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06/27/19
LESSON 3044 Fri 28 Jun 2019
Buddha Śãsana, which means “Buddha Vacana - the teaching of the
Awakened One with Awareness”. Since in Buddhism there is no divine god
the term is considered more accurate than the word “religion” as it denotes an adaptable philosophy and practice rather than a non-changing divine call from an all knowing god.
Awakened One with Awareness”. Since in Buddhism there is no divine god
the term is considered more accurate than the word “religion” as it denotes an adaptable philosophy and practice rather than a non-changing divine call from an all knowing god.
Śāsana may also refer to the 5000-year dispensation of a particular Buddha. That is, we are living in the śāsana of the Śakyamuni Buddha.
https://www.budsas.org
 |
|
| Sabbapapassa akaranam Kusalassa upasampada Sacitta pariyodapanam Etam buddhana sasanam |
Every evil |
|
(Dhammapada, |
|
|
Sabbe satta sada |
May all living beings always live happily, free from animosity. May all share in the blessings springing from the good I have done. |
in 27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,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,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
27) Klassisk dansk-klassisk dansk, klassisk dansk,
Buddha
Śãsana, som betyder “Buddha Vacana - Den opvæknes undervisning med
bevidsthed”. Da der i buddhismen ikke er nogen guddommelig gud,
betragtes udtrykket mere præcist end ordet “religion”, som det betegner
en tilpasningsfilosofi og praksis snarere end et ikke-skiftende
guddommeligt kald fra en alvitende gud.
Śãsana, som betyder “Buddha Vacana - Den opvæknes undervisning med
bevidsthed”. Da der i buddhismen ikke er nogen guddommelig gud,
betragtes udtrykket mere præcist end ordet “religion”, som det betegner
en tilpasningsfilosofi og praksis snarere end et ikke-skiftende
guddommeligt kald fra en alvitende gud.
Śāsana kan også henvise til den 5000-årige uddeling af en bestemt Buddha. Det er, vi bor i Śakyamuni Buddhas śāsana.
Ethvert ondt
aldrig gør
og i sundhedsmæssigt stigende
og ens hjerte rensende:
dette er buddhas sasana
(Dhammapada,
183)
Kan
alle levende væsener lever altid lykkeligt
fri for fjendskab.
Må alle dele i velsignelserne
springende fra det gode, jeg har gjort.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- Buddhaens ord -
Deres
forståelse af Buddha Vacana bliver meget mere præcis, da de ubesværet
lærer og husker ordene og de vigtige formler, der er grundlæggende i
Buddhas undervisning, ved hjælp af almindelig læsning. Deres læring og
den inspiration, de får fra den, vil vokse dybere, da deres
modtagelighed til lærerens budskaber vil blive bedre.
forståelse af Buddha Vacana bliver meget mere præcis, da de ubesværet
lærer og husker ordene og de vigtige formler, der er grundlæggende i
Buddhas undervisning, ved hjælp af almindelig læsning. Deres læring og
den inspiration, de får fra den, vil vokse dybere, da deres
modtagelighed til lærerens budskaber vil blive bedre.
I
fremtiden vil der være bhikkhus, der ikke vil lytte til udtalelsen af
sådanne diskurser, som er Tathāgata’s ord, dybtgående, dybtgående i
mening, der fører ud over verden (konsekvent) forbundet med tomhed, de
vil ikke låne øre, de vil ikke anvende deres sind på viden, de vil ikke
overveje disse lærer at blive taget op og mestrer.
fremtiden vil der være bhikkhus, der ikke vil lytte til udtalelsen af
sådanne diskurser, som er Tathāgata’s ord, dybtgående, dybtgående i
mening, der fører ud over verden (konsekvent) forbundet med tomhed, de
vil ikke låne øre, de vil ikke anvende deres sind på viden, de vil ikke
overveje disse lærer at blive taget op og mestrer.
Tværtimod
vil de lytte til udtalelsen af sådanne diskurser, som er litterære
kompositioner lavet af digtere, vittige ord, vittige breve, af mennesker
udefra eller discipleord, de vil låne øre, de vil anvende deres sind på
viden , vil de overveje disse lære at blive taget op og mestrer.
vil de lytte til udtalelsen af sådanne diskurser, som er litterære
kompositioner lavet af digtere, vittige ord, vittige breve, af mennesker
udefra eller discipleord, de vil låne øre, de vil anvende deres sind på
viden , vil de overveje disse lære at blive taget op og mestrer.
Således
vil bhikkhus, de diskurser, som er Tathāgata’s ord, dybt, dybtgående i
mening, der fører ud over verden (konsekvent) forbundet med tomhed,
forsvinde.
vil bhikkhus, de diskurser, som er Tathāgata’s ord, dybt, dybtgående i
mening, der fører ud over verden (konsekvent) forbundet med tomhed,
forsvinde.
Derfor
bør du træne således: “Vi vil lytte til udtalelsen af sådanne
diskurser, som er Tathāgata’s ord, dybtgående, dybtgående i mening, der
fører ud over verden (konsekvent) forbundet med tomhed, vi vil låne øre,
vi vil anvende vores sind på viden, vi vil overveje disse lære at blive
taget op og mestrer. ‘ Sådan skal du træne jer selv.
bør du træne således: “Vi vil lytte til udtalelsen af sådanne
diskurser, som er Tathāgata’s ord, dybtgående, dybtgående i mening, der
fører ud over verden (konsekvent) forbundet med tomhed, vi vil låne øre,
vi vil anvende vores sind på viden, vi vil overveje disse lære at blive
taget op og mestrer. ‘ Sådan skal du træne jer selv.
- Āṇi Sutta -
28) Classical Dutch- Klassiek Nederlands,
28) Klassiek Nederlands Klassiek English,
Boeddha Śåsana, wat “Boeddha Vacana - de leer van de Ontwaakte Een met
Bewustzijn” betekent. Omdat er in het boeddhisme geen goddelijke god is,
wordt de term als nauwkeuriger beschouwd dan het woord ‘religie’, omdat
het een aanpasbare filosofie en praktijk is in plaats van een
niet-veranderende goddelijke roeping van een alleswetende god.
Śāsana kan ook verwijzen naar de 5000-jarige bedeling van een bepaalde Boeddha. Dat wil zeggen, we leven in de śāsana van de Śakyamuni Boeddha.
Elk kwaad
nooit doen
en in het toenemen van de gezondheid
en iemands hart is goed reinigend:
dit is de Sasana van de Boeddha
(Dhammapada,
183)
mei
alle levende wezens leven altijd gelukkig,
vrij van vijandigheid.
Mogen allen delen in de zegeningen
voortkomend uit het goede dat ik heb gedaan.
http://www.buddha-vacana.org/index.html
Boeddha Vacana
- De woorden van de Boeddha -
Hun begrip van de Boeddha Vacana zal veel preciezer worden als ze
moeiteloos de woorden en de belangrijke formules leren en memoriseren
die fundamenteel zijn in de leer van de Boeddha, door middel van
regelmatig lezen. Hun leren en de inspiratie die ze daaruit krijgen, zal
dieper worden naarmate hun ontvankelijkheid voor de boodschappen van de
Leraar verbetert.
In de toekomst zullen er bhikkhus zijn die
niet zullen luisteren naar de uiting van zulke vertogen die woorden zijn
van de Tathāgata, diepgaand, diepgaand van betekenis, leidend buiten de
wereld, (consequent) verbonden met leegte, ze zullen geen oorverlies
maken, zij zullen hun gedachten niet op kennis toepassen, ze zullen die
leringen niet beschouwen als te worden opgenomen en beheerst.
Integendeel, ze zullen luisteren naar de uiting van dergelijke
verhandelingen die literaire composities zijn, gemaakt door dichters,
geestige woorden, geestige letters, door mensen van buitenaf, of de
woorden van discipelen, ze zullen oor lenen, ze zullen hun geest op
kennis toepassen , zij zullen die leringen beschouwen als te worden
opgenomen en beheerst.
Dus, monniken, de vertogen die woorden
zijn van de Tathāgata, diepzinnig, diepgaand in betekenis, leidend
voorbij de wereld, (consequent) verbonden met leegte, zullen verdwijnen.
Daarom, bhikkhus, zou je dus moeten trainen: ‘We zullen luisteren naar
de uiting van zulke vertogen die woorden zijn van de Tathāgata,
diepgaand, diepgaand van betekenis, leidend buiten de wereld,
(consequent) verbonden met leegte, we zullen oorlogen, we zal onze geest
op kennis toepassen, we zullen die leringen beschouwen als te worden
opgenomen en beheerst. ‘ Dit is hoe je jezelf zou moeten trainen,
monniken.
- Āṇi Sutta -
30) Classical Esperanto-Klasika Esperanto
30) Klasika Esperanto-Klasika Esperanto
Budho Śãsana, kiu signifas “Budho Vacana - la instruado de la Vekita
Kun Konscio”. Ĉar en Budhismo ne ekzistas dia dio, la termino estas
konsiderata pli preciza ol la vorto “religio” ĉar ĝi signifas adapteblan
filozofion kaj praktikon anstataŭe de ne-ŝanĝiĝanta dia alvoko de ĉiu
scio de dio.
Śāsana ankaŭ povas aludi al la 5000-jara dispensado de specifa Budho. Tio estas, ni vivas en la śāsano de la Śakyamuni Budho.
Ĉiu malbono
neniam farante
kaj en bonfarto kreskanta
kaj unu koron bone puriganta:
jen la Budho ‘Sasana
(Dhammapada,
183)
Majo
ĉiuj vivaj estuloj ĉiam vivas feliĉe,
libera de malamikeco.
Ĉiuj partoprenu en la benoj
elirante el la bono, kiun mi faris.
http://www.buddha-vacana.org/index.html
Budho Vacana
- La vortoj de la Budho -
Ilia kompreno de la Budho Vacana fariĝos multe pli preciza, ĉar ili
senpene lernas kaj parkerigas la vortojn kaj la gravajn formulojn, kiuj
estas fundamentaj en la instruo de Budho, per manieroj de regula legado.
Ilia lernado kaj ilia inspiro pli profundiĝos, ĉar ilia akceptemo al la
mesaĝoj de la Instruisto pliboniĝos.
En la estonta tempo,
ekzistos miksĉeloj, kiuj ne aŭskultos la eldiron de tiaj diskursoj, kiuj
estas vortoj de la Tathgata, profunda, profunda en signifo, kondukante
preter la mondo, (konstante) ligita kun malpleneco, ili ne aŭdos, ili ne
aplikos sian menson al scio, ili ne konsideros tiujn instruojn kiel
esti prenitaj kaj regataj.
Male, ili aŭskultos la eldiron de tiaj
paroladoj, kiuj estas literaturaj komponaĵoj faritaj de poetoj, spritaj
vortoj, spritaj leteroj, de homoj el ekstere, aŭ la vortoj de
disĉiploj, ili aŭdos, ili aplikos sian menson al scio. , ili konsideros
tiujn instruojn por esti prenitaj kaj regataj.
Tiel, kiel ajn, la
paroladoj, kiuj estas vortoj de la Tatāgata, profunda, profunda en
signifo, kondukantaj preter la mondo, (konstante) ligita kun malpleneco,
malaperos.
Tial, kiel vi devas trejni tiel: ‘Ni aŭskultos la
eldiron de tiaj diskursoj, kiuj estas vortoj de la Tathgata, profunda,
profunda en signifo, kondukante preter la mondo, (konstante) ligita kun
malpleneco, ni pruntos aŭdon, ni aplikos nian menson al scio, ni
konsideros tiujn instruojn kiel por esti prenitaj kaj regataj. ‘ Jen
kiel, kiel vi devas trejni vin.
- Āṇi Sutta -
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31) Classical Estonian- klassikaline eesti keel,
31) Klassikaline eesti- klassikaline eesti keel,
Buddha Śãsana, mis tähendab “Buddha Vacana - teadvustatud ärkatud
inimese õpetamine”. Kuna budismis ei ole jumalikku jumalat, peetakse
seda terminit täpsemaks kui sõna „religioon”, kuna see tähendab pigem
kohanemisvõimelist filosoofiat ja praktikat kui mitte-muutuvat jumalikku
kõnet, mida annab kõik teadvad jumalad.
Śāsana võib viidata ka teatud Buddha 5000-aastasele väljastamisele. See tähendab, et me elame Śakyamuni Buddha šāsanas.
Iga kurja
ei tee kunagi
ja tervislikkuse kasv
ja süda hästi puhastav:
see on buda ’sasana
(Dhammapada,
183)
Mai
kõik elusolendid elavad alati õnnelikult,
vaba vaenulikkusest.
Võib kõik osa õnnistustest
sellest, mida ma olen teinud.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- Buddha sõnad -
Nende arusaam Buddha Vacanast muutub palju täpsemaks, kuna nad õpivad
ja mäletavad tavapäraste lugemisviiside abil Buddha õpetuses põhilisi
elemente ja sõnu. Nende õpetus ja sellest saadud inspiratsioon kasvavad
sügavamalt, kui nende vastuvõtlikkus õpetaja sõnumitele paraneb.
Tulevikus saab olema bhikkhusi, kes ei kuula selliste diskursuste
avaldamist, mis on Tathāgata sõnad, sügav, sügav tähendus, mis juhivad
maailmast kaugemale (järjepidevalt), mis on seotud tühjusega, nad ei
paku kõrva, nad ei rakenda oma teadmisi teadmiste suhtes, nad ei pea
neid õpetusi ülevõtmiseks ja õppimiseks.
Vastupidi, nad kuulavad
selliste diskursuste avaldamist, mis on luuletajate, vaimulike sõnade,
vaimulike kirjade, väljastpoolt pärit inimeste või jüngrite sõnade
kirjanduslikud kompositsioonid, nad annavad kõrva, rakendavad oma
teadmisi teadmiste kohta nad kaaluvad neid õpetusi, mida tuleb võtta ja
õppida.
Niisiis kaovad bhikkhusi diskursused, mis on Tathāgata
sõnad, sügav, sügav tähendus, mis juhivad maailmast kaugemale
(järjekindlalt) seoses tühjusega.
Seepärast peaksite bhikkhusi
nii treenima: „Me kuulame nende diskursuste väljendust, mis on Tathāgata
sõnad, sügav, sügav tähendus, mis juhivad üle maailma, (pidevalt), mis
on seotud tühjusega, me anname kõrva, me rakendab oma teadmisi teadmiste
suhtes, me arvestame neid õpetusi, mida tuleb võtta ja õppida. See on,
kuidas, te peaksite end treenima.
- ṇi Sutta -
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32) Classical Filipino,
“He should not kill a living being, nor cause it to be killed, nor
should he incite another to kill. Do not injure any being, either strong
or weak, in the world.”
“Renouncing violence for all living beings, harming not even a one,
you would not wish for offspring, so how a companion? Wander alone like a
rhinoceros.”
“You make things worse when you flare up at someone who’s angry.
Whoever doesn’t flare up at someone who’s angry wins a battle hard to
win.”
“A man conquered by anger is in a mass of darkness. He takes
pleasure in bad deeds as if they were good, but later, when his anger is
gone, he suffers as if burned with fire. He is spoiled, blotted out,
like fire enveloped in smoke.”
“Though one may conquer a thousand times a thousand men in battle,
yet he indeed is the noblest victor who conquers himself.”
“Provoked with many words from contemplatives or ordinary people, he
shouldn’t respond harshly, for those who retaliate aren’t calm.
“The fool thinks he has won a battle when he bullies with harsh
speech, but knowing how to be forbearing alone makes one victorious.”
“Monks, whatever contemplatives or brahmans who assume in various
ways when assuming a self, all assume the five clinging-aggregates, or a
certain one of them.”
That Atman (self, soul) is indeed Brahman. It [Ātman] is also
identified with the intellect, the Manas (mind), and the vital breath,
with the eyes and ears, with earth, water, air, and ākāśa (sky), with
fire and with what is other than fire, with desire and the absence of
desire, with anger and the absence of anger, with righteousness and
unrighteousness, with everything — it is identified, as is well known,
with this (what is perceived) and with that (what is inferred).
“Bhikkhus, form is not-self. Were form self, then this form would
not lead to affliction, and one could have it of form: ‘Let my form be
thus, let my form be not thus.’ And since form is not-self, so it leads
to affliction, and none can have it of form: ‘Let my form be thus, let
my form be not thus.’
“Bhikkhus, consciousness is not self. Were consciousness self, then
this consciousness would not lead to affliction, and one could have it
of consciousness: ‘Let my consciousness be thus, let my consciousness be
not thus.’ And since consciousness is not-self, so it leads to
affliction, and none can have it of consciousness: ‘Let my consciousness
be thus, let my consciousness be not thus.’
“For these, Citta, are merely names, expressions, turns of speech,
designations in common use in the world. But a Tathāgata [one who has
fully realized the truth] makes use of them, but does not misapprehend
them.”
To an uninstructed run-of-the-mill person, touched by experience
born of the contact of ignorance, there occur (the thoughts): ‘I am,’ ‘I
am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I shall be possessed of
form,’ ‘I shall be formless,’ ‘I shall be percipient (conscious),’ ‘I
shall be non-percipient,’ or ‘I shall be neither percipient nor
non-percipient.’
“Bhikkhus, how do you conceive it: is form permanent or
impermanent?” — “Impermanent, venerable Sir.” — “Now is what is
impermanent painful or pleasant?” — “Painful, venerable Sir.” — “Now is
what is impermanent, what is painful since subject to change, fit to be
regarded thus: ‘This is mine, this is I, this is my self’”? — “No,
venerable sir.”
“Is consciousness permanent or impermanent?” — “Impermanent,
venerable sir.” — “Now is what is impermanent pleasant or painful?” —
“Painful, venerable sir.” — “Now is what is impermanent, what is painful
since subject to change, fit to be regarded thus: ‘This is mine, this
is I, this is my self’”? — “No, venerable sir.”
“Monks, where a Self or what belongs to Self are not pinned down as a
truth or reality, then the view-position — ‘This cosmos is the self.
After death this I will be constant, permanent, eternal, not subject to
change. I will stay just like that for an eternity’ — Isn’t it utterly
& completely a fool’s teaching?”
“So, bhikkhus any kind of form whatever, whether past, future or
presently arisen, whether gross or subtle, whether in oneself or
external, whether inferior or superior, whether far or near, must with
right understanding how it is, be regarded thus: ‘This is not mine, this
is not I, this is not myself.’
“Any kind of consciousness whatever, whether past, future or
presently arisen, whether gross or subtle, whether in oneself or
external, whether inferior or superior, whether far or near must, with
right understanding how it is, be regarded thus: ‘This is not mine, this
is not I, this is not my self.’
“What do you think, monks: is corporeality permanent or
impermanent?” — “Impermanent, Lord.” — “And what is impermanent, is it
painful or pleasant?” — “Painful, Lord.” — “What is impermanent,
painful, subject to change, is it fit to be considered thus: ‘This is
mine, this I am, this is my self’?” — “Certainly not, Lord.” — “What do
you think, monks: Is feeling… is perception… are mental formations… is
consciousness… permanent or impermanent?” — “Impermanent, Lord.” — “And
what is impermanent, is it painful or pleasant?” — “Painful, Lord.” —
“And what is impermanent, painful, subject to change, is it fit to be
considered thus: ‘This is mine, this I am, this is my self?” —
“Certainly not, Lord.”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“Bhikkhus, how do you conceive it: is form permanent or
impermanent?” — “Impermanent, venerable Sir.” — “Now is what is
impermanent painful or pleasant?” — “Painful, venerable Sir.” — “Now is
what is impermanent, what is painful since subject to change, fit to be
regarded thus: ‘This is mine, this is I, this is my self’”? — “No,
venerable sir.”
“Is consciousness permanent or impermanent?” — “Impermanent,
venerable sir.” — “Now is what is impermanent pleasant or painful?” —
“Painful, venerable sir.” — “Now is what is impermanent, what is painful
since subject to change, fit to be regarded thus: ‘This is mine, this
is I, this is my self’”? — “No, venerable sir.”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“Develop the meditation of equanimity. For when you are developing
the meditation of equanimity, irritation will be abandoned.”
“He who sees clearly with discernment the abandoning of greed &
distress is one who oversees with equanimity, which is why the monk on
that occasion remains focused on mental qualities in & of themselves
— ardent, alert, & mindful — putting aside greed & distress
with reference to the world.”
“Develop the meditation of appreciation. For when you are developing
the meditation of appreciation, resentment will be abandoned.”
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
https://www.youtube.com/watch?v=nVKK-WVW2uw
The Awakenment Of The Bhikkhu Buddhadatta
TrueTube
Published on Feb 4, 2014
Why
do we get old, get ill and die? How can we escape from suffering? The
story of how Prince Siddhartha Gautama left a life of luxury to embark
on a search for the answers, and how he eventually became the Buddha —
the Enlightened One. Animation by Ceiren Bell
do we get old, get ill and die? How can we escape from suffering? The
story of how Prince Siddhartha Gautama left a life of luxury to embark
on a search for the answers, and how he eventually became the Buddha —
the Enlightened One. Animation by Ceiren Bell
Category
Education
https://inthewordsofbuddha.wordpress.com/page/2/
In the Words of Buddha
Preserving the Teachings of the Buddha in the Modern World
Theravada
Literally
the “teaching of the elders,” Theravada Buddhism is purported to be the
oldest surviving school of Buddhism, tracing its origins back to Gotama
Buddha through the textual integrity of the Pali Canon.
the “teaching of the elders,” Theravada Buddhism is purported to be the
oldest surviving school of Buddhism, tracing its origins back to Gotama
Buddha through the textual integrity of the Pali Canon.
“Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.”
(Dhp XXI 300)
“He should not kill a living being, nor cause it to be killed, nor
should he incite another to kill. Do not injure any being, either strong
or weak, in the world.”
Dhammika Sutta (Snp 2.14)
“Renouncing violence for all living beings, harming not even a one,
you would not wish for offspring, so how a companion? Wander alone like a
rhinoceros.”
Khaggavisana Sutta (Snp 1.3)
“You make things worse when you flare up at someone who’s angry.
Whoever doesn’t flare up at someone who’s angry wins a battle hard to
win.”
Akkosa Sutta (SN 7.2)
“A man conquered by anger is in a mass of darkness. He takes
pleasure in bad deeds as if they were good, but later, when his anger is
gone, he suffers as if burned with fire. He is spoiled, blotted out,
like fire enveloped in smoke.”
Kodhana Sutta (AN 7.60)
As a means of tempering anger with non-reactivity, the Buddha suggests exercising restraint of oneself.
“Though one may conquer a thousand times a thousand men in battle,
yet he indeed is the noblest victor who conquers himself.”
Dhammapada 103
“Provoked with many words from contemplatives or ordinary people, he
shouldn’t respond harshly, for those who retaliate aren’t calm.
Tuvataka Sutta (Snp 4.14)
“The fool thinks he has won a battle when he bullies with harsh
speech, but knowing how to be forbearing alone makes one victorious.”
Samyutta Nikaya I, 163
One
of the Buddha’s disciples, the bhikkhu Brahmadatta, reiterates this
teaching in the Theragatha, a collection of verses by elder monks:
of the Buddha’s disciples, the bhikkhu Brahmadatta, reiterates this
teaching in the Theragatha, a collection of verses by elder monks:
“You live for the good of both — your own, the other’s — when, knowing the other’s provoked, you mindfully grow calm.”
(Thag 6.12)
Thus
are anger and violence abandoned, teaches the Buddha. Thus are
non-violence and peace, both peace of mind and peace within the world,
attained.
are anger and violence abandoned, teaches the Buddha. Thus are
non-violence and peace, both peace of mind and peace within the world,
attained.
All is Not Self: The Buddha’s Rejection of Atman
“Monks, whatever contemplatives or brahmans who assume in various
ways when assuming a self, all assume the five clinging-aggregates, or a
certain one of them.”
“Samanupassana Sutta: Assumptions” (SN 22.47)
That Atman (self, soul) is indeed Brahman. It [Ātman] is also
identified with the intellect, the Manas (mind), and the vital breath,
with the eyes and ears, with earth, water, air, and ākāśa (sky), with
fire and with what is other than fire, with desire and the absence of
desire, with anger and the absence of anger, with righteousness and
unrighteousness, with everything — it is identified, as is well known,
with this (what is perceived) and with that (what is inferred).
—Brihadaranyaka Upanishad 4.4.5
“Sabbaṃ, bhikkhave, anattā.”
“All, bhikkhu (monk), is not self.”
Aniccādi Sutta (SN 35.34)
This is echoed by the following:
“Sabbe dhammā anattā.”
“All phenomena are not self.”[1]
Uppādā Sutta (AN 3.137)
And further echoed by the Buddha’s strong admonition:
“Sabbesu dhammesu anattānupassī viharati.”
“Dwell realizing that in all phenomena there is no self.”
Anattānupassī Sutta (AN 7.18)
The Aggregates as Taught by the Bhikkhu Buddhadatta
“rūpaṃ bhikkhave, anattā…
vedanā bhikkhave, anattā…
saññā bhikkhave, anattā…
saṃkhārā bhikkhave, anattā…
viññāṇaṃ bhikkhave, anattā…”
Or in other words, as is found in the Mahāpuṇṇama Sutta (MN 109) and elsewhere:
rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā
In more full translation, this is what the Buddha taught:
“Bhikkhus, form is not-self. Were form self, then this form would
not lead to affliction, and one could have it of form: ‘Let my form be
thus, let my form be not thus.’ And since form is not-self, so it leads
to affliction, and none can have it of form: ‘Let my form be thus, let
my form be not thus.’
“Bhikkhus, feeling is not-self…
“Bhikkhus, perception is not-self…
“Bhikkhus, determinations are not-self…
“Bhikkhus, consciousness is not self. Were consciousness self, then
this consciousness would not lead to affliction, and one could have it
of consciousness: ‘Let my consciousness be thus, let my consciousness be
not thus.’ And since consciousness is not-self, so it leads to
affliction, and none can have it of consciousness: ‘Let my consciousness
be thus, let my consciousness be not thus.’
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic (SN 22.59)
“However you observe them, appropriately examine them, they’re empty, void to whoever sees them appropriately”
Phena Sutta (SN 22.95)
The Self as a Chariot – Conventionally Constructed & Conveniently Designated
on The Self as a Chariot – Conventionally Constructed & Conveniently Designated
“Just as, with an assemblage of parts,
The word ‘chariot’ is used,
So, when the aggregates are present,
There’s the convention ‘a being.’”
Vajjira Sutta (SN 5.10)
“Imā kho, Citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi Tathāgato voharati aparāmasanti.”
“For these, Citta, are merely names, expressions, turns of speech,
designations in common use in the world. But a Tathāgata [one who has
fully realized the truth] makes use of them, but does not misapprehend
them.”
Potthapāda Sutta (DN 9)
Self vs. Not-Self – A Brief Comparison of Two Indian Religions
so ham asmi
सोऽहम् अस्मि
aham asmi
अहम् अस्मि
aham brahmāsmi
अहं ब्रह्मास्मि
“I am Brahman”
Bṛhadāraṇyaka Upaniṣad | बृहदारण्यक उपनिषद्
tat tvam asi
तत् त्वम् असि
“Thou art that”
Chāndogya Upaniṣad | छान्दोग्य उपनिषद्
To an uninstructed run-of-the-mill person, touched by experience
born of the contact of ignorance, there occur (the thoughts): ‘I am,’ ‘I
am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I shall be possessed of
form,’ ‘I shall be formless,’ ‘I shall be percipient (conscious),’ ‘I
shall be non-percipient,’ or ‘I shall be neither percipient nor
non-percipient.’
Samanupassana Sutta: Assumptions (SN 22.47)
[1] For the Buddha’s rejection of self-identification or “atta” see:
Discourses from the Majjhima Nikaya
MN 8, MN 22, MN 28, MN 35, MN 62, MN 109, MN 140, MN 144, MN 148
Discourses from the Samyutta Nikaya
SN
4.16, SN 12.70, SN 18.13, SN 18.14, SN 22.8, SN 22.15, SN 22.16, SN
22.17, SN 22.45, SN 22.46, SN 22.49, SN 22.59, SN 22.71, SN 22.72, SN
22.76, SN 22.77, SN 22.79, SN 22.82, SN 22.91, SN 22.92, SN 22.118, SN
22.119, SN 22.124, SN 22.125, SN 24.31, SN 24.32, SN 35.1, SN 35.2, SN
35.3, SN 35.4, SN 35.5, SN 35.6, SN 35.54, SN 35.55, SN 35.70, SN
35.167, SN 35.168, SN 35.169, SN 35.170, SN 35.171, SN 35.172, SN
35.173, SN 35.174, SN 44.2, SN 44.7
4.16, SN 12.70, SN 18.13, SN 18.14, SN 22.8, SN 22.15, SN 22.16, SN
22.17, SN 22.45, SN 22.46, SN 22.49, SN 22.59, SN 22.71, SN 22.72, SN
22.76, SN 22.77, SN 22.79, SN 22.82, SN 22.91, SN 22.92, SN 22.118, SN
22.119, SN 22.124, SN 22.125, SN 24.31, SN 24.32, SN 35.1, SN 35.2, SN
35.3, SN 35.4, SN 35.5, SN 35.6, SN 35.54, SN 35.55, SN 35.70, SN
35.167, SN 35.168, SN 35.169, SN 35.170, SN 35.171, SN 35.172, SN
35.173, SN 35.174, SN 44.2, SN 44.7
Discourses from the Anguttara Nikaya
AN 3.134, AN 4.177, AN 4.181, AN 4.196, AN 10.93,
[2] For the Buddha’s rejection of personality-view or “sakkāya-diṭṭhi” see:
Discourses from the Digha Nikaya
DN 33
Discourses from the Majjhiima Nikaya
MN 2, MN 44, MN 64, MN 109
Discourses from the Samyutta Nikaya
SN 1.21, SN 2.16, SN 22.82, SN 22.155, SN 35.149, SN 41.3, SN 45.114
Discourses from the Anguttara Nikaya
AN 3.95, AN 6.89, AN 6.90, AN 6.91, AN 7.85, AN 7.92, AN 9.67, AN 10.13, AN 10.76
The Buddha’s Teachings on Not-Self – Anatta – An Introduction
“Bhikkhus, how do you conceive it: is form permanent or
impermanent?” — “Impermanent, venerable Sir.” — “Now is what is
impermanent painful or pleasant?” — “Painful, venerable Sir.” — “Now is
what is impermanent, what is painful since subject to change, fit to be
regarded thus: ‘This is mine, this is I, this is my self’”? — “No,
venerable sir.”
“Is feeling permanent or impermanent?…
“Is perception permanent or impermanent?…
“Are determinations permanent or impermanent?…
“Is consciousness permanent or impermanent?” — “Impermanent,
venerable sir.” — “Now is what is impermanent pleasant or painful?” —
“Painful, venerable sir.” — “Now is what is impermanent, what is painful
since subject to change, fit to be regarded thus: ‘This is mine, this
is I, this is my self’”? — “No, venerable sir.”
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic (SN 22.59)
“Monks, where a Self or what belongs to Self are not pinned down as a
truth or reality, then the view-position — ‘This cosmos is the self.
After death this I will be constant, permanent, eternal, not subject to
change. I will stay just like that for an eternity’ — Isn’t it utterly
& completely a fool’s teaching?”
“What else could it be, lord? It’s utterly & completely a fool’s teaching.”
Alagaddupama Sutta (MN 22)
“So, bhikkhus any kind of form whatever, whether past, future or
presently arisen, whether gross or subtle, whether in oneself or
external, whether inferior or superior, whether far or near, must with
right understanding how it is, be regarded thus: ‘This is not mine, this
is not I, this is not myself.’
“Any kind of feeling whatever…
“Any kind of perception whatever…
“Any kind of determination whatever…
“Any kind of consciousness whatever, whether past, future or
presently arisen, whether gross or subtle, whether in oneself or
external, whether inferior or superior, whether far or near must, with
right understanding how it is, be regarded thus: ‘This is not mine, this
is not I, this is not my self.’
Anatta-lakkhana Sutta (SN 22.59)
The Three Marks of Existence – Anicca, Dukkha, Anatta – The Characteristics of Reality as Understood in Buddhism
sabbe saṅkhārā aniccā
सब्बे संखारा अनिच्चा
sabbe saṅkhārā dukkhā
सब्बे संखारा दुक्खा
sabbe dhammā anattā
सब्बे धम्मा अनत्ता
Comprising the core of Buddhism, these universal phrases essentially point toward the truth as understood in Buddhism, namely:
All that is conditioned is characterized by momentariness.
All that is conditioned is characterized by dissatisfaction.
All phenomena (all that is conditioned and unconditioned) are characterized by selflessness.
Most
modern translations typically follow the more common rendering of
aniccā as impermanence, dukkhā as suffering, and anattā as not-self. The
meaning is preserved, with the same three characteristics upheld:
modern translations typically follow the more common rendering of
aniccā as impermanence, dukkhā as suffering, and anattā as not-self. The
meaning is preserved, with the same three characteristics upheld:
All that is conditioned is subject to impermanence.
All that is conditioned is subject to suffering.
All phenomena (all that is conditioned and unconditioned) are not-self.
An
additional way of examining these phrases is with the following
alternative translation in mind, again with the meaning preserved:
additional way of examining these phrases is with the following
alternative translation in mind, again with the meaning preserved:
All that is conditioned is transitory.
All that is conditioned is stressful.
All phenomena (all that is conditioned and unconditioned) are without substance/substratum.
In
all these translations, the key terms are the three marks themselves.
Our experiences can be summarized in terms of their impermanence,
unsatisfactoriness, and selfless nature.
all these translations, the key terms are the three marks themselves.
Our experiences can be summarized in terms of their impermanence,
unsatisfactoriness, and selfless nature.
aniccā = अनिच्चा = impermanence
dukkhā = दुक्खा = suffering
anattā = अनत्ता = not-self
These
phrases appear time and time again in the Buddhist teachings,
reinforcing their centrality to Buddhism. For instance, see the
following discourses as a mere handful out of thousands of instances in
which this formula occurs in the Sutta Piṭaka:
phrases appear time and time again in the Buddhist teachings,
reinforcing their centrality to Buddhism. For instance, see the
following discourses as a mere handful out of thousands of instances in
which this formula occurs in the Sutta Piṭaka:
“What do you think, monks: is corporeality permanent or
impermanent?” — “Impermanent, Lord.” — “And what is impermanent, is it
painful or pleasant?” — “Painful, Lord.” — “What is impermanent,
painful, subject to change, is it fit to be considered thus: ‘This is
mine, this I am, this is my self’?” — “Certainly not, Lord.” — “What do
you think, monks: Is feeling… is perception… are mental formations… is
consciousness… permanent or impermanent?” — “Impermanent, Lord.” — “And
what is impermanent, is it painful or pleasant?” — “Painful, Lord.” —
“And what is impermanent, painful, subject to change, is it fit to be
considered thus: ‘This is mine, this I am, this is my self?” —
“Certainly not, Lord.”
Alagaddupama Sutta: The Snake Simile (MN 22)
“What do you think, Aggivessana? Is form constant or inconstant?”
“Inconstant, Master Gotama.”
“And is that which is inconstant easeful or stressful?”
“Stressful, Master Gotama.”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“No, Master Gotama.”
“…Is feeling constant or inconstant?”
“Inconstant, Master Gotama.”…
“…Is perception constant or inconstant?”
“Inconstant, Master Gotama.”…
“…Are fabrications constant or inconstant?”
“Inconstant, Master Gotama.”…
“What do you think, Aggivessana? Is consciousness constant or inconstant?”
“Inconstant, Master Gotama.”
“And is that which is inconstant easeful or stressful?”
“Stressful, Master Gotama.”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“No, Master Gotama.”
Cula-Saccaka Sutta: The Shorter Discourse to Saccaka (MN 35)
“Bhikkhus, how do you conceive it: is form permanent or
impermanent?” — “Impermanent, venerable Sir.” — “Now is what is
impermanent painful or pleasant?” — “Painful, venerable Sir.” — “Now is
what is impermanent, what is painful since subject to change, fit to be
regarded thus: ‘This is mine, this is I, this is my self’”? — “No,
venerable sir.”
“Is feeling permanent or impermanent?…
“Is perception permanent or impermanent?…
“Are determinations permanent or impermanent?…
“Is consciousness permanent or impermanent?” — “Impermanent,
venerable sir.” — “Now is what is impermanent pleasant or painful?” —
“Painful, venerable sir.” — “Now is what is impermanent, what is painful
since subject to change, fit to be regarded thus: ‘This is mine, this
is I, this is my self’”? — “No, venerable sir.”
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic (SN 22.59)
As he was sitting there, the Blessed One said to him, “What do you think, Rahula — is the eye constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — are forms constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject
to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
Cula-Rahulovada Sutta: The Shorter Exposition to Rahula (MN 147)
Meeting Suffering With Imperturbability – Upekkha – The Buddha’s Teachings on Equanimity
on Meeting Suffering With Imperturbability – Upekkha – The Buddha’s Teachings on Equanimity
upekkhaṃ, rāhula, bhāvanaṃ bhāvehi. upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati.
“Develop the meditation of equanimity. For when you are developing
the meditation of equanimity, irritation will be abandoned.”
Maha-Rahulovada Sutta (MN 62)
In one discourse, the Buddha describes equanimity, upekkhā, thus:
“He who sees clearly with discernment the abandoning of greed &
distress is one who oversees with equanimity, which is why the monk on
that occasion remains focused on mental qualities in & of themselves
— ardent, alert, & mindful — putting aside greed & distress
with reference to the world.”
Ananda Sutta (SN 54.13)
Finding Joy in the Joy of Others – Mudita – The Buddha’s Teachings on Empathetic Joy
December 26, 2013 11:02 pm / 1 Comment on Finding Joy in the Joy of Others – Mudita – The Buddha’s Teachings on Empathetic Joy
muditaṃ, rāhula, bhāvanaṃ bhāvehi. muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati.
“Develop the meditation of appreciation. For when you are developing
the meditation of appreciation, resentment will be abandoned.”
Maha-Rahulovada Sutta (MN 62)
Classical Filipino
Buddha
Śãsana, na nangangahulugang “Buddha Vacana - ang pagtuturo ng Awakened
One na may Awareness”. Dahil sa Budismo walang banal na diyos ang
termino ay itinuturing na mas tumpak kaysa sa salitang “relihiyon”
sapagkat ito ay nagpapahiwatig ng isang madaling ibagay na pilosopiya at
kasanayan sa halip na isang di-pagbabago ng banal na tawag mula sa
isang diyos ng lahat ng alam.
Śãsana, na nangangahulugang “Buddha Vacana - ang pagtuturo ng Awakened
One na may Awareness”. Dahil sa Budismo walang banal na diyos ang
termino ay itinuturing na mas tumpak kaysa sa salitang “relihiyon”
sapagkat ito ay nagpapahiwatig ng isang madaling ibagay na pilosopiya at
kasanayan sa halip na isang di-pagbabago ng banal na tawag mula sa
isang diyos ng lahat ng alam.
Maaaring
tumukoy si Śāna sa 5000-taong dispensasyon ng isang partikular na
Buddha. Iyon ay, kami ay naninirahan sa śāsana ng Buddha Śakyamuni.
tumukoy si Śāna sa 5000-taong dispensasyon ng isang partikular na
Buddha. Iyon ay, kami ay naninirahan sa śāsana ng Buddha Śakyamuni.
Ang bawat kasamaan
hindi kailanman ginagawa
at sa pagtaas ng paggagamot
at ang puso ng isang tao na nagpapadalisay:
ito ang Sasana ng Buddhas
(Dhammapada,
183)
Mayo
ang lahat ng mga nabubuhay na nilalang ay laging mabubuhay,
libre mula sa poot.
Nawa ang lahat ay makibahagi sa mga pagpapala
sumasabog mula sa kabutihang ginawa ko.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- Ang mga salita ng Buddha -
Ang
kanilang pag-unawa sa Buddha Vacana ay magiging mas tumpak habang
walang kahirap-hirap na matututunan at malilimutan ang mga salita at ang
mga mahalagang formula na pangunahing sa pagtuturo ng Buddha, sa
pamamagitan ng mga paraan ng regular na pagbabasa. Ang kanilang
pag-aaral at ang inspirasyon na kanilang makuha mula dito ay lalong
lalago habang ang kanilang pagtanggap sa mga mensahe ng Guro ay
magpapabuti.
kanilang pag-unawa sa Buddha Vacana ay magiging mas tumpak habang
walang kahirap-hirap na matututunan at malilimutan ang mga salita at ang
mga mahalagang formula na pangunahing sa pagtuturo ng Buddha, sa
pamamagitan ng mga paraan ng regular na pagbabasa. Ang kanilang
pag-aaral at ang inspirasyon na kanilang makuha mula dito ay lalong
lalago habang ang kanilang pagtanggap sa mga mensahe ng Guro ay
magpapabuti.
Sa
hinaharap, magkakaroon ng mga bhikkus na hindi nakikinig sa pagbanggit
ng gayong mga diskurso na mga salita ng Tathāgata, malalim, malalim sa
kahulugan, na humahantong sa ibayo ng mundo, (tuloy-tuloy) na may
kaugnayan sa kawalang-hanggan, hindi sila magkakaroon ng tainga, sila ay
hindi mag-aplay ng kanilang isip sa kaalaman, hindi nila
isasaalang-alang ang mga aral na kukunin at pinagkadalubhasaan.
hinaharap, magkakaroon ng mga bhikkus na hindi nakikinig sa pagbanggit
ng gayong mga diskurso na mga salita ng Tathāgata, malalim, malalim sa
kahulugan, na humahantong sa ibayo ng mundo, (tuloy-tuloy) na may
kaugnayan sa kawalang-hanggan, hindi sila magkakaroon ng tainga, sila ay
hindi mag-aplay ng kanilang isip sa kaalaman, hindi nila
isasaalang-alang ang mga aral na kukunin at pinagkadalubhasaan.
Sa
kabaligtaran, pakikinggan nila ang pagbigkas ng gayong mga diskurso na
pampanitikan na komposisyon na ginawa ng mga makata, nakakatawang mga
salita, nakakatawang mga titik, ng mga tao mula sa labas, o mga salita
ng mga disipulo, sila ay magkakaroon ng tainga, ilalapat nila ang
kanilang isipan sa kaalaman , isasaalang-alang nila ang mga turong iyon
na kinuha at pinagkadalubhasaan.
kabaligtaran, pakikinggan nila ang pagbigkas ng gayong mga diskurso na
pampanitikan na komposisyon na ginawa ng mga makata, nakakatawang mga
salita, nakakatawang mga titik, ng mga tao mula sa labas, o mga salita
ng mga disipulo, sila ay magkakaroon ng tainga, ilalapat nila ang
kanilang isipan sa kaalaman , isasaalang-alang nila ang mga turong iyon
na kinuha at pinagkadalubhasaan.
Samakatuwid,
ang mga bhikkus, ang mga diskurso na mga salita ng Tathāgata, malalim,
malalim sa kahulugan, na humahantong sa kabila ng mundo, (patuloy) na
may kaugnayan sa kawalan ng laman, mawawala.
ang mga bhikkus, ang mga diskurso na mga salita ng Tathāgata, malalim,
malalim sa kahulugan, na humahantong sa kabila ng mundo, (patuloy) na
may kaugnayan sa kawalan ng laman, mawawala.
Samakatuwid,
ang bhikkus, dapat mong sanayin ang ganito: ‘Pakikinggan namin ang
pagbigkas ng gayong mga diskurso na mga salita ng Tathāgata, malalim,
malalim sa kahulugan, na nangunguna sa mundo, (tuloy-tuloy) na may
kaugnayan sa kawalan ng laman, kami ay magpapahiram, kami ay ay
maglalapat ng ating isipan sa kaalaman, isasaalang-alang natin ang mga
turo na kukunin at pinagkadalubhasaan. ‘ Ganito, ang bhikkus, dapat mong
sanayin ang iyong sarili.
ang bhikkus, dapat mong sanayin ang ganito: ‘Pakikinggan namin ang
pagbigkas ng gayong mga diskurso na mga salita ng Tathāgata, malalim,
malalim sa kahulugan, na nangunguna sa mundo, (tuloy-tuloy) na may
kaugnayan sa kawalan ng laman, kami ay magpapahiram, kami ay ay
maglalapat ng ating isipan sa kaalaman, isasaalang-alang natin ang mga
turo na kukunin at pinagkadalubhasaan. ‘ Ganito, ang bhikkus, dapat mong
sanayin ang iyong sarili.
- Āṇi Sutta -
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33) Classical Finnish- Klassinen suomalainen,
33) Klassinen suomi- Klassinen suomalainen,
Buddha Śãsana, joka tarkoittaa ”Buddha Vacanaa - herätetyn opetusta
tietoisuudella”. Koska buddhalaisuudessa ei ole jumalallista jumalaa,
termiä pidetään tarkemmin kuin sana ”uskonto”, koska se merkitsee
sopeutuvaa filosofiaa ja käytäntöä kuin ei-muuttuvaa jumalallista kutsua
kaikelta tuntevalta jumalalta.
Śāsana voi myös viitata tietyn buddhan 5000-vuotiseen myöntämiseen. Toisin sanoen, me elämme Śakyamunin Buddhan śāsanassa.
Jokainen paha
koskaan tee
ja terveellisyys lisääntyy
ja sydämesi hyvin puhdistava:
tämä on Buddhojen Sasana
(Dhammapada,
183)
saattaa
kaikki elävät olennot elävät aina onnellisesti,
vapaa vihollisuudesta.
Voi kaikki jakaa siunaukset
jättäen sen hyvän, jonka olen tehnyt.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- Buddhan sanat -
Heidän käsityksensä Buddha Vacanasta tulee paljon tarkemmaksi, kun he
oppivat ja muistavat vaivattomasti sanoja ja tärkeitä kaavoja, jotka
ovat olennaisia Buddhan opetuksessa, tavanomaisen lukemisen keinoin.
Heidän oppimisensa ja siitä saamansa inspiraatiot kasvavat syvemmälle,
kun heidän vastaanottavuutensa opettajan viesteihin paranee.
Tulevaisuudessa tulee olemaan bhikkhua, joka ei kuuntele sellaisten
diskurssien lausuntoa, jotka ovat Tathāgatan sanoja, syvällistä,
syvällistä, johtavaa maailman ulkopuolella, (johdonmukaisesti), jotka
liittyvät tyhjyyteen, he eivät korvaa, ne ei käytä mielensä tietoon, he
eivät pidä näitä opetuksia otettaviksi ja hallittaviksi.
Päinvastoin, he kuuntelevat sellaisten diskurssien lausuntoa, jotka ovat
runoilijoiden, nokkelien sanojen, nokkelien kirjeiden, ulkopuolisten
ihmisten tai opetuslapsien sanojen tekemiä kirjallisia sävellyksiä. , he
pitävät näitä opetuksia otettavina ja hallittavina.
Niinpä
bhikkhut, jotka ovat Tathāgatan sanoja, syvällistä, syvää merkitystä,
jotka johtavat maailman ulkopuolelle (johdonmukaisesti), jotka liittyvät
tyhjyyteen, häviävät.
Siksi, bhikkhus, sinun pitäisi kouluttaa
näin: ‘Kuuntelemme sellaisten diskurssien lausuntoa, jotka ovat
Tathāgatan sanoja, syvällisiä, syvällisiä, johtavia yli maailman,
(johdonmukaisesti), jotka liittyvät tyhjyyteen, me annamme korvan,
soveltaa mielemme tietämykseen, pidämme näitä opetuksia otettavina ja
hallittavina. Näin sinun pitäisi kouluttaa itseäsi.
- Āṇi Sutta -
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34) Classical French- Français classique,
34) Français classique - Français classique
Buddha Śãsana, qui signifie «Buddha Vacana - L’enseignement de
l’éveillé conscient». Comme dans le bouddhisme il n’existe pas de dieu
divin, le terme est considéré comme plus précis que le mot «religion»,
car il désigne une philosophie et une pratique adaptables plutôt qu’un
appel divin non changeant d’un dieu sachant tout.
Śāsana peut également faire référence à la dispensation d’un bouddha particulier d’une durée de 5 000 ans. C’est-à-dire que nous vivons dans la śāsana du Bouddha Śakyamuni.
Chaque mal
ne jamais faire
et de plus en plus saine
et un cœur purifiant:
c’est le Sasana des Bouddhas
(Dhammapada,
183)
Peut
tous les êtres vivants vivent toujours heureux,
libre d’animosité.
Que tous partagent les bénédictions
jaillissant du bien que j’ai fait.
http://www.buddha-vacana.org/index.html
Bouddha Vacana
- Les paroles du Bouddha -
Leur compréhension du Bouddha Vacana deviendra beaucoup plus précise au
fur et à mesure qu’ils apprendront et mémoriseront sans effort les mots
et les formules importantes qui sont fondamentaux dans l’enseignement
du Bouddha, par le biais de lectures régulières. Leur apprentissage et
l’inspiration qu’ils en retirent s’approfondissent à mesure que leur
réceptivité aux messages de l’enseignant s’améliorera.
Dans le
futur, il y aura des bhikkhu qui n’écouteront pas ces discours qui sont
des mots du Tathāgata, profonds, profonds de sens, menant au-delà du
monde, liés (systématiquement) au vide, ils ne prêtent pas l’oreille,
ils n’appliqueront pas leur esprit sur la connaissance, ils ne
considéreront pas ces enseignements comme étant repris et maîtrisés.
Au contraire, ils écouteront la formulation de tels discours qui sont
des compositions littéraires faites par des poètes, des paroles
spirituelles, des lettres spirituelles, des personnes extérieures ou des
paroles de disciples, ils prêteront l’oreille, ils appliqueront leur
esprit sur la connaissance , ils considéreront ces enseignements comme
devant être repris et maîtrisés.
Ainsi, bhikkhus, les discours
qui sont des mots du Tathāgata, profonds, profonds de sens, menant
au-delà du monde, liés (constamment) au vide, disparaîtront.
Par
conséquent, bhikkhus, vous devriez vous entraîner de la manière
suivante: «Nous écouterons l’énonciation de tels discours qui sont des
paroles du Tathāgata, profondes, profondes dans leur sens, menant
au-delà du monde, liées (systématiquement) au vide, nous prêtons
l’oreille, nous appliquerons notre esprit sur la connaissance, nous
considérerons ces enseignements comme devant être repris et maîtrisés. ‘
Voilà comment, bhikkhus, vous devriez vous entraîner.
- Āṇi Sutta -
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35) Klassike Frysktalich - Klassike Frysk
Buddha Śãsana, dat betsjut “Buddha Vacana - it ûnderwiis fan ‘e
Awakenede mei bewustwêzen”. Sûnt yn ‘e Buddhism is der gjin godlike god,
wurdt de term beskiediger beskôge as it wurd “religy”, om’t it in
oanpasber filosofy en praktyk neamt as in net feroarjende godlike ruf
fan in alle wittende god.
Śāsana kin ek ferwize nei de
5000-jier-ekspensaasje fan in bepaalde Buddha. Dat is, wy libje yn ‘e
śāsana fan’ e Śakyamuni Bouddha.
Alle kwea
nea dwaan
en yn folwoeksenens ferheegjen
en it hert goed reinigjend:
dit is de Buddhas ‘Sasana
(Dhammapada,
183)
Meie
alle libbene wêzens libje altyd lok,
frij fan fijân.
Meitsje alle dielen yn ‘e segeningen
springt fan ‘e goede dy’t ik dien haw.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- De wurden fan ‘e Buddha -
Har ynsjenning fan ‘e Buddha Vacana sil folle prate wurde wurde, om’t
se de wurden en de wichtige formulas learend en leard hawwe dy’t
fûnemintele binne yn’ e lear fan Buddha, troch wizen fan regelmjittich
lêzen. Har learen en de ynspiraasje dy’t se krije, sille djipper
ferheegje as har opfettigens oan ‘e berjochten fan’ e Learaar
ferbetterje sil.
Yn ‘e takomst fan tiid sil der bhikkhus wêze
dy’t net harkje nei de útspraak fan sokke diskusjes dy’t wurden binne
fan’ e Tathāgata, djip, djip yn betsjutting, dy’t bûten de wrâld liede,
(konsekwint) ferbûn mei leechmoedigens, se sille gjin earen leare, se
har geast net op kennis tapasse, se sille dizze learingen net beskôgje
as opnommen en behearske.
Yn ‘t tsjinste sille se harkje nei de
útspraak fan sokke discurses dy’t literêre komposysjes binne makke troch
dichters, wittenskiplike wurden, gefoelige brieven, troch minsken fan
bûten, of de wurden fan learlingen, se sille ear earje, se sille har
tinken oan kennis tapasse , sille se dy learingen beskôgje as opnommen
en behearske.
Sa binne bhikkhus, de discourses dy’t wurden binne
fan ‘e Tathāgata, djip, djip yn betsjutting, dy’t bûten de wrâld liedend
(konsekwint) ferbûn mei leechheid, ferdwine.
Dêrom moat bhikkhus
soargje: ‘Wy sille nei de útspraak fan sokke diskusjes harkje, dy’t
wurden binne fan’ e Tathāgata, djippe, djippe yn betsjutting, dy’t bûten
de wrâld liedt, (konsekwint) ferbûn mei leechens, soargje wy ear, wy
sil ús tinken tapasse oer kennis, dan sille wy dizze learingen beskôgje
as opnommen en behearske. ‘ Dit is hoe, bhikkhus, moatte jo jim jim
trenje.
- Āṇi Sutta -
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36) Classical Galician-Clásico galego,
36) Galego clásico clásico galego,
Buddha anaãsana, que significa “Buda Vacana - o ensino do esperto con
conciencia”. Xa que no budismo non hai un deus divino, o termo é
considerado máis preciso que a palabra “relixión”, xa que denota unha
filosofía e práctica adaptables e non unha chamada divina non cambiante
dun deus todo coñecedor.
Śāsana tamén pode referirse á
dispensación de 5000 anos dun determinado Buda. É dicir, estamos vivindo
no śāsana do .akyamuni Buddha.
Todo mal
nunca facer
e en crecemento crecente
e un corazón purificador:
este é o Sasana dos Budas
(Dhammapada,
183)
Maio
todos os seres vivos sempre viven felices,
libre de animosidade.
Que todos participen nas bendicións
nacendo do bo que fixen.
http://www.buddha-vacana.org/index.html
Buda Vacana
- As palabras do Buda -
A súa comprensión do Buda Vacana farase moito máis precisa xa que
aprenden e memorizan sen esforzo as palabras e as fórmulas importantes
que son fundamentais no ensino de Buda, por modos de lectura regular. A
súa aprendizaxe e a inspiración que obteñen deles medrarán a medida que
mellorará a súa receptividade ás mensaxes do profesor.
No futuro,
haberá monjitos que non van escoitar a expresión de tales discursos que
son palabras do Tathagata, profundo, profundo de significado, que van
máis aló do mundo, (consistente) conectado co baleiro, non darán oído,
eles non aplicarán a súa mente ao coñecemento, non considerarán esas
ensinanzas como para ser tomadas e dominadas.
Pola contra,
escoitarán a expresión de tales discursos que son composicións
literarias feitas por poetas, palabras enxeñosas, letras enxeñosas, por
persoas de fóra ou as palabras dos discípulos, que darán oído, aplicarán
a súa mente no coñecemento. , considerarán esas ensinanzas como para
ser tomadas e dominadas.
Así, os discursos, que son palabras do
tathagata, profundo, profundo de significado, que van máis aló do mundo
(consistente) conectado co baleiro, desaparecerán.
Polo tanto,
bhikkhus, debes adestrar así: ‘Escoitaremos a expresión de tales
discursos que son palabras do Tathagata, profundo, profundo de
significado, que van máis aló do mundo ((consistente) conectado co
baleiro, imos prestar oído, nós aplicaremos a nosa mente ao coñecemento,
consideraremos esas ensinanzas como para ser tomadas e dominadas. Así é
como, por exemplo, debes adestrarte.
- i Sutta -
37) Classical Georgian-კლასიკური ქართული,
https://play.google.com/store/apps/details…
Buddha Vacana (old)
Shi Chuan Guanგანათლება
შეფასებული 3+
172
მოწყობილობები არ გაქვთ.
გსურთ, იხილოთ აღწერის ქართული (საქართველო) ვერსია Google Translate-ის მეშვეობით?
A new update has been released.
https://play.google.com/store/apps/details…
:)
If you find a bug or want to suggest a feature, please email wakeupnow@gmail.com
*** About the App ***
Buddha Vacana is a daily readings app that automatically bring a verse
of the Buddha’s teachings to you daily on your Android tablets / phones,
facebook, PC and other supported devices.
This app is provided free for the benefit of all sentient beings, so please use it and share it!
This app is developed by myself, so if it makes you happy or sad, or it
improved your life or caused your doggie to have sleepless nights, I
want to know!
No robots, cyborgs or gooses were harmed during the development of this app!
*** Info ***
‘Buddha Vacana’ means the Words of the Buddha. It started off with the
set of verses from the book Buddha Vacana: Sacred Literature of Buddhism
and now offers other books for download.
*** New ***
1.1.4 - 25 Aug 2012
New: Light theme and colors
Fix: Settings not saved
Fix: Alarm still trigger even when disabled
Fix: Autostart rewritten as a service. Certain task killer apps may
aggressively close apps, and cause the autostart feature to be disabled.
If affected, please exclude this app for closing by Task Killers.
KIV: Pinch-zoom for Verses
New: Option to disable Tips popup display
New: Options page rewritten to use standard Android Preference Activity
New: Info page popup dialog
New: Info page contains links to web site and email for support and feedback
New: Book Selections
Fix: App giving notifications when notifications turned off in options menu.
Mod: Options page UI
Add: Font size selection
Add: Today and Random verse option
Add: App signature in verse sharing
* Verse references
* Verse sharing
* Menu options
*** Features ***
* 365 verses from the Pali Canon and post-canonical Buddhist texts.
* Date selectable to browse and read.
* Soothing bell chime on startup of app to remind you to come back to the moment, to your breath.
* Daily verse reminder at user preset time.
*** Acknowledgements ***
Special thanks to Bhante Dhammaratana and the Buddhist Library, for the
kind guidance and support these few years, through which I’m able to
share the Dharma and write this android app. Thank you! :)
The original book Buddha Vacana was compiled by Venerable S. Dhammika and was published by the Buddha Dhamma Mandala Society.
Transcribing of the book was done by group leaders of Camp Nirvana
Singapore (CNS1996) organised by Nanyang Technological University
Buddhist Society (NTUBS) in 1996.
Android version was developed
using (free open-source) Eclipse tools and Google Android SDK. Testing
done on Dell Streak 5 (Android 2.2.2) made available through ‘angbao’
funds.
The first version “Digital Buddha Vacana” was written in
1996 for the Windows platform using MSVC from Industrial Attachment days
(Internship), and later updated using MSVC6.0 from workplace. Works on
Win9x, WinNT, Win2k, WinXP, WinVista and Win7.
Facebook port was developed using notepad++ and other text editor. DBV app for facebook runs on www.buddhavacana.net
Please visit www.buddhavacana.net for support of more platforms.
Development and testing for various platforms was done on emulators or devices given by donors.
Buddhism, buddhist, Dhamma
რა არის ახალი
1.1.4 - 25 Aug 2012\n
New: Light theme and colors
Fix: Settings not saved
Fix: Alarm still trigger even when disabled
Fix: Autostart rewritten as a service. Certain task killer apps may
aggressively close apps, and cause the autostart feature to be disabled.
If affected, please exclude this app for closing by Task Killers.
1.1.3 - 07 Aug 2012
Fix: Crashes
KIV: Pinch-zoom
Apologies for the previous crashy release.
Note to self: Never release a new build just before a three month retreat!
დამატებითი ინფორმაცია
განახლდა
25 აგვისტო, 2012
ზომა
Varies with device
ინსტალაციები
10,000+
მიმდინარე ვერსია
Varies with device
საჭიროა Android
Varies with device
შემცველობის რეიტინგი
შეფასებული 3+
შეიტყვეთ მეტი
ნებართვები
დეტალების ნახვა
ანგარიში
მოინიშნოს, როგორც არასათანადო
შემოთავაზებული
Shi Chuan Guan
დეველოპერი
ვებსაიტზე გადასვლა
wakeupnow@gmail.com
37) კლასიკური ქართული-კლასიკური ქართული,
Buddha Śãsana, რაც ნიშნავს “ბუდა ვაკეას - ცნობიერების ამაღლებას
ინფორმირებულობით”. მას შემდეგ, რაც ბუდიზმი არ არსებობს ღვთაებრივი
ღმერთი, ტერმინი უფრო სწორად ითვლება სიტყვა “რელიგიაზე”, ვინაიდან იგი
მიუთითებს ადაპტირებად ფილოსოფიასა და პრაქტიკაზე, ვიდრე არაცნობიერი
ღვთაებრივი მოწოდება ყველა იცის ღმერთს.
ზაჰანა ასევე შეიძლება ითვალისწინებდეს კონკრეტულ ბუდას 5000 წლიანი განაწილებას. ანუ, ჩვენ ვცხოვრობთ ზაქანაში Śakyamuni Buddha.
ყველა ბოროტება
არასოდეს აკეთებს
და ჯანსაღად იზრდება
და ერთი გული კარგად გაწმენდის:
ეს არის Buddhas ‘Sasana
(Dhammapada,
183)
მაისი
ყველა ცოცხალი არსება ყოველთვის სიხარულით ცხოვრობს,
თავისუფალი მტრობისგან.
ყველა გაზიარება კურთხევებში
კარგია, რაც კარგი გავაკეთე.
http://www.buddha-vacana.org/index.html
ბუდა ვაკე
- ბუდას სიტყვები -
მათი გაგება Buddha Vacana კიდევ უფრო ზუსტი გახდება, რადგან ისინი
ადვილად სწავლობენ და გაახსენებენ სიტყვებს და მნიშვნელოვან ფორმებს,
რომლებიც ფუნდამენტურია ბუდას სწავლებაში, რეგულარული მოსმენით. მათი
სწავლა და შთაგონება, რომელსაც ისინი იღებენ, უფრო გაიზრდება, რადგან
მასწავლებლის გზავნილებისადმი მათი მგრძნობელობა გაუმჯობესდება.
მომავალ დროში, ბიჰკიუსი იქნება, ვინც არ ისმენს ამგვარი დისკურსების
სიტყვებს, რომლებიც თათგატას სიტყვებს წარმოადგენენ, ღრმა, ღრმა
მნიშვნელობით, მსოფლიოს მიღმა, (უცვლელი) უკავშირდება სიცარიელეს, არ
აძლევენ ყურს, არ გამოიყენებს მათ გონებას ცოდნა, ისინი არ განიხილავენ იმ
სწავლებებს, რომლებიც უნდა იქნას მიღებული და აითვისა.
პირიქით,
ისინი მოუსმენენ ისეთ დისკურსებს, რომლებიც პოეტებს, სასიამოვნო სიტყვებს,
შეშინებულ წერილებს, გარედან ხალხს ან მოწაფეების სიტყვებს წარმოადგენენ,
ისინი ყურს უხდიან, , განიხილავენ იმ სწავლებებს, რომლებიც უნდა იქნეს
მიღებული და აითვისა.
აქედან გამომდინარე, ბიკიქები, რომლებიც
წარმოადგენენ ტატაგთა სიტყვებს, ღრმა, ღრმა მნიშვნელობით, მსოფლიოს მიღმა,
მუდმივად უკავშირდება სიცარიელეს, გაქრება.
აქედან გამომდინარე,
ბიკიხასი, თქვენ უნდა მოამზადოთ: “ჩვენ მოვისმენთ ისეთ დისკურსებს,
რომლებიც თათგატას სიტყვებს წარმოადგენენ, ღრმა, ღრმა მნიშვნელობით,
მსოფლიოს მიღმა, (მუდმივად) სიცარიელესთან ცოდნაზე გონებაზე მივმართავთ,
ჩვენ განვიხილავთ იმ სწავლებებს, რომლებიც უნდა აღდგეს და აითვისონ “.
ასეა, ბიკიხუსი, თქვენ თვითონ უნდა გაწვრთოთ.
- ii Sutta -
About This Website
38) Classical German- Klassisches Deutsch,
https://www.youtube.com/watch?v=wsfTK1rRDms
(Eng Sub) The Meaning of Buddha’s First Words (French, German Subtitles)
A Casual Conversation with a Zen Master
Published on Apr 15, 2017
The Meaning of Buddha’s First Words
French: La signification des premières paroles de Boudha
German: Von meinem Samsung Gerät gesendet
Korean: 부처님오신날, ‘천상천하 유아독존’의 의미
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People & Blogs
38) Klassisches Deutsch
Buddha Śãsana, was „Buddha Vacana - die Lehre des Erwachten mit
Bewusstsein“ bedeutet. Da es im Buddhismus keinen göttlichen Gott gibt,
wird der Begriff als genauer angesehen als das Wort „Religion“, da er
eher eine anpassungsfähige Philosophie und Praxis bezeichnet als einen
unveränderlichen göttlichen Ruf eines allwissenden Gottes.
Śāsana
kann sich auch auf die 5000-jährige Evangeliumszeit eines bestimmten
Buddha beziehen. Das heißt, wir leben im śāsana des Śakyamuni Buddha.
Alles Böse
niemals tun
und in zunehmender Gesundheit
und sein Herz reinigt:
Dies ist das Buddhas-Sasana
(Dhammapada,
183)
Kann
Alle Lebewesen leben immer glücklich,
frei von Feindseligkeit.
Mögen alle an den Segnungen teilhaben
Entspringt dem Guten, das ich getan habe.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- Die Worte des Buddha -
Ihr Verständnis des Buddha Vacana wird viel präziser, wenn sie mühelos
die Wörter und wichtigen Formeln lernen und auswendig lernen, die für
die Lehre des Buddha von grundlegender Bedeutung sind, indem sie
regelmäßig lesen. Ihr Lernen und die Inspiration, die sie daraus
erhalten, werden tiefer werden, wenn sich ihre Empfänglichkeit für die
Botschaften des Lehrers verbessert.
In Zukunft wird es Bhikkhus
geben, die nicht auf die Äußerung solcher Reden hören, die Worte des
Tathāgata sind, tiefgründig und bedeutungsvoll, über die Welt
hinausführend, (beständig) mit Leere verbunden, sie werden nicht Gehör
schenken, sie werden ihre Gedanken nicht auf Wissen anwenden, sie werden
diese Lehren nicht als aufgegriffen und gemeistert betrachten.
Im Gegenteil, sie werden auf die Äußerung solcher Diskurse hören, die
literarische Kompositionen sind, die von Dichtern, witzigen Worten,
witzigen Briefen, von Menschen von außen oder den Worten von Jüngern
gemacht wurden. Sie werden Gehör schenken, sie werden ihren Verstand auf
Wissen anwenden Sie werden diese Lehren als aufgegriffen und gemeistert
betrachten.
So verschwinden die Bhikkhus, die Reden, die Worte
des Tathāgata sind, tiefgründig und bedeutungsvoll und über die Welt
hinausführend, (beständig) mit der Leere verbunden.
Deshalb,
Bhikkhus, solltest du so trainieren: „Wir werden auf die Äußerung
solcher Reden hören, die Worte des Tathāgata sind, tiefgründig und
bedeutungsvoll, über die Welt hinausführend, (beständig) mit Leere
verbunden. Wir werden Gehör schenken, wir Wenn wir unseren Verstand auf
Wissen richten, betrachten wir diese Lehren als aufgegriffen und
gemeistert. ‘ So solltest du dich ausbilden, Bhikkhus.
- Āṇi Sutta -
About This Website
39) Classical Greek-Κλασσικά Ελληνικά,
https://www.youtube.com/watch?v=sziAaCI5y1Q
Comparing Early Greek and Buddhist Thought
Doug’s Secular Dharma
Published on Mar 13, 2017
How is early Buddhist thought like that we find in classical Greece?
I’ll give a short intro to that fascinating question, pointing out some
key differences.
This is my second YouTube video, so it’s a bit
rough. Apologies in advance! Check out some of my later videos for more
smoothness.
For a good intro to classical Greek philosophy see:
http://www.iep.utm.edu/greekphi/
39) Κλασική Ελληνική-Κλασική English,
Βούδα Σάσανα, που σημαίνει “Βούδα Vacana - η διδασκαλία του
Αφυπνισμένου με την ευαισθητοποίηση”. Εφόσον στον Βουδισμό δεν υπάρχει
θεός θεός, ο όρος θεωρείται ακριβέστερος από τη λέξη “θρησκεία”, καθώς
υποδηλώνει μια προσαρμόσιμη φιλοσοφία και πρακτική και όχι μια
αμετάβλητη θεία κλήση από έναν όλον γνωστό θεό.
Η Śāsana μπορεί
επίσης να αναφερθεί στην 5000ετή απαλλαγή ενός συγκεκριμένου Βούδα.
Δηλαδή, ζούμε στην śāsana του Βούδα Śakyamuni.
Κάθε κακό
ποτέ δεν το κάνει
και στην αύξηση της υγιεινής
και η καρδιά κάποιου καλά καθαριστική:
αυτή είναι η Sasana του Βούδα
(Dhammapada,
183)
Ενδέχεται
όλα τα ζωντανά όντα ζουν πάντα ευτυχώς,
χωρίς εχθρότητα.
Μπορεί όλοι να μοιράζονται τις ευλογίες
πηγαίνοντας από το καλό που έκανα.
http://www.buddha-vacana.org/index.html
Βούδα Vacana
- Τα λόγια του Βούδα -
Η κατανόησή τους για τον Βούδα Vacana θα γίνει πολύ πιο ακριβής, καθώς
μαθαίνουν και απομνημονεύουν με άνεση τις λέξεις και τους σημαντικούς
τύπους που είναι θεμελιώδεις στη διδασκαλία του Βούδα, με τρόπους
τακτικής ανάγνωσης. Η μάθηση και η έμπνευση που αντλούν από αυτό θα
γίνουν όλο και πιο βαθιές καθώς η δεκτικότητα τους στα μηνύματα του
Δασκάλου θα βελτιωθεί.
Στο μέλλον, θα υπάρξει bhikkhus που δεν θα
ακούσει την έκφραση τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά,
βαθιά σε νόημα, που οδηγούν πέρα από τον κόσμο (συνεκτικά) που
συνδέονται με το κενό, δεν θα δώσουν αυτί, δεν θα εφαρμόσουν το μυαλό
τους στη γνώση, δεν θα θεωρήσουν αυτές τις διδασκαλίες ότι πρέπει να
αναληφθούν και να κυριαρχήσουν.
Αντίθετα, θα ακούσουν την έκφραση
τέτοιων λόγων που είναι λογοτεχνικές συνθέσεις που γίνονται από
ποιητές, πνευματικές λέξεις, πνευματικές επιστολές, από ανθρώπους από το
εξωτερικό ή τα λόγια των μαθητών, θα δώσουν αυτί, θα εφαρμόσουν το
μυαλό τους στη γνώση , θα θεωρήσουν αυτές τις διδασκαλίες ότι πρέπει να
αναληφθούν και να κυριαρχήσουν.
Έτσι, ο bhikkhus, οι λόγοι που
είναι λόγια του Tathāgata, βαθιά, βαθιά σε νόημα, που οδηγούν πέρα από
τον κόσμο, (συνεκτικά) που συνδέονται με το κενό, θα εξαφανιστούν.
Ως εκ τούτου, bhikkhus, θα πρέπει να εκπαιδεύσετε έτσι: «Θα ακούσουμε
την έκφραση τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά, βαθιά σε
νόημα, οδηγώντας πέρα από τον κόσμο (συνεκτικά) που συνδέονται με το
κενό, θα δώσουμε αυτί, εμείς θα εφαρμόσει το μυαλό μας στη γνώση, θα
θεωρήσουμε αυτές τις διδασκαλίες ότι πρέπει να αναληφθούν και να
κυριαρχήσουν ». Αυτός είναι ο τρόπος, ο bhikkhus, πρέπει να εκπαιδεύσετε
τον εαυτό σας.
- Άνι Σούτα -
About This Website
youtube.com
How is early Buddhist thought like that we find in classical Greece? I’ll…
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી
બુદ્ધ આસન, જેનો અર્થ છે, “બુદ્ધ ખાલીતા - જાગૃતિ સાથે જાગૃત એકનું
શિક્ષણ”. બૌદ્ધ ધર્મમાં કોઈ દૈવી દેવતા હોવાને કારણે આ શબ્દ “ધર્મ” શબ્દ
કરતાં વધુ ચોક્કસ ગણવામાં આવે છે કારણ કે તે બધા જાણીતા ભગવાનના બદલાતા
દૈવી કોલને બદલે સ્વીકાર્ય ફિલસૂફી અને અભ્યાસને સૂચવે છે.
આસાન એક વિશેષ બુદ્ધના 5000 વર્ષના વિતરણનો પણ ઉલ્લેખ કરી શકે છે. એટલે, આપણે એક્ક્યુમુની બુદ્ધના શાસનમાં જીવી રહ્યા છીએ.
દરેક દુષ્ટ
ક્યારેય કરતો નથી
અને કુશળતા વધી રહી છે
અને હૃદયનું શુદ્ધિકરણ:
આ બૌદ્ધ સસના છે
(ધામપદ,
183)
મે
બધા જીવંત માણસો હંમેશા સુખી જીવન જીવે છે,
દુશ્મનાવટથી મુક્ત.
બધા આશીર્વાદમાં વહેંચી શકે છે
મેં કરેલા સારામાંથી ઉછેરવું.
http://www.buddha-vacana.org/index.html
બુદ્ધ વેકના
- બુદ્ધના શબ્દો -
બુદ્ધ વેકાની તેમની સમજણ વધુ ચોક્કસ બની જશે કારણ કે તેઓ નિયમિત વાંચનના
માર્ગો દ્વારા બુદ્ધના શિક્ષણમાં મૂળભૂત શબ્દો અને મહત્વપૂર્ણ ફોર્મ્યુલાને
સરળતાથી શીખતા અને યાદ કરે છે. તેઓના શિક્ષણ અને પ્રેરણા તેમાંથી મેળવી
શકશે કારણ કે શિક્ષકના સંદેશા પર તેમની સ્વીકૃતિ સુધારશે.
ભવિષ્યમાં, ભક્ખસ હશે જે આવા ભાષણોની વાતો સાંભળશે નહીં જે તથગતા, અર્થમાં
ગહન, અર્થમાં ગહન છે, વિશ્વની બહાર અગ્રણી છે, (સતત) ખાલીતા સાથે જોડાયેલ
છે, તેઓ કાનને ધિરાણ આપશે નહીં, તેઓ તેમના મનને જ્ઞાન પર લાગુ પાડશે નહીં,
તેઓ તે ઉપદેશોને ધ્યાનમાં લેતા અને કુશળ ગણશે નહીં.
તેનાથી વિપરીત,
તેઓ એવી વાતોની વાતો સાંભળશે કે જે કવિઓ, રમૂજી શબ્દો, વિનોદી અક્ષરો,
બહારના લોકો દ્વારા અથવા શિષ્યોના શબ્દો દ્વારા બનાવવામાં આવતી સાહિત્યિક
રચનાઓ છે, તેઓ કાન આપશે, તેઓ જ્ઞાન પર તેમના મનનો ઉપયોગ કરશે. , તેઓ તે
ઉપદેશોને ધ્યાનમાં લેવા અને કુશળ ગણવામાં આવશે.
આમ, ભક્ખસ, જે ભાષણો, તથગતાના શબ્દો છે, અર્થમાં ગહન, ગહન, વિશ્વની બહાર અગ્રણી છે, (સતત) ખાલીતા સાથે જોડાયેલ છે, અદૃશ્ય થઈ જશે.
તેથી, ભક્ખુસ, તમારે આ રીતે તાલીમ આપવી જોઈએ: ‘આપણે આવા ભાષણોની વાણી
સાંભળીશું જે તથગતા, અર્થમાં ગહન, અર્થમાં ગહન છે, વિશ્વની બહાર અગ્રણી છે,
(સતત) ખાલીતા સાથે જોડાયેલ છે, આપણે કાન સાંભળીશું, અમે જ્ઞાન પર આપણું મન
લાગુ પાડશે, આપણે તે ઉપદેશોને ધ્યાનમાં લઈશું અને કુશળ થઈશું. ‘ આ રીતે
ભીખુખ, તમારે પોતાને તાલીમ આપવી જોઈએ.
- Āṇ સુત્ત -
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41) Classical Haitian Creole-Klasik kreyòl,
41) Klasik kreyòl ayisyen-kreyòl,
Bouda Śãsana, ki vle di “Bouda Vacana - ansèyman youn nan Awakened One
ak Awareness”. Depi nan Boudis pa gen okenn bondye diven tèm nan
konsidere kòm pi egzat pase pawòl Bondye a “relijyon” kòm li vle di yon
adaptab filozofi ak pratik olye ke yon apèl ki pa chanje diven soti nan
yon bondye tout konnen.
Āsana ka tou refere a dispansasyon 5000 ane nan yon Bouda patikilye. Sa vle di, n ap viv nan śāsana nan Śakyamuni Bouda.
Chak mal
pa janm fè
ak nan salte ogmante
ak yon sèl nan kè byen pirifye:
sa a se Sasana Boudis la
(Dhammapada,
183)
Me
tout bèt vivan toujou viv san pwoblèm,
gratis nan animozite.
Se pou tout moun pataje nan benediksyon yo
soti nan bon bagay mwen fè a.
http://www.buddha-vacana.org/index.html
Bouda Vacana
- Pawòl Bouda yo -
Konpreyansyon yo nan Bacha Vacana la ap vin pi plis egzak menm jan yo
efor aprann ak memorize mo yo ak fòmil yo enpòtan ki fondamantal nan
ansèyman Bouda a, pa fason pou lekti regilye. Aprantisaj yo ak
enspirasyon nan yo jwenn nan li ap grandi pi fon kòm receptivite yo nan
mesaj yo nan Pwofesè a ap amelyore.
Nan tan nan tan kap vini,
pral gen pou fanmi ki pa pral koute pawòl la nan diskou sa yo ki se mo
nan Tathgata a, pwofon, pwofon nan siyifikasyon, ki mennen pi lwen pase
mond lan, (toujou) konekte ak vid yo, yo pa pral prete zòrèy yo, yo. yo
pap aplike lespri yo sou konesans, yo p ap konsidere ansèyman sa yo
tankou yo dwe pran yo ak metrize.
Okontrè, yo pral tande diskou
yo ki se konpozisyon literè te fè nan powèt, mo éspirituèl, lèt
éspirituèl, pa moun ki soti deyò, oswa mo yo nan disip yo, yo pral prete
zòrèy yo, yo pral aplike tèt yo sou konesans. , yo pral konsidere sa yo
ansèyman kòm yo dwe pran moute ak metrize.
Kidonk, monchè,
diskou yo ki se mo nan Tathgata a, pwofon, pwofon nan siyifikasyon, ki
mennen pi lwen pase mond lan, (toujou) konekte ak vid, pral disparèt.
Se poutèt sa, moun ki va, ou ta dwe fòme konsa: ‘Nou pral koute pawòl
Bondye a nan diskou sa yo ki se mo nan Tathgata a, pwofon, pwofon nan
siyifikasyon, ki mennen pi lwen pase mond lan, (toujou) konekte ak vid,
nou pral prete zòrèy, nou. ap aplike lespri nou sou konesans, nou pral
konsidere ansèyman sa yo tankou yo dwe pran moute ak metrize. ‘ Men ki
jan, ou ta dwe fòme tèt ou.
- i Sutta -
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42) Classical Hausa-Hausa Hausa,
42) Hausa-Hausa Hausa,
Buddha Śṣsana, wanda ke nufin “Vacana Buddha - koyarwar Mai tada da
hankali”. Tun a cikin addinin Buddha babu allahntaka allahntaka ana
daukar lokaci ne mafi daidai fiye da kalma “addini” kamar yadda yake
nuna falsafanci da yin aiki ba tare da yin musanya ba daga Allah daga
dukan sanin Allah.
Śāsana na iya komawa zuwa tsawon shekaru 5,000 na Buddha. Wato, muna rayuwa ne a cikin littafin śhasana na Buddha Śakyamuni.
Duk mugunta
ba aikatawa ba
kuma a cikin girman kai
da kuma zuciya ɗaya mai tsabta:
wannan shi ne Buddha ‘Sasana
(Dhammapada,
183)
Mayu
duk abubuwa masu rai suna rayuwa cikin farin ciki,
free daga tashin hankali.
Bari kowa ya raba cikin albarkun
yana fitowa daga kyakkyawan abin da na yi.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- kalmomin Buddha -
Su fahimtar Buddha Vacana zai zama mafi mahimmanci yayin da suke ƙoƙari
su koyi da kuma haddace kalmomin da muhimman mahimmanci wadanda suke da
muhimmanci a koyarwar Buddha, ta hanyoyi na karatun yau da kullum.
Haɗarsu da kuma wahayi da suka samu daga gare ta zasu kara zurfafawa
yayin da karɓar saƙonnin malami zai inganta.
A nan gaba, za a
sami bhikkhus wanda ba zai saurari maganganun irin waɗannan maganganu
wanda shine kalmomin Tathāgata, mai zurfi ba, mai zurfi a ma’anarsa,
jagorancin duniya, (ci gaba da haɗuwa) da rashin fansa, ba za su karɓa
kunnen ba, suna ba za su yi tunani game da ilimin ba, ba za suyi
la’akari da waɗannan koyarwar da za a dauka ba.
A akasin wannan,
za su saurari maganganun irin waɗannan maganganu waɗanda suke da
mawallafin wallafe-wallafen da mawaƙan, kalmomi masu ma’ana, haruffan
haruffa, da mutanen da ke waje, ko kalmomin almajiran suke ba, za su ba
da kunnen kunne, za su yi tunani a kan ilimin , za su yi la’akari da
waɗannan koyarwar da za a dauka da kuma ƙwarewa.
Saboda haka,
bhikkhus, kalmomin da suke magana da Tathāgata, zurfi, zurfi a
ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa) da rashin fansa, zasu
shuɗe.
Saboda haka, bhikkhus, ya kamata ka horar da haka: ‘Za mu
saurari jawabin irin wannan jawabin da kalmomin Tathāgata suke da shi,
zurfi, zurfi a ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa da
rashin fansa, za mu ba da kunne, mu za mu yi amfani da hankali game da
ilimin, za muyi la’akari da waɗannan koyarwar da za a dauka da kuma
ƙwarewa. ” Wannan shine yadda, bhikkhus, ya kamata ku horar da kanku.
- Āṇi Sutta -
https://in.pinterest.com/pin/143622675592615305/
“Our life is the creation of our mind.” ~Buddha ..*
43) Hawaiian Hawaiian Hawaiian,
Buddha Śṣsana,ʻo ia hoʻi kēiaʻano “Buddha Vacana - ke aʻoʻana o ka
ho’āla me ka Awareness”. No ka mea, ma ka Buddhism,ʻaʻohe akua akua ua
manaʻoʻia he kūpono pololei ka’ōlelo “hoʻomana” e like me keʻano o
kaʻikeʻike a me ka hana maʻalahi ma mua o keʻano hoʻololiʻana o ke akua
mai kahi akuaʻike a pau.
Hiki paha i ka Śāsana ke kuhikuhi i ka 5000 makahiki o ka Buddha. ʻO ia, ke noho nei mākou i ka chasana o ka Buddha Śakyamuni.
ʻO kēlā me kēiaʻino
ʻaʻole loa e hana
a ma ka haʻaheo e hoʻonui ana
a me ka naʻau o ka naʻau;
ʻO kēia ka Buddha ‘Sasana
(Dhammapada,
183)
Mei
ola mau nā mea ola a pau,
mai ka hewa.
Hiki i nā lā a pau ke komo i nā pōmaikaʻi
e puka mai ana mai ka maikaʻi mai aʻu i hana ai.
http://www.buddha-vacana.org/index.html
ʻO Buddha Vacana
-ʻO nā hua’ōlelo o ka Buddha -
ʻO ko lākou hoʻomaopopoʻana i ka Vacana Buddha, eʻoi aku ka pololei loa
i ko lākou aʻo a me ka hoʻopaʻiʻole i nā hua’ōlelo a me nā kumu nui e
pili ana i kaʻoihana Buddha, ma nāʻano o ka heluhelu mau. ʻO ko lākou
aʻoʻana a me ka hoʻouluʻana mai ia mea e ulu ana i ka hohonu ma muli o
ka hoʻonuiʻana o kā lākouʻaeʻana i nā leka a ka Kumu.
I ka manawa
e hiki mai ana, e hiki mai ana kekahi bhikkhus iʻole e hoʻolohe i
ka’ōleloʻana o ia mau’ōlelo,ʻo ia hoʻi nā’ōlelo a ka Tathāgata, hohonu,
hohonu ma keʻano, e alakaʻi ana ma’ō aku o ke ao, (e pili mau ana) me
ka’ōlohelohe,ʻaʻole lākou e hāʻawi i ka pepeiao, ʻaʻole lākou e kau i ko
lākou manaʻo ma kaʻike,ʻaʻole lākou e noʻonoʻo i kēlā mau kumu aʻo e
mālamaʻia a mālamaʻia.
Akā, e hoʻolohe lākou i ka’ōleloʻana o ia
mau’ōlelo e like me nā mele mele, nā hua’ōlelo kūikawā, nā hua leʻa, nā
poʻe mai waho, a nā’ōlelo a nā haumāna, e hāʻawi lākou i ka pepeiao, e
kau lākou i ko lākou manaʻo i kaʻike. , e noʻonoʻo lākou i kēlā mau aʻo e
like me ka mea e laweʻia a mālamaʻia.
No laila,ʻo bhikkhus,
nā’ōlelo a nā’ōlelo a Tathāgata, hohonu, hohonu loa i ka manaʻo, e
alakaʻi ana ma’ō aku o ke ao (e pili mau ana) me ka’ōlohelohe, e
nalowale.
No laila, e Bhikkhus, ponoʻoe e aʻo i kēia mau’ōlelo:
‘E hoʻolohe mākou i ka’ōleloʻana o kēlā mau’ōlelo,ʻo ia hoʻi nā’ōlelo a
ka Tathāgata, hohonu, hohonu ma keʻano, e alakaʻi ana ma’ō aku o ke ao,
(pili mau) i ka’ōlohelohe, e hāʻawi aku mākou i ka pepeiao, e hoʻokau i
ko mākou manaʻo i kaʻike, e noʻonoʻo mākou i kēlā mau aʻo e like me ka
mea e laweʻia a hoʻonuiʻia. ” Penei, e bhikkhus, pono iāʻoe ke
hoʻoikaika iāʻoe iho.
- Āṇi Sutta -
About This Website
44) Classical Hebrew- עברית קלאסית
44) עברית קלאסית- עברית קלאסית
בודהא Śãsana, שפירושו “וודה בודהה - ההוראה של אחד התעורר עם מודעות”.
מכיוון שבבודהיזם אין אלוהים אלוהי המונח נחשב מדויק יותר מהמילה “דת”, כפי
שהוא מציין פילוסופיה והתאמה של הסתגלות ולא קריאה אלוהית בלתי משתנה מאל
יודע כל.
Śāsana עשוי גם להתייחס 5000 שנה של חלוקת בודהה מסוים. כלומר, אנחנו חיים את śāsana של בודהה Śakyamuni.
כל רע
אף פעם לא עושה
ואת wholesomeness הגוברת
ואת הלב של אחד לטיהור:
זה הססאנה של הבודהא
(Dhammapada,
183)
מאי
כל היצורים החיים חיים תמיד בשמחה,
ללא עוינות.
במאי כולם חולקים את הברכות
נובעת מהטוב שעשיתי.
http://www.buddha-vacana.org/index.html
בודהה ואקנה
- דברי הבודהה -
הבנתם את הוותיק של הבודהא תהפוך ליותר מדויקת כאשר הם ילמדו ללא מאמץ
וישננו את המילים ואת הנוסחאות החשובות המהותיות בהוראת הבודהא, בדרך של
קריאה סדירה. הלמידה שלהם ואת ההשראה שהם מקבלים ממנה יגדל עמוק כמו הקבלה
שלהם את ההודעות של המורה ישתפר.
בתקופה עתידית, יהיה בהיקוס שלא
ישמע את אמירתם של הדיבורים האלה, שהם דברי הטאתגאטה, עמוקה, עמוקה
ומשמעותית, המוליכה מעבר לעולם, (בעקביות) מחוברת לריקנות, הם לא ישאלו
אוזן, לא יחילו את דעתם על הידע, הם לא יתייחסו תורות אלה כמו להילקח שולט.
אדרבא, הם יקשיבו להבעת הדיבורים האלה, שהם יצירות ספרותיות של משוררים,
מלים שנונות, מכתבים שנונים, אנשים מבחוץ, או דברי תלמידים, הם ישאילו את
האוזן, הם יחילו את דעתם על הידע , הם ישקלו תורות אלה כמו להילקח שולט.
לכן, bhikkhus, את השיח אשר המילים של Tathaggata, עמוק, עמוק משמעות, המוביל מעבר לעולם, (בעקביות) מחובר ריקנות, ייעלם.
לכן, בהיקחוס, אתה צריך להתאמן כך: “אנחנו נשמע את האמירה של שיחות כאלה
אשר המילים של Tathaggata, עמוקה, עמוקה משמעות, המובילה מעבר לעולם,
(בעקביות) מחוברת לריקנות, אנחנו להשאיל אוזן, אנחנו יחול דעתנו על הידע,
אנו נשקול את תורתם של אלה שייקחו אותנו וישתלטו עליהם “. כך, bhikkhus,
אתה צריך לאמן את עצמכם.
- סוטה -
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45) Classical Hmong- Lus Hmoob,
Buddha Śãsana, uas txhais tau hais tias “Haujsam Vacana - kev qhia
ntawm ib tug paub nrog Ib tug paub”. Txij li thaum hauv Buddhism tsis
muaj ib tug vaj tswv divine no lub sij hawm yog qhov tseeb tshaj li lo
lus “kev cai dab qhuas” raws li nws qhia txog lub tswv yim ntawm kev coj
ua thiab kev xyaum ua tsis yog kev hloov ntawm Vajtswv uas tsis paub
hloov ntawm txhua tus paub Vajtswv.
Śāsana kuj tuaj yeem xa mus rau 5000-lub xyoos ntawm ib qho Buddha. Ntawd yog, peb nyob rau hauv lub śāsana ntawm Śakyamuni Buddha.
Txhua qhov kev phem
tsis txhob ua
thiab nyob rau hauv wholesomeness nce
thiab ib lub siab zoo-huv:
qhov no yog Haujsam ‘Sasana
(Dhau ntawd,
183)
Tsib
txhua tus nyob quavntsej yeej nyob kaj siab lug,
dawb los ntawm kev thuam.
Thov kom txhua tus koom nrog cov koob hmoov
hlav ntawm qhov zoo kuv tau ua.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- Cov lus ntawm Hauj sam -
Lawv to taub txog Buddha Vacana yuav ua tau ntau yam ntxiv vim lawv siv
zog kawm thiab cim cov lus thiab cov qauv tseem ceeb uas yog siv rau
hauv Buddha txoj kev qhia, los ntawm txoj kev nyeem ntawv. Lawv txoj kev
kawm thiab kev tshoov siab uas lawv tau txais los ntawm nws yuav loj
tuaj tob zog thaum lawv txais tos cov lus ntawm tus Xib Fwb yuav txhim
kho.
Nyob rau hauv lub sij hawm yav tom ntej, yuav muaj cov neeg
uas tsis kam mloog cov lus qhia xws li cov lus ntawm Tathāgata, qhov
tseeb, lub ntsiab lus hauv lub ntsiab lus, ua dhau lub ntiaj teb, (txuas
mus ntxiv) nrog kev cia siab, lawv yuav tsis qiv pob ntseg, lawv yuav
tsis siv lawv txoj kev paub txog ntawm kev paub, lawv yuav tsis xav txog
cov kev qhia raws li raug coj los siv.
Tiam sis lawv yuav mloog
cov lus qhuab qhia uas yog cov kws sau paj huam, cov lus ntxim nyiam,
cov ntawv sau cuav, cov neeg tawm sab nraud, los sis cov lus ntawm cov
thwj tim, lawv yuav mloog pob ntseg, lawv yuav siv lawv txoj kev paub
txog kev paub , lawv yuav xav txog cov kev qhia no raws li raug coj los
siv thiab.
Yog li, bhikkhus, cov discourses uas yog cov lus ntawm
lub Tathāgata, profound, profound nyob hauv lub ntsiab lus, ua dhau lub
ntiaj teb, (txuas) txuas nrog emptiness, yuav ploj.
Yog li,
bhikkhus, koj yuav tsum tau qhia li no: ‘Peb yuav mloog cov lus hais xws
li cov lus ntawm Tathāgata, qhov tseeb, qhov laj thawj hauv lub ntsiab
lus, ua dhau lub ntiaj teb, (txuas mus ntxiv) nrog kev tsis txaus siab,
peb yuav qiv pob ntseg, peb yuav siv peb txoj kev paub txog txoj kev
paub, peb yuav xav txog cov lus qhuab qhia uas raug coj los siv. ‘ Qhov
no yog li cas, bhikkhus, koj yuav tsum qhia koj tus kheej.
- Kev ua si -
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46) Classical Hungarian-Klasszikus magyar,
46) Klasszikus magyar-Klasszikus magyar,
Buddha Śãsana, ami azt jelenti, hogy „Buddha Vacana - a felvilágosult
tanítása a tudatossággal”. Mivel a buddhizmusban nincs isteni isten, a
kifejezést pontosabbnak tekintjük, mint a „vallás” szót, mivel az
alkalmazkodó filozófiát és gyakorlatot jelöli, nem pedig egy nem tudó
isteni hívást, amit egy minden ismerő isten.
Śāsana is utalhat egy adott Buddha 5000 éves kiadására. Vagyis a Śakyamuni Buddha śāsana-ban élünk.
Minden gonosz
soha nem csinál
és egészségesebbé válik
és az ember szíve jól tisztító:
ez a Buddhák Sasana
(Dhammapada,
183)
Lehet
minden élő lény mindig boldogan él,
mentes az ellenségtől.
Minden áldás megosztható
a jóból, amit tettem.
http://www.buddha-vacana.org/index.html
Buddha Vacana
- A Buddha szavai -
A Buddha Vacana megértése sokkal pontosabbá válik, mivel könnyedén
megtanulják és emlékezik meg a Buddha tanításában alapvető fontosságú
szavakat és fontos formulákat, a rendszeres olvasás útján. A tanulásuk
és az általuk kapott inspiráció mélyebbre fog nőni, mivel a tanár
üzeneteire való fogékonyságuk javulni fog.
A jövőben bhikkhus
lesz, aki nem hallgatja meg a Tathāgata szavai, a mélységes, mély
értelemben vett, a világon túlmutató diskurzusokat (következetesen) az
ürességgel kapcsolatban, nem fognak hallani, nem fogják alkalmazni a
tudásukat, nem fogják figyelembe venni azokat a tanításokat, amelyeket
fel kell venni és elsajátítani.
Éppen ellenkezőleg, meghallgatják
az olyan diskurzusok kifejeződését, amelyek költők, szellemes szavak,
szellemes levelek, külső emberek, vagy a tanítványok szavai által
készített irodalmi kompozíciók, akik hallani fognak, tudásukat
alkalmazzák. , figyelembe veszik azokat a tanításokat, amelyeket fel
kell venni és elsajátítani.
Így a bhikkhus, azok a diskurzusok,
amelyek a Tathāgata szavai, mély, mély értelemben, a világon túlmenően
(következetesen) ürességgel kapcsolatosak, eltűnnek.
Ezért,
bhikkhus, meg kell képezned ezt: „Meghallgatjuk az olyan diskurzusok
kifejeződését, amelyek a Tathāgata szavai, mély, mély értelemben vettek,
ami a világon túl (az következetesen) az ürességhez kötődik, alkalmazza
a tudatunkat, meg fogjuk tekinteni azokat a tanításokat, amelyeket fel
kell venni és elsajátítani. Ez az, hogy bhikkhus, meg kell képezned
magad.
- ṇi Sutta -
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Analytic Insight Net -
Online and Offline 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
“No entanto, muitas palavras sagradas que você lê, no entanto, muitos que você fala, que bem eles vão fazer você Se você não
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
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.”
http://www.orgsites.com/oh/awakenedone/
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
Traditionally there are 84,000 Dhamma 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.
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).
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.
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
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
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
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.
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:
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
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
in
112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
LESSONS
https://www.youtube.com/watch?
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?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
Use
http://www.translate.google.
from
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
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Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use
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Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
buddhasaid2us@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
jcs4ever@outlook.com
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
Media Prabandhak
Maharaja Jagatheesan & Upasaka Chandrasekharan
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