are placed in bowls, and sweet tea is poured
over the figures to “wash” the baby.

Buddhist Interpretation

Newcomers to Buddhism tend to dismiss the Buddha birth myth as so
much froth. It sounds like a story about the birth of a god, and the
Buddha was not a god. In particular, the declaration “I alone am the
World-Honored One” is a bit hard to reconcile with Buddhist teachings on
nontheism and anatman.

However, in Mahayana Buddhism,
this is interpreted as the baby Buddha speaking of the Buddha-nature
that is the immutable and eternal nature of all beings. On Buddha’s
birthday, some Mahayana Buddhists wish each other happy birthday,
because the Buddha’s birthday is everyone’s birthday.

iv. What do you understand by this proclamation?

Why did the baby prince do that ?

Describe.


https://tipitaka.fandom.com/wiki/Birth_of_Prince_Siddhartha


4.
Write an account of the visit of Sage Asita and his prophecy. Why did
he laugh and then cry? Describe the significance of this contradictory
scene.

https://dhammawiki.com/index.php?title=Asita

Asita1.jpg

Asita was a hermit ascetic of ancient India
in the 6th century BCE. He is best known for having predicted that
Prince Siddhattha of Kapilavatthu would either become a great king
(chakravartin) or become a supreme religious leader (Buddha).

According to legend, Asita noticed the 32 signs of a great man on the Buddha, which shows that this concept pre-dates Buddhism. (Sutta Nipata 3.11)

Asita, also known as Kanhasiri, was a sage who lived in the
forest in the Sakyan country. He is described as wearing matted hair
(Sn.689). One day he noticed that the gods were wildly celebrating and
he asked them why they were so happy. They replied, ‘A Bodhisattva, an
excellent and incomparable jewel, has been born in the Sakyan town in
Lumbini, for the welfare and happiness of the human world. This is why
we are so happy.’(Sn.683). Anxious to see this child Asita went to
Kapilavastu where Suddhodana welcomed him and gave him the child to
hold. Being accomplished in the art of ‘signs and mantras’ (lakkhana
mantra, Sn.690) he examined the baby and proclaimed that he would
‘attain complete enlightenment’ (Sambodhi), reach the ultimate purified
vision’ (paramavisuddhidassi), and proclaim the Truth ‘out of compassion
of the many’ (bahujamhitanukampii, Sn.693). Then tears welled up into
his eyes. Noticing this and being worried by it, the Sakyans asked Asita
if he had foreseen some misfortune in the boy’s future. He replied that
he was sad because he knew that he would pass away before this all
happened (Sn.694).

The name Asita literally means ‘not clinging’ while Kanhasiri means ‘dark splendour’.

This is the only mention of Asita in the Tipitaka.
According to some scholars the story about him is purely legendary and
it may be. However, there is little in it that is inherently fantastic
or unbelievable. It would have been quite common in ancient India for a
monarch to invite a local holy man to bless and perhaps name his
new-born son. Likewise, it would be normal for the holy man to ‘predict’
that the king’s son would grow up to be a great man.
Later re-tellings of the Asita story, and there are many of them, each
more detailed and elaborate than the earlier ones, often say that Asita
predicted than the baby prince would become either a universal monarch
(cakkavattin) or a fully enlightened sage (Buddha). This ‘either or’
prediction is absent from the Tipitaka story.

Write an essay on Bodhisatta Ideal

https://www.bookrix.com/book.html?bookID=nicomoonen_1407765907.8734900951#1728,432,107226

https://sites.google.com/site/theconceptofbodhisatta/

The Concept of Bodhisatta

Startpagina





Preface



 



     The Buddha
taught that for a layman it is not a noble monk who should be the example, but
a good layman.
[1] The best
layman who can serve as our example is the Bodhisatta. In Mahāyāna supernatural
powers and some degrees of holiness are attributed to him. But according to the
Theravāda tradition the Bodhisatta belongs still to the worldlings and not yet
to the Ariyasangha, the community of
the Buddhist saints of the first, second, third or fourth level.
 



 



     The Pāli
word Bodhisatta and the Sanskrit word Bodhisattva differ only by a single
letter, yet there is an essential difference between the two concepts. Several
studies have been published that show direct or indirect concern with the
doctrine of the Bodhisatta in Theravāda. A systematic survey of these has not
yet been published, as far as I know. As I have been interested in this topic
for many years, I thought it would be useful to make a compilation of my
research. I was encouraged to do so by Venerable Rassagala Seewali from
Opanayaka, Sri Lanka, whom I met when he was studying in Thailand. He, too, is
very much interested in this topic. A first attempt was made at the beginning
of 2000. However, it turned out that the information available was too limited.
Fortunately, Dr. K.H. Eckert, a good acquaintance of mine, donated more than
1100 of his books about Buddhism to me – May that donation be for his welfare
and happiness for a long time. I had now at my disposal a large library of
invaluable material and for that reason I was able to make a fresh attempt at
presenting an examination of the teachings relating to the Bodhisatta.



 



     In the
Suttas of the Pāli Canon only a little information can be found about the
Bodhisatta where the word is used there to indicate the Buddha Gotama before he
attained Enlightenment. In the Cakkavatti-Sīhanāda
sutta
(Digha Nikaya 26) the name of the next Buddha is mentioned. And in
the Buddhavamsa and the Cariyapitaka there is information about
other future Buddhas. Another source for this topic is the Dasa­bodhisattuppatti­kathā (about the births of the ten
Bodhisattas). The value of these works will be discussed later.



 



     Much has
been written about the Bodhisattas by Venerable Narada Thera and also by
Venerable Ledi Sayadaw. It is a pity that they did not give the sources from
which they derived their information. This has made assessing the value of their
observations quite difficult.



    



     Venerable
Dr. Sangharatana Thero, chief incumbent of Pitaramba Temple, Bentota, Sri
Lanka, advised me – after reading of the first draft – to dwell a little more
on the Mahāyāna. That good advice was accepted thankfully. It was of great
profit for the study of the concept of the Bodhisatta / Bodhisattva.



 



     The English typescript was sent to the Buddhist Publication Society, Kandy, Sri Lanka. There it is read carefully by
Mr. Dennis Candy and Prof. Handunukanda. They made many suggestions to improve
this study, which suggestions are accepted thankfully.



 



     This study deals mainly with the Bodhisatta
in Theravāda Buddhism. Many works have already been published about the
Bodhisattvas in Mahāyāna. Therefore only a little is written here about
them.  First I try to explain how there
arose a difference in thinking about these matters and what those main
differences were between Theravāda on the one hand and Mahāyāna on the other
hand. Then I describe in brief the concept of the Bodhisattvas in Mahāyāna.
Next follows a discussion of the concept of the Bodhisatta in Theravāda. Then
there is a chapter referring to the Jātakas and another to the Pāramīs as well.
A separate chapter is devoted to the future Buddhas. Finally there is a short
survey and a comparison of the concepts in Theravāda and Mahāyāna.



 



     To get a good understanding of the teaching
of the Buddha, we must try to identify all alien and irrelevant elements that
have accumulated in the course of time. This too is necessary for the doctrine
of the Bodhisatta. I hope that I have succeeded in doing this to some degree.


5.
After Sumeda was consecrated as Buddhahood by Buddha Dipankara, how did
he contemplate on the prerequisites of Buddhahood,namely, on the thirty
Paramis ?

The story of Sumedha

 10d2fd63.jpg 
Four
Asankheyyas and one hundred thousand aeons ago, in the city of
Amaravati, there lived a very rich and learned man called Sumedha. After
the death of his parent, his Treasurer showed him the colossal wealth
he had inherited; also the names of his parents and forefathers who were
the former owners whose names where written in the record books. The
Treasurer replied that all were dead. He then asked why they did not
take away their wealth with them. The treasurer told him that the world
was such that after death no one could take anything away with them, but
must leave all their wealth behind. On hearing this, Sumedha realized
the wantonness of Samsara (the cycle of birth and death).

He
then went to the king’s palace and asked for permission to distribute
his wealth. When he could not finish one warehouse full of gold and
precious stones in seven days, he become inpatient and though that he
might die at any moment, and he had not yet finished distributing his
twelve thousand five hundred warehouse full of treasures. He forthwith
took the keys of the warehouses to the middle of the city and signed
away all his wealth. He freed his slaves, gave them immense wealth, and
advised the people to renounce the world. He himself then entered the
jungle and become a hermit.

Sakka the King of the Devas, ordered
Vissa-kamma to build a temple for Sumedha and also to provide for the
requirement of a hermit. That Deity built the temple and provided
Sumedha with the necessary things. After seven days of deep meditation,
he attained “Jhana” or divine ecstasy, i.e. Supernatural Powers, etc. At
that time Dipankara Buddha was staying at Sudasana Monastery in
Amaravati together with four hundred thousand Arahats. People of the
neighboring city invited the Lord Buddha and his disciples to their
city, where they prepared and built large halls to accommodate Lord
Buddha and his disciples. The people built and leveled the road with
flags and flowers. They also strewed white sand on the ground. All the
workers were eager and happy.

Sumedha the hermit, because he was
always in the state of “Jhana”, i.e. ecstasy, did not know that
Dipankara Buddha was staying in the city. One day as he was coming out
of the jungle in search of food, he was surprised to see so many people
working happily, leveling the roads. He flew down and enquired of the
reason. They told him that they were preparing the roads for Lord Buddha
and his disciples to enter the city, to receive their offering of food,
etc. Sumedha thought to himself, “This word “Buddha” is very rare and
we seldom hear it”. So he asked them to allow him to help. The people
knowing that he had supernatural powers, gave him a deep muddy valley to
fill up.

4b50c343a z.jpg 

He could use his
supernatural powers, but he knew that he would get no merit for it. So
instead of that, he worked very hard carrying basket of sand and trying
to fill up the valley. Before that part of the road was complete,
Dipankara Buddha and his disciples together with a great procession of
followers arrived. Sumedha at once threw himself flat on the ground and
asked the Buddha to step on his body in order to cross the muddy valley.
By doing this meritorious deed, he knew that he could become an Arahat,
but he gave up the idea and aspired to become a Buddha in the presence
of the Supreme Buddha. The deities of the ten thousand worlds and other
beings knowing that on that day Sumedha would be registered as a
Bodhisatta, came down and mingled with human beings.

At that
time the people could see the Deities, and heavenly music rank in
harmony with earthly music. Dipankara Buddha announce to all the
assembly of Deities and men that this Sumedha in the future would become
a Buddha like himself. The Buddha then offered eight handfuls of
jasmine flowers given by a Novice and the Arahats and Deities did
likewise. Sumedha sat on the heap of flowers and meditated on what could
be the Pre-requisites of Buddhahood. He then found out that they were :
-Dana (Charity), Sila (Observance of precepts), Nekkhamma
(Renunciation), Panna (Wisdom), Viriya (Energy), Khanti (Patience),
Sacca (Truthfulness), Adhitthana (Determination), Metta (Loving
Kindness), and Upekkha (Equanimity). When he realized this, the earth
shook and everyone present shouted “Sadhu”, “Sadhu”,

After becoming Bodhisatta a man is free from : -

    Blindness, i.e. he can never be totally blind.

    Deafness, i.e. he is never deaf.

    Madness, i.e. he never is insane.

    Dumbness, i.e. he is never dumb.

    Becoming a cripple, i.e. he will never be one who crawls by means of a chair or bench.

90698 n.jpg 

    Birth in a barbarian country, i.e. he can never be a barbarian.

    Birth in the womb of a slave-girl, i.e. he can never be born a slave.

    Becoming an absolute wrong believer, i.e. he will never have wrong beliefs.

    Become a person of the effeminate sex, i.e. he will always be a male.

   
Committing the five deathly crimes, i.e. he will never kill father or
mother or any Arahats. He will never create dissention among the Order
and he will never injure Lord Buddha.

    Leprosy, i.e. he will never be a leper.

    Birth as a creature smaller that a quail (Vattaka).

    Birth as an animal bigger than an elephant.

    Becoming petas, i.e. he will never born as fire-consuming petas, etc.

    Avici Hell and Lokantarika Hell, i.e. he will never be born in such a kind of hell.

338a48773.jpg 

    Birth in the Celestial world, i.e. he will never be born in the Celestial world

    Becoming Mara.

    Birth in other world, i.e. he will never be born in other worlds.

After
Dipankara Buddha, there was no Buddha for one Asankheyya. Then came
Kondanna Buddha. During this period, Sumedha the Bohdisat, who was born
as a world monarch called Vijitavi, did many meritorious deeds and on
Wesak Full Moon Day, aspired to become a Buddha.

At the time of
Mangala Buddha, the Bodhisatta was born as a Brahmin called Surici. He
renounced the world and aspired to be a Buddha.

During Sumana Buddha’s era, he become Atula the Dragon King. He also aspired to become a Buddha.

At the time of Revata Buddha, he was born as the Brahmin Atideva. He also aspired to become a Buddha.

When Sobhita Buddha was in the world, the Bodhisatta was born as the Brahmin Sujata. He also aspired to be a Buddha.

During Anoma-dassi Buddha’s period, the Bodhisatta, become a great Devil-King called Yakkha. He also aspired to be a Buddha.

At the time of Paduma Buddha, the Bodhisatta who was born as a lion, also aspired to be a Buddha.

33015 n.jpg 

During Narada Buddha’s time, the Bodhisatta became a hermit, attained divine ecstasy and aspired to be a Buddha.

When
Padumuttara Buddha was on earth, the Bodhisatta was born as a great man
called Jatila. He also made aspirations for Buddhahood.

During Sumedha Buddha’s time, the Bodhisatta was born as a man called Uttara. H also aspired to become a Buddha.

At the time of Sujata Buddha, he became a world monarch also made aspiration to become a Buddha.

In Piya-dassi Buddha’s time, the Bodhisatta was born in a Brahmin family called Kassapa. He also aspired to be a Buddha.

During Atta-dassi Buddha’s period, the Bodhisatta became a powerful hermit called Susima. He also aspired to be a Buddha.

In Dhamma-dassi Buddha’s time, the Bodhisatta who became Sakka Deva Raja, i.e. King of Gods, also aspired to be a Buddha.

When Siddhartha Buddha was in the world, the Bodhisatta became Mangala the hermit. He also made aspiration for Buddhahood.

During
the time of Tissa Buddha, the Bodhisatta became King Sujata. He
renounced the world, studied the Doctrine, and made aspirations to
become a Buddha.

At the time of Phussa Buddha, the Bodhisatta was
born as the King Vijitavi. He renounced the world, studied the Doctrine
and made aspiration for Buddhahood.

During Vipassi Buddha’s time, the Bodhisatta was born as a Dragon King. He also aspired to be a Buddha.

In Sikhi Buddha’s time, the Bodhisatta was born as King Arindama. He also made aspirations to become a Buddha.

757620 n.jpg 

During the period of Buddha Vessabhu, the Bodhisatta who became King Sudassana also made aspirations for Buddhahood.

At the time of Kaku-sandha Buddha, the Bodhisatta was born as King Khema. He renounced the world and aspired to become a Buddha.

During
the era of Konagamana Buddha, the Bodhisatta became King Pabbata. He
offered Chinese silk robes, carpets, etc. He also aspired to become a
Buddha.

When Kassapa Buddha was on earth, the Bodhisatta was born
as a man called Jotipala. He renounced the world and made aspirations
to become a Buddha.

During this long period, the Bodhisatta had been practicing the Ten Paramitas or Pre-requisites of Buddhahood,


Diploma in Theravada Buddhist Studies (DBS)
Model Question Paper
2018-19

Question
6. Write clearly an account on Sumedha’s thought concerning each Parami.
http://hsingyun.org/parami-true-success/



Works of Master Hsing Yun

Parami: True Success

“Success,” as it is generally understood, is nothing more than
personal success in the present lifetime, things like fame, wealth, and
power. In the teachings of Mahayana Buddhism, “success” means benefiting
living beings, having successful cultivation, and becoming a Buddha or
bodhisattva.

Quite a number of people believe that for Buddhist monastics to
develop from ordinary people into sages they must cut themselves off
from their family and loved ones and hide away in some remote mountain
hermitage. Likewise, there is a saying in Buddhism that “All things are
empty,” though this concept of “emptiness” is often misunderstood to
mean that we should not want or pursue anything. This misapprehension
recasts the Buddhist teaching on “emptiness” into nothing but
meaningless talk about metaphysical ideas. But, according to Buddhism,
success comes as the fruition of karmic causes and conditions. These
instances of karmic fruition are also called paramitas.

Parami is an ancient Sanskirt word which means “to cross
over,” in that one crosses from the shore of suffering over to the other
shore of nirvana, while “ta” is an auxiliary particle
that indicates completion. When the Buddhist sutras were translated from
Sanskrit to Chinese, the choice was made to transliterate the term paramita,
rather than translating its meaning, and most English translations
follow in suit. This was done in order to preserve the concept as close
to the time of the Buddha’s transmission of the Dharma and not to limit
it by a particular translated term.

If we want to cross over affliction, trouble, and the cycle of birth
and death, and transform suffering into happiness, partiality into
universality, and affliction into enlightenment, we must rely upon the
six paramitas. Also known as the “six perfections,” the six paramitas are six methods that enable us to cross over and transcend. The six paramitas are giving, morality, patience, diligence, meditative concentration, and prajna. Each of the paramitas will be explained more fully later.

The four main teachings of the Diamond Sutra are to give
without notions, to liberate with no notion of self, to live without
abiding, and to cultivate without attainment; this way of practicing the
Dharma allows us to cross from this shore to the other shore and to
fulfill our paramitas. To put it more simply, one should use a spirit that transcends the world to do the work of the world.

Human life can be divided into four levels:

  1. Physical life
  2. Community life
  3. Transcendent life
  4. Unending life

“Physical life” refers to the physical body as given to us by our
parents. This human body is hard to come by, so we should take good care
of it. “Community life” means fulfilling one’s role within the larger
life of the group. “Transcendent life” means altruistically contributing
what you can for the sake of others, the larger community, and for all
living beings. “Unending life” refers to what Buddhism calls the “life
of wisdom.” Someone who lives this way is not worried about whether he
lives or dies, having transcended the suffering of life and the fear of
death. This is eternal life where one no longer wanders through the
cycle of birth and death.

Every human life has boundless potential. It is up to the mind of each individual to fulfill the value and success of life.

Reconsidering Value

In her later years, my mother was a patient at Whittier Hospital in
Los Angeles, U.S.A. On May 31, 1996, I received news in Taipei that my
mother’s illness had taken a turn for the worse, and I immediately
boarded a plane for Los Angeles. During the flight I kept reflecting on
the past. In my mind I could see my mother’s tender, smiling face as if
it were before my very eyes. My heart filled with all manner of
emotions, and I silently recited the name of Amitabha Buddha as a
blessing for my mother.

Upon arriving at Los Angeles International Airport, I raced over to
the hospital, but my mother had already passed on. All I could do was go
over to Rose Hills Memorial Park to pay my last respects.

The nursing staff that had been looking after her told me that she
was kind and frugal, and was plain and simple in her daily needs. She
rarely bothered others and was always thinking of other people. My
mother did not even want them to tell me about her worsening condition,
to spare me any alarm or worry. My mother always took everything upon
herself, and kept her feelings of care and loving concern inside. Twenty
minutes before she died, she still left instructions with Venerable Tzu
Chuang, the abbess of Hsi Lai Temple who was attending at her side:

Thank you for reciting the name of Amitabha Buddha on my
behalf. I am leaving now, so, please, under no circumstances are you to
let my son know, thus sparing him any distress. He should busy himself
with the problems of all sentient beings and not be troubled on my
account alone.

In the face of disciples and family members who had hurried to Los
Angeles from various places, I decided to follow my mother’s final
instructions by not disturbing the outside world and keeping everything
simple. In accordance with her wishes, no formal condolences, no
funerary contributions of money and no gifts or flowers were accepted. I
then dictated the following obituary notice to solemnly inform all
those concerned:

My mother, Mrs. Liu Yuying, peacefully passed away at
4:20 a.m. on the 30 of May, 1996, at Whittier Hospital in Los Angeles,
U.S.A, amid the sounds of chanting “Amitofo.” She was ninety-five years
old. Many of her children and grandchildren as well as my disciples were
by her side. Her body was then transferred to Rose Hills that same day.

Four days later, my mother was cremated at Rose Hills. Amid the
sounds of those assembled there chanting sutras and reciting Amitabha
Buddha’s name, I gently pressed the green switch to activate the
cremation process. At that time I composed the following poem in my
mind:

Between this mundane world and the Pure Land,

There remains the unchanging bond between mother and son;

For whether here on earth or there in heaven,

She remains forever my dear mother.

With a burst of fire,

A puff of wind,

And a flash of light,

I bid eternal farewell to my mother.

My mother was twenty-five when she gave birth to my body. Since then
seventy years had slipped away, and my mother has passed on. And so,
with a push of a button, the body of my mother was cremated. Our
physical bodies are like houses that we live in only for a short time.
Time passes and the house becomes leaky and in need of repair. This
temporary residence of ours will surely decay, and there will come a
time when we will be unable to live in it anymore.

Some twenty years earlier, my mother once came to stay for a while at
Fo Guang Shan, and on one occasion during a grand assembly of lay
disciples, I asked whether or not she was willing to meet with them and
say a few words. She agreed, but I was worried that my mother would be
intimidated by stage fright. But to my surprise, she faced the assembled
audience of more than twenty thousand and said with a calm assurance,
“Fo Guang Shan is indeed the Western Pure Land of Ultimate Bliss; a
heaven on earth. We should rely upon the venerable master to be our
guide in the hope that everyone will achieve enlightenment here at Fo
Guang Shan. Everyone has been so kind to me, but this old woman has
nothing to give to you in return. I can only offer my son as a gift to
everyone.”

Her words were met by thunderous applause from the audience. My
mother was illiterate and had never read any sacred literature, nor ever
prepared herself to speak in front of others. But she had experienced
the chaos of the late Qing dynasty, the Revolution of 1911, the
establishment of the Republic of China, the armed occupations of the
warlords, the Sino-Japanese War, the stand-off between the Nationalist
Party and the Chinese Communist Party, and the Great Cultural
Revolution, as well as the changes over time in relations between Taiwan
and Mainland China.

The turmoil of the times had kept her constantly on the move; she
lived through nearly one hundred years of epoch-making change. In her
life, she practiced the Dharma, but she was too busy to let the question
of whether or not she had a firm background in Buddhism bother her. She
had already transcended the scriptural understanding with all its
careful wording to bring fulfillment to her own life.

And yet, through the power of a vow, we have the power to return again to this human world.

Humanistic Buddhism

As Buddhists we acknowledge that the Dharma exists in the world, but what exactly is the Dharma as taught by the Buddha?

The word Buddha means “enlightened one,” for he is one who has
enlightened himself, enlightens others, and has completed his mission
of enlightening others. A Buddha is one who transcends the ignorance of
sentient beings. The quality of his enlightenment is unlike that of the sravaka or pratyekabuddha,
who pursue enlightenment for themselves alone. A Buddha has realized a
state of enlightenment that even a bodhisattva has yet to fully attain.

The founder of Buddhism was originally named Siddhartha, though he is
also called Sakyamuni Buddha, the World-honored One, the Tathagata, and
so on. He was born on the eighth day of the fourth month of the lunar
calendar in Lumbini Garden within the Indian state of Kapilavastu. His
father, King Suddhodana, was head of the Sakya clan. His mother, Queen
Maya, died seven days after his birth.

Sakyamuni Buddha was raised into adulthood by his maternal aunt, Lady
Mahaprajapati. As a prince, Siddhartha was a handsome and intelligent
young man, who was skilled in both the civil and military arts. From
boyhood, he was much beloved by the common people. His father put all
his effort into training him to become a wise ruler. When he was
seventeen, Siddhartha married the beautiful Yasodhara, and the following
year she bore him a son, Prince Rahula.

However, despite his life in the palace with all its comfort and
contentment, and the warm love and affection of his family, Siddhartha
felt a deep void in his heart. He was seeking something more from life
and needed a truer understanding of human existence. So at the age of
twenty-nine, he bid farewell to his family, gave up all his pleasures
and comforts, and left the palace to pursue his spiritual quest. At age
thirty-five, after six years of austere practice, he sat underneath the
bodhi tree, and attained enlightenment while looking up at a bright
star, and said, “Marvelous, marvelous! All sentient beings have the
Tathagata’s wisdom and virtue, but they fail to realize it because they
cling to deluded thoughts and attachments.”

The now enlightened Buddha shared his realization with others,
setting the wheel of Dharma turning, and established the monastic order.
He then taught the Dharma for the liberation of living beings for
forty-nine years, and entered nirvana while lying between two sala trees outside the city of Kusinara in the year 483 bce.

The Buddha was born in this human world, grew up and attained enlightenment in this human world; he passed into nirvana
in this human world, as well. Buddhism has always been concerned with
this human world. The Buddhist sutras which circulate today are a record
of the Buddha’s teachings to liberate living beings, gathered and
organized by his disciples after the Buddha’s final nirvana. From
the time of the Buddha, the Buddhist teachings are meant to
fundamentally address the issues of how we as human beings are to
conduct ourselves, how we are to act and think throughout the course of
our lives, as well as how we can gain liberation. The Dharma quite
naturally serves as a guide to how to live our daily lives. As Buddhism
enters the modern era, we as Buddhists must take an active role in the
world and be diligent.

There are some people who think the Dharma serves as an escape, that
one may “retreat into Buddhist practice,” as if Buddhism is some sort of
pessimistic escape or resignation that does not demand that we
accomplish anything. The Ekottara Agama states:

All the Buddhas and World-honored Ones come from the
human world; their realization is not something attained in the heavenly
realms.

Huineng, the Sixth Patriarch of the Chan School, also said in the Platform Sutra:

The Dharma is within the world, apart from this world there is no awakening. Seeking bodhi apart from the world is like looking for a rabbit’s horn.

If we seek enlightenment by rejecting the world, in doing so we throw
away our potential. This creates a sense of withdrawal and escape in
the mind, and then nothing whatsoever will succeed.

Buddhism is not a religion that belongs only to monastics, nor is it a
body of philosophical texts to be studied by scholars. Buddhism should
be something that benefits all people. Buddhism is not an abstract
theory; it is a religion that brings happiness and well-being into the
world. To learn Buddhism is to learn how to be happy, carefree,
liberated, and attain meditative bliss and Dharma joy. Joy and happiness
are the most precious things in life, and living a happy, blessed, and
carefree life is what Humanistic Buddhism promotes. Humanistic Buddhism
is the practical application of the Buddhist spirit in the world.

One day, the Buddha and his disciples entered the city of Sravasti to
gather alms, and it so happened that they encountered someone who bore a
grudge against the Buddha. This person started to malign, slander, and
shout in a loud voice as the Buddha walked along the street.

Seeing how the Buddha was being insulted in public, one of his
disciples said to the Buddha angrily, “The people here lack any speck of
goodness and do not know how to respect the Triple Gem. Lord Buddha, it
would be better if we left this place and went to a city with
kind-hearted people!”

The Buddha replied, “Suppose we do move to another place but the
people there still do not believe in the Dharma, what would you do
then?”

The disciple said, “We should move to yet another place!”

“When will we ever stop moving if we do so because of external
conditions? This is not the way to ultimately solve the problem! We can
resolve the root of the problem this way: If we are treated with scorn,
we must remain unperturbed and bring an end to slander through patience.
We must not stop guarding our speech and training our minds until we
are no longer treated with scorn.”

The Buddha continued, “An enlightened person remains calm and patient
like the earth. We should not allow our mission to be shaken by either
praise or blame. By contemplating the absence of an independent self, we
will observe how all phenomena are false fabrications. Then the
illusory distinctions of self and others, as well the so-called good and
bad of the world, will become nothing more than froth upon the water
that suddenly appears, and just as suddenly disappears. Can anything
remain constant and unchanging?”

Buddhism such as this is what allows people to experience well-being
and success. It is a religion for people, and one that is concerned with
the development of people. In Buddhism there is a teaching called the
“three Dharma seals,” which are three qualities that certify something
as an authentic teaching. They are all conditioned phenomena are
impermanent, all phenomena are without an independent self, and nirvana
is perfect tranquility. By viewing the world through the teaching on
impermanence, one can come to understand that all conditioned phenomena
are impermanent. Determination and diligence allows us to see that “all
phenomena are without an independent self.” In Buddhism there is a
saying that “there is nothing to attain,” and it is because of this
understanding that all the wonders of existence can arise out of true
emptiness. The last of the three Dharma seals, “nirvana is perfect tranquility” asserts that our potential for success is unlimited.

Wholesome Wealth

There are many people in this world who believe that one of the
standards for measuring success is making a lot of money. In terms of
material wealth, Buddhist monastics live a plain and simple life: they
live with three robes, a bowl, and few small items, such as sutras and a
Buddha statue. There is even a saying in Chinese that, “A monastic’s
rucksack weighs only two and a half pounds.” That being said, even a
skilled housewife cannot prepare a meal without rice, and a poor couple
will suffer hundreds of sorrows. A lay Buddhist must have some monetary
wealth, or else he will be unable to care for his parents and support
his family. Buddhist practice and acts of charity also require a certain
amount of money to support them, let alone the riches required to
engage in various social development programs. Therefore, Humanistic
Buddhism does not disdain money, for wealth that is acquired through
pure and wholesome means can serve as supporting resources.

However, we must also understand that worldly success arises from a
combination of causes and conditions. Consider the example of a single
individual. The process that takes this person from birth as a crying
baby to maturity as an adult is supported by many causes and conditions,
such as the safeguarding by parents, instruction of teachers and
elders, as well as the various trades and professions that supply
clothing, food, housing, transportation and so on. We go to school, find
our place in society, start a family, and begin our careers; and we all
hope we will be successful in these. But success is not building
castles in the sky, nor is it possible to achieve it without hard work.
Having the right conditions in place to support us is to our advantage,
but even then depending upon others too much cannot lead to success
either.

People are often greedy. If they have even a bit of money, they think
of depositing it in the bank where it will accumulate interest. But in
that case, such money cannot be used to launch new enterprises. We bring
no money with us when we are born, and take none of it with us when we
die, and during our lives it is always taken away by fire, flood,
thieves, corrupt officials, and wayward children.1
We can only appreciate the value of money if we do not feel attached to
it, but rather allow our wealth to circulate and accomplish good
things. There is a Buddhist saying that captures this sentiment well:

What comes from all directions

Supports undertakings in all directions;

The generosity of thousands of people

Creates connections for thousands of people.

In this way worldly money can serve both worldly causes, as well as those that transcend this world.

There are some people who have a fixed view that spiritual practice
does not need money and cannot involve money, and expect spiritual
seekers to live in poverty. But poverty cannot guarantee a higher level
of practice. These attitudes come from a fixed sense of self which is
attached to appearing impoverished, that it is the only way to be a
practitioner. This is a question of reality. If you have nothing, how
then can you give something? To liberate living beings and practice
giving, we need the qualities of physical strength, practical talent,
ability, and commitment. Why must monetary wealth be singled out for
disdain and rejection? To varying levels, lacking mental or material
resources will limit our ability to give and liberate others.

The question that is truly worthy of our concern is how to best
utilize the pure, wholesome, and noble wealth that is donated to benefit
living beings. We should not fall into the view that only poverty can
show that one is well cultivated. For a modernized Buddhism, Buddhists
should engage in enterprise so long as such activities are beneficial to
the economy of the country and the lives of its people. This then is
the true meaning of the Buddhists teachings on “non-abiding” and
“non-self.”

Oneness and Coexistence

There is a story recounted in the Samyukta Agama about two
monastics who argue about who is better at chanting. One day the
Buddha’s great disciple Mahakasyapa reported to the Buddha, “Lord
Buddha, there are two monks who are both unyielding in nature; one is
Ananda’s disciple Nantu and the other is Maudgalyayana’s disciple Abifu.
The two of them argue with each other from time to time over who is the
best at chanting, and tomorrow they are going to decide once and for
all who can chant the most sutras and teach the Dharma the best!”

The Buddha sent someone to summon Nantu and Abifu. He then asked
them, “Have you heard my teaching on how to determine the winner and the
loser when two people are arguing with one another?”

“We have never heard of such a teaching concerning winning or losing.”

“The real winner is someone who puts a stop to the confusion caused
by greed, anger, and ignorance; diligently practices the threefold
training of morality, meditative concentration, and wisdom; and can
destroy the thieves of the six sense organs. One who can truly
contemplate how the five aggregates of form, feeling, perceptions,
mental formation, and consciousness are as insubstantial as a plantain
trunk; and can make the Noble Eightfold Path their guide can realize the
bliss and tranquility of great nirvana. You may be able to
recite hundreds of thousands of verses from memory, but if you do not
understand their meaning, then how does that benefit your liberation?”

The Buddha wants us to cultivate right concentration, part of the
Noble Eightfold Path, and stay away from any conflict between ourselves
and others. The Diamond Sutra emphasizes how one should not abide
in anything. In terms of human commercial enterprises, one must not
become attached to a single fixed market. Do not cling to old markets
and old industries, but have the courage instead to open up alternative
avenues, seek out alternative markets, and set up new creative teams. By
implementing strategies like “value reassessment,” “collective
creation,” and “systematic leadership,” one can develop brand new
enterprises and live a life as vast as endless space.

Value Reassessment

In the Diamond Sutra, the Buddha instructs living beings to
not cling to the notion of self, the notion of others, the notion of
sentient beings, or the notion of longevity, nor to allow the
discriminating mind to hinder our practice. If organizations and
commercial enterprises are able to align themselves closely with human
nature, be attentive to the needs of the larger community, and offer
more varied opportunities, then they can create new value.

In the past, hearing Buddhist teachings required a visit to a temple,
but since such temples were located in remote locations with poor
transportation, people often hesitated to go. Even the infrastructure of
the temples failed to meet the needs of those who came to hear the
teachings. Having done their best to visit once or twice, some beginning
Buddhists would give up on their good intention of listening to the
Dharma.

The Lotus Sutra states:

In whatever land where this sutra is received and upheld,
read and recited, explained and copied, and cultivated and practiced as
taught; whether in a place where a volume of scripture is kept, or in a
grove, or in a forest, or under a tree, or in a monastery, or in a
layman’s house, or in a temple hall, or in a mountain valley, or upon an
open plain; in all of these places one should erect a memorial stupa
and make offerings. Why is that? One must know that these places are
temples.

The Vimalakirti Sutra also states:

The upright mind is a temple, the profound mind is a temple, the mind aspiring to bodhi is a temple, generosity is a temple, the three kinds of supernatural knowledge2 are a temple, the knowledge of all phenomena within a single thought is a temple.

That is to say, everywhere in the world can be a place for us to
learn the Dharma and attain enlightenment. In order to spread the Dharma
throughout the world, it should go into homes, schools, factories,
farms, workplaces, and military bases. By upholding the principles of
harmonizing the traditional and the modern, by sharing ownership between
monastics and laypeople, by equally emphasizing both practice and
understanding, and by integrating literature and art with Buddhism, we
will continue to promote Humanistic Buddhism.

Fo Guang Shan and its branch temples all include facilities like
auditoriums, conference rooms, classrooms, lounge areas, reception
areas, and libraries, along with the gradual addition of the Fo Guang
Yuan art galleries, Water Drop teahouses, and so on. Such an approach
allows devotees to come to the temple not only to worship the Buddha,
but also to receive the Dharma instruction that is offered in
auditoriums, conference rooms, and classrooms. In this way Fo Guang Shan
endeavors to combine the worldly with that which transcends the world,
and integrate society with the mountain monastery, so that monastics and
laypeople can practice anytime and anywhere.

With its transcendent spirit and worldly practicality, Buddhism
liberates living beings by bestowing upon them the Buddha’s wisdom and
compassion. The enterprises of the world with their profit motive must
also adapt to changes in external conditions from time to time, so that
they can provide the products and services that are aligned with the
people’s demands in a planned, organized, and efficient manner. That too
is using a spirit that transcends the world to do the work of the
world.

Collective Creation

Organizations and enterprises must create new value, but this is
impossible to accomplish by relying solely on one individual to take
charge of everything and make all the decisions. What is needed is for
everyone to pull together their creative ideas and the will for
collective success.

In its early days, Fo Guang Shan had absolutely nothing. We had
neither modern equipment nor today’s popular management theory, but what
we did have was group planning and effort, and the tacit understanding
we all shared about collective creation. In 1967, the construction of
the temple began, and I brought along the first generation of my
disciples—Hsin Ping, Hsin Ting, Tzu Chuang, Tzu Hui, and Tzu Jung—and
together we began to toil and work. We cleared away each tree and moved
every rock. We drafted the general layout for the temple’s structure in
the Lichee Garden, and came up with our teaching guidelines in the old
Huiming Hall.

At each stage in going from nothing to something, there were perhaps
personal differences over understanding, conceptualization, and
judgment, but once an issue affected the general direction of Fo Guang
Shan, or what was needed to bring success to Buddhism, everyone promptly
came together. There was never any conflict sparked by personal or
selfish motives, for we shared a common determination to overcome any
difficulties and help each other work towards the same goal. This was
the spirit behind the founding of Fo Guang Shan.

“Collective creation” does not mean many people supporting the
dictatorship of one individual; rather, it means that each individual
within the collective participates equally, so we can broadly solicit
views and opinions from all corners. From Fo Guang Shan’s founding to
the present day, nearly every single issue has been decided
democratically. At all of our meetings at every level of the
organization, everyone has an equal opportunity to speak and exercise
their right to vote, regardless of their degree of seniority or the
duties they undertake. At the meetings I chair personally, anybody who
is so inclined is free to sit in and listen at any time. Not only does
this style reduce many of the barriers to getting things done, it also
ensures that members of Fo Guang Shan who attend these meetings can
learn the art of communication. Everyone has an opportunity to grow from
such experiences.

When I think of Fo Guang Shan’s initial building phase, images of how
all of us worked together from morning to night, shouldering loads of
bricks, sand, rock, and cement with sweat streaming down our backs flash
in my mind. After the hired workers had finished their day’s work and
gone home, Fo Guang Shan’s disciples would continue working. In
addition, there are no words to describe the assistance we received from
all of the laypeople who wished to support the Dharma. This is why I
often say, “the success of Fo Guang Shan belongs to everyone.” Fo Guang
Shan is not for any individual. Rather, it belongs to its more than
thirteen hundred monastic disciples, the millions of lay followers
around the world, its many benefactors, as well as people from all walks
of life. Fo Guang Shan was not something that was completed in a day or
a certain period of time; it succeeded, bit by bit, through the
continuous effort due to oneness and coexistence.

Systematic Leadership

Even during the Buddha’s time the monastic community had a well-developed organizational system. The Buddha set up the posadha system, in which monastics met regularly to reflect upon their religious lives and confess their faults, and the karman
system for conducting meetings and adopting resolutions. In these
systems we can see a set of legal procedures that are even more complete
in their details than those of many modern countries. The Buddha’s
management style reflects a deep understanding of human nature and his
system of rules and regulations are skillfully adaptive. The Buddha’s
monastic community could be ranked among the best of the many successful
enterprises we have today.

Never in my life have I worried about my future, and I have not set
my mind on any particular achievement. Things just fell into place
naturally. The year I turned fifty-eight, I relinquished my position as
abbot of Fo Guang Shan, but even then I was merely stepping down in
accordance with the system. I then left Fo Guang Shan and went directly
to Beihai Temple. I wanted to let my successor get on with the job,
which is why I did not want to linger at Fo Guang Shan. In Buddhism
there is a saying that one should “rely on the Dharma rather than an
individual”; organizations and enterprises, likewise, need clearly
defined and implementable system as they pursue success.

The Buddha’s Light International Association, a Buddhist organization
founded to encourage the participation of lay Buddhists, has a
membership now in the millions, while the entire Fo Guang Shan
organization operates harmoniously. We have furthered the work of
spreading the Dharma to all parts of the world, and each of our
successes has been achieved by operating within our system. In this way
the Dharma has been able to break through the barriers of race,
language, and culture, and we have been able to use Buddhist chanting,
calligraphy, writing, publishing, and visual and performing arts to
spread Humanistic Buddhism to every corner of the world.

The success of Fo Guang Buddhists can be seen as an example of
“cultivation without attainment”: in Fo Guang Shan, we have a policy
that glory belongs to the Buddha, and the success belongs to the
community. In this instance these achievements “belong” in the sense
that each person contributes their cultivation without expecting to gain
anything in return. In this way, Fo Guang Buddhists are one with all
living beings, and can coexist together in harmony.

Building One Brick at a Time

In Chinese there is an old saying: “When the eggs are not ready to
hatch, do not crack the shell; when the rice is not fully cooked, do not
lift the lid.” Trying to break open the eggs when they are not ready to
hatch will bring an untimely death to these small creatures, and trying
to lift the lid of the pot before the rice is fully cooked will make it
hard for the rice to be cooked tender.

There is no free lunch in this world. If you want to get something
you must give something. I would suggest that, when a person is young,
he or she should fear neither hardship, nor being at a disadvantage. One
should harden oneself with real experience with no expectation of
compensation. One should increase one’s own knowledge and experience, no
matter if that be through reading books, starting a major undertaking,
or engaging in some sort of work. Do not be eager for success: success
that comes too easily can lead to pride and disdain for others, and with
such irresolute aspirations, one will quickly fail and be laid low. A
lofty tower is built from the ground up: no real success in this world
is achieved all at once. Success does not happen by mere chance, nor is
it a product of instant results. Rather, it is solidly built one brick
at a time. Great minds often develop gradually. Likewise, there is a
saying in Taiwan that goes: “a big rooster takes its time crowing.”

Quick success is not really all that good. Take trees for example:
those that mature in a year are only good for firewood, while those that
mature in three to five years can be made into tables and chairs. Only
trees that take decades and decades to mature can be made into pillars
and beams. That is why we should “cultivate without attainment,” and
free ourselves of that win or lose mentality that leads to hasty work.
We must gradually cultivate and refine ourselves, and wait until the
conditions are right. As it is said, the journey of a thousand miles
begins with the first step; so never get ahead of yourself nor delude
yourself with the idea that chanting Amitabha Buddha’s name for two days
will give you a diamond-like mind capable of overcoming evil.

After Hongren, the Fifth Patriarch of the Chan School, gave the
monastic robe and alms bowl to Huineng, signifying that he was now the
Sixth Patriarch, he escorted Huineng to a riverbank and said to him:

Henceforth, you shall spread the Dharma far and wide. You
should depart now and quickly travel south. Do not start teaching too
quickly because it is difficult to spread the Dharma.

The Fifth Patriarch was telling Huineng not to be too eager to spread
the Dharma publicly. It is important to wait for the right opportunity.
This was why Huineng lived in seclusion among a band of hunters, eating
some vegetables that he added to their pot of meat, as he bided his
time. A favorable opportunity is when all the conditions are right. Any
matter can easily succeed, if it happens at just the right moment when
the causes and conditions are in place.

The Ten Directions and Three Time Periods

People often ask me, “The Fo Guang Shan monastic order is large and
its activities are on an immense scale, how do you manage it all? How do
you keep everyone focused, harmonious, and without contention?”

I always like to reply by sharing an old Buddhist expression:
“Pervade across the ten directions and extend down through the three
time periods.”3

The expression “Pervade across the ten directions and extend down
through the three times periods” describes our own intrinsic Buddha
nature. The size of everything in the world is limited, the only things
large enough to “pervade across the ten directions” are prajna,
our intrinsic nature, and the Dharmakaya. Such things are so large that
nothing is outside them and so small that nothing more can be contained
within; for they pervade everyplace and exist everywhere. In terms of
time, although our physical bodies are born and die and our lives come
to an end, our intrinsic Buddha wisdom can transcend the temporal
limitations of past, present, and future. It neither arises nor ceases
and does not come or go, which is why it “extends down through the three
time periods.”

The year I stepped down as abbot of Fo Guang Shan my successor,
Venerable Hsin Ping, would come and ask me the same question whenever
any major event was about to take place at the monastery. He would ask,
“How should we handle it this year?”

I would always answer, “Look to what was done before.”

Referencing earlier precedents means striving for consistency with
the monastery’s guiding principles, yet as times change, all things
should also undergo some reform and innovation. This is why I said to
look to what was done before, not to follow what was done before.

To build people’s faith in the Dharma I have gone from riding a
bicycle down to the village in my early years to taking automobiles.
Because of this modernized society, instead of walking, I can now fly to
and fro through the sky. I deeply appreciate how these modern forms of
transportation offer many conveniences for teaching the Dharma. However,
an appropriate respect for tradition can allow people to see the true
meaning of Buddhism. For example, beginning in 1988 and continuing every
other year afterwards, Fo Guang Shan has an alms procession, in which
monastics collect donations with their bowls as in the time of the
Buddha. Not only does this activity serve to bring the light of the
Buddha’s compassion to every corner of Taiwan and give Buddhists an
opportunity to make offerings and generate merit, it is a good
experience for the monastics as well. In 1988 I launched a series of
events across Taiwan entitled “Returning to the Buddha’s Time,”
featuring ceremonies, performances, and a Dharma talk. The events used
modern audio-visual multimedia to enable the audience of tens of
thousands to travel back in time and return to the sacred site of
Vulture Peak where the Buddha was teaching twenty-five hundred years ago
and share in the Dharma joy of Buddhist chanting.

The policy of referring to past precedents is a manifestation of
“extending down through the three time periods.” Whenever some
improvement is introduced, it goes through a process of discussion and
coordination and then later becomes widely known to everyone. Meetings
are an indispensable part of this process. There are times when students
ask to attend our meetings, and I do not refuse them.

In the past I served on the monastery staff, and while taking care of
guests I developed a keen awareness as to how all things are connected.
Each moment can be considered as a point that leads to some other
point, together these points make a line, and by observing many of these
lines, one comes to an understanding of the whole. By seeing some
individual matter as part of the whole, then one can tweak its temporal
and spatial qualities in just the right way so that nothing will be left
out.

Buddha nature permeates everywhere, “pervading across the ten
directions and extending down through the three time periods.” Because
of this, in terms of our essence, both the Buddha and I possess the same
Buddha nature. Therefore, I need not submit to force, nor become
beguiled by wealth and honor. I am one with all living beings. Sometimes
I may sit upon a high throne and expound the sublime truths of the
Buddha, while at other times I can toil and work for the benefit of
living beings and contribute through my sacrifice. I can be great or be
small, I can come first or come last, I can do with or do without, I can
handle happiness or suffering, I can expand or contract, and I can bear
being full or being hungry. I was not born with the ability to do
everything, but I am always willing to try.

It is because of the maxim “pervade across the ten directions and
extend down through the three time periods” that we must throw open the
universal gate. There can be no racial barriers or special treatment. We
must be able to lead people from all walks of life, regardless of their
religious and social backgrounds, into sharing equally in the benefits
of the Dharma. This will enable all living beings from different regions
of the world and different stations in life to benefit from the
Dharma’s various positive connections, and bestow them upon society.

Buddhist Success: Paramita

As mentioned previously, paramita is a Sanskrit word that means “success,” “crossing from this shore to the other shore,” and “the perfect tranquility of nirvana.

We know that we must go from this shore of delusion and cross to the
other shore of enlightenment, but can we do this just by thinking about
it from time to time?

The Diamond Sutra says we should “Give rise to a mind that does not abide in anything.
In this instance, “abide” means to be attached to something,
particularly attached to an independent self. When we become too focused
on this sense of an independent self we become attached to the
perceived value of this “self,” and thus cling to certain ideas and
never let them go. When we worry too much about the gains and losses of
this “self” our feelings become deluded by love, hate, sadness, and
happiness. Having a mind that does not abide in anything calls upon us
to live in the world according to the selflessness of prajna, for this is the only way to reach the state of nirvana. Nirvana is:

  • Complete tranquility
  • The highest bliss
  • Everlasting happiness
  • Complete merit and wisdom
  • Total freedom from desire
  • The ultimate state of liberation
  • True reality

Success in Buddhism is transcending this shore with its affliction,
delusion, and suffering, and crossing to the other shore of purity and
tranquility, where no afflictions appear and all suffering has ended.
The specific practice to accomplish this is a group of virtues called
the “six paramitas” or “six perfections.” The six paramitas are:

  1. Giving (dana-paramita)Giving is to take what one has or knows
    and give it to others. Besides the giving of wealth and property, this
    also includes giving the Dharma and confidence or fearlessness to
    others. The paramita of giving can help to eliminate the defilement of greed.
  2. Morality (sila-paramita)The basis of Buddhist morality is the
    five precepts, but it is not enough to think that the five precepts are
    just about not doing this or not doing that. The five precepts should
    be viewed in positive terms, for that is the path to happiness. For
    example, one should go beyond the first precept “not to kill” and in
    addition actively protect life. One can go beyond “not stealing” and
    practice giving. One can go beyond “not committing sexual misconduct”
    and be respectful. One can go beyond “not lying” and give praise. Going
    beyond not killing to protect life leads to a long life; going beyond
    not stealing to practice giving brings riches; going beyond not
    committing sexual misconduct to being respectful leads to a pleasant
    family life; and going beyond not lying to giving praise means that one
    will have a good reputation.
  3. Patience (ksanti-paramita)In Buddhism there are three kinds
    of patience: the patience for life, the patience for phenomena, and the
    patience for non-arising phenomena.4 A bodhisattva is one who patiently endures all the humiliations of life, as well as cold, heat, hunger, thirst, and so on. The paramita of patience can help to eliminate the defilement of anger.
  4. Diligence (virya-paramita)The paramita of diligence
    includes physical diligence and mental diligence. Mental diligence means
    earnestly practicing wholesome teachings while taking care to eliminate
    the roots of unwholesomeness. The paramita of diligence is the antidote for laziness and idleness.
  5. Meditative Concentration (dhyana-paramita)The paramita
    of meditative concentration comes from making one’s mind free of
    distractions such that it does not become confused or deluded by worldly
    matters. The paramita of meditative concentration can remove the defilement of doubt.
  6. Prajna (prajna-paramita)The paramita of prajna is the most important of the paramitas, and the forerunner of the other five. By using prajna wisdom one can eradicate the defilement of ignorance.

I loved playing basketball when I was young, so I often draw my
analogies from basketball: be it spiritual cultivation, academic study,
or interacting with others, they’re all like playing basketball. For
example, when trying to get along with others, you should not go off to
fight your own battles, for it is important to remember team spirit. One
should wait for the right time to act, just as when one has possession
of the ball, one must wait for any opportunity to make a shot. And if
you break the rules, you must admit your fault, just as in raising one’s
hand in a game.

When playing basketball, one must have the spirit of the six paramitas:
you must pass the ball to your teammates to help them to score points
on a basket (giving), you need to play by the rules of the court
(morality), you must show restraint to avoid being bumped by others
during the heat of a match (patience), you must practice your skills if
you want to score (diligence), and, in addition to fundamentals, you
must develop basketball strategy in order to win (prajna).

Why is prajna considered the foremost paramita? The Treatise on the Perfection of Great Wisdom says, “the other five perfections are blind without prajna to guide them.” It is impossible to reach the ultimate goal by relying only upon the other five paramitas and attempting to do without prajna. This is why prajna is described as the foundation of the six paramitas and is also the foundation of the Dharma.

The Lotus Sutra states, “The turmoil of the three realms is
like a burning house.” The three realms of Buddhist cosmology (the
desire realm, the form realm, and the formless realm) are like a burning
house. But if we make our minds nice and cool, then the blaze of
suffering that presses upon us will disappear. Only by cultivating prajna without the expectation of gain can we succeed with the six paramitas.

Once the Chan master Caoshan Huixia said to his attendant, “An
enlightened person will be unperturbed by heat, no matter how hot it
gets inside or outside.”

Huixia’s attendant agreed. Huixia then asked, “If it were extremely hot now, where would you go to escape it?”

The attendant answered, “I would seek refuge in a burning-hot cauldron.”

Huixia was puzzled. He asked further, “Nothing is hotter than a cauldron. Why would you seek refuge in such blazing heat?”

Pointing at his heart, the attendant answered, “The great mass of suffering cannot reach me here.”

The Diamond Sutra reveals to us the secret of success: to have a mind that does not abide in anything. This is prajna.
The mind itself is all of wondrous existence, while abiding in nothing
is true emptiness; and there cannot be wondrous existence without true
emptiness. The prajna of the Buddha can make one
understand the mind and body with crystal clarity, like the moon
reflected in water, transporting one from this shore of delusion and
attachment to the other shore that is permanent, blissful, pure, and has
an inherent self. Practitioners are able to turn a world of blazing
heat into a realm that is refreshingly cool, and transform defilement
and affliction into the Pure Land. Such people find no situation in
which they are not content.


1. These are the “five causes of loss”: five things mentioned in the Buddhist sutras that can destroy our wealth. Ed.

2.
The three kinds of supernatural knowledge are knowledge of past,
present, and future lives, heavenly eyes, and the power of ending all
defilement. Ed.

3.
橫遍十方,豎窮三際: The ten directions are the four cardinal directions, the
four intermediate directions, plus above and below, and the three time
periods are the past, present, and future. There is a suggestion in the
Chinese expression that space exists on a horizontal plane and that time
exists on a vertical plane, with the two together encompassing
everything. Ed.

4.
This type of patience comes from the realization that, on a
supramundane level, phenomena do not truly arise or cease, and all
things are simply as they are. Ed.

Q 7 Write down Sangha Vadana in Pali as well as in English

Sangha Vandana

Supati-panno Bhagavato
sâvaka sangho, Ujupati-panno Bhagavato sâvaka sangho.
Ñâya-patipanno Bhagavato sâvaka sangho. Sâmici-patipanno
Bhagavato sâvaka sangho
Yadidam cattâri purisa yugâni attha-purisa-puggalâ
Esa Bhagavato sâvaka sangho.
Âhu-neyyo, pâhu-neyyo, Dakkhi-neyyo,añjalikaraniyo,
anuttaram puññakkhetam lokassâti


Translation - Homage
to the Disciples of the Buddha
The Sangha of the Blessed One’s disciples has entered on the good way;
the Sangha of the Blessed One’s disciples has entered on the straight
way; the Sangha of the Blessed One’s disciples has entered on the proper
way, that is to say; the Four Pairs of Men, the Eight Types of Persons;
the Sangha of the Blessed One’s disciples is fit for gifts, fit for
hospitality, fit for offerings, and fit for reverential salutation,
as the incomparable field of merit for the world.

https://www.youtube.com/watch?v=keaSoeWDbPo
Buddhism - Pali Chantings {Salutations to Sangha of Blessed}

Harshavardhan Devde
Published on Jul 12, 2007
These verses are recited to pay homage to the Triple Gem - Buddha,
Dhamma and Sangha. These words explain some of the great qualities and
virtues pertaining to the Triple Gem. By reciting these words, one can
understand the admirable qualities of the Triple Gem and so develop
one’s confidence in their intrinsic worth.


The Buddha himself explained these qualities in many of His Suttas. He
also advised his followers to recite these words to be mindful of the
Buddha, Dhamma and Sangha in times of fear or disturbance, whether
arising from external sources or through evil influences so that such
disturbances can be vanquished. This is because the Buddha, Dhamma and
Sangha are free from all kinds of defilements and hindrances such as
greed, anger and ignorance.

Pali

Supatipanno Bhagavato savaka-sangho

Ujupatipanno Bhagavato savaka-sangho

Ñayapatipanno Bhagavato savaka-sangho

Samicipatipanno Bhagavato savaka-sangho

Yadidam cattari purisayugani attha

purisa-puggala, esa Bhagavato savaka-sangho

Ahuneyyo, pahuneyyo, dakkhineyyo,

Anjalikaraniyo, anuttaram punnakkhettam lokassa ti

English Translation

The Sangha of the Blessed One’s disciples has entered on the good way;
The Sangha of the Blessed One’s disciples has entered on the straight
way; The Sangha of the Blessed Ones disciples has entered on the right
path; The Sangha of the Blessed One’s disciples has entered on the
proper way; That is to say, the Four Pairs of Men, the Eight Types of
Persons; The Sangha of the Blessed One’s disciples is fit for gifts, fit
for hospitality, fit for offerings and fit for reverential salutation
As the incomparable field of merits for the world.

Pali Chantings

Sangham jivitam yava nibbanam

saranam gacchami

Ye ca Sangha atita ca

Ye ca Sangha anagata

Paccuppanna ca ye Sangha

Aham vandami sabbada

English translations

The Sangha of the ages past,

The Sangha that are yet to come,

The Sangha of the present age,

I always pay homage to them.

Pali Chantings

Natthi me saranam annam

Sangho me saranam varam

Etena sacca-vajjena

Hotu me jayamangalam

English translations

No other refuge do I seek;

The Sangha is my matchless refuge;

By the might of this truth,

May joyous victory be mine!

Pali

Uttamangena vandeham

Sangham ca tividhuttamam

Sanghe yo khalito doso

Sangho khamatu tam mamam

English translation

With my bows I humbly worship,

The Sangha triply unrivalled;

If I have done wrong to the Sangha

May the Sangha forgive me.
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These verses are recited to pay homage to the Triple Gem - Buddha, Dhamma and Sangha. These words…


Q 8 Write an essay on what you understand about the meaning of each of the nine qualities of the Sangha


Supreme Qualities of the Sangha (Sangha Guna)

1. Here it must be noted that Sangha is not bhikkhus. Sangha means the Nobles or Ariyas, those who have attained one of the magga phala. (Sangha means one who has removed  “san“, i.e., “san” + “gha“).

Supatipannō,
Bhagavatō Savakasanghō. Ujupatipannō, Bhagavatō Savakasanghō.
Nayapatipannō, Bhagavatō Savakasanghō. Sämichipatipannö, Bhagavatō
Savakasanghō. Yadidam chattari purisayugāni atta purisapuggalā, esa Bhagavato Savakasanghō, Āhuneyyō, pāhuneyyō, dakkhineyyō, anjalikaraneeyō, anuttaram punnakkhettam lokassa ti.

2. Bhagavatō Savakasanghō means Noble disciples of the Buddha. The first four phrases describe four Noble qualities: Supatipannō, Ujupatipannō, nāyapatipannö, and Sämichipatipannö.

  • Patipannö means “having such quality”: “Su” means goodness and morality; “uju” means straightforward and not crooked in character; “nāya” means nana or wise; “sāmichi
    means pleasant to associate. Thus it is easy to what is meant
    (succinctly) by those phrases. But as with all these qualities, it is
    not possible to describe them fully in words.

3. “Yadidam chattari purisayugāni atta purisapuggalāmeans thus described eight types of persons (attapurisa puggala) of four Noble (purisa) lineages. Eight types comes when each stage is divided into two, for example, Arahant magga and Arahant phala.

4. Then starting with “esa Bhagavato Savakasanghō” (i.e., those Noble disciples of the Buddha), five more qualities are stated:  Āhuneyyō, pāhuneyyō, dakkhineyyō, anjalikaraniyō, anuttaram punnakkhettam lokassa.

  • In those words, “neyyō” means niyama dhamma or core principle of nature; also called “nyāma“. Then “āhu” means “grasped”, “pāhu” means “inseparable” or “fused together”, “dakkhi” means “see”. Thus those disciples have clearly seen the core principles of nature (paticca samuppada), have grasped them and will not be separated from them ever.
  • Because of that, they can dissolve and remove the causes (food) that fuel the sansaric journey: anjalikaraneeyō. Here “an” means “āhara” or causes, “jali” is water (dissolve), and karenneya means “do”. Another meaning of “an” is “horn” with sharp tips (as in a bull), which can hurt others; here anjalikaraneeyō means dissolving them (by cultivating metta) so that they cannot hurt others.
  • anuttaram punnakkhettam:  anuttara is unmatached, punna is meritorious, and ketha
    is for a field. Thus it means these disciples are like fertile fields,
    that can provide unlimited resources to others (just like a
    well-cultivated field can provide food for many).

You can
download the above audio files below by clicking “DOWNLOAD”. You can
play it there or right-click on the screen and choose “save as..” to
save to your computer.

DownloadDownload

More audio files are at: “Sutta Chanting (with Pali Text)“.



puredhamma.net
The
24 supreme qualities of the Buddha, Dhamma, Sangha (called “suvisi
guna”) are discussed. Audio recordings of the Pali recitals are
provided.
Q 9  What was Siddhartha in his immediate past life ? What was his role ?
Siddhartha is a  name meaning “one who has accomplished a goal,” and Gautama is a family name.
His father, King Suddhodana, was the leader of a large clan called the
Shakya (or Sakya). It’s not clear from the earliest texts whether he was
a hereditary king or more of a tribal chief. It is also possible that
he was elected to this status.

Suddhodana married two sisters, Maya and Pajapati Gotami. They are
said to have been princesses of another clan, the Koliya, from what is
northern India today. Maya was the mother of Siddhartha, and he was her
only child. She died shortly after his birth. Pajapati, who later
became the first Buddhist nun, raised Siddhartha as her own.

By all accounts, Prince Siddhartha and his family were of the
Kshatriya caste of warriors and nobles. Among Siddhartha’s more
well-known relatives was his cousin Ananda, the son of his father’s
brother. Ananda would later become the Buddha’s disciple and personal
attendant. He would have been considerably younger than Siddhartha,
however, and they didn’t know each other as children

Everyone in their village loves Siddhartha. But although he brings joy
to everyone’s life, Siddhartha feels little joy himself. He is troubled
by restless dreams and begins to wonder if he has learned all that his
father and the other Brahmins can teach him. As Hesse says, “…they had
already poured the sum total of their knowledge into his waiting
vessel; and the vessel was not full, his intellect was not satisfied,
his soul was not at peace, his heart was not still” (5).

Siddhartha is dissatisfied with the Brahmans because despite their
knowledge, the Brahmins are seekers still, performing the same exercises
again and again in order to reach their goal‹Nirvana: the peace of
oneness with Atman the Divine within‹without ever finding it. But if
Atman is within, then oneness with it must proceed by focusing on the
world within. As Siddhartha says, “One must find the source within one’s
Self, one must possess it. Everythig else was seeking‹a detour, error”
(7). It is Siddhartha’s search for this new path that leads him to the
ascetic Samanas.

When Siddhartha announces his intention to join
the Samanas, his father becomes very upset and forbids Siddhartha’s
departure. In respectful defiance, Siddhartha does not move. His
frustrated father leaves him, gazing out of his window periodically to
see if Siddhartha has left. The obstinate youth, though, remains
motionless. Night passes. In the morning, Siddhartha’s father returns to
his intransigent son and realizes that while Siddhartha’s body remains
is present, his mind had already departed. Siddhartha’s father
acquiesces to his son’s wishes and allows him to leave, reminded him
that he is welcome back should he find disillusionment with the Samanas.
Govinda joins Siddhartha as they disappear into the forest in search of
the Samanas.

With the Samanas

As Samanas, Siddhartha and
Govinda relinquish all their possessions and dedicate themselves to
meditation, fasting, and other methods of mortification. As a result of
this, the normal human world becomes anathema to Siddhartha. It is all
illusory and destined to decay, leaving those who treasure it in great
pain. With the Samanas, “Siddhartha had one goal - to become empty, to
become empty of thirst, desire, dreams, pleasure, and sorrow‹to let the
Self die” (14). His path to self-negation was through physical pain,
pain he endured until he no longer felt it as pain. When pain is gone,
the Self fades into oblivion and peace is attained. But while pain
became a memory for Siddhartha, peace did not come.

After having
been with the Samanas for some time, Siddhartha expresses concern that
he is no closer to his goal than he was before joining the Samanas.
Govinda replies that while they have grown in spirit, they still have
much to learn. In response, Siddhartha derisively comparesthe Samanas’
life to that of a drunkard, a series of temporary respites from the
pains of existence. Ultimately, Siddhartha reasons, one cannot really
learn anything from teachers or the doctrines they espouse. As
Siddhartha tells Govinda, “There is, my friend, only a knowledge‹that is
everywhere, that is Ataman, that is in me and you and every creature,
and I am beginning to believe that this knowledge has no worse enemy
than the man of knowledge, than learning” (19). Siddhartha is unsettled
by the implications of his thoughts but feels certain that the Samanas
have nothing for to teach him. For this reason, Siddhartha declares that
he will leave the Samanas soon.

Three years after joining the
Samanas, Siddhartha and Govinda hear intriguing rumors of a great man,
Goatama, the Buddha, who, having attained enlightenment, teaches others
the way to peace. Govinda is immediately entranced by this tale and
tells Siddhartha of his intent to seek out Goatama. Siddhartha,
surprised by Govinda’s uncharacteristic initiative, wishes his friend
well. Govinda, though, wishes Siddhartha to seek the Buddha with him.
Siddhartha expresses his doubt that anything new can be learned from
this man, but surrenders to Govinda’s enthusiasm and agrees to go. The
leaders of the Samanas scolds Siddhartha and Govinda for their
departure. Siddhartha then demonstrates his mastery of the Samana ways
by hypnotizing the old master.

Goatama

Siddhartha and Govinda travel to Savathi, where
they discover that the Buddha is staying in Jetavana, in the garden of
Anathapindika. Arriving in Jetavana, Siddhartha recognizes Goatama
immediately despite his nondescript dress: “he wore his gown and walked
along exactly like the other monks, but his face and his step…spoke of
peace, spoke of completeness,…an unfading light, an invulnerable
peace.”(28). And while Siddhartha is not terribly interested in what the
Buddha has to say, he is completely taken with the Buddha’s demeanor.

The
two men hear Gotama’s sermon, after which Govinda announces his
intention to join in Goatama’s discipleship. Siddhartha commends Govinda
for his decision, but says that he will not join up. Govinda asks
Siddhartha what fault he finds in the Buddha’s program that makes him
resist pledging his allegiance. Siddhartha says that he finds no fault;
he just does not want to join. The next day Govinda takes his monk’s
robe and bids Siddhartha a sad farewell.

As Siddhartha is
leaving, he runs into Goatama in the woods and questions the Buddha
about his teachings. Siddhartha compliments the theoretical coherence of
Gotama’s worldview, the ultimate unity of creation and the incessant
chain of causes and effects, but remarks that Goatama’s doctrine of
salvation, the transcendence of causation, calls into question the
consistency of his position. Goatama responds by saying that he goal of
his teaching is not “to explain the world to those who are thirsty for
knowledge. It’s goal is quite different; its goal is salvation from
suffering. That is what Goatama teaches, nothing else” (33). Siddhartha,
afraid that he has offended the Buddha, reiterates his confidence in
the Buddha’s holiness, but expresses his doubt that any teaching can
ever provide the learner with the experience of Nirvana. And while
Gotama’s path may be appropriate for some, Siddhartha says that he must
take his own path, lest self-deception overtake him and he admit to
Nirvana before having actually attained it. The Buddha admonishes
Siddhartha to beware his own cleverness then wishes him well on his
path.

Awakening

As Siddhartha leaves the Buddha, he
realizes that a change has overcome him: he has outgrown the desire for
teachers. From teachers he had sought to discover the mystery of his
Self. As Siddhartha says, “Truly, nothing in the world has occupied my
thoughts as much as the Self, this riddle, that I live, that I am one
and am separated and different from everybody else, that I am
Siddhartha” (38). But in seeking this Self, Siddhartha has only
succeeded in fleeing from it. He was so consumed in annihilating this
Self that he had lost sight of it completely. The path to
self-knowledge‹and with it a knowledge of everything: Atman and Brahman
are one‹cannot proceed by listening to the voice of others. Instead, as
Siddhartha puts it, “I will learn from myself, be my own pupil; I will
learn from myself the secret of Siddhartha” (39).

This awakening
leads to a change in Siddhartha’s perception of the world. Whereas he
formerly reviled the world as a painful illusion, a distraction from a
submerged, unitary reality, he now sees that the value in the world of
the senses. Unlike the Brahmins and Samanas who ignored the wondrous
diversity of shapes and colors around them, seeking to reduce everything
to the common denominator of Braham, Siddhartha became convinced that
truth was in the plurality rather than the commonality of nature. As he
says, “meaning and reality were not hidden somewhere behind things, they
were in them, in all of them” (40).

This realization set
Siddhartha apart from all of his previous associations. He was no longer
a Brahmin or a Samansa, and he had resisted following his friend
Govinda into the Buddha’s discipleship. While this consciousness of
solitude was frightening, it was also exhilarating; untethered from
these communities and languages of thought, Siddhartha was more himself
than ever. Enlivened by this new feeling of authenticity, Siddhartha
“bean to walk quickly and impatiently, no longer homewards, no longer to
his father, no longer looking backwards” (42).

https://www.answers.com/Q/What_was_Prince_Siddharthas_life

What was Prince Siddharthas life?

Prince Siddhartha’s life was different than most peoples. When he was
born his mother Maya died. So then his dad had to take care of him and
he said that he would only let his son have the best of everything best
food, the best education, and of course the best clothes.His dad also
said that he would have nothing less than the best and that he was not
allowed to see the world outside the
walls of the palace. One day Prince Siddhartha made his bus driver take
him around in the city.First he came accross two old men aging. But the
prince did not know what aging was and when he say it he did not like
it. On his second trip he saw a person with a sickness but he did not
know what sickness was either. And he did not like that either. On his
third trip he saw and old person die .And he definetly didnt like that
either.(who does!) And on his last trip he saw an astetic.

An astetic is a person that gives up worldly pleasures to find
enlightenment.When Siddhartha saw this he wanted tobecome an astetic.
One day the prince asked a taxi driver to take him to the forest. When
he was there he took of all of his jewelry and he vauluable stuff. When
he was done he took of his clothes and put on a white robe.Then he
started walking around to start his new life. (More stuff astetics can
do
is……………………………………………………………..
Hold their breath for long periods of time.
…………………………………………………………………………………………………………..)
After a while the prince did not reach enlightenment beign and astetic
and he didnt reach it beign a prince so he made a middle way. This way
was becoming the BUDDHA! Siddhartha walked under a Bodhi tree and then
he started to medidtate.Then and evil sprirt named Mana tried to delude
Siddhartha into become evil but Siddhartha didnt pay attention to any of
them. AND FROM THERE ON PRINCE SIDDHARTHA HAS BEEN TEACHING PEOPLE HOW
TO BECOME AWAKENED. UNTIL HE DIED AT AGE 80. THE END!

Q10 Give an account of Bodhistta Setaketu

http://www.chinabuddhismencyclopedia.com/en/index.php…

Buddism 14172.jpg
Svetaketu (Pali: Setaketu), who was reborn as Siddhartha, who would
become the Buddha Sakyamuni; since then the Bodhisattva has been Natha
(or Nathadeva) who will be reborn as Ajita and will become the Buddha
Maitreya (Pali Metteyya). While this Bodhisattva is the foremost of the
dwellers in Tusita, the ruler of this world is another deva called
Santusita (Pali: Santusita). The beings of this world are 3,000 feet
(910 m) tall and live for 576,000,000 years (Sarvastivada tradition).
The height of this world is 320 yojanas above the Earth.


chinabuddhismencyclopedia.com
Svetaketu
(Pali: Setaketu), who was reborn as Siddhartha, who would become the
Buddha Sakyamuni; since then the Bodhisattva has been Natha (or
Nathadeva) who will be reborn as Ajita and will become the Buddha…
Q 11. How many types of Bodhisattas are tere ? Elaborate on each of them.

https://en.wikipedia.org/wiki/List_of_bodhisattvas
List of bodhisattvas
From Wikipedia, the free encyclopedia
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Relief image of the bodhisattva Avalokiteśvara from Mount Jiuhua, Anhui, China

In Mahayana and Vajrayana Buddhist thought, a bodhisattva (Chinese: 菩薩;
pinyin: púsà; Japanese pronunciation: bosatsu; Korean pronunciation:
bosal) is a being who is dedicated to achieving complete Buddhahood.
Conventionally, the term is applied to beings with a high degree of
enlightenment. Bodhisattva literally means a “bodhi (enlightenment)
being” in Sanskrit. Mahayana practitioners have historically lived in
many other countries that are now predominantly Hindu, Muslim or
Theravada Buddhist; remnants of reverence for bodhisattvas has continued
in some of these regions.

The following is a non-exhaustive list
of bodhisattvas primarily respected in Indian, Tibetan Buddhism and
East Asian Buddhism.

Primary Bodhisattvas

Ākāśagarbha

Chinese: 虛空藏; pinyin: Xūkōngzàng; Japanese pronunciation: Kokūzō;
Korean: 허공장, Tibetan: ནམ་མཁའི་སྙིང་པོ།, THL: Namkha’i Nyingpo) is a
bodhisattva who is associated with the great element (mahābhūta) of
space (ākāśa).

Avalokiteśvara (Padmapani)

(Chinese:
觀音; pinyin: Guanyin; Japanese pronunciation: Kannon; Korean: 관음;
Vietnamese: Quán Thế Âm, Tibetan: སྤྱན་རས་གཟིགས་, THL: Chenrézik)

The bodhisattva of compassion, the listener of the world’s cries who
uses skillful means to come to their aid; the most universally
acknowledged bodhisattva in Mahayana Buddhism and appears unofficially
in Theravada Buddhism in Cambodia under the name Lokeśvara. This
bodhisattva gradually became identified predominantly as female in East
Asian Buddhism and its name may originally have been Avalokitāśvara.

Kṣitigarbha

(Chinese: 地藏; pinyin: Dìzáng; Japanese pronunciation: Jizō; Korean: 지장;
Vietnamese: Địa Tạng, Tibetan: ས་ཡི་སྙིང་པོ, THL: Sayi Nyingpo).

Kṣitigarbha is a bodhisattva primarily revered in East Asian Buddhism
and usually depicted as a Buddhist monk. His name may be translated as
“Earth Treasury”, “Earth Store”, “Earth Matrix”, or “Earth Womb”.
Kṣitigarbha is known for his vow to take responsibility for the
instruction of all beings in the six worlds between the death of Gautama
Buddha and the rise of Maitreya, as well as his vow not to achieve
Buddhahood until all hells are emptied. He is therefore often regarded
as the bodhisattva of hell-beings, as well as the guardian of children
and patron deity of deceased children and aborted fetuses in Japanese
culture.

Mahāsthāmaprāpta

(Chinese: 大勢至; pinyin: Dàshìzhì; Japanese pronunciation: Daiseishi; Korean: 대세지; Vietnamese: Đại Thế Chí)

Mahāsthāmaprāpta (Korean: Daeseji) is a mahāsattva representing the
power of wisdom, often depicted in a trinity with Amitābha and
Avalokiteśvara, especially in Pure Land Buddhism. His name literally
means “arrival of the great strength”.

Maitreya, Pali Metteyya

In some Buddhist texts such as the Amitabha Sutra and the Lotus Sutra,
he is referred to as Ajita. Chinese: 彌勒; pinyin: Mílè; Japanese
pronunciation: Miroku; Korean: 미륵; Vietnamese: Di-lặc, Tibetan: བྱམས་པ་,
THL: Jampa).

According to both Mahayana and Theravada Buddhism,
Maitreya is regarded as the future buddha. Buddhist tradition, Maitreya
is a bodhisattva who will appear on Earth in the future, achieve
complete enlightenment, and teach the pure dharma. According to
scriptures, Maitreya will be a successor to the present Buddha, Gautama
Buddha.[1][2] The prophecy of the arrival of Maitreya refers to a time
in the future when the dharma will have been forgotten by most on the
terrestrial world. This prophecy is found in the canonical literature of
all major schools of Buddhism. Maitreya has also been adopted for his
millenarian role by many non-Buddhist religions in the past such as the
White Lotus as well as by modern new religious movements such as
Yiguandao.

Mañjuśrī

(Chinese: 文殊; pinyin: Wénshū;
Japanese pronunciation: Monju; Korean: 문수; Vietnamese: Văn Thù, Tibetan:
འཇམ་དཔལ་དབྱངས།, THL: Jampelyang)

Mañjuśrī is a bodhisattva
associated with prajñā (transcendent wisdom) in Mahayana Buddhism. In
Tibetan Buddhism, he is also a yidam. His name means “Gentle Glory”.[3]
Mañjuśrī is also known by the fuller Sanskrit name of
Mañjuśrīkumārabhūta,[4] literally “Mañjuśrī, Still a Youth” or, less
literally, “Prince Mañjuśrī”.

Samantabhadra

Chinese:
普賢菩薩; pinyin: Pǔxián; Japanese pronunciation: Fugen; Korean: 보현;
Vietnamese: Phổ Hiền, Tibetan: ཀུན་ཏུ་བཟང་པོ, THL: Küntu Zangpo,
Mongolian: Хамгаар Сайн}

Samantabhadra Universal Worthy is
associated with practice and meditation. Together with the Buddha and
Mañjuśrī, he forms the Shakyamuni trinity in Buddhism. He is the patron
of the Lotus Sutra and, according to the Avatamsaka Sutra, made the ten
great vows which are the basis of a bodhisattva. In China, Samantabhadra
is associated with action, whereas Mañjuśrī is associated with prajñā.
In Japan, Samantabharda is often venerated by the Tendai and in Shingon
Buddhism, and as the protector of the Lotus Sutra by Nichiren Buddhism.
In the Nyingma school of Tibetan Buddhism, Samantabhadra is also the
name of the Adi-Buddha - in indivisible Yab-Yum union with his consort,
Samantabhadrī.

Vajrapāṇi

(Chinese: 金剛手; pinyin:
Jīngāngshǒu; Japanese pronunciation: Kongōshu; Korean: 금강수; Vietnamese:
Kim cương thủ, Tibetan: ཕྱག་ན་རྡོ་རྗེ་, THL: Chakna Dorjé)

Vajrapāṇi (Sanskrit, “Vajra in [his] hand”) is one of the
earliest-appearing bodhisattvas in Mahayana Buddhism. He is the
protector and guide of Gautama Buddha and rose to symbolize the Buddha’s
power.

Vajrapāṇi is extensively represented in Buddhist
iconography as one of the three protective deities surrounding the
Buddha. Each of them symbolizes one of the Buddha’s virtues: Mañjuśrī
manifests all the Buddhas’ wisdom, Avalokiteśvara manifests all the
Buddhas’ compassion and Vajrapāṇi manifests all the Buddhas’ power as
well as the power of all five tathāgatas. Vajrapāṇi is one of the
earliest dharmapalas and the only Buddhist deity to be mentioned in the
Pāli Canon as well as be worshiped in the Shaolin Monastery, in Tibetan
Buddhism and in Pure Land Buddhism, where he is known as
Mahasthamaprapta and forms a triad with Amitābha and Avalokiteśvara.

Manifestations of Vajrapāṇi can also be found in many Buddhist temples
in Japan as dharma protectors called the Niō (仁王) or “Two Kings”. The
Niō are two wrathful and muscular guardians of the Buddha standing today
at the entrance of many Buddhist temples in East Asian Buddhism. They
are said to be dharmapala manifestations of Vajrapāṇi. According to
Japanese tradition, they traveled with Gautama Buddha to protect him,
reminiscent of Vajrapāṇi’s role in the Ambaṭṭha Sutta of the Pali Canon.
Within the generally pacifist tradition of Buddhism, stories of
dharmapalas justified the use of physical force to protect cherished
values and beliefs against evil. The Niō are also seen as a
manifestations of Mahasthamaprapta in Pure Land Buddhism and as
Vajrasattva in Tibetan Buddhism.[5]

Vajrapāṇi is also associated
with Acala, who is venerated as Fudō-Myō in Japan, where he is serenaded
as the holder of the vajra.[6]
Classification
Four Great Bodhisattvas

There are several lists of four Bodhisattvas according to scripture and local tradition.

Popular Chinese Buddhism generally lists the following, as they are associated with the Four Sacred Mountains:

Avalokiteśvara
Kṣitigarbha
Mañjuśrī
Samantabhadra

The Womb Realm Mandala of Esoteric Buddhism provides another
enumeration. These bodhisattvas are featured in the Eight Petal Hall in
the center of the mandala. They are as follows:

Samantabhadra
Mañjuśrī
Avalokiteśvara
Maitreya

The Avataṃsaka Sūtra mentions four bodhisattvas, each of whom expounds a
portion of the Fifty-two Stages of Bodhisattva Practice.

Dharmaprajñā
Guṇavana
Vajraketu
Vajragarbha

The Lotus Sutra provides a list of bodhisattvas that are the leaders of the Bodhisattvas of the Earth.

Viśiṣṭacāritra
Anantacāritra
Viśuddhacāritra
Supratiṣṭhitacāritra

Five Great Bodhisattvas

Chapter 7 of the Humane King Sutra provides an enumeration of five
bodhisattvas, known as the “Five Bodhisattvas of Great Power (五大力菩薩).”
There are two Chinese translations of this text, each providing an
entirely different name to these figures. Their association with the
cardinal directions also differs between versions.[7] They are as
follows:
Old translation (Kumaravija) Direction New translation (Amoghavajra) Direction
無量力吼 West Vajrapāramitā (剛波羅蜜多) Central
雷電吼 North Vajrayakṣa (金剛夜叉) North
無畏方吼 East Vajratīkṣṇa (金剛利) West
龍王吼 South Vajraratna (金剛宝) South
金剛吼 Central Vajrapāṇi (金剛手) East
Sixteen Bodhisattvas

The Niṣpannayogāvalī provides a list of bodhisattvas known as the
“Sixteen Honored Ones of the Auspicious Aeon.” They also appear in a
Sutra with the same title (賢劫十六尊). They are as follows, along with their
respective associated directions:
East South West North

Maitreya
Amoghadarśana
Sarvāpāyajaha
Sarvaśokatamonirghātana

Gandhahastin
Śauraya
Gaganagañja
Jñānaketu

Amitaprabha
Bhadrapāla
Jālinīprabha
Candraprabha

Akṣayamati
Pratibhānakūṭa
Vajragarbha
Samantabhadra

Another set of sixteen are known as the “Sixteen Great Bodhisattvas”
and make up a portion of the Diamond Realm Mandala. They are associated
with the Buddhas of the cardinal directions.
Akṣobhya
(East) Ratnasaṃbhava
(South) Amitābha
(West) Amoghasiddhi
(North)

Vajrasattva
Vajrarāga
Vajrarāja
Vajrasādhu

Vajraratna
Vajraketu
Vajrateja
Vajrahāsa

Vajradharma
Vajrahetu
Vajratīkṣṇa
Vajrabhāṣa

Vajrakarma
Vajrayakṣa
Vajrarakṣa
Vajrasaṃdhi

Twenty-five Bodhisattvas

According to the Sūtra on Ten Methods of Rebirth in Amitābha Buddha’s
Land (十往生阿彌陀佛國經), those people who are devoted to attaining rebirth in
the Western Pure Land are protected by a great number of bodhisattvas.
Twenty-five of them are given by name:

Avalokiteśvara
Mahāsthāmaprāpta
Bhaiṣajyarāja
Bhaiṣajyasamudgata
Samantabhadra
Dharmeśvara
Siṃhanāda
Dhāraṇī
Ākāśagarbha
Guṇagarbha
Ratnagarbha
Vajragarbha
Vajra
Girisāgaramati
Raśmiprabharāja
Avataṃsakarāja
Gaṇaratnarāja
Candraprabharāja
Divākararāja
Samādhirāja
Samādhīśvararāja
Maheśvararāja
Śuklahastarāja
Mahātejarāja
Anantakāya


en.wikipedia.org
In
Mahayana and Vajrayana Buddhist thought, a bodhisattva (Chinese: 菩薩;
pinyin: púsà; Japanese pronunciation: bosatsu; Korean pronunciation:
bosal) is a being who is dedicated to achieving complete Buddhahood.
Conventionally, the term is applied to beings with a high degree of
enlightenment. B…

comments (0)
05/29/19
LESSON 3006 Thu 30 May 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of Eternal Bliss as Final Goal Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Buddhasasana “In the Buddha you see clearly a man, simple, devout, alone, battling for light, a vivid human personality, not a myth. He too gave a message to mankind universal in character.” TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI TBSKPB 668, 5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka India Ph: 91 (080) 25203792 Email: buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) https://www.keepinspiring.me/buddha-quotes/ 108 Buddha Quotes on Meditation, Spirituality, and Happiness in 41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית 45) Classical Hmong- Lus Hmoob, 46) Klasszikus magyar-Klasszikus magyar,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:27 pm

LESSON 3006 Thu 30 May 2019

Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness

Tipitaka is the
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal

Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]


from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level



Buddhasasana


“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”


TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI
TBSKPB
668,
5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:
buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org


https://www.keepinspiring.me/buddha-quotes/

in 41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית


45) Classical Hmong- Lus Hmoob,46) Klasszikus magyar-Klasszikus magyar,

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Each thangka is created using traditional methods and strictly adhering to the proportions of deities as they are laid down in Buddhist scripture. The colors are natural, extracted from plants and minerals, and adorned with 24k gold paint. Each piece is witness to a unique tradition that survives intact to this day.The thangka comes framed in a traditional silk brocade border.Finished size with border is 36 x 28 in.Learn more about thangka painting at Norbulingka here.HDD jgg

http://www.wiseattention.org/blog/2012/09/07/learning-meditation-from-the-buddha-a-meeting-with-ven-analayo/



I met German-born Analayo some years ago when he was living a
life of intensive meditation and study in a small retreat centre in Sri
Lanka. He told me how his study of the Buddha’s original meditation
teaching had led him to question established approaches to practice.


Since then, he has published an acclaimed work on the
Satipatthana Sutta, the Buddha’s main teaching on mindfulness, taken
full Bhikkhu ordination, published many groundbreaking essays on Pali
Buddhism, especially comparisons between the Pali Suttas and the Chinese
versions, the Agamas and become a widely respected scholar and
academic. As this interview shows, he is above all a deeply devoted
Dharma practitioner


Vishvapani: How do you come to be living as a Buddhist monk here in Sri Lanka?


Analayo: I studied martial arts in Berlin and I found that the
discipline offered a way to express and contain my anger, but it didn’t
address the root of the problem. Along with martial arts I also learned
Soto Zen meditation, and when I found that through practising that some
of my anger no longer arose I became very interested in meditation. I
travelled to Asia and ended up in Thailand where I did a course in
mindfulness of breathing with Ajahn Buddhadasa. With Zen you are told to
just sit, but no more, and through Buddhadasa’s teaching I now received
some instruction in meditation.


Then came the start of the rainy season and the custom in Thailand is
for many people to become monks for the three months of the rains. So
that’s what I did, and I stayed in a cave on a hilltop, surrounded on
three sides by the sea, and there I had the opportunity to live a very
meditative life.


Once I was in robes I found that the monastic lifestyle supported
meditation so I decided to continue with it. Later I came to Sri Lanka
and stayed with Godwin Samaratane, who was an excellent meditation
teacher, and in 1995 he sent me to develop the Lewelle Meditation
Centre. Here we have a main house with a small community, and we’ve
built several kutis on the hill where I stay and other visitors can come
to meditate.


Godwin brought out aspects of meditation that are in the suttas [the
records of the Buddha’s discourses recorded in the Pali language] but
which have been neglected in Theravada tradition. He had a very
open-minded approach that emphasised emptiness, working constructively
with emotions, and developing metta (loving-kindness). He
wanted me to provide scholarly back-up for what he was doing, so he
introduced me to a university professor and the people at the university
just told me that I would be doing a PhD!


V: As a dedicated meditator, what was your motivation for engaging with academic study?


A: I wanted a better understanding of the Buddha’s teaching, and I
hoped to approach Buddhism both from the inside perspective of a
Buddhist monk and meditator, and also to look at it scientifically.
Being a meditating monk the most obvious topic was satipatthana, the development of mindfulness, and I found that there is almost no research on satipatthana or the Satipatthana Sutta, the principal canonical text concerning it.


The book I have eventually written is not only a vindication of
Godwin’s teaching, but also an attempt to go back to the roots and ask,
what were the Buddha’s basic ideas? What did he mean by insight
meditation? What is written in the Satipatthana Sutta, and how can other
suttas illuminate it?


The book reflects my particular perspective as both a scholar and a
practitioner. Academics sometimes go off at tangents because without
experience of practice they can get caught up in ideas that are a long
way from the original meanings. On the other hand meditation teachers
tend either to express their ideas and experience without going back to
the sources, or else to be steeped in the Theravada tradition. For
traditional Theravadins the suttas, which recount the Buddhas
discourses, and the commentaries, which were written later, are one
block. They see everything through the eyes of Buddhaghosha, the author
of the Visuddhimagga [the most important commentary] unaware
that there was an historical gap of 800 years between the Buddha and
Buddhaghosha. So I wanted to separate these out. The ideas and
techniques in the commentaries may well be good, but it’s important to
know that some weren’t taught by the Buddha.


V: How would you characterise the Buddha’s approach to meditation as it emerges from the discourses?


A: In the discourses when a monk comes to the Buddha and says he
wants to meditate, the Buddha usually just gives him a theme like,
‘don’t cling to anything.’ The monk goes off and when he returns he is
an arahant! [one with a high level of realisation]. In other
words, the Buddha gives the general pattern, not a precise technique
such as you find in the Visuddhimagga, whose approach we have
inherited. When the Buddha discusses concentration he talks about what
happens with the mind. He says that when pamojja (delight)
arises the mind naturally becomes joyful, and from that come happiness,
calm, tranquillity and concentration. So you should enjoy meditating,
and in enjoying itself the mind becomes unified.


At the same time the Buddha has a very clear, analytical approach,
and when he speaks of ‘the five hindrances’, for example, he is pointing
to specific experiences that imply specific antidotes. But that’s
different from issuing technical instructions. You could say that the
Buddha didn’t teach meditation so much as the skill of meditating or the
ability to meditate. He was concerned with stirring the natural
potential of individuals to awaken the mind on the basis of a very clear
distinction that never gets lost between what is wholesome in the mind
and what is unwholesome.


V: What difference does the distinction between commentarial
and sutta approaches to meditation make for what you do when you
meditate?


A: Being an ‘anger-type’ I thought it was important to develop metta. (loving-kindness). In Thailand I followed the Visuddhimagga approach of sending metta
to oneself, a friend, a neutral person and an enemy, and verbalising
good wishes. I found I got stuck in ideas, and when I turned to the
suttas I saw that the Buddha just says that, ‘with a mind full of metta’ (that is an attitude or feeling of loving-kindness) ‘he radiates metta
in all directions’. There’s no verbalisation, no particular people,
just this radiation. That made an incredible change in my practice and
from then on it evolved very strongly.


Another example is the counting methods in the commentarial approach
to the mindfulness of breathing, which are also not found in the suttas.
The Anapanasati Sutta
describes how in sixteen steps you can be aware of the breath, the
body, feelings, and what is happening in the mind. This extends to
seeing the impermanence of the breath.


This is an excellent approach to practice. Firstly, you calm the mind
by staying predominantly with bodily phenomena. Then you become aware
of your whole self as it sits in meditation, and then you notice how the
breath and the body become calmer. As soon as that happens thinking
activity also calms down, and joy arises. You’re aware of these changes
and encourage them, and that takes you away from the thinking activity
of the mind.


The commentarial approach implies narrowing the focus of attention
onto one point and only prescribes contemplating the most prominent
characteristics of the physical breath – not the many other dimensions
that are described in the sutta. Because you have so little material to
work on, the practice can become boring, so your mind wanders, and you
need counting as food for the mind. But counting can take you away from
the bodily experience of the breath to conceptual ideas about it.
However, if the mind has something it likes it will stay with it, and
that’s the way to get into deep concentration.


V: What about the importance of one-pointed concentration (ekagata), which is usually taught as the way to become fully absorbed?


A: Ekagata can also be translated as ‘unification of the
mind.’ So in developing meditative absorption it’s not so much that you
narrow everything down to a fine point. It’s more that everything
becomes ‘one’. If I take a large object and move it around you have no
trouble following it; but if you try to stay with a pin-point it’s very
difficult and that can create tension.


As you go deeper into meditation (in developing the higher states of meditative absorption known as jhana/dhyana) you need a reference point. But to enter jhana you have to let go of the five physical senses. So the experience of the breath becomes a mental equivalent of it (a nimitta)
not a felt experience. Sometimes meditators experience a light that is
an equivalent of the breath, which may envelop you entirely. Or the nimitta could be an experience of happiness or metta, or just mentally knowing the breath, and the mind becomes one with that.


An important term for meditative absorption is samadhi. We
often translate that as ‘concentration’, but that can suggest a certain
stiffness. Perhaps ‘unification’ is a better rendition, as samadhi means ‘to bring together’. Deep samadhi isn’t at all stiff. It’s a process of letting go of other things and coming to a unified experience.


V: I practice the five stages of the mettabhavana and I find that there’s a definite psychological value in that approach.


A: I’m not saying that the commentarial approach is wrong, only that
if it doesn’t work for you then there is an alternative. And whatever
practice you follow be aware if it comes from the Buddha or someone
else.


I know people who say the five-stage mettabhavana or the mindfulness
of breathing with counting works for them. That’s completely OK. I’m
trying to add to the commentarial view, and to broaden perspectives, not
to ask people to throw out the commentaries or their teacher’s
approach, and only listen to me. I have been practising the Goenka
technique for ten years and I got very good results with it. But I
wouldn’t say that it’s the only correct technique.


In the discourses the Buddha didn’t say that there’s one way for
everybody.  In the Theravada tradition there have been many debates
about the relationship between samatha (absorption) and vipassana (insight) as goals of meditation. But the discourses say that you can practice samatha first, and then vipassana, or the other way around, or both together. Both samatha and vipassana develop the mind and the two co-operate, but how you engage with them depends on the individual.


V: The breadth of this approach implies knowing yourself sufficiently so that you can plot a course.


A: The process of developing insight is a matter of gaining
self-knowledge and learning to act accordingly. If you sit down to
meditate you need to feel the tendency of the mind – what it needs and
what it wants to do. More broadly, I know that my tendency is towards
anger and that means that I need to develop tranquillity to balance my
personality.


V: You place great emphasis on mindfulness, and also to have a very broad view of its implications.


A: The presentation of mindfulness in the discourses suggests an
open, receptive state of mind in which you let things come to you. It’s
different from concentration (samatha) in that concentration
means focus and mindfulness means breadth, but without mindfulness you
can’t develop concentration. It’s also an important basis for insight
meditation (vipassana). Mindfulness has many facets. Many
teachers speak of mindfulness of the body, but people don’t talk much
about the contemplations of feelings, mind and dhammas that are
also in the Satipatthana Sutta. But if you take any experience – like
sitting here now – you can be aware of the bodily aspect, how you feel
about what we are discussing; the state of mind that we are each in; and
you can see it in the light of the Buddha’s teachings. Each situation
has these four aspects and mindfulness can focus on one or all of these
as appropriate


V: How has studying these suttas affected your own meditation?


A: It’s the ground of my practice. Before I started my academic work I
decided that however many hours I studied I would spend more hours
meditating. That’s why it took me six years to complete my work. I would
never lose touch with my meditation practice for the sake of
theoretical study. On the other hand, though, a good knowledge of
Buddha’s teachings ‘clears the path’ as it enables you to know what
you’re doing and then you don’t experience doubt. Now I can learn from
various meditation teachers without getting confused because I know what
lines I am pursuing in my own practice.


The Buddha gave the talks that are recorded in the suttas because he
thought people should know what they are doing. Meditation is like
eating and the knowledge you have gained from the suttas is like the
digestive juice that makes it possible for your body to digest the
nutrients. The two belong together, but meditation has to have the
priority. Doing PhD research is perhaps going to an extreme. But
studying informed sources can be helpful for everyone. They can shine a
beam of light onto your practice and that can inspire it.


Ven. Analayo’s book on the Saitpatthana Sutta is Satipatthana: The Direct Path to Realization, Windhorse Publications, 2003.


The following excellent works are available as free online downloads.
They deserve to be much better known and make excellent study material


From Craving to Liberation, Excursions into the Thought-world of the Pali Discourses (1), Buddhist Association of the United States, 2009.Download PDF


From Grasping to Emptiness, Excursions into the Thought-world of the Pali Discourses (2), Buddhist Association of the United States, 2010.Download PDF


The Genesis of the Bodhisattva Ideal, Hamburg University Press, 2010.Download PDF


Bhikkhu Anālayo is a Privatdozent of the Centre for Buddhist Studies at the University of Hamburg and works as a researcher at Dharma Drum Buddhist CollegeTaiwan. He is also a professor at the Sri Lanka International Buddhist Academy, Kandy.


This interview first appeared in Dharma Life issue 19

https://www.urbandharma.org/udharma5/ebooks.html



Analysis of the Jhãnas
in Theravãda Buddhist Meditation


252 Pages - (1.3 MB) - Free




Analysis
of the Jhãnas in Theravãda Buddhist Meditation
- Ven. H. Gunaratana


This work, by Ven. Henepola Gunaratana, provides an analytical
study of the Jhãnas, as they are an important set of
meditative attainments in the contemplative discipline of
Theravãda Buddhism. Despite their frequent appearance
in the texts, the exact role of the Jhãnas in the Buddhist
path has not been settled with unanimity by Theravãda
scholars, who are still divided over the question as to whether
they are necessary for attaining Nibbana. The primary purpose
of this dissertation is to determine the precise role of the
Jhãnas in the Theravãda Buddhist presentation
of the way to liberation.


For source material the work relies upon the three principal
classes of authoritative Theravãda texts: the Pali
Tipitaka, its commentaries, and its sub-commentaries. To traditional
canonical investigations modern methods of philosophical and
psychological analysis are applied in order to clarify the
meanings implicit in the original sources. The examination
covers two major areas: first the dynamics of Jhãna
attainment, and second, the function of the Jhãnas
in realizing the ultimate goal of Buddhism, Nibbana or final
liberation from suffering

image.png

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The Buddha and His Teachings
by Ven. Narada / Free Download / Click Here

“The White Lotus Ascetic”

Chan Khoon San / Free Download / Click Here

— — —

The Autobiography & Maxims of Chan Master Han Shan
Translated by Upasaka Richard Cheung / Free Download / Click Here

Visuddhimagga / The Path of Purification
Translation by Bhikkhu Nanamoli / Free Download / Click Here

Vimuttimagga / The Path of Freedom
Arahant Upatissa / Free Download / Click Here

The Buddha’s Teaching in His Own Words
Bhikkhu Nanamoli / Free Download / Click Here

“Selves & Not-Self”
by Thanissaro Bhikkhu / Free Download / Click Here

Mindfulness of Breathing
by Bhikkhu Nanamoli / Free Download / Click Here

The Anguttara Nikaya / Abridged Translation
by Nyanaponika Thera and Bhikkhu Bodhi / Free Download / Click Here

Beginnings: The Pali Suttas
by S. Bodhesako / Free Download / Click Here

Birth, Life and Death of the Ego
by Carlo Gragnani / Free Download / Click Here

The Sigalovada Sutta in Pictures
by Ven. Kandarapanjuwe Dhammasiri / Art by K.W. Janaranjana
Free Download / Click Here

How Will the Sangha Fare in North American Buddhism?
by Bhikkhu Bodhi / Free Download / Click Here






Music
in the Dharma///Dharma in the Music

Rev. Heng Sure, Betsy Rose and Alan Senauke



Recorded
Live -
The joys and teachings of dharma flow
through every human activity.
The creation of sound and rhythm in
the midst of space and silence has always helped people wake
up to life. Music flourished in specific ways in every culture
around the world, and it has the ability to cut through our
perceived differences. Insight Meditation Center brought
together three Western practitioners of Buddhism and of music.
Their folk-rooted acoustic music combines tradition and innovation
much as our practice here in California does the same. Free
Download
- MP3 Files)



___
___ ___ ___ ___ ___ ___ ___ ____




A
Buddhist Channel Video Original A
(23 min) Documentary on the Venerable K Sri Dhammananda

Ven.
K Sri Dhammananda Video — Part
1 / 11.9 MB
Part
2 / 11.8 MB
Part
3 / 18.3 MB

Now
available for free download…
A documentary
on Malaysia’s most famous monk, Venerable K Sri Dhammananda.
It premiered with resounding success at the recently concluded
Wesak International Film Festival (WIFF). For more than
half a century, K Sri Dhammananda has been a leading light
in
disseminating Buddhism in Malaysia. Although there are
different schools of Buddhism practiced in this country,
such is his
deep impact on the community that he is affectionately
known by all as Chief Venerable, or just “Chief”. This
short film offers a glimpse of Chief’s remarkable life and
work. It captures Chief, not just as a highly respected
senior monk, but as someone with very human qualities – humane,
humorous and always caring for the well-being of others.
Many thanks to The
Buddhist Channel
for making this video available for
free download. The video is a
.mov file and plays with Quicktime.

Audio
Dharma talks
by
Ven. Bhikku Bodhi

Ven.
Bhikkhu Bodhi’s - popular
10-lecture series an “Introduction to
Buddhism” has been distributed on cassette
tapes for over 20 years. The
program
contains
detailed
lectures
on the core, original teachings of the Buddha. In 1981 while
residing at the Washington Buddhist Vihara, Bhante Gunaratana,
then the President of the Buddhist Vihara Society, suggested
he
record the lectures so that the Vihara could distribute
them as a set of cassette tapes.
Today,
the lectures are considered “public domain” for
anyone to copy and distribute freely. We recommend that you
first listen to them in their proper sequence. 1)
The Buddha 2) The Four Noble
Truths
3) The Nature of
Existence
4) Dependent Origination 5) Rebirth
and Kamma
6) Nibbana 7)
Eightfold Path 8) Meditation 9) Social
Teachings of Buddha
10) The
Sangha
… Talks are MP3 files - Free
Download
.

Audio
Dharma Talks
by
Thanissaro Bhikkhu of Wat Metta

This
site contains Dhamma talks in the Kammatthana (Thai Forest)
traditions of Theravada Buddhism, in which Thanissaro Bhikkhu
(Geoffrey DeGraff) is a senior monk known for his skill
in meditation and teaching… Visitors may be interested
in our page of suggested
links
, the edited transcriptions
of
many of the Dhamma talks included
here, located in the books Meditations, Meditations2, and Meditations3.
The essay books Purity of Heart, Noble Strategy, and The Karma
of Questions by the same author are also available. All of
these books are provided here in PDF...
Talks are MP3 files - Free
Download
.

Audio
Dharma Talks
by
Kusala Bhikshu

Dharma
talks with Kusala Bhikshu -
an American born Buddhist monk and web master of Urban
Dharma. Kusala shares his understanding of Buddhism in
a simple, non-technical way through stories, humor and
personal insights. Topics include: Questions & Answers -
43 min… A Spiritual Journey - 31 min… Enlightenment
vs Nirvana - 30 min… Meditation;
How and Why - 51 min… Beyond Pain and
Suffering - 33 min… And more… Free
Download
- (MP3 Files)

Video
/ Flash
Movies
/
with Kusala Bhikshu - This interview
with Rev. Kusala was filmed at the International Buddhist
Meditation Center in March, 2006 by Magic
Bell Productions for “The
Buddhist Way of Life,” a weekly TV program
on Buddhism… Rev.
Kusala gives a short talk on how to have peace in a world of
conflict and plays some blues on his harmonica… Rev. Kusala’s
1998 TV Appearance / In July of 1998 Kusala was contacted by
the Vibe TV Show with Sinbad, because of an article in
the LA Times on his work in Juvenile hall.

___
___ ___

 

Audio
Dharma Talks
- Insight Meditation Center

Insight
Meditation Center - in Redwood City, California
offers a wide range of Dharma, all for free download. Topics
include: Shaila
Catherine - Equanimity: Our Greatest Friend -
42:44, Gloria Taraniya Ambrosia - Working With Difficult
States of Mind - 55:37, Berget
Jelane - Interdependence - 44:42, Gloria
Taraniya Ambrosia - The Threefold Bliss -
41:55, Andrea Fella - Patience - 58:40, Richard
Shankman - Breath
Meditation: Integration of Concentration and Mindfulness -
1:02:25, Gil Fronsdal - Three Characteristics: Not
Self - 42:29, Gil Fronsdal -
Karma and Western Misunderstanding, Followup -
50:25, Thanissaro Bhikkhu - Emptiness - 25:58…
And many more… Free
Download
- (MP3 Files)

___
___ ___




Audio
Dharma Talks
- Abhayagiri
Buddhist Monastery

The
Four Noble Truths - The Buddha’s first teaching,
Ajahn Pasanno - Turning the Mind Around -
A Dhamma talk offered at Berkeley Buddhist Monastery, Ajahn
Sucitto - Awaken to the Natural Flow - Opening
to the here and now, Ajahn Sumedho - A Foundation
of Respect - A Dhamma talk given at Abhayagiri on
June 14, 2005, Ajahn Pasanno - Turning to the
Formal Practice - A talk given at Abhayagiri on
January 4th, 2005, Ajahn Pasanno - Stillness -
A talk given at Abhayagiri on May 28, 2005, Ajahn Pasanno
-
Kamma - A Dhamma talk given on April 9,
2005, Ajahn Pasanno - Loving Kindness as Your Foundation -
The importance of wholesome power in the heart, Ajahn Pasanno
- Inside and Out - A Dhamma talk given at
Abhayagiri, Ajahn Jayasaro - Precepts, the World, and
the Water Buffalo - A talk given at Abhayagiri on
April 16, 2005, Ajahn Pasanno - The Power of Loving
Kindness - A basis for concentration,
Ajahn Pasanno… And many more… Free Download - (MP3
Files)
- Metta
Chant - Chant on Loving
Kindness (In English)
- The Sangha Abhayagiri - January 6, 2005 - MP3 - (2.8 MB)


___
___ ___ ___
___ ___



2017 Cal



A 2019 Buddhist Wall Calendar -
A
Printable Buddhist Calendar in PDF / Click Here





“A simple way to convert PDF files into .MOBI for Kindle and .ePUB for Nook”


Calibre - is a ‘free’ and open source
e-book library management application developed by users of
e-books for users of e-books. It has a cornucopia of features
divided into the following main categories:

Calibre - can convert from a huge number of formats to
a huge number of formats. It supports all the
major e-book formats. The conversion engine has lots of powerful
features. It can rescale all font sizes, ensuring the output
e-book is readable no matter what font sizes the input
document uses. It can automatically detect/create book structure,
like chapters and Table of Contents. It can insert the
book metadata into a “Book Jacket” at the start of the book. Calibre — Click Here








Daily
Readings — Buddha’s Words of Wisdom


284 Pages - (1.8 MB) - Free


Daily
Readings — Buddha’s Words of Wisdom — by Ven. S. Dhammika.


For over two thousand years the discourses of the Buddha have
nourished the spiritual lives of countless millions of people.
This ebook contains extracts of the early Buddhist discourses
from the Pali Tipitaka, and also from some post-canonical
writings. Presented so that one reading can be reflected upon
each day of the year. This ebook is an indispensable companion
for anyone trying to apply the Buddha’s gentle message to
their daily life.

ebook

“An Introductory Course in Early Buddhism”


“An Introductory Course in Early Buddhism” (Buddhism Course) - by Bro. Chan Khoon San


Over the last few years, several readers have
indicated to me that the articles in the Introductory Course in
Buddhism were too brief and should be expanded to provide more
details. This new book entitled “Buddhism Course” is a carefully
researched and updated version. It contains 17 chapters dealing with
most of the relevant topics on Buddhism, such as: Life of the Buddha,
Four Noble Truths and Eightfold Noble Path, Dependent Origin, Law of
Kamma, Death and Rebirth, Five Destinations, World Cycles when Buddhas
Appear, Ten Bases of Meritorious Action, Buddhist Vipassana
Meditation, Recollection of the Buddha, Dhamma and Sangha and the
Three Baskets (Tipitaka) in Buddhism.









Guide to the Early Buddhist Cannon


156 Pages - (637 KB) - Free




Guide
to Tipitaka — Compiled by U Ko Lay.


The Guide to the Tipitaka is an outline of the Pali Buddhist
Canonical Scriptures of Theravada Buddhism from Burma.
This is a unique work, as it is probably the only material that
deals in outline with the whole of the Pali Buddhist Tipitaka.
The Tipitaka includes all the teachings of the Buddha, grouped
into three divisions: the Suttanta Pitaka, or general discourses;
the Vinaya Pitaka, or moral code for monks and nuns; and the
Abhidhamma Pitaka, or philosophical teachings. An excellent
reference work which gives an overview of the Pali Buddhist
texts.




An Early (Pali) Buddhist Dictionary

402 Pages - (1.5 MB) - Free




Pali
Buddhist Dictionary [4th Edition] — Ven. Nyanatiloka
[Pali Studies]


This is an authentic dictionary of Buddhist doctrinal terms,
used in the Pali Canon and its Commentaries. It provides the
reader not with a mere enumeration of Pali terms and their English
equivalents, but offers precise and authentic definitions and
explanations of canonical and post-canonical terms and doctrines,
based on the Suttas, Abhidhamma and the Commentaries.




A
Dictionary / Encyclopedia of Buddhism
999 Pages - (*
4.7 MB) - Free

The
Seeker’s Glossary of Buddhism: A Dictionary / Encyclopedia of
Buddhism - Sutra Translation Committee of USA/Canada

This
is a revised and expanded edition of ‘The Seeker’s Glossary
of Buddhism.’ The text is a compendium of excerpts and quotations
from some 350 works by monks, nuns, professors, scholars and
other laypersons from nine different countries, in their own
words or in translation.

How to use the Glossary: This book can be used in threeways:
to find the definition of unfamiliar terms; to gain a broader
understanding of specific Buddhist concepts; and also as an
introduction to Buddhism. In the last instance, we suggest that
readers begin with the entry on Parables, then move on
to Practice, Obstacles to Cultivation and Ten
Non-Seeking Practices
. Other entries of a more contemporary
interest can be read with benefit by all. These include: Birth
Control, Organ Transplants, Vegetarianism, Universe, Immortality
.



* Note: This
is a large file, if you’re using a 56k modem it may take a few
minutes to download.

 

ebook

The Wings to Awakening / An Anthology from the Pali Canon
446 Pages - (1.7 MB) - Free

The Wings to Awakening / An Anthology from the Pali Canon - Translated and Explained by Thanissaro Bhikkhu

Many
anthologies of the Buddha’s teachings have appeared in English, but
this is the first to be organized around the set of teachings that the
Buddha himself said formed the heart of his message: the Wings to
Awakening (bodhi-pakkhiya-dhamma). The material is arranged in three
parts, preceded by a long Introduction. The Introduction tries to define
the concept of Awakening so as to give a clear sense of where the Wings
to Awakening are headed. It does this by discussing the Buddha’s
accounts of his own Awakening, with special focus on the way in which
the principle of skillful kamma (in Sanskrit, karma) formed both the
“how” and the “what” of that Awakening: The Buddha was able to reach
Awakening only by developing skillful kamma — this is the “how”; his
understanding of the process of developing skillful kamma is what
sparked the insights that constituted Awakening — this is the “what.”






Learn Pali - The Canonical Language of Early Buddhism.




An Elementary Pali Course

Ven. Narada, Thera - 234 Pages - (820 KB) - Free


From
the Preface: The word Pali means “the Text”, though
it has now come to be the name of a language. Magadhi was
the original name for Pali. It was the language current in
the land of Magadha during the time of the Buddha. The elements
of Pali can be mastered in a few months, Pali opens one’s
ears to the Dhamma and the music of the Buddha’s speech. This
little book on Pali is intended to be an elementary guide
for beginners.




A Practical Grammar Book of
the Pali Language


Charles Duroiselle - 182 Pages - (502 KB) - Free


From
the Preface to the Third Edition: Most introductory Pali grammar
books consist of lessons that teach the elements of the language
in stages, but because of that they are also very difficult
to use as a reference when you need to look up a noun’s declension,
or a verb’s conjugation. This book because of it’s practical
and comprehensive coverage of the elements of the Pali language
in complete chapters is a very useful reference. This book
was also not written for linguistics experts, but for students
with little experience studying Pali grammar.




A Pali Word a Day

A selection of Pali words for daily reflection - 39 Pages
- (402 KB) - Free



From
the introduction: This booklet aims to assist new Buddhist
Students who are unfamiliar with some of the Pali words often
used in the study of Buddhism. As the title of the booklet
suggests, we encourage the learning and use of Pali words
by learning one word each day. The booklet can serve as both
a dictionary and a glossary of terms for your reference.




Bhavana Vandana: Book of Devotion
Compiled by Ven. H. Gunaratana - 194 Pages -
(1.44 MB) - Free



From
the introduction: The purpose of this book is manifold. One
is to teach the users of this book of devotion how to pronounce
Pali words correctly. The most effective way of doing so is
to repeat the same thing over and over again. This book of
devotion is made for daily recitation in English or Pali.
We also intend to teach Dhamma through this devotional service,
as the Pali language is used primarily to teach the Dhamma.







A Photo Essay of the Four Places of Buddhist Pilgrimage in India

57 Pages - (5.97 MB) - Free


A Photo Essay of the Four Places of Buddhist Pilgrimage in India —
Bro. Chan Khoon San

The
aim of this photo essay is to share my experience and knowledge with
fellow Buddhists about the benefits of undertaking a pilgrimage
to the Four Great Places with the correct mental attitude…
The
idea of a pilgrimage came from the Buddha himself. Before
He passed into Mahaparinibbana, the Buddha advised
pious disciples to visit four places that may be for their
inspiration after He was gone. They are Lumbini, where He was born; Buddhagaya, where He
attained Supreme Enlightenment; Deer Park in Sarnath, where
He preached the First Sermon; and Kusinara, where He passed
into Mahaparinibbana. The pious disciple should visit
these places and look upon them with feelings of reverence,
reflecting on the particular event of the Buddha’s life connected
with each place. Since the Mahaparinibbana of the Buddha,
these four shrines of Buddhism have become the focal points
for pious disciples to rally around and seek inspiration.


ebook

Buddhist Pilgrimage (Third Edition)


Buddhist Pilgrimage (Third Edition) - Bro. Chan Khoon San



This is the third edition of ‘‘Buddhist Pilgrimage’ since
it was first published in 2002. It comes with a new cover design and
contains many new topics and fresh information on several Buddhist
sites. An error concerning the religious history of the Matha Kuar
shrine in Kushinagar has been rectified. Since 2002, the author has
re-visited the Buddhist circuit seven times and travelled to many new
Buddhist heritage sites, notably the Ananda Stupa in Hajipur; Pava
near Kusinara; Lauriya Nandangarh in northern Bihar; Kosambi in
Allahabad; Ramagama and Devadaha in Nepal; Sanchi in Madhya Pradesh;
the Ajanta Caves in Ajanta; and Diksha Bhumi in Nagpur, Maharashtra. A
chance remark he heard about the Buddha’s alms bowl still existing in
Afghanistan prompted the author to carry out a research of its
whereabouts after the Buddha had donated it to the Licchavis before
his Parinibbana. The result is a new article entitled ‘The Journey of
the Buddha’s Alms Bowl’ in PART III, 5, page 153. Among the colour
plates, I have included some rare Buddhist sites in Northern Pakistan.
Although the light of Dhamma no longer shines in that country, yet it
possesses some of the most beautiful Buddhist relics from its
glorious past. Sadly, many of them were destroyed by the Talibans who
overran the Swat Valley in 2007 e.g. Jehanabad Buddha carved on rock
and Gandharan sculptures in Swat Museum.




Fa-Hien - Journey to India

135 Pages - (607 KB) - Free


Record of Buddhistic Kingdoms — Fa-Hien.


Fa-Hien was a Chinese monk of the Eastern dynasty (4th-5th
Century). In 399 he left China for India, finally arriving
there after six years of hard travel. After studying Sanskrit
and obtaining many Sanskrit texts of the Tripitaka (Buddhist
canon), he returned to China by sea in 414. This text is an
Account by Fa-Hien of his travels in India and Ceylon (A.D.
399-414) in Search of the Buddhist Books of Discipline. Translated
and annotated with a Korean recension of the Chinese text
by James Legge.








Long-Term
Meditators Self-Induce high-Amplitude Gamma Synchrony

‘Proceedings of the National Academy of Sciences’ study.

5 pages - (430 KB) - Free


Proceedings
of the National Academy of Sciences:
Long-Term
Meditators Self-Induce high-Amplitude Gamma Synchrony During
Mental Practice — Antoine Lutz, Lawrence L.
Greischar, Nancy B. Rawlings, Matthieu Ricard, and Richard
J. Davidson - www.pnas.org - cgi - doi - 10.1073 - pnas.0407401101
PNAS - November 16, 2004 - vol. 101 - no. 46 - 16369–16373
- NEUROSCIENCE


— —

Scans
of Monks’ Brains Show Meditation Alters Structure and Functioning.

They compared brain activity in volunteers who were novice
meditators to that of Buddhist monks who had spent more
than 10,000 hours in meditation. The task was to practice
“Loving-Kindness” meditation, generating a feeling
of compassion toward all beings.


The novice meditators “showed a slight increase in
gamma activity, but most monks showed extremely large increases
of a sort that has never been reported before in the neuroscience
literature,” says Prof. Davidson, suggesting that mental
training can bring the brain to a greater level of consciousness.



Scientists
have begun to wonder whether the brain can change in response
to purely internal, mental signals.
This study opens up the tantalizing possibility that the
brain, like the rest of the body, can be altered intentionally.
Just as aerobics sculpt the muscles, so mental training
sculpts the gray matter in ways scientists are only beginning
to fathom. — By Sharon Begley — From the Wall Street Journal
Online. — Full Story




***
*** ***






Loving-Kindness Meditation

99 Pages - (211 KB) - Free


Loving-kindness
Meditation — Ven. Sujiva


Loving-kindness Meditation or Metta Bhavana and other Sublime
States by Ven. Sujiva is a clear and comprehensive step-by-step
explanation of the systematic practice. It is based on the
Visuddhimagga or The Path of Purification by Buddhagosha.
The texts describe metta as characterised by promoting the
aspect of welfare. Amity, goodwill, friendliness and loving-kindness
are some words used to describe this mental state. There is
no better way to know it than to study it as it occurs in
one’s own and others’ minds. It is a totally unselfish and
pure state of mind that brings profit to oneself and others
now and hereafter.




Loving-Kindness and
Mindfulness Meditation


58 Pages - (2.77 MB) - Free


Hello
- With Love & Other Meditations — Ven. Visuddhacara.


The three most important things in life are love, kindness
and wisdom. If we have made these three values the priorities
of our life, then our life will have been well-lived. When
we die we can only have happiness when we look back and not
regrets. Wealth, fame, power, status, worldly success and
pleasures — these are insignificant compared to love,
kindness and wisdom. Cultivate the latter. If we spend our
life cultivating this trio, our birth and life will have been
worthwhile; it will not have been in vain. In this booklet,
Ven. Visuddhàcàra shares his understanding of
this practice of mindfulness and lovingkindness with a view
to encourage all of us to walk the path.




Anapanasati - Mindfulness
of Breathing


550 Pages - (1.2 MB) - Free

Anapanasati
- Mindfulness of Breathing — Ven. Buddhadasa Bhikkhu


For the first time in the English language a comprehensive
manual of Buddhist meditation known as ânàpànasati
(the development of mindfulness of breathing ) is available.
Although this manual is primarily intended for the benefit
of monks, it will greatly assist laymen, too, who wish to
undertake a course of meditation but who do not have the guidance
of a teacher.


Originally published in Thai, this manual is one of the major
works of the Ven. Buddhadàsa Bhikkhu and delivered
in 1959 in the form of a series of lectures to monks of Suanmokkha
Monastery, Chaiya, Thailand. Ven. Buddhadàsa Bhikkhu,
a major voice in the Buddhist world, is an accepted master
of Buddhist meditation. In constructive positive language,
the manual guides the meditator through the 16 steps of ânàpànasati.




Breath Meditation &
Lessons in Samadhi


104 Pages - (1.23 MB) - Free


Keeping
the Breath in Mind & Lessons in Samadhi — Ajaan
Lee Dhammadharo.


This is a ‘how to’ book. It teaches the liberation of the
mind, not as a mind-boggling theory, but as a very basic skill
that starts with keeping the breath in mind. The teachings
here are drawn from the works of Ajaan Lee Dhammadharo (1906-61),
one of Thailand’s most renowned teachers of Buddhist meditation
practices. Ajaan Lee was a forest monk - one who prefers to
live in the seclusion of the forest and makes his meditation
the central theme of his practice - so his teachings grow
out of personal, practical experience, although he also makes
a point of relating them to standard Buddhist doctrine.




Analysis of the Jhãnas
in Theravãda Buddhist Meditation


252 Pages - (1.3 MB) - Free


Analysis
of the Jhãnas in Theravãda Buddhist Meditation
- Ven. H. Gunaratana


This work, by Ven. Henepola Gunaratana, provides an analytical
study of the Jhãnas, as they are an important set of
meditative attainments in the contemplative discipline of
Theravãda Buddhism. Despite their frequent appearance
in the texts, the exact role of the Jhãnas in the Buddhist
path has not been settled with unanimity by Theravãda
scholars, who are still divided over the question as to whether
they are necessary for attaining Nibbana. The primary purpose
of this dissertation is to determine the precise role of the
Jhãnas in the Theravãda Buddhist presentation
of the way to liberation.


For source material the work relies upon the three principal
classes of authoritative Theravãda texts: the Pali
Tipitaka, its commentaries, and its sub-commentaries. To traditional
canonical investigations modern methods of philosophical and
psychological analysis are applied in order to clarify the
meanings implicit in the original sources. The examination
covers two major areas: first the dynamics of Jhãna
attainment, and second, the function of the Jhãnas
in realizing the ultimate goal of Buddhism, Nibbana or final
liberation from suffering.




Zen/Ch’an Meditation and Wisdom

92 Pages - (1.55 MB) - Free


The
Sweet Dews of Ch’an — by Reverend Cheng Kuan.


Ch’an or Zen is the outcome of meditation. There are
two “right” or “highest” purposes of Ch’an.
The first purpose is to achieve “Dhyana.” Dhyana
is a combination of relaxation, concentration and calmness
or tranquility. The second purpose is, using your very composed
and tranquil mind, to observe clearly all the dharmas or phenomena
externally and internally. As an outcome of Dhyana, you will
be able to observe these phenomena very clearly because your
“mental mirror” is very clear, for there are no
more disturbances to veil it. Out of these observations will
come Transcendental Wisdom, which in Sanskrit is called “Prajna.”





The Relation Between
Tranquility and Insight Meditation


26 Pages - (163 KB) - Free


Cultivation
of Moral Concern in Theravada Buddhism: Toward a Theory
of the Relation Between Tranquility and Insight — Ethan
Mills

There
are two main branches of Buddhist meditation techniques: insight
meditation and tranquility meditation. Insight meditation
is aimed at cultivating wisdom; tranquility meditation is
aimed at cultivating calmness. Tradition generally considers
the first to have been a new form of meditation invented by
the historical Buddha and the second to have been highly developed
by Indian practitioners by the time of the Buddha’s life.
The most common story is that the Buddha learned all that
his meditation teachers had to offer and, still unsatisfied,
developed his own type of meditation: vipassana. After he
developed this insight meditation, he achieved nirvana and
transcended suffering (dukkha). I find it useful to categorize
scholars who have written on the relationship between vipassana
and samatha into two groups: one group that considers vipassana
to be essential and samatha to be inessential in the pursuit
of nirvana, and a second group that views both samatha and
vipassana to be essential.





ebook

Life of Buddha

147 Pages - (699 KB) - Free

Life of Buddha — by A. Ferdinand Herold

This is a biography of
Buddha retold in a simple and engaging style. It strings together a
coherent narrative arc from several classic Buddhist texts,
particularly the Buddhacharita of Asvaghosa, the Lalita-Vistara, and the
Jataka. It is thankfully free of technical Buddhist terminology. This
book dimensionalizes the story of Siddhartha, born into luxury, who
seeks and find enlightenment, the sometimes painful growth of the
Buddhist community, and his eventual departure for Nirvana. It is short
and very readable, and can be recommended for young adults.

ebook

The Buddha, His Life and Teachings

92 Pages - (478 KB) - Free

The Buddha, His Life and Teachings — By Ven. Piyadassi

The author, Venerable
Mahathera Piyadassi is one of the world’s most eminent Buddhist monks, a
highly revered teacher of great renown, a indefatigable worker for the
Buddha Dhamma. The ages roll by and the Buddha seems not so far away
after all; his voice whispers in our ears and tells us not to run away
from the struggle but, calm-eyed, to face it, and to see in life ever
greater opportunities for growth and advancement.



The Buddha and his Disciples

120 Pages - (320 KB) - Free


The
Buddha and His Disciples — Ven. S. Dhammika.


Taking a different perspective from the usual biographies of
the Buddha, the author retells the great man’s story using the
society of the time as the backdrop and the Buddha’s interactions
with his contemporaries as the main theme. We discover what
the Buddha was like as a person, how he taught and how he changed
the lives of all who were blessed enough to come into contact
with him.




The Nobel Eightfold
Path


122 Pages - (1.2 MB) - Free


The
Noble Eightfold Path — by Bhikkhu Bodhi



“One of the best explanations
of the Eightfold path in print today!”
The
present book aims at contributing towards a proper understanding
of the Noble Eightfold Path by investigating its
eight factors and their components to determine exactly what
they involve. Bhikkhu Bodhi is concise, using as the framework

for his exposition the Buddha’s own words in explanation of
the path factors, as found in the Sutta Pitaka of the Pali
Canon.




Word of the Buddha

110 Pages - (844 KB) - Free


Word
of the Buddha — by Ven. Nyanatiloka - A Classic from
the Buddhist Publication Society.


The Word of the Buddha, was the first strictly systematic exposition
of all the main tenets of the Buddha’s Teachings presented in
the Buddha’s own words as found in the Sutta-Pitaka of the Buddhist
Pali Canon. While it may well serve as a first introduction
for the beginner, its chief aim is to give the reader who is
already more or less acquainted with the fundamental ideas of
Buddhism, a clear, concise, and authentic summary of its various
doctrines, within the framework of the allembracing ‘Four Noble
Truths.’




The Four Noble Truths

70 Pages - (254 KB) - Free


The
Four Noble Truths — Ven. Ajahn Sumedho.


The Four Noble Truths are the central Teaching of the Buddha.
This booklet was compiled and edited from talks given by Venerable
Ajahn Sumedho on the teaching of the Buddha: that the unhappiness
of humanity can be overcome through spiritual means. The teaching
is conveyed through the Buddha’s Four Noble Truths, first
expounded in 528 BC in the Deer Park at Sarnath near Varanasi
and kept alive in the Buddhist world ever since.



Transcendental
Dependent Arising - The Upanisa Sutta


68 Pages - (504 KB) - Free




Transcendental Dependent Arising - A Translation And
Exposition of the Upanisa Sutta — by Bhikkhu Bodhi


Tucked away in the Samyutta Nikaya among the “connected
sayings on causality” (Nidanasamyutta) is a short formalized
text entitled the Upanisa Sutta, the “Discourse on Supporting
Conditions.” The Upanisa sutta reveals the entire course
of man’s faring in the world as well as his treading of
the path to its transcendence. This
exposition sets out to explore the, “transcendental”
application of dependent arising, drawing freely from other
parts of the Canon and the commentaries to fill out the meaning.




The Dhammapada

89 Pages - (241 KB) - Free


The
Dhammapada — Ven. Acharya Buddharakkita.


Translated from the Pali by Acharya Buddharakkhita and with
an introduction by Bhikkhu Bodhi. The Dhammapada is the best
known and most widely esteemed text in the Pali Tipitaka, the
sacred scriptures of Theravada Buddhism. The work is included
in the Khuddaka Nikaya (”Minor Collection”) of the
Sutta Pitaka, but its popularity has raised it far above the
single niche it occupies in the scriptures to the ranks of a
world religious classic. Composed in the ancient Pali language,
this slim anthology of verses constitutes a perfect compendium
of the Buddha’s teaching, comprising between its covers all
the essential principles elaborated at length in the forty-odd
volumes of the Pali Canon.




Treasury of Truth (Text
Only) - The ‘Dhammapada’ with Commentary


1250 Pages - (3.8 MB) - Free


Treasury
of Truth - ‘Dhammapada’ with Commentary -
(Text Only)— Ven.
W. Sarada Maha Thero.


“This is an amazing version of the
Dhammapada!”

This (text only) edition lends itself readily to an in-depth
study of the Dhammapada. It has Pali verse with an English
word for word translation, and a commentary for each verse
which sheds light on the true nature of the Buddha’s teachings.
This is the text version of the Illustrated Dhammapada by Ven.
Sarada Maha Thero. It will be of use to anyone new to Buddhism,
or seeking a deeper understanding of Early Buddhism. This
version of the Dhammapada is a large file size, if you use
a phone modem it may take a few minutes to download, but it’s
worth the wait.




Treasury of Truth
(Illustrated Version) - The ‘Dhammapada’ with Commentary


1676 Pages - (26.1 MB) - Free

Treasury
of Truth - ‘Dhammapada’ with Commentary -
(Illustrated Version)— Ven.
W. Sarada Maha Thero.

This
edition is the same as above except for the illustrations,
one per verse. The illustrations add a special something
to the reading experience of the Dhammapada, but they
come with a price… “A
huge file size, 26.1 MB.”
If
you use a phone modem, the ‘text only’ version is the way
to go.



eBook

The Aggañña
Sutta
10
Pages - (45 KB) - Free

Aggañña
Sutta - is the 27th Sutta of Digha
Nikaya collections.

The
sutta describes a discourse imparted from the Buddha to two
Brahmins, Bharadvaja and Vasettha, who left their family
and caste to
become monks. He explains about the beginning of the Earth,
and the birth of social order and its structure, including
the castes. The Buddha emphasizes the message of universality
in Dhamma and how Dhamma is the best of all things.



King
Asoka and Buddhism

250 Pages - (1.5 MB) - Free



King Asoka and Buddhism —
Anuradha Seneviratna.

King
Asoka, the third monarch of the Mauryan dynasty in the third
century B.C., was the first ruler of a unified India and one
of the greatest political figures of all time. After he embraced
the teachings of the Buddha, he transformed his polity from
one of military conquest to one of Dharmavijaya — victory
by righteousness and truth. By providing royal patronage for
the propagation of Buddhism both within and beyond his empire,
he helped promote the metamorphosis of Buddhism into a world
religion that spread peacefully across the face of Asia. This
collection of essays by leading Indological scholars draws upon
both the inscriptions and the literary traditions to explore
the relationship between King Asoka and the religion he embraced.
In highlighting the ways in which Asoka tapped the ethical and
spiritual potentials of rulership.





The
Buddha Dharma for College Students

98 Pages - (840 KB) - Free

The
Buddha Dharma for College Students - by Buddhadasa, Bhikkhu

The format to “Buddha Dhamma for Students” is to answers
questions a non-Buddhist is likely to ask about the fundamentals
of Buddhism. It is the results of two talks given by Ajahn Buddhadasa
to students at Thammasat University, Bangkok. He goes back to
the original principles pointed out by the Buddha, explaining
these simply and directly. The form of the Dharma talk’s are
designed to prepare students for those occasions when they will
be asked questions by people from other religions.



The Eightfold Path for Householders

143 Pages - (486 KB) - Free


The
Eightfold Path for the Householder — Jack Kornfeld.


This text is a transcript of teachings given by Jack Kornfeld
on the Eightfold Path. These teachings are aimed at the householder.
Each part of the Eightfold Path is explained in a separate chapter.
The tone of the teaching is contemporary and non-technical.
The universality and relevance of the Buddha’s teaching are
illustrated by numerous quotations from more recent luminaries.
There are also some useful exercises which enable the reader
to experience the truth of these teachings.




Handbook for Mankind

136 Pages - (350 KB) - Free


Handbook
For Mankind — Buddhadasa, Bhikkhu.


The Principles of Buddhism explained by Buddhadasa, Bhikkhu.
As a guide for newcomers to the Buddha Dhamma (the Truth which
the Buddha awakened to and subsequently taught), this book is
an invaluable guide. In it are contained the essential teachings
of Buddhism. The Handbook is especially useful for those who
approach the Buddha’s teaching not as a subject for scholarly
study but as a means to understand and ennoble their lives.
It includes chapters on ‘Looking at Buddhism’ and the ‘True
Nature of Things’.




Intuitive
Awareness


190 Pages - (509 KB) - Free


Intuitive Awareness — Ajahn Sumedho

This
book is compiled from talks given mostly in 2001 by Ajahn Sumedho;
they convey an intuitive understanding of the Buddha’s
teaching which has arisen from over 35 years of practice as
an American born Buddhist monk. He is the senior Western disciple
of Ajahn Chah.


This approach starts with accepting ourselves as we are, not
as some ideal of whom we think we should be. By doing this a
relaxation can take place that creates space for insight to
arise. For some people this space arises as the sound of silence,
or simply a quiet or empty mind. However it manifests, this
points to the unconditioned; beyond body and mind objects. From
this place of spaciousness, social and personal conditioning
can be investigated or reflected upon, thus freeing the heart
from the delusion of identifying with the personality. This
is not a process of rejecting ourselves or of considering certain
thoughts and feelings as wrong, but of learning to be a silent
witness to all that arises without attaching to that experience
or rejecting it.






Women in Buddhism - Question
& Answers


70 Pages - (795 KB) - Free


Women in Buddhism - Question & Answers — Ven.
Chatsumarn Kabilsingh Ph.D.


Ven. Chatsumarn Kabilsingh provides answers to questions often
asked about women and the ordination issue and related topics.
She responds to such questions as: In the Buddha’s time what
role did women play in Buddhism? Why cannot women become buddhas?
What is the Buddhist attitude towards prostitution? What is
an attitude of a Buddhist towards abortion? What is the unique
characteristic in American Buddhism which might interest a feminist?



Facing the Future

90 Pages - (543 KB) - Free



Four Essays - Facing the Future — Ven. Bhikkhu Bodhi

Ven.
Bhikkhu Bodhi uses the Buddha’s teaching as a lens through which
to examine some of the confusions about social values that have
engulfed us at the dawn of the new century.


The opening essay, “A Buddhist Social Ethic for the New
Century,” sets the pace by drawing a contrast between the
social system fostered by global capitalism and the type of
social organization that might follow from a practical application
of Buddhist principles.


“A Buddhist Model for Economic and Social Development”
continues the argument by highlighting the economic, social,
and ecological costs of industrial-growth society, sketching
a more “people-friendly” alternative based on Buddhist
values.


“The changing face of Buddhism” opens with the question
why, in traditional Buddhist countries, Buddhism today is losing
its appeal to the young, on its way to becoming little more
than a fossilized expression of ethnic culture; in attempting
to answer this question he proposes some new lines of emphasis
that might help to reverse this trend.


In “Sangha at the Crossroads” he explores the problems
that young monks face in finding a meaningful role in today’s
rapidly changing world.




From Vulnerability to Virtuosity

18 Pages - (287 KB) - Free


From
Vulnerability to Virtuosity: Buddhist Reflections on Responding
to Terrorism and Tragedy — Peter D. Hershock

My intention is not to analyze the complex geopolitics of the
“war on terror.” Neither is it to critically assess
either specific policy decisions or their effects on the quality
of daily life and civil liberties. Instead, I want to offer
some general observations about terrorism and tragedy and then,
from a Buddhist perspective, to begin reflecting on our broad
strategies for responding to them and to the realization of
our individual and collective vulnerability.




Can
Killing a Living Being Ever Be an Act of Compassion?


37 Pages - (221 KB) - Free



Can Killing a Living Being Ever Be an Act of Compassion?
The analysis of the act of killing in the Abhidhamma and Pali
Commentaries — Rupert Gethin


In the Early Buddhist exegetical tradition, the notion that
intentionally killing a living being is wrong involves a claim
that certain mental states are present in the mind. The idea
that killing a living being might be a solution to the problem
of suffering runs counter to the Buddhist emphasis on dukkha
as a reality. The cultivation of friendliness in the face of
suffering is seen as something that can bring beneficial effects
for self and others in a situation where it might seem that
compassion should lead one to kill.






Dhammapada Stories - For the
Younger Reader


126 Pages - (2.7 MB) - Free


Dhammapada Stories for the Younger Reader —
Gambhiro Bhikkhu (Illustrated)


Selected verses from the Dhammapada, all depicted with thirty-two
beautiful illustrations. This collection is a great introduction
to the Dhammapada and has been carefully compiled and edited
for the younger reader by Gambhiro Bhikkhu.




The
Jataka Tales - For the Yonger Reader - Vol 1


247 Pages - (752 KB) - Free


The
Jataka Tales Vol 1 — Ven. Kurunegoda Piyatissa and
Todd Anderson


Fifty stories from the Jataka Tales - Prince Goodspeaker. Interpreted
by Ven. Kurunegoda Piyatissa, Maha Thera and told by Todd Anderson.
These stories are not scholarly word-for-word translations as
have been done by others. Rather these tales have been rewritten
in modern English understandable by western readers. By reading
these stories, children and adults can develop their knowledge
and learn how to face the difficulties of modern life. The Buddha
himself used Jataka stories to explain concepts like karma and
rebirth and to emphasize the importance of moral values.




The
Jataka Tales - For the Yonger Reader - Vol 2


547 Pages - (184 KB) - Free


The
Jataka Tales Vol 2 — Ven. Kurunegoda Piyatissa and
Todd Anderson


This is the second volume of fifty stories from the Jataka Tales
- Buddhist Tales for Young and Old, interpreted by Ven. Kurunegoda
Piyatissa, Maha Thera and told by Todd Anderson.




The One Who Saw - A Tale for Children
and the Young at Heart


42 Pages - (1.5 MB) - Free


The
One-Who-Saw — Gambhiro Bhikkhu (Illustrated)


“There once was a happy land where the inhabitants lived
a happy and harmonious life. They were kind to one another and
their ways were simple. Their wants were few…” An illustrated
Buddhist story about the “One Who Saw” combines Buddhist
themes of greed and hatred into a children’s book. This little
eBook allows the young to find their heart and the old to know
their heart.




In the Dead of Night - A Tale
for Children and the Young at Heart


42 Pages - (2.5 MB) - Free


In
the Dead of Night — Gambhiro Bhikkhu (Illustrated)


“I had been driving all day on a long, lonely, dusty road.
Night had already fallen when I decided to rest. I still had
a long way to go and I felt very tired.” This book deals
with people’s fear and emotions with some scary, but humorous
illustrations.




Loving-Kindness Meditation for
Children


14 Pages - (80 KB) - Free


Seeding
the Heart — Gregory Kramer.


Loving-kindness Meditation with Children. The practice of loving-kindness,
or metta, can be done in one of two ways: either in intensive
prolonged meditation to develop deep states of concentration,
or in daily life at any time one meets with people and animals
or thinks about them. To learn about the radiating of metta
to all beings with children, we have to tap into the store of
knowledge accumulated by lay people and parents. It must be
knowledge which has grown out of years of living and loving
with children and young adults. Gregory Kramer, father of three
boys, shows us here with what subtle but precise adjustments
in the standard practice of loving-kindness he was able to anchor
in the lives of his children.








The Light of Asia

216 Pages - (875 KB) - Free


The
Light of Asia— Sir Edwin Arnold

A
classic in Buddhist literature, “The Light of Asia”, by Sir
Edwin Arnold (1879), is without any doubt, a unique work. It
is primarily because, this is the only original poem written
in English on the Buddha, throughout the long history of Buddhism.
Sir Edwin Arnold, the Author of this epic poem, was initially
persuaded to compose this sacred work, as a result of his deep
and abiding desire to aid in the better and mutual understanding
between East and West.




Letter From Mara

11 Pages - (54 KB) - Free


Letter
From Mara — A story by Punnadhammo Bhikkhu - Arrow
River Forest Hermitage


Author’s Note: Apologies are extended to the late C.S. Lewis,
author of ‘The Screwtape Letters’, for using his clever idea.
Written in the style of a 1950’s Science Fiction story - Letter
from Mara tells of the Matrix like existence we live as humans
and what challenges lie ahead for those who want to wake up…
A fun and insightful story. Mara in Buddhism symbolizes the
passions that overwhelm human beings as well as everything that
hinders the arising of the wholesome roots and progress on the
path of enlightenment.







The Wisdom of Nagarjuna

190 Pages - (1.6 MB) - Free


The
Wisdom of Nagarjuna — Dr Peter Della Santina


Nagarjuna holds an almost unequaled place among the ranks of
those Buddhist saints who expounded the teaching of the Buddha
Sakyamuni for the benefit of the world. Nagarjuna revolutionized
the interpretation of the doctrine of the Enlightened One which
was current at his time and lent it a vitality and dynamism
which has continued to sustain it even to our day among the
votaries of the Mahayana. The revolution which Nagarjuna accomplished
within the fold of Buddhism was not a radical departure from
the original doctrine of the Buddha Sakyamuni. On the contrary,
the adherents of the Madhyamaka school are undoubtedly justified
in asserting that their interpretation represents the true import
of the doctrine of the Buddha and the essence of Buddhism.




Mind Seal of the Buddhas

194 Pages - (936 KB) - Free


Mind-Seal
of the Buddhas — Patriarch Ou-i’s… Commentary on
the Amitabha Sutra.


Of all the forms of Buddhism currently practiced in Asia, Pure
Land has been the most widespread for the past thousand years.
At the core of this school is a text of great beauty and poetry,
the Amitabha Sutra, intoned every evening in countless temples
and homes throughout the Mahayana world. This important text
shares with the Avatamsaka and Brahma Net sutras the distinction
of being among the few key scriptures preached spontaneously
by the Buddhas and Bodhisattvas, without the customary request
from the assembly. Although several translations of the sutra
itself are available no major commentary appears to have been
published in English. The Van Hien Study Group is therefore
privileged to be associated with J.C.Cleary’s present rendering
of The Essentials of the Amitabha Sutra — a seminal Chinese
commentary by the T’ien-t’ai Master Ou-i (1599- 1655),
later recognized as the ninth Patriarch of the Pure Land school.




The Heart Sutra

132 Pages - (743 KB) - Free


The
Prajna Paramita Heart Sutra (2nd Edition) — Tr. by
Tripitaka Master Hsuan Tsang.


The Prajna Paramita Heart Sutra Translated from Sanskrit into
Chinese by Tripitaka Master Hsuan Tsang Commentary by Grand
Master T’an Hsu Translated into English by Ven. Dharma Master
Lok To. The Prajna Paramita Hrydaya Sutra is the core of the
Maha Prajna Paramita in six hundred scrolls. This book is based
on a nine-day teaching in which Grand Master T’an Hsu went through
the sutra line by line, giving a clear and extensive commentary
on each one, using many carefully chosen examples along the
way to make his discourse more relevant in terms of everyday
life. [French Sutra Translation Committee of the United States
and Canada New York - San Francisco - Toronto 2000 First published
1995 Second Edition 2000 Sutra Translation Committee of the
United States and Canada.

ebook

The Shobogenzo

1144 Pages - (8.47 MB) - Free

The Shobogenzo — Zen Master Eihei Dōgen

A new translation of a
Zen classic… The Shōbōgenzō is the recognized spiritual masterpiece by
the thirteenth century Japanese Sōtō Zen Master Eihei Dōgen. It is
comprised of discourses that he gave to his disciples, in person or in
writing, at various times between 1231 and his death twenty-two years
later at age fifty-three. These discourses cover a wide range of topics
pertinent to those in monastic life though often also relevant to those
training in lay life. He discusses matters of daily behavior and
religious ceremonial as well as issues involving the Master-disciple
relationship. He also explores the deeper meaning that informs the
so-called Zen kōan stories, which often puzzle readers by their seeming
illogicality and contrary nature.




Sutra of the Medicine
Buddha


70
Pages - (895 KB) - Free



Sutra
of the Medicine Buddha — Dharma Master Hsuan Jung.

In the Mahayana tradition of East Asia, particularly China,
Japan, Vietnam and Tibet. The Medicine Buddha occupies a special
place in the hearts of Mahayana Buddhists. Specialising in curing
diseases, both physical and mental - of which delusion is the
root cause. His healing acts are but the prelude to Supreme
Enlightenment for those seekers who have the good fortune to
learn of his vows or merely to hear his name!



The Sutra on the Eight Realizations

32 Pages - (1.16 MB) - Free


The
Sutra on the Eight Realizations — Translation by Thich
Nhat Hanh

“The
content of The Sutra on the Eight Realizations is grounded in
both Mahayana and Theravada viewpoints. Please treasure this
Sutra. When I was seventeen, and in my first year of novice
studies at a Buddhist Monastery, I had to study and memorize
it. This enabled me to easily combine the meaning of the Sutra
with meditation of breath counting. From this period until now,
44 years have passed and this Sutra is still an invaluable torch
lighting my path. Today I have the opportunity to present it
to you. I am grateful to this deep and miraculous Sutra. I join
my hands and respectfully recite, “Homage to the precious
Sutra on the Eight Realizations.” - Thich Nhat Hanh







Guide to a Buddhist Funeral

46 Pages - (1,084 KB) - Free


A
Guide to a Proper Buddhist Funeral — Koperasi Buddhisme
Malaysia Berhad.


This is a hand book on Buddhist Funerals, with sections on practical
advice as to what is to be done when a family member is critically
ill; the final moments; when death takes place; preparing for
the funeral; paying last respects; the final rites; verses for
contemplation; the burial / cremation ceremony and the memorial
service.




A Theravadin Buddhist
Funeral


58 Pages - (1,542 KB) - Free


A
Theravadin Buddhist Funeral — Ven. Suvanno.  


Generally, a Chinese funeral is a mixture of Taoist, Confucian
and Buddhist rites. How then should a Theravadin Buddhist funeral
be conducted? Venerable Suvanno, a respected and senior Theravadin
Buddhist monk of Chinese descent explains how a Theravadin Buddhist
funeral may be conducted.




Dying to Live

120 Pages - (2.7 MB) - Free


Dying to Live - The Role of Karma in Dying and Rebirth —
Aggacitta Bhikkhu

The
purpose of this work is to present a comprehensive picture of
kamma and the often unpredictable role it plays in the process
of dying and rebirth according to orthodox Theravada doctrine.

With
the aid of colour diagrams, basic concepts of Abhidhamma are
first introduced in order to facilitate a thorough understanding
of what happens, on a microscopic level, to the body and mind
of a person dying to live again. Since kamma is inextricably
linked with Abhidhamma principles, and our main subject of discussion
is one of its specific roles, the whole of Chapter 2 is devoted
to an exposition of the nature of kamma and its various aspects,
classified according to four different ways of analysis.

Chapter
3 begins by surveying the causes of death and the possible manifestations
of the kamma that is about to produce rebirth in the dying person,
and concludes by presenting a microscopic description, accompanied
by a colour diagram, of the actual process of dying and rebirth,
based on the basic principles of Abhidhamma introduced in Chapter
1.

In
Chapter 4, the order in which specific types of kamma generate
rebirth is discussed with the help of many interesting storie’s
mostly extracted from the commentaries, but including a few
modern one’s and accompanied by pencil drawings.

Finally,
Chapter 5 summarises and concludes this booklet with some proposals
for skilful dying, and a dramatic personal account of a young
monk’s own observations and masterly manipulation of the changing
visions experienced by a dying Buddhist devotee.



Preparing
for Death & Helping the Dying

66 Pages - (199 KB) - Free

Preparing
for Death & Helping the Dying —
Sangye
Khadro.

This
booklet is based on material used during a seminar that Sangye
Khadro taught in Singapore and elsewhere, entitled “Preparing
for Death and Helping the Dying.” This seminar answers
a genuine need in today’s world, as expressed by one participant:
“I am interested to know more about death and how to help
dying people, but it’s very difficult to find anyone willing
to talk about these things.” The material for the seminar
is taken mainly from two sources: traditional Buddhist teachings,
and contemporary writings in the field of caring for the dying.
This booklet is meant as a brief introduction to the subject
rather than a detailed explanation.



The Many Faces of Death


56 Pages - (485 KB) - Free

The Many Faces of Death — Jacqui James

Imagine
a life partner, a family member or a close friend of yours is
dying. How might she or he be feeling? Facing death, being in
pain maybe. What are her or his intimate needs and wishes? What
happens to us when staying with a dying person? How can we deal
with the sorrow, the confusing thoughts and the trying situation?
How should we communicate with her or him and with the family
members and friends? When a beloved person is dying we are touched
to our deepest core. Difficult, painful emotions may rush up,
stirring in our hearts. Dying and death becomes a great challenger,
breaking into our lives – which we try so hard to keep
smooth and under control.





“Benedict’s Dharma 2″… Forty Episcopalian men
and women from around the country gathered for this very special
“Benedictine Experience” inspired by the book, “Benedict’s
Dharma,” in historic New Harmony, Indiana. Sister Mary
Margaret Funk, OSB, executive director of MID (Monastic Inter-religious
Dialogue), Rev. Kusala Bhikshu an American Buddhist monk, and
Mr. Karl Peterson a specialist in early Christian music guided
participants through a week-long Buddhist/Christian dialogue
on the Rule of St. Benedict.




The Varieties of Religious
Experience


336 Pages - (763 KB) - Free



The Varieties of Religious Experience — William
James

“The
most influential book written on religion in the twentieth century.”
Paving the way for all modern spiritual thought, The Varieties
of Religious Experience was revolutionary in its view of religious
life as centered not within the Church, but solely within the
person. James, a vivid, subtle stylist writing for the skeptical,
nonspecialist reader, was the first to define spirituality as
“the feelings, acts, and experiences of individual men
in their solitude.”


One hundred years after its publication James’s work remains
even more vital than before. Beyond its influence on the founding
of Alcoholics Anonymous, beyond its influence on launching the
American pastoral counseling movement, and beyond its role in
spawning the psychology of religion, it remains a book that
empowers individuals and inspires readers with erudition, insight,
and kindness.




Towards a Global Ethic: An Initial
Declaration


16 Pages - (61 KB) - Free


Towards a Global Ethic: An Initial Declaration -
Parliament
of the World’s Religions

Drafted
initially by Dr. Hans Kung, in cooperation with CPWR staff and
Trustees and experts drawing on many of the world’s religious
and spiritual traditions, Towards a Global Ethic: An Initial
Declaration identifies four essential affirmations as shared
priniciples essential to a global ethic.


Affirming respect for all life, economic justice and solidarity,
tolerance and truthfulness, and equal rights and partnership
between men and women, the document elaborated eloquently on
the significance of each value for our modern world. Endorsed
at the 1993 Parliament of the World’s Religions in Chicago,
USA, Towards a Global Ethic urges all men and women of good
will to join in the commitment to these vital shared principles.


Used throughout the world by universities, religious and spiritual
communities and interfaith organizations, Towards a Global Ethic
has emerged as one of the most significant building blocks in
the continuing process of creating global ethical understanding
and consensus.






Urban Dharma Newsletter eBook
- February 2004 to May 2004
17 Newsletters - 236 Pages - (555 KB) - Free


The
Urban Dharma Newsletter eBook… This first Newsletter
eBook is from February 2004 to May 2004. Seventeen newsletters
in all, a total of 236 pages… With topics ranging
from- Morality Without God, Buddhist Weddings, Ultimate
Reality, and Zen Guitar, just to name a few… An easy
way to keep the Urban Dharma Newsletters on you computer
for reading or printing. More months to come.




 


Special thanks to:

www.BuddhaNet.net


41) Classical Haitian Creole-Klasik kreyòl,

in 41) Classical Haitian Creole-Klasik kreyòl,


https://www.youtube.com/watch?v=Sq9VvhYvYRk


https://www.keepinspiring.me/buddha-quotes/

Sa yo 108 quotes Bouda enkòpore anfaz lidè espirityèl la sou konpasyon, lapè ak kontantman.

Bouda Quotes sou lavi

“Li pi bon pou ou konkeri tèt ou pase pou genyen yon mil batay. Lè sa a, viktwa a se pou ou. Li pa ka pran nan men ou. ”-Buddha

“Si ou te konnen sa mwen konnen sou pouvwa a nan ban nou pa ta kite yon pas repa yon sèl san yo pa pataje li nan kèk fason.”

“Aprann sa a soti nan dlo: fò boule yo ravin lan, men pwofondè nan oseyan yo kalm.”

“Mwen pa janm wè sa ki te fèt; Mwen sèlman wè sa ki rete yo dwe fè. “
“Ou sèlman pèdi sa ou rete kole sou.”

“Se sot pase a deja ale, lavni an se pa ankò isit la. Gen yon sèl moman pou ou viv. “

“Pwoblèm lan se, ou panse ou gen tan.”

“Pandan wap mache, epi ou manje epi vwayaje, se pou ou kote ou ye. Sinon ou pral manke pifò nan lavi ou. “-Buddha

“Travay ou se dekouvri travay ou ak Lè sa a, ak tout kè ou bay tèt ou nan li.”

“Kwè
pa gen anyen, kèlkeswa kote ou li li a, oswa ki te di li, pa gen
pwoblèm si mwen te di li, sof si li dakò ak pwòp rezon ou ak pwòp sans
komen ou.”

“Lang tankou yon kouto byen file … touye san desen san.”

“Anseye
verite sa a trip tout moun: Yon kè jenere, diskou bon, ak yon lavi nan
sèvis ak konpasyon yo se bagay sa yo ki renouvle limanite.”

“Chak moun se otè pwòp sante li oswa maladi.” -Buddha

“Pou evite bay manti se esansyèlman an sante.”

“Evite move zak tankou yon moun ki renmen lavi evite pwazon.”

Boudis Quotes sou meditasyon

“Kenbe kòlè se tankou bwè pwazon ak tann lòt moun nan mouri.”

“Kisa ou panse, ou vin. Kisa ou santi ou, ou atire. Sa ou imajine, ou kreye. ”

“Meditasyon
pote bon konprann; mank meditasyon kite inyorans. Konnen byen sa ki
mennen ou pi devan ak sa ki kenbe ou tounen, epi chwazi chemen an ki
mennen nan bon konprann. “-Buddha

“Gen sèlman de erè yon moun ka fè sou wout la verite a; pa pral tout wout la, epi yo pa kòmanse. “

“Pa gen moun ki sove nou men nou menm. Pa gen moun ki kapab e pa gen yon sèl ka. Nou menm nou dwe mache sou chemen an. ”

“Si
panse yon moun nan labou, si li se ensousyan ak plen twonpe, Ki jan li
ka li mete gwo rad la jòn? Nenpòt moun ki mèt pwòp nati li, klere, vrè,
li ka mete vès jòn lan an menm tan. “
“Kòlè p’ap janm disparèt
toutotan panse resentiman yo pran swen nan lespri a.” Kòlè a pral
disparèt osito ke oblans bliye panse. ”

“Kò ou presye. Li se machin nou an pou leve. Trete li avèk swen. ”-Buddha

“Pou
byento kò a ap jete, Lè sa a, ki sa li santi? Yon boutèy demode pou
bwa, li bay manti sou tè a, Lè sa a, ki sa li konnen? Pi move lènmi ou
yo pa ka fè ou mal menm jan ak pwòp panse ou, san gad. Men, yon fwa yo
metrize, pèsonn pa ka ede w menm, menm papa ou oswa manman ou. “

“Youn ta dwe fè efò pou konprann sa ki anba soufrans ak maladi - epi vize pou sante ak byennèt pandan w ap pran nan chemen an.”

“Si
ou se trankil ase, ou pral tande koule nan linivè la. Ou pral santi rit
li yo. Ale ak sa a koule. Bonè bay manti devan yo. Meditasyon se kle. ”

Bouda Quotes sou lapè

“Pi bon pase yon mil pawòl kre, se yon mo ki pote lapè.” -Buddha

“Lapè vini soti nan. Pa chèche li san. ”

“Moun ki lib nan panse ransan siman jwenn lapè.”

“Gen bezwen mal pou bon ka pwouve pite li pi wo a li. ”

“Konkeri tèt ou se yon pi gwo travay pase viktwa lòt moun.”

“Sekrè
a tout antye de egzistans se pa gen okenn pè. Pa janm gen krentif pou
sa ki pral vin nan ou, depann sou pesonn. Se sèlman moman ou rejte tout
èd ou libere. ”

“Mete kè ou sou fè byen. Fè li sou yo ak sou ankò, epi ou pral plen ak kè kontan. “-Buddha

“Tout bagay ki gen yon kòmansman gen yon fen. Fè lapè ak sa ak tout pral byen. “

“Rasin soufrans lan se atachman.”

Boudis Quotes sou espirityalite

“Ou pa ka vwayaje chemen an jiskaske ou vin chemen an li menm.”

“Twa bagay pa ka lontan kache: solèy la, lalin lan, ak verite a.” -Buddha

“Sèlman reyèl echèk nan lavi a se pa vre vre pi bon an konnen.”

“Pite oswa salte depann sou tèt li. Pa gen moun ki ka pirifye yon lòt. ”

“Sepandan anpil pawòl ki sen ou li, menm si ou pale anpil, ki bon yo pral fè ou si ou pa aji sou yo?”

“Si ou limen yon lanp pou yon moun, li pral tou eklere chemen ou.” -Buddha

“Si nou te ka wè mirak la nan yon sèl flè klèman, tout lavi nou ta chanje. ”

“Moun ki echwe pou yo travay nan direksyon verite a te manke bi pou yo viv.”

“Nan separe manti pi gwo mizè nan mond lan; nan pitye manti vre fòs nan mond lan. “

“Si ou pa jwenn yon moun pou sipòte ou sou chemen espirityèl la, mache poukont ou. Pa gen okenn konpayi ak imatur la. “

“Travay pwòp sali ou. Pa depann sou lòt moun. “

“Sepandan anpil pawòl apa pou ou li, menm si ou pale anpil, ki bon yo pral fè ou si ou pa fè sa

42) Classical Hausa-Hausa Hausa,
lazyyogi: “ One does not practice Zen to become a Buddha; one practices it because one is a Buddha from the beginning—and this “original realization” is the starting point of the Zen life. Alan...
42) Hausa-Hausa Hausa,

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Buddha mai biyowa 108 yana ɗauka don nunawa ga jagoran ruhaniya akan tausayi, zaman lafiya da farin ciki.

Buddha Quotes on Life

“Zai
fi kyau ga ci nasara da kanka fiye da cin nasara dubu. Sa’an nan kuma
nasara ne naka. Ba za a iya karɓa daga gare ku ba. “-Buddha

“Idan ka san abin da na sani game da ikon bada kyauta ba za ka bari izini ɗaya ya wuce ba tare da raba shi a wata hanya ba.”

“Koyi wannan daga ruwa: tsatsar ruwa mai zurfi amma ruwan zurfin teku ya kwantar da hankali.”

“Ban taɓa ganin abin da aka yi ba. Na ga abin da za a yi. “
“Kuna rasa abin da kuke jingina.”

“An rigaya ya wuce, makomar ba ta riga ta zo ba. Akwai lokacin daya kawai don ku rayu. “

“Matsala ita ce, kuna tsammanin kuna da lokacin.”

“Yayin da kuke tafiya, ku ci kuma kuna tafiya, ku kasance inda kuke. In ba haka ba za ku rasa mafi yawan rayuwar ku. “-Buddha

“Ayyukanka shine gano aikinka sannan kuma da dukan zuciyarka don ba da kanka gareshi.”

“Kada
ka yi imani da komai, duk inda ka karanta shi, ko kuma wanda ya ce,
komai idan na fada shi, sai dai idan ya dace da ra’ayinka da
hankalinka.”

“Harshen kamar wuka mai kaifi … Kashe ba tare da zub da jini ba.”

“Koyar
da wannan gaskiya ta uku ga kowa: Zuciyar kirki, magana mai kyau, da
rayuwar sabis da tausayi shine abubuwan da suka sabunta ‘yan Adam.”

“Kowane dan Adam shine mawallafi na lafiyarsa ko cuta.” -Buddha

“Don kauce wa karya karya ne mai kyau.”

“Ka guje wa ayyukan mugunta a matsayin mutumin da ke son rai ya guje guba.”

Buddha Quotes a kan Zance

“Rike fushi yana kama da guba mai guba kuma yana fatan wanda zai mutu.”

“Me kuke tunani, kun zama. Abin da kuke ji, kuna janyo hankali. Abin da kake tsammani, ka ƙirƙiri. “

“Nuna
tunani yakan kawo hikima; rashin tunani ya bar jahilci. Ka san abin da
ke jagorantarka da abin da ya sa ka dawo, kuma ka zabi hanyar da take
kaiwa ga hikima. “-Buddha

“Akwai kuskure guda biyu da za su iya yin hanya a gaskiya; ba duk hanyar ba, ba farawa ba. “

“Babu wanda ya cece mu sai dai kanmu. Ba wanda zai iya kuma babu wanda zai iya. Mu kanmu dole ne muyi tafiya. “

“Idan
tunanin mutum yana da laka, Idan ya kasance mai lalata kuma yana cike
da yaudara, Yaya zai iya sa rigar yarinya? Duk wanda ya mallaki
dabi’arsa, Bright, bayyananne kuma gaskiya ne, zai iya sa tufafi mai
laushi. “
“Mutuncin ba zai shuɗe ba muddun tunanin tunani yana da
kyau a hankali. Haushi za su shuɗe bayan da aka manta da tunani na
fushi. “

“Jikinka mai daraja ne. Yana da motar mu don farkawa. Kula da shi da kula. “-Buddha

“Don
jimawa an jefar da jiki, To, menene yake ji? Wani itace mara amfani,
itace a ƙasa, To, menene ya sani? Babbar abokin gaba ba zai iya cutar da
kai ba Kamar yadda tunaninka yake, ba a kula da shi ba. Amma da zarar
sun yi nasara, Ba wanda zai taimake ka sosai, Ba ma mahaifinka ko uwarka
ba. “

“Ya kamata mutum yayi ƙoƙari ya fahimci abin da ke fama da
ciwo da cututtuka - kuma yana nufin kiwon lafiya da jin daɗin rayuwa
yayin samun hanyar.”

“Idan kun yi shiru, za ku ji kwafin duniya.
Za ku ji rudin sa. Ku tafi tare da wannan kwarara. Farin ciki yana gaba.
Ma’ana yana da mahimmanci. “

Buddha ya faɗi a kan Aminci

“Fiye da kalmomi masu tsabta guda ɗaya, kalma ɗaya ne mai kawo salama.” -Buddha

“Aminci ya fito daga ciki. Kada ku nemi shi ba tare da. “

“Wadanda basu da kishi ba zasu sami zaman lafiya ba.”

“Dole ne muyi mummunan aiki domin kyakkyawan iya tabbatar da tsarki a sama da shi. “

“Cin nasara da kanka shine aiki mafi girma fiye da cin nasara da wasu.”

“Dukan
asirin rayuwa shine kada ku ji tsoro. Kada ku ji tsoron abin da zai
faru da ku, ya dogara da babu wanda. Sai kawai lokacin da ka karyata duk
taimako za a warware ka. “

“Ka sanya zuciyarka ga yin alheri. Yi maimaita kuma za a cika ku da farin ciki. “-Buddha

“Duk abin da yake da farko yana da ƙarewa. Ka yi zaman lafiya da wannan kuma duk zai kasance lafiya. “

“Tushen shan wahala shine haɗin kai.”

Buddha yana fadi a kan ruhaniya

“Ba za ku iya tafiya cikin hanya har sai kun zama hanyar da kanta.”

“Abubuwa uku ba za a iya ɓoyewa ba: rana, watã, da gaskiya.” -Buddha

“Rashin nasara kawai a rayuwa bai zama gaskiya ga wanda yafi sani ba.”

“Tsabta ko ƙazanta ya dogara da kansa. Babu wanda zai tsarkake wani. “

“Duk da haka kalmomin da yawa kuka karanta, Duk da haka yawancin da kuka fada, mene ne za su yi muku idan ba ku aikata ba?”

“Idan ka haskaka fitila ga wani, zai kuma haskaka hanyarka.” –Buddha

“Idan muna iya ganin mu’ujiza na wata flower a fili, rayuwarmu za ta canza. “

“Wadanda suka kasa yin aiki ga gaskiya sun rasa manufar rayuwa.”

“A cikin bambanci shine mafi girma cikin duniya; a cikin tausayi shine hakikanin ƙarfin duniya. “

“Idan ba ka sami wanda zai taimake ka a hanyar ruhaniya, tafiya kadai. Babu abokin tarayya tare da marasa lafiya. “

“Yi aikin cetonka. Kada ku dogara ga wasu. “

“Duk da haka kalmomi mai tsarki da ka karanta, Duk da haka da yawa da kuke magana, Mece ce za su yi maka idan ba haka ba



43) Classical Hawaiian-Hawaiian Hawaiian,
Beautiful Tropical Waterfalls Quotes. QuotesGram
43) Hawaiian Hawaiian Hawaiian,

https://www.keepinspiring.me/buddha-quotes/

Eia nā 108 mau Buddha e’ōlelo nei e hoʻokūkū i ka manaʻo o ka alakaʻi o ke akua ma ke aloha, ka maluhia a me ka hauʻoli.

ʻO Buddha Quotes on Life

“Uaʻoi
aku ka maikaʻi o ka lanakilaʻana iāʻoe iho ma mua o ka lanakila i
hoʻokahi mau kaua. A laila nou ka lanakila. ʻAʻole hiki ke laweʻia mai
iāʻoe. “-Buddha

“Inā uaʻikeʻoe i ka mea aʻu iʻike ai e pili ana i
ka mana o ka hāʻawiʻana iāʻoe,ʻaʻoleʻoe e hoʻokuʻu i kahi’ōʻai hoʻokahi
me kaʻole e hāʻawi i kekahi mahele.”

“E aʻo i kēia mai ka wai: hiki ke kahawai i ke kahawai akā keʻano hohonu ka moana.”

“ʻAʻole au iʻike i ka mea i hanaʻia; Keʻike wale nei wau i nā mea i koe e hanaʻia. “
“Eʻoki wale anaʻoe i ka mea āu e paʻa nei.”

“Ua hala aku nei ka hala,ʻaʻole i hiki mai ka wā e hiki mai ana. He hoʻokahi wale nō manawa e ola aiʻoe. “

“ʻO ka pilikia, e manaʻoʻoe he manawa kou.”

“I kou heleʻana aʻai a hele, e hele i heaʻoe. A iʻole, e neleʻoe i ka hapa nui o kou ola. “-Buddha

“ʻO kāu hanaʻana eʻike i kāu hana a laila me kou puʻuwai a pau e hāʻawi iāʻoe iho i ia mea.”

“Mai
manaʻoʻiʻo i kekahi mea, me kahi o ka heluheluʻana, aʻo wai paha ka mea
nāna i’ōlelo,ʻoiai paha ua’ōlelo au, keʻole naʻe e like me kou manaʻo
iho a me kou akamai pono’ī.”

“ʻO ke alelo e like me ka pahiʻoiʻoi … Paʻiʻole me ke kiʻiʻole i ke koko.”

“E
aʻo i kēia mau hua’ōleloʻekolu i nā mea a pau: He naʻau
lokomaikaʻi,’ōleloʻano aloha, a me ke ola o ka lawelawe a me ke aloha i
nā mea e hōʻano hou ai ke kanaka.”

“ʻO nā kānaka a pau ke kumu o kona olakino a maʻi paha.” -Buddha

“ʻO ka hōʻole i ka wahaheʻeʻana, he pono loa ia.”

“E hōʻole i nā hanaʻino e like me ke kanaka i makemake i ke ola e pale i ka lāʻau make.”

ʻO Buddha Quotes ma ka noʻonoʻo

“ʻO ka hoʻopaʻaʻana i ka huhū, ua like ia i ka waiʻawaʻawa a me ka manaʻo e make ke kanaka’ē.”

“Pehea kou manaʻo, liloʻoe. Peheaʻoe eʻoluʻolu ai. Ke manaʻo neiʻoe, hanaʻoe. “

“ʻO
ka noʻonoʻoʻana e loaʻa ai ka naʻauao; nele ka noʻonoʻoʻana i ka
naʻaupō. Eʻike pono i nā mea e alakaʻi iāʻoe i mua a me nā mea e
hoʻihoʻi iāʻoe, a koho i ke ala e hiki ai i kaʻike. “-Buddha

“ʻElua wale nō mea hewa e hiki ke hana ma ke alanui i kaʻoiaʻiʻo; ʻaʻole e hele i ke ala a pau,ʻaʻole e hoʻomaka. “

“ʻAʻohe mea nāna e ho’ōla iā mākou wale nō. ʻAʻohe mea hiki aʻaʻohe mea. Pono mākou e hele ma ke alanui. “

“Inā
makemake ka manaʻo o kekahi kanaka, Inā piliʻo ia a piha i ka
hoʻopunipuni, pehea e hiki ai iā ia keʻaʻahu i kaʻaʻahuʻulaʻula? ʻO ka
mea nāna e mālama i konaʻano pono’ī, nani, akā aʻoiaʻiʻo, eʻaʻahu nōʻo
ia i ke kapaʻulaʻula. “
“ʻAʻole loa e nalowale ka huhū i nā manawa e
manaʻoʻia ai nā manaʻo no ka huhū i loko o ka manaʻo. E lilo ka huhū i
ka haʻalele kokeʻana o nā manaʻo no ka huhū. “

“He mea nui kou kino. ʻO kā mākou kaʻa no ka alaʻana. E mālama me ka mālama. “-Buddha

“No
ka haʻalele kokeʻana o ke kino, pehea lā ia? He lāʻau loloaʻole o ka
lāʻau, e moe ana ma ka honua, a pehea lā iʻike ai? ʻAʻole hiki i
kouʻenemiʻino ke hanaʻino iāʻoe E like me kou manaʻo iho,ʻaʻole
mālamaʻia. Akā i ka manawa iʻikeʻia ai,ʻAʻohe mea e kōkua iāʻoe i ka
nui,ʻAʻole i kou makuakāne a me kou makuahine paha. “

“Pono e ho’āʻo kekahi e hoʻomaopopo i ka hopena o nā maʻi a me nā maʻi - a no ka olakino a maikaʻi ke loaʻa i ke ala.”

“Inā
noho mālieʻoe, e loheʻoe i ka holoʻana o ke ao holoʻokoʻa. Eʻikeʻoe i
kona kani. E hele me kēia kahe. ʻO ka hauʻoli i mua. ʻO ka noʻonoʻo ka
kī. “

ʻO Buddha Quotes ma ka maluhia

“Uaʻoi aku ka maikaʻi ma mua o hoʻokahi tausani mau’ōlelo kūikawā, hoʻokahi hua’ōlelo e lawe mai ana i ka maluhia.” -Buddha

“Mai loko mai ka malu. Maiʻimiʻoe ia mea ma waho. “

“ʻO ka poʻe i nele i ka manaʻo huhū eʻikeʻiʻo nō lākou i ka maluhia.”

“Pono ka hewa e hiki ai i ka maikaʻi ke ho’āʻo i kona maemae ma luna o ia. “

“ʻO ka lanakila ma luna o kekahi iho heʻoi aku kaʻoi aku kaʻoi aku ma mua o ka lanakilaʻana ma luna o haʻi.”

“ʻO
ka mea huna a pau o ka nohoʻana,ʻaʻole e hopohopo. Mai hopohopoʻoe i ka
mea e lilo iāʻoe,ʻaʻohe mea e pono ai. ʻO ka manawa wale nō e hōʻoleʻoe
i nā kōkua a pau ua hoʻokuʻuʻiaʻoe. “

“E kau i kou naʻau i ka hana maikaʻi. E hana mau a ma hou a pihaʻoe i ka hauʻoli. “-Buddha

“Ua pau ka mea i hoʻomaka. E hoʻokuʻikahiʻoe me ia, ae maikaʻi nā mea a pau. “

“ʻO ke kumu o ka pōpilikia ka pilina.”

ʻO ka’ōlelo Buddha no ka hoʻomanaʻana

“ʻAʻole hiki iāʻoe ke hele i ke ala a hiki i kou liloʻana i alanui.”

“ʻEkolu mau mea hikiʻole ke hūnā lōʻihiʻia:ʻo ka lā, ka mahina, aʻo kaʻoiaʻiʻo.” -Buddha

“ʻO ka hopena maoli wale nō i loko o ke ola,ʻaʻole ia eʻoiaʻiʻo i ka mea maikaʻi.”

“Pono ka haumia a me ka haumia ma muli o kou iho. ʻAʻohe mea nāna e hoʻomaʻemaʻe i kekahi. “

“He
nui nā’ōlelo hemolele āu i heluhelu ai, akā,ʻo nā mea nui āu e’ōlelo
nei, he aha ka maikaʻi e hana ai lākou iāʻoe Ke hanaʻoleʻoe ma luna o
lākou?”

“Inā e hoʻomālamalamaʻoe i ke kukui no kekahi, e hoʻomālamalama nō hoʻi i kou ala.” –Buddha

“Inā hiki iā mākou keʻike i ka hana mana o kekahi pua nani, e lilo ko mākou ola a pau i ka loli. “

“ʻO ka poʻe i nele i ka hana i kaʻoiaʻiʻo, ua nele lākou i ke kumu e ola ai.”

“Ma ka kaʻawaleʻana,ʻo ia ka pōʻino nui o ka honua; ʻO ke aloha,ʻo ia ka ikaika nui o ke ao nei. “

“Ināʻaʻoleʻoe eʻike i kekahi e kākoʻo iāʻoe ma ke alaʻuhane, e hele maʻamau. ʻAʻohe hoa me ka maʻiʻole. “

“E hana i kāu ola pono’ī. Mai hilinaʻi ma luna o haʻi. “

“He nui nā’ōlelo hemolele āu i heluhelu ai, akā, nui nā mea āu e’ōlelo nei, He aha ka maikaʻi e hana ai lākou iāʻoe ināʻaʻoleʻoe


44) Classical Hebrew- עברית קלאסית


44) עברית קלאסית- עברית קלאסית

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108 ציטטות הבודהא הבאות מגלמות את הדגש של המנהיג הרוחני על חמלה, שלווה ואושר.

בודהה ציטוטים על החיים

“עדיף לכבוש את עצמך מאשר לזכות באלף קרבות. אז הניצחון הוא שלך. אי אפשר לקחת ממך.” “בודהה

“אם ידעת מה אני יודע על כוחו של נותן לך לא לתת ארוחה אחת לעבור מבלי לחלוק אותו בדרך כלשהי.”

“למד את זה מן המים: קול רם את הפלג אבל עומק האוקיינוסים רגועים.”

“אני אף פעם לא רואה מה נעשה; אני רק רואה מה נותר לעשות “.
“אתה מאבד רק את מה שאתה נאחז בו.”

“העבר כבר נעלם, העתיד עדיין לא כאן. יש לך רק רגע אחד לחיות “.

“הבעיה היא שאתה חושב שיש לך זמן.”

“כשהם הולכים ואוכלים ונוסעים, תהיו איפה שאתם. אחרת תחמיץ את רוב חייך.” - בודהה

“העבודה שלך היא לגלות את העבודה שלך ולאחר מכן עם כל הלב שלך כדי לתת לעצמך את זה.”

“אל
תאמינו דבר, לא משנה היכן אתם קוראים אותו, או מי אמר את זה, לא משנה אם
אמרתי את זה, אלא אם כן הוא מסכים עם הסיבה שלך ואת השכל הישר שלך.”

“הלשון כמו סכין חדה … הורגת בלי לצייר דם”.

“למד את האמת המשולשת לכל: הלב הנדיב, הדיבור החביב, וחיי השירות והחמלה הם הדברים המחודשים את האנושות”.

“כל יצור אנושי הוא המחבר של בריאותו או מחלתו שלו.” - בודהה

“כדי להימנע משקר הוא בעצם בריא.”

“הימנע מעשים רעים כאדם שאוהב חיים נמנע מרעל”.

ציטוטים בודהה על מדיטציה

“החזקת כעס היא כמו לשתות רעל ומצפים שהאדם השני ימות”.

“מה שאתה חושב, אתה נעשה. מה אתה מרגיש, אתה מושך. מה שאתה מדמיין, אתה יוצר. “

“מדיטציה
מביאה חוכמה; חוסר מדיטציה משאיר בורות. דע היטב מה מוביל אותך קדימה
ומחזיק אותך בחזרה, ולבחור את הנתיב שמוביל חוכמה. “- בודהה

“יש רק שתי טעויות שאפשר לעשות לאורך הדרך לאמת; לא הולך כל הדרך, ולא מתחיל. “

“אף אחד לא מציל אותנו חוץ מעצמנו. אף אחד לא יכול ואף אחד לא יכול. אנחנו עצמנו חייבים ללכת בשביל “.

“אם
מחשבותיו של אדם הן בוציות, אם הוא פזיז ומלא הונאה, איך הוא יכול ללבוש
את החלוק הצהוב? מי שמנהל את הטבע שלו, בהיר, ברור ואמיתי, הוא עשוי ללבוש
את החלוק הצהוב “.
“הכעס לעולם לא ייעלם כל עוד מחשבות של טינה הם יקרים במוח. הכעס ייעלם רק ברגע שיישכחו מחשבות של טינה “.

“הגוף שלך יקר. זה הרכב שלנו להתעוררות. לטפל בו בזהירות.” “בודהה”

“עד
מהרה הגוף מושלך, אז מה זה מרגיש? עץ עץ חסר תועלת, הוא שוכב על הקרקע, אז
מה הוא יודע? האויב הגרוע ביותר שלך לא יכול להזיק לך ככל המחשבות שלך,
ללא שמירה. אבל פעם אחת שולט, אף אחד לא יכול לעזור לך כל כך, אפילו לא אבא
שלך או אמא שלך. “

“יש לשאוף להבין את מה שעומד בבסיס הסבל והמחלות - ולכוון לבריאות ולרווחה תוך השגת הנתיב”.

“אם אתה שקט מספיק, אתה תשמע את זרימת היקום. אתה תרגיש את הקצב שלו. לך עם הזרם הזה. האושר טמון קדימה. המדיטציה היא המפתח “.

בודהה ציטוטים על שלום

“יותר מאלף מילים חלולות, זו מילה אחת שמביאה שלום.” - בודהה

“השלום בא מבפנים. אל תחפש את זה בלי. “

“אלה החופשיים ממחשבות כוזבות בוודאי מוצאים שלום”.

“חייב להיות רשע כדי שטוב יוכל להוכיח את טוהרו מעליה. “

“לכבוש את עצמך היא משימה גדולה יותר מאשר לכבוש אחרים”.

“כל סוד הקיום הוא לא לפחד. לעולם אל תחששו מה יהיה עליכם, לא תלויים באיש. רק ברגע שאתה דוחה את כל העזרה אתה משוחרר “.

“תניח את הלב שלך על לעשות טוב. תעשה את זה שוב ושוב, ואתה תהיה מלא שמחה.” - בודהה

“לכל דבר שיש לו התחלה יש סוף. לעשות את השלווה שלך עם כל זה יהיה טוב. “

“שורש הסבל הוא התקשרות”.

בודהה ציטוטים על רוחניות

“אתה לא יכול לנסוע בנתיב עד שהפכת לנתיב עצמו.”

“שלושה דברים אינם יכולים להיות מוסתרים זה מזה: השמש, הירח והאמת.” “בודהה”

“הכישלון האמיתי היחיד בחיים הוא לא להיות נכון למיטב ידיעתנו”.

“טומאה או טומאה תלויה בעצמך. אף אחד לא יכול לטהר אחר “.

“עם זאת כמה מילים קדושות אתה קורא, עם זאת רבים אתה מדבר, מה טוב הם יעשו אם אתה לא פועל על אותם?”

“אם תדליק מנורה למישהו, זה גם יבהיר את הנתיב שלך.” “בודהה

“אם היינו יכולים לראות את נס של פרח בודד, כל החיים שלנו ישתנו. “

“אלה שלא הצליחו לפעול למען האמת החמיצו את מטרת החיים”.

“בהפרדה טמון הסבל הגדול ביותר בעולם; בחמלה טמון כוחו האמיתי של העולם “.

“אם לא תמצא איש שיתמוך בך בדרך הרוחנית, לך לבד. אין ידידות עם הבוגר “.

“עבד את הישועה שלך. אל תלויים באחרים “.


עם זאת הרבה מילים קדושות אתה קורא, עם זאת רבים אתה מדבר, מה טוב הם יעשו אם אתה לא

























45) Classical Hmong- Lus Hmoob,

http://www.thedhamma.com/
Lub Authenticity ntawm Thaum Ntxov Tshuaj Tiv Thaiv Cov Tooj Hauj Lwm Pawg Hauj Lwm, 2014.
https://suttacentral.net/
tagawiki.com
1-10 ntxov mus rau tsis ntev los no Chronology ntawm Pali Canon - Dhamma Wiki
Thomas
William Rhys Davids nyob rau hauv nws cov Isdhaus teb (Hinduism 188)
tau muab cov ntaub ntawv keeb kwm ntawm Buddhist cov ntaub ntawv los
ntawm lub sij hawm ntawm Buddha rau lub sij hawm ntawm Ashoka uas yog
raws li nram no:



45) Classical Hmong- Lus Hmoob,

https://www.keepinspiring.me/buddha-quotes/

Cov
nram qab no 108 Buddha quotes yog tus thawj coj ntawm sab ntsuj plig
hais txog kev khuv leej, kev thaj yeeb thiab kev zoo siab.

Hauj sam Quotes ntawm Lub Neej

“Nws
yog qhov zoo uas yuav tsum yeej xwb koj tus kheej tshaj kom yeej ib
txhiab battles. Ces tus yeej yog koj li. Nws tsis tuaj yeem raug coj los
ntawm koj. “-Diam duab

“Yog tias koj paub dab tsi uas kuv paub
txog lub hwj chim ntawm kev muab rau koj ces tsis txhob cia noj ib pluas
noj uas tsis tas sib qiv.”

“Kawm qhov no los ntawm dej: nrov nrov txaws lub pob, tiam sis qhov tob tob hiav txwv yog qhov nqig.”

“Kuv yeej tsis pom dab tsi tau ua tiav; Kuv tsuas pom dab tsi tseem yuav ua kom tiav. “
“Koj tsuas xiam dab tsi koj khawm rau.”

“Yav tag los twb ploj mus, lub neej yav tom ntej tseem tsis tau nyob ntawm no. Muaj tsuas yog ib lub sijhawm rau koj mus nyob. “

“Cov teeb meem yog, koj xav tias koj muaj sij hawm.”

“Thaum
koj mus kev thiab noj mov thiab mus, mus rau qhov chaw koj nyob. Txwv
tsis pub koj yuav ploj mus ntev tshaj plaws hauv koj lub neej. “-Yus

“Koj txoj hauj lwm yog los nrhiav koj txoj hauj lwm thiab tom qab ntawd nrog tag nrho koj lub siab mus muab rau koj.”

“Ntseeg
tsis muaj dab tsi, tsis hais qhov twg koj nyeem, los yog leej twg hais
tias, txawm yog kuv tau hais tawm, ntshe yog tias nws pom zoo rau koj
tus kheej thiab koj tus kheej kev nkag siab.”

“Tus nplaig li rab riam ntse … Tuag tsis muaj ntshav.”

“Qhia
qhov tseeb rau txhua tus neeg: Lub siab dawb paug, zoo siab, thiab lub
neej ntawm kev ua haujlwm thiab kev khuv leej yog qhov uas rov ua dua
tib neeg.”

“Txhua tus neeg yog tus sau phau ntawv ntawm nws tus kheej kev noj qab haus huv los yog kab mob.” -Buddha

“Yuav kom tsis txhob dag los yog dag tseem ceeb.”

“Tsis txhob ua phem ua haujlwm zoo li ib tug txiv neej uas nyiam txoj sia kom txhob raug tshuaj lom.”

Hauj sam Quotes ntawm Meditation

“Tuav kom txhob chim siab zoo li haus kua tshuaj thiab tos lwm tus neeg kom tuag.”

“Dab tsi koj xav tias, koj ua. Koj xav li cas, koj nyiam. Koj xav li cas, koj tsim. “

“Meditation
coj kev txawj ntse; vim tsis xav xav tawm ignorance. Paub zoo dab tsi
ua rau koj rau pem hauv ntej thiab dab tsi tuas koj, thiab xaiv txoj kev
uas ua rau kev txawj ntse. “-Buddha

“Muaj ob txoj kev ua yuam kev xwb uas ua rau txoj kev mus rau qhov tseeb; tsis mus txhua txoj kev, thiab tsis pib. “

“Tsis
muaj leej twg txuag peb tiam sis peb tus kheej. Tsis muaj leej twg
thiab tsis muaj leej twg tau. Peb tus kheej yuav tsum taug txoj kev. “

“Yog
hais tias tus txiv neej txoj kev xav yog nkos, Yog tias nws tsis xis
thiab tag nrho ntawm kev dag, Yuav ua li cas nws yuav hnav lub tsho
tshaj sab? Leej twg yog tus tswv ntawm nws tus kheej xwm, Kaj, tseeb
thiab tseeb, Nws yuav tsum tau hnav lub tsho tshaj sab. “
“Npau taws
yuav tsis ploj mus ntev li ntev li kev xav ntawm kev tsis txaus siab tau
txais kev hlub hauv lub hlwb. Npau taws yuav ploj mus sai li sai tau
thaum xav txog resentment forgotten. “

“Koj lub cev tseem ceeb. Nws yog peb lub tsheb rau kev txhawb siab. Kho nws nrog kev saib xyuas. “-Buddha

“Tsis
ntev tom qab lub cev pov tseg, Ces zoo li cas? Ib tug puas khoom siv
ntoo, nws dag rau hauv av, Ces nws paub nws zoo li cas? Koj tus yeeb
ncuab phem tsis tuaj yeem ua rau koj tsis zoo npaum li koj tus kheej
xav, tsis nco qab. Tab sis ib zaug mas, Tsis muaj leej twg pab tau koj
ntau npaum li, Tsis yog koj txiv los yog koj niam. “

“Ib tug yuav
tsum siv zog to taub txog tej yam kev mob nkeeg thiab kab mob - thiab
lub hom phiaj rau txoj kev noj qab nyob zoo thiab kev nyob zoo thaum
nkag mus hauv txoj kev.”

“Yog tias koj nyob ntsiag to txaus, koj
yuav hnov ​​qhov khiav ntawm lub ntiaj teb. Koj yuav hnov ​​nws lub
suab. Mus nrog no khiav. Kev zoo siab nyob pem hauv ntej. Meditation yog
qhov tseem ceeb. “

Hauj sam Quotes ntawm Kev Thaj Yeeb

“Zoo tshaj li ib txhiab lus, yog ib lo lus uas coj kev thaj yeeb nyab xeeb.” -Diam duab

“Kev kaj siab lug los ntawm hauv. Tsis txhob nrhiav nws yam tsis muaj. “

“Cov neeg uas tsis muaj kev ntxhov siab ntsws xav yeej muaj kev thaj yeeb nyab xeeb.”

“Muaj yuav tsum ua siab phem thiaj li hais tias zoo yuav ua pov thawj nws purity saum toj no nws. “

“Kev kov yeej yus tus kheej yog ib txoj haujlwm tseem ceeb tshaj qhov ua kom lwm tus tau kov yeej lwm tus.”

“Tag
nrho lub siab ntawm lub neej yog tsis muaj kev ntshai. Tsis txhob
ntshai dab tsi yuav los ntawm koj, nyob ntawm seb tsis muaj leej twg.
Tsuas yog lub sijhawm uas koj tsis lees txais txhua txoj kev pab xwb. “

“Qhib koj lub siab kom ua zoo. Ua nws ntau dua thiab koj yuav muaj kev xyiv fab puv npo. “-Luddha

“Txhua yam uas tau pib muaj qhov kawg. Ua rau koj kev thajyeeb nrog rau qhov ntawd thiab txhua yam yuav zoo. “

“Lub hauv paus ntawm kev txom nyem yog txuas.”

Hauj sam Quotes ntawm Kev Ntseeg

“Koj mus tsis tau txoj kev kom txog rau thaum koj tau ua nws txoj kev.”

“Peb yam tsis tuaj yeem ntev ntev: lub hnub, lub hli, thiab qhov tseeb.” -Yusdu

“Tsuas yog qhov ua tsis ncaj tiag hauv lub neej xwb tsis yog qhov tseeb rau tus paub zoo tshaj plaws.”

“Purity los yog impurity nyob ntawm nws tus kheej. Tsis muaj leej twg yuav ntxuav tau lwm tus. “

“Txawm
li cas los xij ntau cov lus dawb huv uas koj tau nyeem, Txawm li cas
los xij, Koj yuav hais lus zoo li cas Yog tias koj tsis ua raws li lawv
hais?

“Yog tias koj taws teeb rau ib tug twg, nws tseem yuav ci koj txoj kev.” -Diam duab

“Yog tias peb pom tau qhov txuj ci tseem ceeb ntawm ib lub paj zoo nkauj, peb lub neej tag nrho yuav hloov. “

“Cov neeg uas tau ua hauj lwm mus rau qhov tseeb tau ploj mus lub hom phiaj ntawm kev ua neej.”

“Nyob
rau hauv separateness lies lub ntiaj teb loj tshaj plaws kev nyuaj siab
ploj; hauv kev khuv leej lub ntiaj teb tseeb lub zog. “

“Yog
tias koj pom tsis muaj leej twg pab koj taug txoj kev ntawm sab ntsuj
plig, taug kev nyob ib leeg. Yog tsis muaj kev sib koom tes nrog txoj
kev tsis paub qab hau. “

“Ua hauj lwm tawm ntawm koj tus kheej txoj kev cawm seej. Tsis txhob vam khom lwm tus. “

“Txawm
li cas los xij ntau cov lus dawb huv uas koj tau nyeem, Txawm li cas
los xij, Koj yuav ua li cas zoo rau koj Yog tias koj tsis ua



46) Klasszikus magyar-Klasszikus magyar,




https://www.youtube.com/watch?v=O6Ourmzuxf4&t=6s
Johannes Brahms: Hungarian Dances - Wiener Philharmoniker, Claudio Abbado (Audio video)
Faces of Classical Music – 12
Published on Feb 4, 2015
Faces of Classical Music

http://facesofclassicalmusic.blogspot...

Johannes Brahms (1833 - 1897)

♪ Hungarian Dances [1869 (No.1-10), 1880 (No.11-21)]

1. Hungarian Dance No.1 in G minor [Orchestrated by Johannes Brahms] 0:00
2. Hungarian Dance No.2 in D minor [Orchestrated by Johan Andreas Hallén (1846-1925)] 2:57
3. Hungarian Dance No.3 in F major [Orchestrated by Johannes Brahms] 5:33
4. Hungarian Dance No.4 in F sharp minor [Orchestrated by Paul Juon (1872-1940)] 7:52
5. Hungarian Dance No.5 in G minor [Orchestrated by Martin Schmeling (?-1943)] 12:03
6. Hungarian Dance No.6 in D major [Orchestrated by Martin Schmeling] 14:22
7. Hungarian Dance No.7 in F major [Orchestrated by Martin Schmeling] 17:31
8. Hungarian Dance No.8 in A minor [Orchestrated by Hans Gál (1890-1987)] 19:06
9. Hungarian Dance No.9 in E minor [Orchestrated by Hans Gál] 21:57
10. Hungarian Dance No.10 in F major [Orchestrated by Johannes Brahms] 23:35
11. Hungarian Dance No.11 in D minor [Orchestrated by Albert Parlow (?-1888)] 25:15
12. Hungarian Dance No.12 in D minor [Orchestrated by Albert Parlow] 27:42
13. Hungarian Dance No.13 in D major [Orchestrated by Albert Parlow] 30:02
14. Hungarian Dance No.14 in D minor [Orchestrated by Albert Parlow] 31:40
15. Hungarian Dance No.15 in B flat major [Orchestrated by Albert Parlow] 33:15
16. Hungarian Dance No.16 in F major [Orchestrated by Albert Parlow] 35:59
17. Hungarian Dance No.17 in F sharp minor [Orchestrated by Antonín Dvořák (1841-1904)] 38:19
18. Hungarian Dance No.18 in D major [Orchestrated by Antonín Dvořák] 41:10
19. Hungarian Dance No.19 in B minor [Orchestrated by Antonín Dvořák] 42:34
20. Hungarian Dance No.20 in E minor [Orchestrated by Antonín Dvořák] 44:31
21. Hungarian Dance No.21 in E minor [Orchestrated by Antonín Dvořák] 46:58

Wiener Philharmoniker
Claudio Abbado, conductor

Recorded in the Sofiensaal, Wien
Deutsche Grammophon 1982

(HD 1080p – Audio video)


Faces of Classical Music
http://facesofclassicalmusic.blogspot...
Category
People & Blogs







https://listverse.com/…/10-best-uses-of-classical-music-in…/

10 Best Uses Of Classical Music In Classic Cartoons
I grew up watching Bugs Bunny, Tom and Jerry, and Popeye cartoons,
because they were regularly shown on the independent stations here in
St. Louis. (Disney cartoons weren’t readily available unless the Sunday
night Wonderful World of Disney show featured one of them.) Those
cartoons helped develop my love of classical music. (Sorry, Mom. You
were a huge musical influence, but not quite as much as Bugs Bunny!)
While the vast majority of the cartoons of the 1930s-1950s made
excellent use of popular music and original compositions, they also used
classical music to great effect, creating some of the finest animated
masterpieces of all time.

Rossini’s overtures were popular with
cartoonists, as were Liszt’s Hungarian rhapsodies and Brahms’ Hungarian
dances. In cartoon-land, Beethoven’s Moonlight Sonata became synonymous
with quiet, moonlit scenes, while the opening notes to his Fifth
Symphony were used to introduce Nazis during World War II. The final
movement of Liszt’s Les Preludes frequently introduced some cartoons.
Any favorites you’d add to this list? Enjoy!
The Band Concert
1935

[youtube=http://www.youtube.com/watch?v=IErXg5kBXXg&hl=en&fs=1&]

Music: Rossini’s William Tell Overture


Made before the William Tell Overture became identified as The Lone
Ranger’s theme, The Band Concert features bandleader Mickey leading an
outdoor performance. While the band plows through the overture, Donald
Duck continually interrupts by playing “Turkey in the Straw” on his
recorder.

9

Pigs in a Polka
1943

[youtube=http://www.youtube.com/watch?v=Nh11A41klL4&hl=en&fs=1&]

Music: Brahms’ Hungarian Dances #5, 7, 6 and 17 (they appear in that order)


The familiar story of the three little pigs was a popular vehicle for
cartoonists. This Warner Bros. version cleverly syncs the action with
Brahms’ music, so much so that the music seems like a fifth character.

8

Baton Bunny
1959

[youtube=http://www.youtube.com/watch?v=JdPode_oj-A&hl=en&fs=1&]

Music: Von Suppe’s A Morning, Noon and Night in Vienna


Bugs is the conductor of a musician-less orchestra. He performs Von
Suppe’s “Morning, Noon and Night in Vienna,” but with a twist: He turns
part of it into a cowboys and Indians saga, using his ears as props.

7

Magical Maestro
1952

[youtube=http://www.youtube.com/watch?v=Va2YVwH5J3E&hl=en&fs=1&]

Music: Largo al factotum aria from Rossini’s Barber of Seville opera


This famous aria was never showcased better in a cartoon than in this
Tex Avery romp (although Long-Haired Hare comes close). After a two-bit
magician fails to convince Poochini, the “world’s greatest baritone,” to
let him into the opera singer’s act, the magician uses his wand to make
life quite difficult for Poochini. It’s one of Avery’s absolute best.
It’s often cut these days because of some unfortunate racial
stereotypes, but you can still find the uncut original. Note: Watch for
the fantastic bit where Poochini “breaks the fourth wall” and plucks a
hair from the “film.”

6

Tom and Jerry in the Hollywood Bowl
1950

[youtube=http://www.youtube.com/watch?v=3sxeihhIQtU&hl=en&fs=1&]

Music: Johann Strauss II’s Die Fledermaus


Tom is the conductor of an orchestra of cats. Naturally, Jerry wants in
on the act, and of course, Tom repeatedly shoes him away. Excellent
choreography in this one. And both Tom and Jerry look pretty sharp in
those tuxes.

5

A Corny Concerto
1943

[youtube=http://www.youtube.com/watch?v=sukE_rhsv2Y&hl=en&fs=1&]

Music: Tchaikovsky’s Piano Concerto #1, Strauss’ Tales from the Vienna Woods and The Blue Danube


Warner Bros. frequently poked fun at Disney, especially considering
many animators migrated from Disney to Warner Bros. (and MGM). A Corny
Concerto rips on Disney’s Fantasia (see #2), starting with Elmer
appearing as an unshaven Stokowski introducing the two segments. The
first segment is a wild romp in the Vienna woods with Bugs, Porky and an
unnamed dog. The second is more standard fare of a duck protecting a
family of swans from a vulture.

4

The Cat Concerto
1947

[youtube=http://www.youtube.com/watch?v=uvqLX8×3tJA&hl=en&fs=1&]

Music: Liszt’s Hungarian Rhapsody #2


The Cat Concerto won the Academy Award for Short Subjects-Cartoons in
1946. Warner Bros. released a nearly identical cartoon the same year,
Rhapsody Rabbit, which had many of the same gags. Both MGM and Warner
Bros. accused the other of plagiarism, but nothing official came of it.
It’s a toss-up as to whether The Cat Concerto or Rhapsody Rabbit is the
better cartoon. Also watch Rhapsody in Rivets, an Oscar-nominated Warner
Bros. cartoon that features the construction of the “Umpire State
Building” while the foreman/conductor leaders the show.

3

The Rabbit of Seville
1950

[youtube=http://www.youtube.com/watch?v=9cjvcD2svaM&hl=en&fs=1&]

Music: Rossini’s Barber of Seville Overture


Bugs does Rossini in a beautifully timed and written masterpiece. Elmer
chases Bugs into a theater. Bugs and an unwilling Elmer act out
Rossini’s “Barber of Seville,” with Bugs giving Elmer a full head
manicure. Best part: Bugs uses his ears to massage Elmer’s bald head.
Some of the lyrics: “Hey you! Don’t look so perplexed/why must you be
vexed/can’t you see you’re next? Yes, you’re next. You’re so next!” and
this one: “There! You’re nice and clean! Although your face looks like
it might have gone through a machine.” (Note: The music here is from the
overture, while the music from #7 is from the famous aria of the
opera.) The film quality is not good but this is the only English
language version I could find on youtube.

2

The Sorcerer’s Apprentice
1940

[youtube=http://www.youtube.com/watch?v=LD8HDta7Z_4&hl=en&fs=1&]

Music: Dukas’ The Sorcerer’s Apprentice


Fantasia is one of Disney’s greatest films. It’s a safe bet to say that
more people saw the segments of Fantasia as one-off cartoons on TV than
actually saw the movie in the theater. The best part (and probably
best-known) is the Sorcerer’s Apprentice, with Mickey as the apprentice
who literally gets in over his head. The rest of the music featured in
Fantasia was: Bach’s Toccata and Fugue in D Minor, Tchaikovsky’s
Nutcracker Suite, Stravinsky’s The Rite of Spring, Beethoven’s Sixth
Symphony, Ponchielli’s The Dance of the Hours, Mussorgsky’s Night on
Bald Mountain, and Schubert’s Ave Maria.

1

What’s Opera, Doc?
1957

[dailymotion id=xelqe]

Music: Wagner’s Ring Cycle


Bugs and Elmer Fudd do Wagner in this Chuck Jones masterpiece. Some may
have put Fantasia first, but this Bugs Bunny short is consistently
ranked as the best Bugs Bunny cartoon of all time, and usually the best
of all cartoon shorts. Jones reduces Wagner’s whole Ring saga to 6½
minutes in a hilarious parody — and it’s one of the only times Elmer
actually “gets” Bugs. You’ll never listen to “Flight of the Valkyries”
again without hearing Elmer sing, “Kill the wabbit, kill the wabbit,
kill the wabbit!”
Share



https://www.keepinspiring.me/buddha-quotes/

A következő 108 Buddha idézet testesíti meg a lelki vezető hangsúlyt az együttérzésre, a békére és a boldogságra.

Buddha idézetek az életről

„Jobb, ha önmagad meghódítja, mint ezer csatát nyerni. Akkor a győzelem a tiéd. Nem lehet tőled venni. ”-Buddha

„Ha
tudnád, mit tudok arról, hogy milyen hatalomra adhatsz, nem hagynád,
hogy egyetlen étkezést adjunk anélkül, hogy valamilyen módon
megosztanánk.”

- Ismerje meg ezt a vízből: hangosan fröccsen a patak, de az óceánok mélysége nyugodt.

- Soha nem látom, mi történt; Csak azt látom, mit kell tenni. ”
- Csak azt veszíted el, amire ragaszkodsz.

„A múlt már elment, a jövő még nincs itt. Csak egy pillanat van ahhoz, hogy élhessen.

- A baj az, hogy úgy gondolja, hogy van ideje.

„Mikor jársz és eszik és utazsz, legyen ott, ahol vagy. Ellenkező esetben hiányzik az életed nagy része. ”-Buddha

„A te munkád az, hogy felfedezd a munkádat, majd az egész szíveddel, hogy magadnak adjátok.

„Higgye
el semmit, függetlenül attól, hogy hol olvassa el, vagy aki azt mondta,
nem számít, ha azt mondtam volna, kivéve, ha egyetért a saját okaival
és a saját józan észével.”

- A nyelv olyan, mint egy éles kés… Megöli a vér nélkül.

„Tanítsd
meg ezt a hármas igazságot mindenkinek: Nagylelkű szív, kedves beszéd,
és a szolgálat és az együttérzés élete az, ami megújítja az
emberiséget.”

„Minden ember a saját egészségének vagy betegségének szerzője.” -Buddha

„A hazugságtól való tartózkodás lényegében egészséges.”

„Kerülje a gonosz tetteket, mint az ember, aki szereti az életet, hogy elkerülje a mérgeket.”

Buddha idézetek a meditációról

„A haragra tartás olyan, mint az ivóvíz mérgezése, és arra számítva, hogy a másik személy meghal.”

- Mit gondolsz, te leszel. Amit úgy érzel, vonzza. Mit képzelsz, létrehozsz.

„A
meditáció bölcsességet hoz; a meditáció hiánya tudatlanságot hagy.
Ismerje meg jól, mi vezet előre, és mi tartja vissza, és válassza ki az
utat, amely a bölcsességhez vezet. ”-Buddha

„Csak két hiba lehet az igazság felé vezető út mentén; nem megy egészen, és nem indul el.

- Senki sem ment meg minket, hanem magunkat. Senki sem tud, és senki sem. Magunknak meg kell járnunk az utat.

-
Ha egy ember gondolatai sárosak, ha meggondolatlan és megtévesztő,
hogyan viselheti a sárga köpenyt? Aki a saját természetének mestere,
fényes, tiszta és igaz, valóban viselheti a sárga köpenyt.
„A harag
soha nem fog eltűnni mindaddig, amíg az elgondolkodás gondolatait
meggondolják. A harag csak akkor fog eltűnni, amint elfelejtik a harag
gondolatait.

- A tested értékes. A mi felébredésünk. Kezelje gondosan. ”-Buddha

-
Mert hamarosan a testet eldobják, akkor mit érez? A haszontalan
faanyag, a földön fekszik, aztán mit tud? A legrosszabb ellenséged nem
árthat neked annyira, mint a saját gondolataid, őrzés nélkül. De ha
egyszer elsajátították, senki sem segíthet neked annyira, még az apádnak
vagy az anyádnak sem.

„Arra kell törekednünk, hogy megértsük a
szenvedések és a betegségek alapját - és az egészségre és a jóllétre
törekedjünk, miközben az úton járunk.”

„Ha elég csendes vagy,
hallani fogod az univerzum áramlását. Érezni fogja a ritmusát. Megy ez
az áramlás. A boldogság előtt áll. A meditáció kulcsfontosságú.

Buddha idézetek a békéről

„Jobb, mint ezer üreges szó, egy szó, ami békét hoz.” -Buddha

- A béke belülről származik. Ne keresse meg.

„Azok, akik szabadon gondolkodnak, békét találnak.”

„Gonosznak kell lennie, hogy a jó bizonyítsa a tisztaságát fölötte. ”

„A magad meghódítása nagyobb feladat, mint mások meghódítása.”

„A
létezés teljes titka, hogy nincs félelem. Soha ne félj attól, hogy mi
lesz tőled, senki sem függ. Csak az a pillanat, amikor elutasítod az
összes segítséget, megszabadult.

- Állítsd be a szívedet jó dolgokra. Csináld újra és újra, és tele lesz örömmel. ”-Buddha

„Minden, ami elején van, véget ér. Legyen békességed ezzel, és minden rendben lesz.

„A szenvedés gyökere a csatolás.”

Buddha idézetek a spiritualitásról

„Nem lehet utazni az úton, amíg nem maga lett az út.”

„Három dolog nem lehet hosszú ideig rejtve: a nap, a hold és az igazság.” -Buddha

„Az egyetlen igazi kudarc az életben nem az, hogy igaz legyen a legjobbnak.”

„A tisztaság vagy a szennyeződés önmagától függ. Senki sem tudja megtisztítani a másikat.

„Mégis sok szent szav, amit olvassatok, de sokan beszélsz, Milyen jó akaratot tesznek, ha nem cselekszel rájuk?

- Ha valakinek megvilágít egy lámpát, akkor megvilágítja az utat. - -Buddha

„Ha egy virág egyetlen csodáját világosan látnánk, egész életünk megváltozna. ”

„Azok, akik nem dolgoztak az igazság felé, elhagyták az élet célját.”

„Az elkülönülésben a világ legnagyobb nyomorúsága van; együttérzésben rejlik a világ valódi ereje.

„Ha nem találsz senkit, aki támogatná a spirituális utat, egyedül sétálj. Nincs érettségű társaság.

- Készítsd el a saját üdvösségedet. Nem függ másoktól.

„Mindazonáltal sok szent szav, amit olvassatok, de sokan beszélsz, milyen jó akaratot fognak tenni, ha nem

comments (0)
05/27/19
LESSON 3004 Tue 28 May 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of Eternal Bliss as Final Goal Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Buddhasasana “In the Buddha you see clearly a man, simple, devout, alone, battling for light, a vivid human personality, not a myth. He too gave a message to mankind universal in character.” TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI TBSKPB 668, 5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka India Ph: 91 (080) 25203792 Email: buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) https://www.keepinspiring.me/buddha-quotes/ 108 Buddha Quotes on Meditation, Spirituality, and Happiness in 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) Classica Corsa-Corsa Corsicana,25) Classical Croatian-Klasična hrvatska,26) Classical Czech-Klasická čeština,27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 7:44 pm

LESSON 3004 Tue 28 May 2019

Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness

Tipitaka is the
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal

Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]


from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level



Buddhasasana


“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”


TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI
TBSKPB
668,
5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:
buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org


https://www.keepinspiring.me/buddha-quotes/

in 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) Classica Corsa-Corsa Corsicana,25) Classical  Croatian-Klasična hrvatska,26) Classical  Czech-Klasická čeština,27) Classical  Danish-Klassisk dansk,Klassisk dansk,28) Classical  Dutch- Klassiek Nederlands,

http://www.orgsites.com/oh/awakenedone/

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

Buddhasasana


“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”


TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI
TBSKPB
668,
5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:
buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org




19) Classical  Catalan-Català clàssic
https://www.keepinspiring.me/buddha-quotes/

Les següents cites de Buda incorporen l’èmfasi del líder espiritual en la compassió, la pau i la felicitat.

Budha Quotes on Life

“És millor conquistar-te que guanyar mil batalles. Llavors la victòria és teva. No es pot treure de tu. ”-Buddha

“Si sabíeu el que sé sobre el poder de donar-vos, no deixeu passar un sol àpat sense compartir-lo d’alguna manera”.

“Aprèn això de l’aigua: els forts esquitxades del rierol, però la profunditat dels oceans és tranquil·la.”

“Mai no veig el que s’ha fet; Només veig el que queda per fer “.
“Només perds el que t’agafes”.

“El passat ja no està, el futur encara no és aquí. Només hi ha un moment per viure. “

“El problema és que penses que tens temps.”

“Mentre camines i mengeu i viatgeu, sigueu on sou. En cas contrari, es perdrà la major part de la seva vida. “-Buddha

“El vostre treball és descobrir la vostra feina i després amb tot el cor per donar-vos-hi”.

“No
cregueu res, independentment de on el llegiu, o de qui ho hagi dit, no
importa si ho he dit, tret que accepti la vostra pròpia raó i el vostre
propi sentit comú”.

“La llengua com un ganivet afilat … Mata sense dibuixar sang.”

“Ensenyar
a tots a aquesta triple veritat: un cor generós, un discurs amable i
una vida de servei i compassió són les coses que renoven la humanitat”.

“Tot ésser humà és l’autor de la seva pròpia salut o malaltia”. -Buddha

“Abstenir-vos de mentir és essencialment saludable”.

“Eviteu les accions dolentes com un home que estima la vida evita el verí”.

Cites de Buda sobre meditació

“Tenir la ira és com beure verí i esperar que l’altra persona mori”.

“El que penses, et converteixes en. El que sents, atrau. El que imagines, creeu-ho “.

“La
meditació aporta saviesa; la falta de meditació deixa la ignorància.
Conegueu bé el que us condueix cap endavant i el que us reté, i trieu el
camí que condueix a la saviesa. “-Buddha

“Només hi ha dos errors que es poden fer al llarg de la veritat; no anar tot el camí i no començar. “

“Ningú ens salva, sinó nosaltres mateixos. Ningú no pot i ningú ho pot. Nosaltres mateixos hem de caminar pel camí. “

“Si
els pensaments d’un home són fangosos, si és imprudent i ple d’engany,
com pot portar la túnica groga? Qui sigui mestre de la seva pròpia
naturalesa, brillant, clar i cert, ell pot portar la túnica groga. “
“La
ira mai no desapareixerà mentre els pensaments de ressentiment siguin
acariciats en la ment. La ira desapareixerà tan aviat com els pensaments
de ressentiment siguin oblidats. “

“El teu cos és preciós. És el nostre vehicle per despertar. Tractar-ho amb cura. ”-Buddha

“Ben
aviat el cos es descarta, què se sent? Un tronc de fusta inútil, que es
troba a terra, llavors, què sap? El vostre pitjor enemic no us pot fer
mal tant com els vostres propis pensaments, desprotegits. Però, una
vegada dominat, ningú no pot ajudar-vos tant, ni tan sols el vostre pare
o la vostra mare. “

“Cal esforçar-se per entendre el que subjeu
els sofriments i les malalties - i busqueu la salut i el benestar mentre
guanyeu el camí”.

“Si sou prou tranquil, escolteu el flux de
l’univers. Sentireu el seu ritme. Aneu amb aquest flux. La felicitat
està per davant. La meditació és clau. “

Cites de pau sobre Buda

“Millor que mil paraules buides, és una paraula que aporta pau”. -Buddha

“La pau ve de dins. No la busquis. “

“Els que estan lliures de pensaments ressentits segurament troben la pau”.

“Cal que hi hagi mal perquè el bé pugui demostrar la seva puresa per sobre d’ella. “

“Conquerir-se és una tasca més gran que la de conquistar els altres”.

“Tot
el secret de l’existència no té por. Mai no temeu el que s’aconseguirà
de vosaltres, dependrà de ningú. Només el moment en què rebutgeu tota
l’ajuda sereu alliberat ”.

“Posa el teu cor en fer el bé. Fes-ho una i altra vegada i estaràs ple d’alegria ”. -Buddha

“Tot el que té un principi té un final. Posa’t amb això i tot estarà bé. “

“L’arrel del sofriment és l’afecció”.

Buddha Quotes on Spirituality

“No es pot viatjar pel camí fins que s’ha convertit en el camí en si mateix”.

“Tres coses no es poden ocultar: el sol, la lluna i la veritat.” -Buddha

“L’únic fracàs real de la vida no és ser fidel al millor que sàpiga”.

“La puresa o la impuresa depèn de si mateix. Ningú no pot purificar un altre ”.

“No obstant això, moltes paraules sagrades que heu llegit, per molt que parleu, què us faran si no les feu servir?”

“Si encengueu un llum per a algú, també il·luminarà el vostre camí.” -Buddha

“Si poguéssim veure clarament el miracle d’una sola flor, tota la nostra vida canviaria. “

“Els que no han treballat cap a la veritat han perdut el propòsit de viure”.

“La separació rau en la misèria més gran del món; en compassió es troba la veritable força del món “.

“Si no trobeu ningú que us pugui recolzar en el camí espiritual, camineu sol. No hi ha acompanyament amb els immadurs “.

“Calculeu la vostra pròpia salvació. No depeneu d’altres. ”

“No obstant això, moltes paraules sagrades que heu llegit, per molt que parleu, què us faran si no ho feu

20) Classical Cebuano-Klase sa Sugbo,

https://i.pinimg.com/originals/c1/f6/fa/c1f6fafdc18100e9c3becd57a66b5184.jpg
https://www.keepinspiring.me/buddha-quotes/

Ang mosunod nga 108 nga mga kinutlo sa Buddha naglangkob sa gipasiugda sa espirituhanong lider sa kalooy, kalinaw ug kalipay.

Buddha Quotes sa Kinabuhi

“Maayo
pa ang pagbuntog sa imong kaugalingon kay sa pagdaog sa usa ka libo nga
mga away. Dayon ang kadaugan anaa kanimo. Dili kini makuha gikan
kanimo. “-Buddha

“Kung nahibal-an nimo unsay akong nahibal-an
mahitungod sa gahum sa paghatag kanimo dili moagi sa usa ka paniudto nga
walay pagpaambit niini sa usa ka paagi.”

“Hibal-i kini gikan sa tubig: kusog nga pagsabwag sa sapa apan ang kalawom sa kadagatan kalma.”

“Wala ako makakita kung unsa ang nahimo; Nakita lang nako kung unsay nahabilin nga buhaton. “
“Ikaw lang ang mawad-an sa imong gikuptan.”

“Ang nangagi wala na, ang umaabot wala pa dinhi. Adunay usa ka higayon alang kanimo nga mabuhi. “

“Ang problema mao, nagtuo ka nga adunay oras ka.”

“Samtang
maglakaw ka ug mokaon ug maglakaw, hain ka dapit. Kay kon dili ikaw
mahikalimtan ang kadaghanan sa imong kinabuhi. “-Buddha

“Ang
imong trabaho mao ang pagdiskobre sa imong trabaho ug dayon sa tibuok
mong kasingkasing aron itugyan ang imong kaugalingon niini.”

“Wala
ka magtuo, bisag asa nimo kini gibasa, o kinsa ang nagsulti niini,
bisan kung gisulti ko kini, gawas kon kini nahiuyon sa imong
kaugalingong katarungan ug sa imong kaugalingong salabotan.”

“Ang dila sama sa usa ka hait nga kutsilyo … Kills nga walay pagdugo sa dugo.”

“Itudlo
kining tulo ka kamatuoran ngadto sa tanan: Ang usa ka manggihatagon nga
kasingkasing, mabination nga sinultihan, ug usa ka kinabuhi sa
pag-alagad ug kalooy mao ang mga butang nga bag-ohan sa katawhan.”

“Ang matag tawo mao ang tagsulat sa iyang kaugalingon nga panglawas o sakit.” -Buddha

“Ang paglikay sa pagpamakak mao ang maayong paagi.”

“Likayi ang dautan nga mga buhat sama sa usa ka tawo nga nahigugma sa kinabuhi paglikay sa hilo.”

Buddha Quotes sa Pagpamalandong

“Ang pagpugong sa kasuko sama sa hilo sa pag-inom ug nagpaabut sa laing tawo nga mamatay.”

“Sa imong hunahuna, nahimo ka. Ang imong gibati, nakadani ka. Ang imong gihunahuna, gibuhat nimo. “

“Ang
pagpamalandong magdala og kaalam; Ang kakulang sa pagpamalandong
nagabiya sa pagkawalay-alamag. Hibal-i kung unsa ang nag-aghat kanimo sa
unahan ug unsa ang nagpugong kanimo, ug pilia ang dalan nga paingon sa
kaalam. “-Buddha

“Adunay duha lamang ka kasaypanan nga mahimo sa usa ka dalan sa kamatuoran; dili sa tanan, ug dili magsugod. “

“Walay
usa nga nagluwas kanato apan sa atong kaugalingon. Walay usa nga
makahimo ug walay usa. Kita mismo kinahanglan nga maglakaw sa dalan. “

“Kon
ang hunahuna sa usa ka tawo lapukon, Kung siya walay pagsaway ug puno
sa panglimbong, Unsaon niya pagsul-ob ang dilaw nga kupo? Kinsa ang
agalon sa iyang kaugalingon nga kinaiya, Masanag, tin-aw ug matuod,
Mahimo nga mahimo siyang magsul-ob sa dilaw nga kupo. “
“Ang kasuko
dili gayud mahanaw samtang ang mga hunahuna sa kasilag gipangandoy sa
hunahuna. Ang kasuko mahanaw sa diha nga ang mga hunahuna sa kasuko
mahikalimtan. “

“Ang imong lawas bililhon. Kini ang atong sakyanan alang sa pagkahigmata. Tagdon kini uban sa pag-amping. “-Buddha

“Sa
dili madugay ang lawas gilabay, Unya unsay gibati niini? Usa ka walay
pulos nga troso nga kahoy, kini nahimutang sa yuta, Unya unsay
nahibaloan niini? Ang imong pinakadautan nga kaaway dili makadaut kanimo
sama sa imong kaugalingon nga mga hunahuna, dili mabantayan. Apan
kaniadto, wala’y makatabang kanimo, bisan ang imong amahan o ang imong
inahan. “

“Ang usa kinahanglan nga maningkamot nga masabtan kung
unsa ang nagdala sa mga pag-antos ug mga sakit - ug tumong alang sa
panglawas ug kaayohan samtang nag-angkon sa dalan.”

“Kon ikaw
hapsay, makadungog ka sa dagan sa uniberso. Mobati ka sa ritmo niini.
Lakaw uban niini nga dagan. Ang kalipay anaa sa unahan. Importante ang
pagpamalandong. “

Buddha Quotes on Peace

“Mas maayo pa kay sa usa ka libo nga mga hollow words, usa ka pulong nga nagdala og kalinaw.” -Buddha

“Ang kalinaw maggikan sa sulod. Ayaw pangitaa kini sa gawas. “

“Kadtong walay mahinumdum nga mga hunahuna siguradong makakaplag og kalinaw.”

“Kinahanglan adunay dautan aron ang maayo makapamatuod sa kaputli sa ibabaw niini. “

“Ang pagbuntog sa kaugalingon usa ka mas dako nga buluhaton kay sa pagbuntog sa uban.”

“Ang
tibuok nga sekreto sa paglungtad mao ang dili mahadlok. Ayaw kahadlok
unsay mahitabo kanimo, dili magsalig sa bisan kinsa. Sa higayon nga
imong isalikway ang tanan nga tabang imong gipagawas. “

“Himoa ang imong kasingkasing sa pagbuhat og maayo. Buhata kini balik-balik ug ikaw mapuno sa kalipay. “-Buddha

“Ang tanan nga adunay sinugdanan adunay katapusan. Himoa ang imong pakigdait uban kana ug ang tanan mamaayo. “

“Ang gamot sa pag-antus mao ang pag-apil.”

Buddha Quotes sa Espirituwalidad

“Dili ka makalakaw sa agianan hangtud nga ikaw nahimong dalan mismo.”

“Ang tulo ka mga butang dili madugay nga matago: ang adlaw, ang bulan, ug ang kamatuoran.” -Buddha

“Ang bugtong tinuod nga kapakyasan sa kinabuhi mao ang dili tinuod ngadto sa labing maayo nga nahibal-an.”

“Ang kaputli o kahugawan nagdepende sa kaugalingon. Walay bisan kinsa nga makaputli sa lain. “

“Bisan
pa sa daghang mga balaang pulong nga imong nabasa, Daghan ang imong
gipamulong, Unsa ang kaayohan nila kanimo Kung wala nimo sila buhata?”

“Kung magdagkot ka og usa ka lampara alang sa usa ka tawo, kini usab mopasanag sa imong alagianan.” -Buddha

“Kon makita nato ang milagro sa usa ka bulak nga klaro, ang tibuok natong kinabuhi mausab. “

“Kadtong napakyas sa pagtrabaho sa kamatuoran nawala ang katuyoan sa pagpakabuhi.”

“Sa pagkabulag nahimutang ang labing dako nga kagul-anan sa kalibutan; sa kaluoy anaa ang tinuod nga kalig-on sa kalibutan. “

“Kung
wala’y nakit-an nga adunay usa nga mosuporta kanimo sa espirituhanon
nga dalan, maglakaw nga mag-inusara. Walay pagpakig-uban sa mga kulang. “

“Buhata ang imong kaugalingong kaluwasan. Ayaw pagdepende sa uban. “

“Bisan
pa daghang mga balaang pulong nga imong nabasa, Daghan ang imong
gipamulong, Unsa ang maayo nga buhaton nila kanimo Kung wala ka



21) Classical Chichewa-Chikale cha Chichewa,

India art

https://www.keepinspiring.me/buddha-quotes/

Zotsatira 108 za Buddha zimaphatikizapo mtsogoleri wa uzimu kutsindika za chifundo, mtendere ndi chimwemwe.

Ndemanga za Buddha pa Moyo

“Ndi
bwino kudzigonjetsa nokha kusiyana ndi kupambana nkhondo zikwi. Ndiye
kupambana ndi kwanu. Sichikhoza kuchotsedwa kwa inu. “- Buddha

“Ngati
iwe udziwa zomwe ine ndikudziwa za mphamvu yakupatsa iwe sungalole kuti
chakudya chimodzi chisadutse popanda kugawana izo mwanjira ina.”

“Phunzirani izi kuchokera kumadzi: kumveka kukuwombera mtsinje koma nyanja zakuya ndizokhazikika.”

“Sindikuwona zomwe zachitika; Ndikungoona zomwe zikufunika kuti zichitike. “
“Umangotaya zomwe mumamatira.”

“Zakale zapita kale, tsogolo silili pano. Pali mphindi imodzi yokha kuti mukhale ndi moyo. “

“Vuto ndilo, mukuganiza kuti muli ndi nthawi.”

“Pamene mukuyenda ndikudya ndi kuyenda, khalani komwe muli. Apo ayi mudzaphonya moyo wanu wonse. “- Buddha

“Ntchito yanu ndiyo kupeza ntchito yanu ndi mtima wanu wonse kudzipereka nokha.”

“Musakhulupirire
kanthu, ziribe kanthu komwe inu mukuwerenga, kapena amene anena izo,
ziribe kanthu ngati ndanena izo, pokhapokha ngati zikuvomerezana ndi
chifukwa chanu komanso malingaliro anu enieni.”

“Lilime ngati mpeni … Amapha popanda kukopa magazi.”

“Phunzitsani
choonadi chachitatu ichi kwa onse: Mtima wopatsa, kulankhula mokoma
mtima, ndi moyo wautumiki ndi chifundo ndizo zomwe zimayambitsa
umunthu.”

“Munthu aliyense ndi wolemba za thanzi lake kapena matenda.” - Buddha

“Kupewa kunama n’kosangalatsa.”

“Pewani ntchito zoipa monga munthu amene amakonda moyo amapewa poizoni.”

Ndemanga za Buddha pa Kusinkhasinkha

“Kugonjera mkwiyo kumakhala ngati kumwa mowa ndikuyembekezera kuti munthu wina afe.”

“Zimene mumaganiza, mumakhala. Chimene mumamva, mumakopeka. Kodi mukuganiza bwanji, mumalenga. “

“Kusinkhasinkha
kumabweretsa nzeru; kusowa kusinkhasinkha kumasiya kusadziwa. Dziwani
bwino zomwe zikutsogolera patsogolo ndi zomwe zimakulepheretsani,
ndikusankha njira yopita ku nzeru. “- Buddha

“Pali zolakwa ziwiri zokha zomwe munthu angapange pamsewu wopita ku choonadi; osayendayenda, osati kuyamba. “

“Palibe amene atipulumutsa koma ife tokha. Palibe amene angathe ndipo palibe. Ife tokha tiyenera kuyenda. “

“Ngati
malingaliro a munthu ali odetsa, Ngati ali wosasamala komanso wodzaza
ndichinyengo, Angamve bwanji chovala chachikasu? Aliyense amene ali ndi
umunthu wake wokha, Wowala, wowoneka ndi wowona, angayambe kuvala
mwinjiro wachikasu. “
“Mkwiyo sudzatha konse ngati malingaliro okwiya
ndi okondedwa m’maganizo. Mkwiyo udzatuluka mwamsanga pamene maganizo
akukwiyira aiwale. “

“Thupi lanu ndi lofunika. Ndi galimoto yathu yoti tidzutse. Pereka mosamala. “- Buddha

“Posakhalitsa
thupi likutayidwa, Ndiye limamva bwanji? Chipika chopanda ntchito,
chimakhala pansi, Ndiye chidziwitso chiani? Mdani wanu woipitsitsa
sangakuvulazeni Mofanana ndi malingaliro anu, osasamala. Koma kamodzi
kokha, palibe amene angakuthandizeni kwambiri, Osati atate kapena amayi
anu. “

“Munthu ayenera kuyesetsa kumvetsetsa zomwe zikukumana ndi
kuzunzika ndi matenda - ndipo cholinga chake chikhale ndi thanzi ndi
ubwino pamene akupeza njira.”

“Ngati muli chete, mudzamva
kutuluka kwa chilengedwe. Mudzamva nyimbo yake. Pitani ndi kutuluka uku.
Chimwemwe chiri patsogolo. Kusinkhasinkha ndikofunika. “

Ndemanga za Buddha pa Mtendere

“Kuposa mawu chikwi, ndi mawu amodzi omwe amabweretsa mtendere.” - Buddha

“Mtendere umachokera mkati. Musachifune icho popanda. “

“Anthu amene alibe nkhawa amakumana ndi mtendere.”

“Payenera kukhala choyipa kuti ubwino ukhoza kutsimikizira kuti uli woyera kuposa iwo. “

“Kudzigonjetsa nokha ndi ntchito yaikulu kuposa kugonjetsa ena.”

“Chinsinsi
chonse cha kukhalapo ndi kusaopa. Musati muwope zomwe ziti zidzakhale
za inu, osadalira aliyense. Nthawi yokha yomwe mumakana thandizo lonse
mumasulidwa. “

“Ikani mtima wanu pakuchita zabwino. Chitani mobwerezabwereza ndipo mudzadzazidwa ndi chimwemwe. “- Buddha

“Chirichonse chomwe chiri ndi chiyambi chiri ndi mapeto. Pangani mtendere wanu ndi izo ndipo zonse zidzakhala bwino. “

“Muzu wa kuzunzika ndikulumikiza.”

Ndemanga za Buddha pa zauzimu

“Simungathe kuyenda njirayo mpaka mutakhala njira yokha.”

“Zinthu zitatu sizingakhale zotalika: dzuwa, mwezi, ndi choonadi.” - Buddha

“Kulephereka kwenikweni kwa moyo sikuyenera kukhala koona kwa munthu wabwino kwambiri.”

“Kuyeretsa kapena kusayera kumadalira pawekha. Palibe amene angathe kuyeretsa wina. “

“Ngakhale
mau ambiri opatulika omwe mukuwerenga, Ngakhale ambiri omwe
mumalankhula, Ndibwino kuti akuchitirani chiyani ngati simukuwachita?”

“Ukayatsa nyale kwa winawake, idzawunikiranso njira yako.” - Buddha

“Ngati titha kuona chozizwitsa cha maluwa amodzi, moyo wathu wonse ukasintha. “

“Amene alephera kugwira ntchito kuti apeze choonadi sasowa cholinga chokhala ndi moyo.”

“Modzipatula ndi masautso aakulu kwambiri a mdziko; mwa chifundo ndizo mphamvu zenizeni za dziko lapansi. “

“Ngati simukupeza wina woti akuthandizeni pa njira ya uzimu, yendani nokha. Palibe mgwirizano ndi mwana. “

“Yesetsani kudzipulumutsa nokha. Osadalira ena. “

“Ngakhale
mau ambiri opatulika omwe mukuwerenga, Ngakhale ambiri omwe
mumalankhula, Ndibwino kuti achite chiyani ngati simukuchita

22) Classical Chinese (Simplified)-古典中文(简体),
http://online.sfsu.edu/rone/Buddhism/footsteps.htm
Following the Buddha’s Footsteps

Instilling Goodness School

City of Ten Thousand Buddhas

Talmage, CA 95481

 

INTRODUCTION TO BUDDHISM

As a child, Siddhartha the Buddha, was troubled by some of the same
thoughts that children today have. They wonder about birth and death. They
wonder why they get sick and why grandfather died. They wonder why their
wishes do not come true. Children also wonder about happiness and the beauty
in nature.

Because the Buddha knew what was in the hearts of children and human
kind, he taught everyone how to live a happy and peaceful life. Buddhism
is not learning about strange beliefs from faraway lands. It is about looking
at and thinking about our own lives. It shows us how to understand ourselves
and how to cope with our daily problems.

UNIT 1

THE LIFE OF THE BUDDHA

Life in the Palace

Buddhism is one of the major religions in the world. It began around
2,500 years ago in India when Siddhartha Gautama discovered how to bring
happiness into the world. He was born around 566 BC, in the small kingdom
of Kapilavastu. His father was King Suddhodana and his mother was Queen
Maya.

Soon after Prince Siddhartha was born, the wise men predicted that he
would become a Buddha. When the king heard this, he was deeply disturbed,
for he wanted his son to become a mighty ruler. He told Queen Maya, “I
will make life in the palace so pleasant that our son will never want to
leave.”

At the age of sixteen, Prince Siddhartha married a beautiful princess,
Yasodhara. The king built them three palaces, one for each season, and
lavished them with luxuries. They passed their days in enjoyment and never
thought about life outside the palace.

The Four Sights

Soon Siddhartha became disillusioned with the palace life and wanted
to see the outside world. He made four trips outside the palace and saw
four things that changed his life. On the first three trips, he saw sickness,
old age and death. He asked himself, “How can I enjoy a life of pleasure
when there is so much suffering in the world?”

On his fourth trip, he saw a wandering monk who had given up everything
he owned to seek an end to suffering. “I shall be like him.” Siddhartha
thought.

Renunciation

Leaving his kingdom and loved ones behind, Siddhartha became a wandering
monk. He cut off his hair to show that he had renounced the worldly lifestyle
and called himself Gautama. He wore ragged robes and wandered from place
to place. In his search for truth, he studied with the wisest teachers
of his day. None of them knew how to end suffering, so he continued the
search on his own.

For six years he practiced severe asceticism thinking this would lead
him to enlightenment. He sat in meditation and ate only roots, leaves and
fruit. At times he ate nothing. He could endure more hardships than anyone
else, but this did not take him anywhere. He thought, “Neither my life
of luxury in the palace nor my life as an ascetic in the forest is the
way to freedom. Overdoing things can not lead to happiness. ” He began
to eat nourishing food again and regained his strength.

Enlightenment

On a full-moon day in May, he sat under the Bodhi tree in deep meditation
and said. “I will not leave this spot until I find an end to suffering.”
During the night, he was visited by Mara, the evil one, who tried to tempt
him away from his virtuous path. First he sent his beautiful daughters
to lure Gautama into pleasure. Next he sent bolts of lightning, wind and
heavy rain. Last he sent his demonic armies with weapons and flaming rocks.
One by one, Gautama met the armies and defeated them with his virtue.

As the struggle ended, he realized the cause of suffering and how to
remove it. He had gained the most supreme wisdom and understood things
as they truly are. He became the Buddha,
‘The Awakened One’. From
then on, he was called Shakyamuni Buddha.

The Buddha Teaches

After his enlightenment, he went to the Deer Park near the holy city
of Benares and shared his new understanding with five holy men. They understood
immediately and became his disciples. This marked the beginning of the
Buddhist community.

For the next forty-five years, the Buddha and his disciples went from
place to place in India spreading the Dharma, his teachings. Their
compassion knew no bounds, they helped everyone along the way, beggars,
kings and slave girls. At night, they would sleep where they were; when
hungry they would ask for a little food.

Whenever the Buddha went, he won the hearts of the people because he
dealt with their true feelings. He advised them not to accept his words
on blind faith, but to decide for themselves whether his teachings are
right or wrong, then follow them. He encouraged everyone to have compassion
for each other and develop their own virtue, “You should do your own work,
for I can teach only the way.”

He never became angry or impatient or spoke harshly to anyone, not even
to those who opposed him. He always taught in such a way that everyone
could understand. Each person thought the Buddha was speaking especially
for him. The Buddha told his followers to help each other on the Way. Following
is a story of the Buddha living as an example to his disciples.

Once the Buddha and Ananda visited a monastery where a monk was suffering
from a contagious disease. The poor man lay in a mess with no one looking
after him. The Buddha himself washed the sick monk and placed him on a
new bed. Afterwards, he admonished the other monks. “Monks, you have neither
mother nor father to look after you. If you do not look after each other,
who will look after you? Whoever serves the sick and suffering, serves
me.”

                                                                       
The Last Years

Shakyamuni Buddha passed away around 486 BC at the age of eighty. Although
he has left the world, the spirit of his kindness and compassion remains.

The Buddha realized that that he was not the first to become a Buddha.
“There have been many Buddhas before me and will be many Buddhas in the
future,” The Buddha recalled to his disciples. “All living beings have
the Buddha nature and can become Buddhas.” For this reason, he taught the
way to Buddhahood.

The two main goals of Buddhism are getting to know ourselves and learning
the Buddha’s teachings. To know who we are, we need to understand that
we have two natures. One is called our ordinary nature, which is
made up of unpleasant feelings such as fear, anger, and jealousy. The other
is our true nature,
the part of us that is pure, wise, and perfect.
In Buddhism, it is called the Buddha nature. The only difference
between us and the Buddha is that we have not awakened to our true nature.

Unit 2

BASIC TEACHINGS OF THE BUDDHA

Chapter 1

THE THREE UNIVERSAL TRUTHS

One day, the Buddha sat down in the shade of a tree and noticed how
beautiful the countryside was. Flowers were blooming and trees were putting
on bright new leaves, but among all this beauty, he saw much unhappiness.
A farmer beat his ox in the field. A bird pecked at an earthworm, and then
an eagle swooped down on the bird. Deeply troubled, he asked, “Why does
the farmer beat his ox? Why must one creature eat another to live?”

During his enlightenment, the Buddha found the answer to these questions.
He discovered three great truths. He explained these truths in a simple
way so that everyone could understand them.

1. Nothing is lost in the universe

The first truth is that nothing is lost in the universe. Matter turns
into energy, energy turns into matter. A dead leaf turns into soil. A seed
sprouts and becomes a new plant. Old solar systems disintegrate and turn
into cosmic rays. We are born of our parents, our children are born of
us.

We are the same as plants, as trees, as other people, as the rain that
falls. We consist of that which is around us, we are the same as everything.
If we destroy something around us, we destroy ourselves. If we cheat another,
we cheat ourselves. Understanding this truth, the Buddha and his disciples
never killed any animal.

2. Everything Changes

The second universal truth of the Buddha is that everything is continuously
changing. Life is like a river flowing on and on, ever-changing. Sometimes
it flows slowly and sometimes swiftly. It is smooth and gentle in some
places, but later on snags and rocks crop up out of nowhere. As soon as
we think we are safe, something unexpected happens.

Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth.
They all died out, yet this was not the end of life. Other life forms like
smaller mammals appeared, and eventually humans, too. Now we can even see
the Earth from space and understand the changes that have taken place on
this planet. Our ideas about life also change. People once believed that
the world was flat, but now we know that it is round.

3. Law of Cause and Effect

The third universal truth explained by the Buddha is that there is continuous
changes due to the law of cause and effect. This is the same law of cause
and effect found in every modern science textbook. In this way, science
and Buddhism are alike.

The law of cause and effect is known as karma. Nothing ever happens
to us unless we deserves it. We receive exactly what we earn, whether it
is good or bad. We are the way we are now due to the things we have done
in the past. Our thoughts and actions determine the kind of life we can
have. If we do good things, in the future good things will happen to us.
If we do bad things, in the future bad things will happen to us. Every
moment we create new karma by what we say, do, and think. If we understand
this, we do not need to fear karma. It becomes our friend. It teaches us
to create a bright future.

The Buddha said,

“The kind of seed sown

 will produce that kind of fruit.

 Those who do good will reap good results.

 Those who do evil will reap evil results.

 If you carefully plant a good seed,

 You will joyfully gather good fruit.”

                                   
Dhammapada

——————————————————————————————————-

Chapter 2

THE FOUR NOBLE TRUTHS

Once there was a woman named Kisagotami, whose first-born son died.
She was so stricken with grief that she roamed the streets carrying the
dead body and asking for help to bring her son back to life. A kind and
wise man took her to the Buddha.

The Buddha told her, “Fetch me a handful of mustard seeds and I will
bring your child back to life.” Joyfully Kisagotami started off to get
them. Then the Buddha added, “But the seeds must come from a family that
has not known death.”

Kisagotami went from door to door in the whole village asking for the
mustard seeds, but everyone said, “Oh, there have been many deaths here”,
“I lost my father”, I lost my sister”. She could not find a single household
that had not been visited by death. Finally Kisagotami returned to the
Buddha and said, “There is death in every family. Everyone dies. Now I
understand your teaching.”

The Buddha said, “No one can escape death and unhappiness. If people
expect only happiness in life, they will be disappointed.”

Things are not always the way we want them to be, but we can learn to
understand them. When we get sick, we go to a doctor and ask:


  • What’s wrong with me?

  • Why am I sick?

  • What will cure me?

  • What do I have to do get well?

The Buddha is like a good doctor. First a good doctor diagnoses the illness.
Next he finds out what has caused it. Then he decides what the cure is.
Finally he prescribes the medicine or gives the treatment that will make
the patient well again.

The Four Noble Truths

1. There is Suffering Suffering is common to all.

2. Cause of Suffering We are the cause of our suffering.

3. End of Suffering Stop doing what causes suffering.

4. Path to end Suffering Everyone can be enlightened.

 

1. Suffering: Everyone suffers from these thing

    Birth- When we are born, we cry.

    Sickness- When we are sick, we are miserable.

    Old age- When old, we will have ache and
pains and find it hard to get around.

    Death- None of us wants to die. We feel deep
sorrow when someone dies.

Other things we suffer from are:

    Being with those we dislike,

    Being apart from those we love,

    Not getting what we want,

   All kinds of problems and disappointments that are unavoidable.

 

 

 

The Buddha did not deny that there is happiness in life, but he pointed
out it does not last forever. Eventually everyone meets with some kind
of suffering. He said:

“There is happiness in life,

happiness in friendship,

happiness of a family,

happiness in a healthy body and mind,

…but when one loses them, there is suffering.”

                                             
Dhammapada

2. The cause of suffering

The Buddha explained that people live in a sea of suffering because
of ignorance and greed. They are ignorant of the law of karma and are greedy
for the wrong kind of pleasures. They do things that are harmful to their
bodies and peace of mind, so they can not be satisfied or enjoy life.

For example, once children have had a taste of candy, they want more.
When they can’t have it, they get upset. Even if children get all the candy
they want, they soon get tired of it and want something else. Although,
they get a stomach-ache from eating too much candy, they still want more.
The things people want most cause them the most suffering. Of course, there
are basic things that all people should have, like adequate food, shelter,
and clothing. Everyone deserve a good home, loving parents, and good friends.
They should enjoy life and cherish their possessions without becoming greedy.

3. The end of suffering

To end suffering, one must cut off greed and ignorance. This means
changing one’s views and living in a more natural and peaceful way. It
is like blowing out a candle. The flame of suffering is put out for good.
Buddhists call the state in which all suffering is ended Nirvana.
Nirvana is an everlasting state of great joy and peace. The Buddha said,
“The extinction of desire is Nirvana.” This is the ultimate goal in Buddhism.
Everyone can realize it with the help of the Buddha’s teachings. It can
be experienced in this very life.

4. The path to the end of suffering: The path to end suffering
is known as the Noble Eightfold Path. It is also known as the Middle
Way.

Chapter 3

THE NOBLE EIGHTFOLD PATH

When the Buddha gave his first sermon in the Deer Park, he began the
‘Turning of the Dharma Wheel’. He chose the beautiful symbol
of the wheel with its eight spokes to represent the Noble Eightfold Path.
The Buddha’s teaching goes round and round like a great wheel that never
stops, leading to the central point of the wheel, the only point which
is fixed, Nirvana. The eight spokes on the wheel represent the eight parts
of the Noble Eightfold Path. Just as every spoke is needed for the wheel
to keep turning, we need to follow each step of the path.

 

1. Right View. The right way to think about life is to
see the world through the eyes of the Buddha–with wisdom and compassion.

2. Right Thought. We are what we think. Clear and kind thoughts
build good, strong characters.

3. Right Speech. By speaking kind and helpful words, we
are respected and trusted by everyone.

4. Right Conduct. No matter what we say, others know us
from the way we behave. Before we criticize others, we should first see
what we do ourselves.

5. Right Livelihood. This means choosing a job that does
not hurt others. The Buddha said, “Do not earn your living by harming others.
Do not seek happiness by making others unhappy.”

6. Right Effort. A worthwhile life means doing our best
at all times and having good will toward others. This also means not wasting
effort on things that harm ourselves and others.

7. Right Mindfulness. This means being aware of our thoughts,
words, and deeds.

8. Right Concentration. Focus on one thought or object
at a time. By doing this, we can be quiet and attain true peace of mind.

Following the Noble Eightfold Path can be compared to cultivating a
garden, but in Buddhism one cultivates one’s wisdom. The mind is the ground
and thoughts are seeds. Deeds are ways one cares for the garden. Our faults
are weeds. Pulling them out is like weeding a garden. The harvest is real
and lasting happiness.

 

 

UNIT 3

FOLLOWING THE BUDDHA’S TEACHINGS

The Buddha spoke the Four Noble Truths and many other teachings, but
at the heart they all stress the same thing. An ancient story explains
this well.



Once a very old king went to see an old hermit who lived in a bird’s
nest in the top of a tree, “What is the most important Buddhist teaching?”
The hermit answered, “Do no evil, do only good. Purify your heart.” The
king had expected to hear a very long explanation. He protested,
“But even a five-year old child can understand that!” “Yes,” replied the
wise sage, “but even an 80-year-old man cannot do it.”

____________________________________________________________________________________________________

Chapter 1

THE TRIPLE JEWEL

The Buddha knew it would be difficult for people to follow his teachings
on their own, so he established the Three Refuges for them to rely
on. If a person wants to become Buddhists take refuge in and rely on the
Buddha, the Dharma, and the Sangha. These are known as the
Triple
Jewel. The Sangha are the monks and nuns. They live in monasteries
and carry on the Buddha’s teaching. The word Sangha means ‘harmonious community’.
The Buddha, the Dharma, and the Sangha together possess qualities that
are precious like jewels and can lead one to enlightenment.

A refuge is a place to go for safety and protection, like a shelter
in a storm. Taking refuge does not mean running away from life. It means
living life in a fuller, truer way.