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LESSON 3106 Sat 31 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma Natural Human Language - 41) Classical Haitian Creole-Klasik kreyòl to 64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
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LESSON 3106 Sat 31 Aug 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma

Natural Human Language - 41) Classical Haitian Creole-Klasik kreyòl to 64) Classical Luxembourgish-Klassesch Lëtzebuergesch,


http://www.buddha-vacana.org/sutta/anguttara/08/an08-025.html


https://www.youtube.com/watch?v=Uo2ZPUkCXl8
Buddha Pronounces the Sūtra of Amitāyus Buddha -Phật Thuyết Kinh Vô Lượng Thọ

HOANG HUNG
Published on Feb 26, 2013
Buddha Pronounces the Sūtra of Amitāyus Buddha- Phật Thuyết Kinh Vô Lượng Thọ
(English and Vietnamese subtitles)
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AN 8.25 (A iv 220)

Mahānāma Sutta

{excerpt}


— Questions of Mahānāma —


Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.



Note: info·bubbles on every Pali word


01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,



29) Classical English,Roman











Kittāvatā nu kho, bhante, upāsako hotī ti?


In what respect, bhante, is one an upāsaka?


Yato kho, Mahānāma, Buddhaṃ saraṇaṃ gato hoti, Dhammaṃ saraṇaṃ gato hoti, Saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho, Mahānāma, upāsako hotī ti.


To the extent, Mahānāma, that one has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Sangha; to that extent, Mahānāma, one is an upāsaka.


Kittāvatā pana, bhante, upāsako sīlavā hotī ti?


Then, bhante, in what respect is an upāsaka virtuous?


Yato kho, Mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, Mahānāma, upāsako sīlavā hotī ti.


To the extent, Mahānāma, that an upāsaka abstains from pāṇ’ātipātā, abstains from adinnādānā, abstains from kāmesu-micchā-cārā, abstains from musā-vādā, and abstains from surā-meraya-majja-pamāda’ṭ’ṭhānā, to that extent, Mahānāma, an upāsaka is virtuous.





Bodhi leaf


https://www.youtube.com/watch?v=1nf1OwQECk4
Ashin Janakabhivamsa — Wholesome and Unwholesome (Kusala-Akusala)

Ashin Acara
Published on Sep 8, 2011
Ashin Janakabhivamsa — Wholesome and Unwholesome (Kusala-Akusala)
Category
Education

AN 1.56 to 1.73

Kusala Suttas


— Wholesome or unwholesome —



What produces and what eliminates wholesome and unwholesome mental states.




01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,





56. ye keci, bhikkhave, dhammā akusalā akusala·bhāgiyā akusala·pakkhikā, sabbe te mano·pubb·aṅgamā. mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva akusalā dhammā ti.


34) Classical French- Français classique,





56. All mental states, bhikkhus, which are unwholesome, which are linked to what is unwholesome, which contribute to what is unwholesome, are preceded by the mind. The mind arises first, followed by unwholesome mental states.


57. ye keci, bhikkhave, dhammā kusalā kusala·bhāgiyā kusala·pakkhikā, sabbe te mano·pubb·aṅgamā. mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva kusalā dhammā ti.


57. All mental states, bhikkhus, which are wholesome, which are linked to what is wholesome, which contribute to what is wholesome, are preceded by the mind. The mind arises first, followed by wholesome mental states.


58. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, pamādo. pamattassa, bhikkhave, an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


58. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of negligence. In one who is negligent, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


59. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, appamādo. a·pamattassa, bhikkhave, an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


59. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of vigilance. In one who is diligent, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


60. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, kosajjaṃ. kusītassa, bhikkhave, an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


60. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of laziness.{1} In one who is lazy, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


61. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, vīriyārambho. āraddhavīriyassa, bhikkhave, an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


61. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of arousal of effort. In one of aroused effort, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.


62. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, mahicchatā. mahicchassa, bhikkhave, an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


62. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of many desires. In one who has many desires, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


63. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, appicchatā. appicchassa, bhikkhave, an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


63. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of fewness of desires. In one who has few desires, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.




64. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, a·santuṭṭhitā. a·santuṭṭhassa, bhikkhave, an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


64. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of dis·satisfact·ion. In one who is dis·satisfied, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


65. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, santuṭṭhitā. santuṭṭhassa, bhikkhave, an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


65. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of satisfact·ion. In one who is satisfied, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.


66. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, ayonisomanasikāro. a·yoniso, bhikkhave, manasi karoto an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


66. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of inappropriate attention. In one who practices inappropriate attention, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


67. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, yonisomanasikāro. yoniso, bhikkhave, manasi karoto an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


67. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of appropriate attention. In one who practices appropriate attention, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.


68. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, a·sampajaññaṃ. a·sampajānassa, bhikkhave, an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


68. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of lack of clear comprehension. In one who does not practice clear comprehension, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


69. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, sampajaññaṃ. sampajānassa, bhikkhave, an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


69. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of clear comprehension. In one who practices clear comprehension, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.


70. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, pāpa·mittatā. pāpa·mittassa, bhikkhave, an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


70. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of evil friendship. In one who has evil friends, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


71. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, kalyāṇamittatā. kalyāṇamittassa, bhikkhave, an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


71. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of good friendship. In one who has good friends, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.


72. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā akusalā dhammā uppajjanti uppannā kusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, an·anuyogo kusalānaṃ dhammānaṃ. anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, an·anuyogā kusalānaṃ dhammānaṃ an·uppannā c·eva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī·ti.


72. I do not see even one other thing, bhikkhus, because of which unarisen unwholesome mental states come to arise, or arisen wholesome mental states come to decline, so much, bhikkhus, as because of engaging in unwholesome mental states and not engaging in wholesome mental states. In one who engages in unwholesome mental states and does not engage in wholesome mental states, bhikkhus, unarisen unwholesome mental states come to arise and arisen wholesome mental states come to decline.


73. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yena an·uppannā kusalā dhammā uppajjanti uppannā akusalā dhammā parihāyanti yatha·y·idaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, an·anuyogo akusalānaṃ dhammānaṃ. anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, an·anuyogā akusalānaṃ dhammānaṃ an·uppannā c·eva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī·ti.


73. I do not see even one other thing, bhikkhus, because of which unarisen wholesome mental states come to arise, or arisen unwholesome mental states come to decline, so much, bhikkhus, as because of engaging in wholesome mental states and not engaging in unwholesome mental states. In one who engages in wholesome mental states and does not engage in unwholesome mental states, bhikkhus, unarisen wholesome mental states come to arise and arisen unwholesome mental states come to decline.

Bodhi leaf




Note

1. laziness: kosajja may also mean ‘idleness’.

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#02
§ 6. Childhood and Education

    1. When Siddharth was able to walk and speak, the
elders of the Sakyas assembled and asked Suddhodana that the boy should
be taken to the temple of the village goddess Abhya.

    2. Suddhodana agreed, and asked Mahaprajapati to
dress the boy.

    3. While she was doing so the child Siddharth, with
a most sweet voice, asked his aunt where he was being taken. On learning
that he was being taken to the temple, he smiled. But he went, conforming
to the custom of the Sakyas.

    4. At the age of eight, Siddharth started his education.

    5. Those very eight Brahmins whom Suddhodana had
invited to interpret Mahamaya’s dream, and who had predicted his future,
were his first teachers.

    6. After they had taught him what they knew, Suddhodana
sent for Sabbamitta of distinguished descent and of high lineage in the
land of Uddikka, a philologist and grammarian, well read in the Vedas,
Vedangas,
and Upanishads.  Having poured out water of dedication from
a golden vase, Suddhodana handed over the boy to his charge, to be taught.
He was his second teacher.

    7. Under him Gautama mastered all the philosophic
systems prevalent in his day.

    8. Besides this, he had learned the science of concentration
and meditation from one Bhardawaj, a disciple of Alara Kalam, who had his
ashram at Kapilavatsu.

https://www.youtube.com/watch?v=aRL0cWWT6Ic&t=386s
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Published on Aug 10, 2018
Gautama Buddha -Tamil Motivational Speech
Category
People & Blogs

https://www.youtube.com/watch?v=TGJ4Xn6r4N8
Ashoka life history Tamil

No. 23 Tamil channel
Published on May 17, 2018
Ashoka life history Tamil
Category
People & Blogs

குழந்தைப் பருவம் மற்றும் கல்வி


1. சித்தார்த் நடக்கவும் பேசவும் முடிந்தபோது, ​​சாக்கியர்களின்
பெரியவர்கள் ஒன்றுகூடி, சிறுவனை கிராம தெய்வம் அபியாவின் கோவிலுக்கு
அழைத்துச் செல்லுமாறு சுத்தோதனனிடம் கேட்டார்.
2. சுத்தோதனா சம்மதித்து, மகாபிராஜபதியை சிறுவனை அலங்கரிக்கச் சொன்னார்.
3. அவள் அவ்வாறு செய்யும்போது, ​​குழந்தை சித்தார்த், மிகவும்
இனிமையான குரலுடன், எங்கே அழைத்துச் செல்லப்படுகிறாள் என்று அத்தை
கேட்டார். அவரை கோவிலுக்கு அழைத்துச் செல்வது தெரிந்ததும் அவர் சிரித்தார்.
ஆனால் அவர் சாகியர்களின் வழக்கத்திற்கு இணங்கச் சென்றார்.
4. தனது எட்டு வயதில் சித்தார்த் தனது கல்வியைத் தொடங்கினார்.
5. மகாமயாவின் கனவை விளக்குவதற்கு சுத்தோதனா அழைத்த எட்டு
பிராமணர்களும், அவருடைய எதிர்காலத்தை முன்னறிவித்தவர்களும் அவருடைய முதல்
ஆசிரியர்கள்.
6. தங்களுக்குத் தெரிந்ததை அவர்கள் அவருக்குக்
கற்பித்தபின், சுதோதனா புகழ்பெற்ற வம்சாவளியைச் சேர்ந்த சப்பாமிட்டாவை
அழைத்தார், உதிகா, ஒரு தத்துவவியலாளர் மற்றும் இலக்கண நிபுணர், வேதங்கள்,
வேதங்கங்கள் மற்றும் உபநிடதங்களில் நன்கு படித்தவர். ஒரு தங்க குவளையில்
இருந்து அர்ப்பணிப்பு நீரை ஊற்றிய சுத்தோதனா, சிறுவனைக் கற்பிப்பதற்காக
தனது பொறுப்பில் ஒப்படைத்தார். அவர் தனது இரண்டாவது ஆசிரியராக இருந்தார்.
7. அவருக்கு கீழ் க ut தமா தனது காலத்தில் நிலவிய அனைத்து தத்துவ அமைப்புகளிலும் தேர்ச்சி பெற்றார்.
8. இது தவிர, அலாரா கலாம் சீடரான பர்தவாஜ் என்பவரிடமிருந்து செறிவு
மற்றும் தியானத்தின் அறிவியலைக் கற்றுக்கொண்டார், அவர் கபிலவாட்சுவில்
ஆசிரமம் வைத்திருந்தார்.


About This Website
youtube.com
Gautama Buddha -Tamil Motivational Speech

41) Classical Haitian Creole-Klasik kreyòl,

https://www.youtube.com/watch?v=8IuQCyIdePE
Haitian Creole - The World’s Most Widely Spoken Creole Language

Langfocus
Published on May 4, 2017
This video is all about Haitian Creole, the main language of Haiti. It is the most widely spoken Creole language in the world!

Special thanks to Gedias Bathlette for his audio samples and additoinal help!

Support Langfocus on Patreon http://patreon.com/langfocus


My current Patrons include these fantastic people: Brandon Gonzalez,
Виктор Павлов, Mark Thesing, Jiajun “Jeremy” Liu, иктор Павлов,
Guillermo Jimenez, Sidney Frattini Junior, Bennett Seacrist, Ruben
Sanchez, Michael Cuomo, Eric Garland, Brian Michalowski, Sebastian
Langshaw, Vadim Sobolev, FRANCISCO, Mohammed A. Abahussain, Fred,
UlasYesil, JL Bumgarner, Rob Hoskins, Thomas A. McCloud, Ian Smith,
Maurice Chow, Matthew Cockburn, Raymond Thomas, Simon Blanchet, Ryan
Marquardt, Sky Vied, Romain Paulus, Panot, Erik Edelmann, Bennet, James
Zavaleta, Ulrike Baumann, Ian Martyn, Justin Faist, Jeff Miller, Stephen
Lawson, Howard Stratton, George Greene, Panthea Madjidi, Nicholas
Gentry, Sergios Tsakatikas, Bruno Filippi, Sergio Tsakatikas, Qarion,
Pedro Flores, Raymond Thomas, Marco Antonio Barcellos Junior, David
Beitler, Rick Gerritzen, Sailcat, Mark Kemp, Éric Martin, Leo Barudi,
Piotr Chmielowski, Suzanne Jacobs, Johann Goergen, Darren Rennels, Caio
Fernandes, Iddo Berger, Peter Nikitin, Brent Werner, Fiona de Visser,
Carl Saloga, Edward Wilson, Kevin Law, David Lecount, Joshua
Philgarlic, Thomas Mitchell, Mahmoud Hashemi, and Fatimahl for their
generous Patreon support.
Music:
“In Case You Forgot” by Otis McDonald.
Outro: “Groovy Hip Hop” by Bensounds.com
Category
Education

41) Classical Haitian Creole-Klasik kreyòl,
41) Klasik kreyòl ayisyen-kreyòl,


Lè yo kenbe yon ti bebe ki fèt jis izole san yo pa nenpòt moun ki
kominike ak ti bebe a, apre kèk jou li pral pale ak moun natirèl
(Prakrit) lang li te ye tankou Klasik Magahi Magadhi / Klasik lang
Chandaso / Magadhi Prakrit / Klasik Hela Basa (Hela Lang) / Klasik Pali
ki se menm bagay la. Bouda te pale nan Magadhi. Tout lang 7111 ak dyalèk
yo pa tire nan Klasik Magahi Magadhi. Pakonsekan tout nan yo se Klasik
nan lanati (Prakrit) nan èt Imèn, jis tankou tout speices k ap viv gen
pwòp lang natirèl yo pou kominikasyon.

https://www.youtube.com/watch?v=4cLIR_52FcY
A History of the Hausa people

HomeTeam History
Published on Feb 28, 2019
Afrographics:
http://afrographics.com/

Patreon:
https://www.patreon.com/HomeTeamHistory
Category
Education

42) Classical Hausa-Hausa Hausa,
42) Al’adun Hausawa-Hausawa,


Idan aka nisanta shi da jariri na fari ba tare da wani yayi magana da
jariri ba, bayan wasu ‘yan kwanaki zai yi magana da yaren dan adam
(Prakrit) da aka sani da Classical Magahi Magadhi / Classical Chandaso
language / Magadhi Prakrit / Classical Hela Basa (Hela Harshe) / Pali na
gargajiya wanda iri daya ne. Buddha ya yi magana a cikin Magadhi.
Dukkanin yaruka 7111 da yaruka suna kashe fitaccen Tarihi Magahi
Magadhi. Don haka dukkansu nau’ikan gargajiya ne (Prakrit) na Halittar
bil’adama, kamar sauran jawabai masu rai suna da nasu yaren don sadarwa.


About This Website

https://www.youtube.com/watch?v=v7rWe78J5iA
Why Hawaiian is not the main language of Hawaii (Language Gap between native speakers & their kids)

1.3K
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Tracie Keolalani
Published on Sep 21, 2015
To Support making more videos, go to: https://www.paypal.me/traciekmusic


In Case you don’t know, these are some of the reasons that there’s a
large (Hawaiian) Language gap between Native speakers, mānaleo and their
offspring, keiki and moʻopuna.
I asked my friend Kaipoʻi to help me
make this video. A portion of online sales of my music goes to
supporting Hawaiian Language.
Videography: Latitude Zero Media
Copyright: Tracie Keolalani (Tracie K Music)
Mahalo to Kaipoʻi K.

iTunes:
https://itunes.apple.com/us/artist/tr

CONTACT:
http://www.traciekmusic.com/
https://www.facebook.com/TracieKFanPage/
https://twitter.com/Traciekmusic
https://www.instagram.com/traciekmusic/

Write to Tracie at:
PO Box 894467, Mililani, HI 96789


Tracie Keolalani is a singer/songwriter from Hawaii who plays the
‘ukulele. She is of Hawaiian, Japanese, and Filipino descent. Her
music is very uplifting and comes straight from her heart. Her songs
give people hope to keep moving forward and to never give up. She has
been singing since she was 5 years old.
Category
Nonprofits & Activism

43) Classical Hawaiian-Hawaiian Hawaiian,
43) ʻAmelika Hawaiian-Hawaiian,


I ka mālama ʻia o kahi pēpē pēpē i hūnā ʻia me ka ʻole o ka kamaʻilio
ʻana me ke keiki, ma hope o kekahi mau lā, e ʻōlelo ia me ka ʻōlelo
kanaka (Prakrit) ʻōlelo kaulana ʻo Classical Magahi Magadhi / Classical
Chandaso ʻōlelo / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Nā Pali ʻAlani nā mea like. Ua ʻōlelo ʻo Buddha ma Magadhi. Pau nā
ʻōlelo āpau a 7111 e pana i ka pana o Classical Magahi Magadhi. No laila
he Classical lākou a pau (Prakrit) o ke kanaka manu, e like me nā
ʻōlelo ʻē aʻe a pau e pili ana i kā lākou mau ʻōlelo kūlohelohe no ka
kamaʻilio.

https://www.youtube.com/watch?v=vYihAHZvUyE
A Brief History of the Icelandic Language - Episode 2

Jewells Chambers
Published on Oct 19, 2018

For the second episode of the All Things Iceland Podcast, I give you a
brief history of Iceland’s fascinating and ancient language.

Listen to the full episode - http://bit.ly/icelandic_language
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _


Check out more episode of the All Things Iceland Podcast. I conduct
interviews, share facts and teach you Icelandic words and phrases in
most episodes. Here is where you can all of the episodes.

My website - https://www.fromforeigntofamiliar.com
iTunes
Spotify
Google Podcasts
Google Play
Stitcher
TuneIn
PlayerFm
Overcast
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

*Follow me to see adventures in Iceland and abroad*
Instagram - @foreign2familiar
Facebook - @fromforeigntofamiliar
Twitter - @jewellschambers
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

Thanks for watching!
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
#icelandiclanguage #icelandiclanguagehistory #icelandichistory
Category
Education

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


Þegar nýfætt barn er haldið einangrað án þess að nokkur hafi samskipti
við barnið mun það eftir nokkra daga tala og náttúrulegt (Prakrit)
tungumál sem kallast Classical Magahi Magadhi / Classical Chandaso
tungumál / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Klassískt Pali sem eru eins. Búdda talaði í Magadhi. Öll 7111 tungumálin
og mállýskurnar eru ekki í boði klassíska Magahi Magadhi. Þess vegna
eru allir klassískir að eðlisfari (Prakrit) af mannverum, rétt eins og
allir aðrir lifandi hraði hafa sín eigin náttúrutungumál til samskipta.


About This Website
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For the second episode of the All Things Iceland Podcast, I give you a brief…

https://www.youtube.com/watch?v=LGLt3Ig8FTM
ORIGIN OF IGBO PEOPLE, CULTURE AND THEIR RELIGION

KPAKPANDO TV
Published on Feb 8, 2018
Please Subscribe: https://goo.gl/2HscCT
Category
Entertainment

48) Classical Igbo,Klassískt Igbo,
48) Igbo gboo, Klassískt Igbo,


Mgbe emechiri nwa amuru ohuru n’enweghi onye na-agwa ya okwu, mgbe
ubochi ole na ole, o gha ekwu okwu na asusu ndi mmadu (Prakrit) a maara
dika Classical Magahi Magadhi / Classical Chandaso / Asụsụ Magadhi
Prakrit / Classical Hela Basa (Asụsụ Hela) / Pali oge gboo bụ otu. Buda
kwuru na Magadhi. Asụsụ na olumba niile 7111 na-apụ n’anya nke Classical
Magahi Magadhi. Yabụ na ha niile bụ Classdị oge gboo (Prakrit) nke
Humanmụ mmadụ, dị ka okwu ndị ọzọ dị ndụ nwere asụsụ ha ji ekwu okwu
maka nkwukọrịta.


About This Website
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Please Subscribe: https://goo.gl/2HscCT

https://www.youtube.com/watch?v=ZMBGD1a5fGw
Similarities Between Hindi and Indonesian

Bahador Alast
Published on Feb 17, 2019
Despite belonging to different language families, Hindi and Indonesian,
have a lot of similar words, due to historical connections. We will
showcase some of the commonalities between Indonesian and Hindi which
come from the ancient language of Sanskrit. The language challenge will
be between Krishnan, a Hindi speaker from India, and Anthony, an
Indonesian speaker from Indonesia.


Indonesian (bahasa Indonesia) is a standardized register of Malay and
the official language of Indonesia. Indonesia is multi-lingual country
and most Indonesians speak another language, however, the Indonesian
language has been used as a lingua franca in the archipelago for
centuries. Indonesian is also recognized as minority language in East
Timor.

Hindi (हिन्दी) is a standardized and Sanskritized register
of the Hindustani language. Hindi, written in the Devanagari script, is
one of the official languages of India, Hindi is the fourth most-spoken
first language in the world, after Mandarin, Spanish and English.


If you live in Toronto or the surrounding areas, speak a language that
has not been featured on our channel and would like to participate in a
future video, and/or if you have any suggestions or feedback, please
contact us on Instagram:
Shahrzad (@shahrzad.pe): https://www.instagram.com/Shahrzad.pe
Bahador (@BahadorAlast): https://www.instagram.com/BahadorAlast
Category
Entertainment

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


Ketika bayi yang baru lahir tetap terisolasi tanpa ada yang
berkomunikasi dengan bayi itu, setelah beberapa hari akan berbicara dan
bahasa manusia (Prakrit) yang dikenal sebagai Magahi Magadhi Klasik /
Bahasa Chandaso Klasik / Magadhi Prakrit / Klasik Hela Basa (Bahasa
Hela) / Pali klasik yang sama. Buddha berbicara dalam bahasa Magadhi.
Semua 7111 bahasa dan dialek tidak digunakan untuk Magahi Magadhi
Klasik. Oleh karena itu mereka semua bersifat Klasik (Prakrit) dari
Manusia, sama seperti semua spesies hidup lainnya memiliki bahasa alami
mereka sendiri untuk komunikasi.


About This Website
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Despite belonging to different language families, Hindi and Indonesian, have…

https://www.youtube.com/watch?v=nd5cklw6d6Q
The Origins and Evolution of Language | Michael Corballis | TEDxAuckland

TEDx Talks
Published on Aug 14, 2018
Nearly everybody can communicate, and most do so through some form of
language, and yet the question of where language came from is one of the
most difficult questions in science. Psychologist and author, Michael
Corballis explores the many theories of language’s origins, including
his own, and details how language and communication have continued to
evolve, from primates’ use of gestures, to the advent of communicative
technologies. Michael Corballis, emeritus professor at the Department of
Psychology at The University of Auckland is one of the foremost global
experts on the evolution of human language.


The son of a sheep farmer from Marton, Michael’s long and decorated
academic career has seen his studies of the brain and what it is to be
human earn him New Zealand’s top science prize, The Rutherford Medal.


He has worked with patients who have had two-sides of their brains
disconnected to relieve epilepsy which led him to look deeper into
studying the two brain hemispheres. His most recent book The Truth About
Language explores the idea that language evolved from manual gestures.
This talk was given at a TEDx event using the TED conference format but
independently organized by a local community. Learn more at https://www.ted.com/tedx
Category
Nonprofits & Activism

50) Classical Irish-Indinéisis Clasaiceach,
50) Clasaiceach Éireannach Clasaiceach,


Nuair a choinnítear leanbh a rugadh díreach gan aon duine ag déanamh
cumarsáide leis an leanbh, tar éis cúpla lá labhróidh sé agus teanga
dhaonna nádúrtha (Prakrit) ar a dtugtar teanga Clasaiceach Magahi
Magadhi / Classical Chandaso / Classical Hela Basa (Hela Language) /
Pali Clasaiceach atá mar an gcéanna. Labhair Buddha i Magadhi. Níl na
7111 teanga agus canúintí go léir as lámhaigh na Clasaiceach Magahi
Magadhi. Dá bhrí sin tá gach ceann acu Clasaiceach i nDaoine (Prakrit)
de Dhaoine, mar a bhfuil a dteangacha nádúrtha féin ag gach speictream
beo eile le haghaidh cumarsáide.


About This Website
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https://www.youtube.com/watch?v=u0LzL2M3A24
Why isn’t Latin Spoken in Italy?

Knowledgia
Published on Oct 29, 2018
Why isn’t Latin Spoken in Italy?

Consider to Support the Channel of Patreon and gain cool stuff:

https://www.patreon.com/Knowledgia

Please consider to SUBSCRIBE : https://goo.gl/YJNqek

Music Used :

Kevin MacLeod - Angevin

Sources :
http://www.dilit.it/en/doc/learn-Ital

https://www.britannica.com/topic/Roma


Dittmar, Jeremiah (2011). “Information Technology and Economic Change:
The Impact of the Printing Press”. The Quarterly Journal of Economics.
126 (3): 1133–1172. doi:10.1093/qje/qjr035
Category
Education

51) Classical Italian-Italiano classico,
51) Classico classico italiano-italiano,


Quando un bambino appena nato viene tenuto isolato senza che nessuno
comunichi con il bambino, dopo alcuni giorni parlerà e la lingua umana
naturale (Prakrit) conosciuta come Magahi classico Magadhi / Lingua
Chandaso classica / Magadhi Prakrit / Classica Hela Basa (Lingua Hela) /
Pali classici che sono gli stessi. Buddha parlò in Magadhi. Tutte le
7111 lingue e dialetti sono fuori produzione di Magahi classico Magadhi.
Quindi tutti loro sono di natura classica (Prakrit) degli Esseri Umani,
proprio come tutti gli altri speziati viventi hanno i loro linguaggi
naturali per la comunicazione.


About This Website
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Why isn’t Latin Spoken in Italy? ♦Consider to Support the Channel of…

https://www.youtube.com/watch?v=5_YlDw6lBvI
Beautiful Japanese Music | Japanese Koto | Relaxing, Ambient, Instrumental

Soul Candle
Published on Jul 5, 2017
Check out our new website where you can find royalty-free background
music for your personal projects and Youtube videos or discover amazing
tracks for download and listening:

https://thesoulcandle.com
Be sure to subscribe for more!

☯️ Facebook

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☯️ Twitter
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► Soul Candle Channel
https://www.youtube.com/user/SoulCand
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(relaxing, chill lofi music and beats)
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Soul Candle offers hundreds of musical tracks ranging from relaxing
meditation to uplifting adventure. We also have many soundscapes people
love to use to help them relax and fall asleep!

If it’s good for your soul, you’ll find it here on Soul Candle.

Be sure to check out our playlists to find more of the music you love =)

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Category
Entertainment

52) Classical Japanese-古典的なイタリア語,
52)古典日本語-古典的なイタリア語、

生まれたばかりの赤ちゃんが赤ちゃんと通信せずに隔離されると、数日後に話すと、古典マガヒマガディ/古典チャンダソ語/マガディプラクリット/古典ヘラバサ(ヘラ語)として知られる人間の自然言語(プラクリット)/
同じクラシックパーリ。 仏はマガディで話した。 7111のすべての言語と方言は、古典的なマガヒマガディ語から外れています。
したがって、他のすべての生きている種族がコミュニケーションのための独自の自然言語を持っているのと同じように、それらはすべて人間の古典的性質(プラクリット)です。


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https://www.youtube.com/watch?v=WFrOAJMpryQ
original javanese music gamelan

Muhamad Supriyanto
Published on Mar 6, 2016
Category
People & Blogs
53) Classical Javanese-Klasik Jawa,
53) Basa Jawa Klasik Klasik,


Nalika bayi sing nembe dilahirake diasingake tanpa wong sing komunikasi
karo bayi, sawise sawetara dina bakal ngomong lan basa manungsa
(Prakrit) sing dikenal minangka Klasik Magahi Magadhi / basa Chandaso
Klasik / Magadhi Prakrit / Klasik Hela Basa (Basa Hela) / Pali Klasik
sing padha. Buddha ngomong ing Magadhi. Kabeh 7111 basa lan dialek mati
moto Klasik Magahi Magadhi. Mula kabeh kasebut Klasik ing alam (Prakrit)
saka Human Beings, kaya kabeh pidhato urip liyane duwe basa alam dhewe
kanggo komunikasi.


About This Website
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https://www.youtube.com/watch?v=rcYIxfglepw
ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಲಿಪಿ ಚರಿತ್ರೆ : ಷ. ಶೆಟ್ಟರ್-ಭಾಗ೧| Kannada Script & Language History : S. Settar-Part1

ಋತುಮಾನ - Ruthumana
Published on Sep 11, 2018
ಋತುಮಾನಕ್ಕೆ ನೆರವಾಗಲು ಇಲ್ಲಿ ಕ್ಲಿಕ್ ಮಾಡಿ https://yt.orcsnet.com/#ruthumana


ಕನ್ನಡ, ಇಂಗ್ಲೀಷ್ ಎರಡೂ ಭಾಷೆಗಳಲ್ಲಿ ಇತಿಹಾಸ , ಪುರಾತತ್ತ್ವ ಮತ್ತು ದರ್ಶನ ಶಾಸ್ತ್ರ
, ಕಲಾ ಇತಿಹಾಸ ಮತ್ತು ಹಳಗನ್ನಡ ಕುರಿತಂತೆ ಸುಮಾರು ೨೯ ಕ್ಕೂ ಹೆಚ್ಚು ಸಂಶೋಧನಾ
ಕೃತಿಗಳನ್ನು ಪ್ರಕಟಿಸಿರುವ ಷ. ಶೆಟ್ಟರ್ (ಷಡಕ್ಷರಿ ಶೆಟ್ಟರ್ ) ನಮ್ಮ ನಡುವಿನ ಹಿರಿಯ
ವಿದ್ವಾಂಸರು.

ಕನ್ನಡ ನುಡಿ ಮತ್ತು ಲಿಪಿಯ ಕುರಿತಾಗಿ ಬರೆದಿರುವ ೪ ಕೃತಿಗಳಲ್ಲಿ
ಪ್ರೊ. ಶೆಟ್ಟರ್ ಕ್ರಿಸ್ತ ಪೂರ್ವ ೩ ನೇ ಶತಮಾನದಲ್ಲಿ ಚಕ್ರವರ್ತಿ ಅಶೋಕನ ಆಳ್ವಿಕೆಯ
ಯುಗದಿಂದ ಮೊದಲ್ಗೊಂಡು ಲಿಪಿಯ ಬೆಳವಣಿಯ ಕುರಿತು ವಿಸ್ತ್ರತವಾಗಿ ಬರೆದಿದ್ದಾರೆ .
Category
People & Blogs
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
54) ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡ- ಒಂದು ವೇಳೆ,


ಕೇವಲ ಜನಿಸಿದ ಮಗುವನ್ನು ಮಗುವಿನೊಂದಿಗೆ ಯಾರೂ ಸಂವಹನ ಮಾಡದೆ ಪ್ರತ್ಯೇಕವಾಗಿ
ಇರಿಸಿದಾಗ, ಕೆಲವು ದಿನಗಳ ನಂತರ ಅದು ಮಾತನಾಡುತ್ತದೆ ಮತ್ತು ಶಾಸ್ತ್ರೀಯ ಮಗಹಿ ಮಗಧಿ /
ಶಾಸ್ತ್ರೀಯ ಚಂದಾಸೊ ಭಾಷೆ / ಮಗಧಿ ಪ್ರಕೃತಿ / ಶಾಸ್ತ್ರೀಯ ಹೆಲಾ ಬಾಸಾ (ಹೆಲಾ ಭಾಷೆ) /
ಎಂದು ಕರೆಯಲ್ಪಡುವ ಮಾನವ ನೈಸರ್ಗಿಕ (ಪ್ರಕೃತಿ) ಭಾಷೆ. ಶಾಸ್ತ್ರೀಯ ಪಾಲಿ ಒಂದೇ.
ಬುದ್ಧನು ಮಗಧಿಯಲ್ಲಿ ಮಾತನಾಡಿದರು. ಎಲ್ಲಾ 7111 ಭಾಷೆಗಳು ಮತ್ತು ಉಪಭಾಷೆಗಳು
ಕ್ಲಾಸಿಕಲ್ ಮಗಾಹಿ ಮಗಧಿಯ ಚಿತ್ರೀಕರಣದಲ್ಲಿಲ್ಲ. ಆದ್ದರಿಂದ ಅವೆಲ್ಲವೂ ಮಾನವ ಜೀವಿಗಳ
ಶಾಸ್ತ್ರೀಯ ಸ್ವರೂಪದಲ್ಲಿ (ಪ್ರಾಕೃತ), ಇತರ ಎಲ್ಲಾ ಜೀವಂತ ಪ್ರಭೇದಗಳು ಸಂವಹನಕ್ಕಾಗಿ
ತಮ್ಮದೇ ಆದ ನೈಸರ್ಗಿಕ ಭಾಷೆಗಳನ್ನು ಹೊಂದಿವೆ.


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ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಲಿಪಿ ಚರಿತ್ರೆ : ಷ. ಶೆಟ್ಟರ್-ಭಾಗ೧| Kannada Script & Language History : S. Settar-Part1

https://www.youtube.com/watch?v=XCvdPfs_9IM
Different dance forms practised in Karnataka

sundara kannada nadu
Published on Oct 3, 2017
There are many dance forms in Karnataka. Only a few forms are shown
here. The glory and culture of Kannada nadu is rich and inspiring .
please visit my another channel Yashasvini Education for videos on education in Kannada

https://www.youtube.com/channel/UCFK2
Category
People & Blogs


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There are many dance forms in Karnataka. Only a few forms are shown…



https://www.youtube.com/watch…
The Orchestra of Kazakh Folk Instruments

Anna Zelentsova
Published on Jul 22, 2017
The Orchestra of Kazakh Folk Instruments of Kazakh Conservatory (Almaty, Kazakhstan)

The Shanghai Oriental Art Center (2016)
Category
Music

55) Classical Kazakh-Классикалық қазақ,
55) Классикалық қазақ-классикалық қазақ,


Жаңа туған нәрестені нәрестемен ешкіммен байланыссыз оқшаулап ұстаған
кезде, бірнеше күннен кейін ол сөйлейді және адамның табиғи (Пракрит)
тілі классикалық Magahi Magadhi / Классикалық Chandaso тілі / Магади
Prakrit / Классикалық Hela Basa (Hela тілі) / Классикалық пали бірдей.
Будда Мағадиде сөйледі. Барлық 7111 тілдер мен диалектілер классикалық
Магахи Маджхиден басталады. Демек, олардың барлығы табиғаттағы
Классикалық (Пракрит), барлық тірі сөйлеулер сияқты, сөйлесудің өзіндік
табиғи


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The Orchestra of Kazakh Folk Instruments of Kazakh Conservatory (Almaty,…

https://www.youtube.com/watch?v=ukw1HvtgBzc
The Origin of Khmer and Thai Numbers​​​​​​ លេខ​ខ្មែរ

CAMBODIAN YOUTUBE
Published on Jul 4, 2011
The origin of Khmer and Thai numbers. Credits: History Channel (Digging
for the Truth), National Geographic, Khmer History and Numbers, Graham
Hancock. Khmer numerals Thai numerals
Category
Education

56) Classical Khmer- ខ្មែរបុរាណ
៥៦) បុរាណខ្មែរ - ខ្មែរបុរាណ,

នៅពេលទារកទើបនឹងកើតត្រូវបានរក្សាឱ្យនៅដាច់ដោយឡែកពីគ្នាដោយគ្មាននរណាម្នាក់ទាក់ទងជាមួយទារកបន្ទាប់ពីពីរបីថ្ងៃវានឹងនិយាយនិងភាសាធម្មជាតិ
(Prakrit) ដែលត្រូវបានគេស្គាល់ថាជាភាសា Magahi Magadhi បុរាណ / ភាសា
Chandaso បុរាណ / Magadhi Prakrit / ភាសា Hela Basa បុរាណ (ភាសាហេឡា) /
បាលីបុរាណដែលដូចគ្នា។ ព្រះសម្មាសម្ពុទ្ធបានមានបន្ទូលជាភាសាម៉ាដាដ។
រាល់ភាសានិងគ្រាមភាសា ៧១១១ ត្រូវបានបិទពីបុរាណម៉ាហៃម៉ាដាឌី។
ដូច្នេះពួកវាទាំងអស់គឺជាបុរាណនៅក្នុងធម្មជាតិ (Prakrit)
នៃមនុស្សជាតិគឺដូចជាឧបករណ៍ប្រើប្រាស់ដទៃទៀតទាំងអស់មានភាសាធម្មជាតិផ្ទាល់ខ្លួនសម្រាប់ការប្រាស្រ័យទាក់ទង។


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The origin of Khmer and Thai numbers. Credits: History Channel (Digging

https://www.youtube.com/watch…
The Orchestra of Kazakh Folk Instruments

Anna Zelentsova
Published on Jul 22, 2017
The Orchestra of Kazakh Folk Instruments of Kazakh Conservatory (Almaty, Kazakhstan)

The Shanghai Oriental Art Center (2016)
Category
Music


About This Website
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The Orchestra of Kazakh Folk Instruments of Kazakh Conservatory (Almaty,…

https://www.youtube.com/watch?v=pAXBFl03saY
The Tae Baek Mountains(Taebaegsanmaeg(Taebaeksanmaek))(1994)

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Korean Classic Film
Published on Apr 30, 2012
For detailed information on this film, visit :
https://www.kmdb.or.kr/eng/db/kor/det

Directed by Im Kwon-Taek
Casts : Ahn Seong-Ki, Kim Myeong-Kon, Kim Gap-Su, Shin Hyeon-Jun, Oh
Jeong-Hae, Choi Dong-Jun, Jeong Kyeong-Sun, Bang Eun-Jin, Lee Ho-Jae


SYNOPSIS : This film depicts the story of a village people who suffered
form the turmoil of fighting between the left wing and the right wing
about the time of the Korean Conflict (1948-1953) The village people may
represent all the Korean people who suffered during the Korean Conflict
However, the main theme of this film is not the fight of ideologies,
but humanism itself, which Director Im considers one of the most
important things in human beings. This film attempts to look into the
confused Korean modern history form a bird’ eye view In particular
nationalist Kim Bum-Woo is an example of the typical Korean
intellectuals who suffered in the whirlpool of ideological fighting
during that period. This film shows us four different situations. One is
the situation of a nationalist (Kim Bum-Woo) The second is the
situation of a leftist (Yum Sang-Jin) the third is the situation of a
rightist (Yum Sang-Goo), and the fourth is the situation of a girl
shaman (So-Hwa) which is the highlight of this film. Through the
exorcism performed by So-Hwa, The protagonists try happiness of human
beings in our own Korean way
Category
Film & Animation

57) Classical Korean-고전 한국어,
57) 한글 고전


방금 태어난 아기를 다른 사람과 의사 소통하지 않고 격리 된 상태로 유지하면 며칠 후에 클래식 마 가히 마가 디어 / 클래식 찬
다소 언어 / 마가 디 프라 크리트 / 클래식 힐라 바사 (헬라 언어) / 같은 고전적인 Pali. 부처는 마가 디어로
말했습니다. 7111 개 언어와 방언은 모두 클래식 마 가히 마가 디어에서 나온 것입니다. 그러므로 다른 모든 살아있는 종족은
의사 소통을위한 고유 한 언어를 가지고 있듯이 그들 모두는 인간의 본질적인 고전 (Prakrit)입니다


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The Tae Baek Mountains(Taebaegsanmaeg(Taebaeksanmaek))(1994)

https://www.youtube.com/watch?v=qxiur5Y6JAg
North Korean Partisan in South Korea (Nambugun)(1990)

Korean Classic Film
Published on Dec 1, 2015
For detailed information on this film, visit :
https://www.kmdb.or.kr/eng/db/kor/det

Directed by Jeong Ji-Young
Casts : Ahn Seong-Ki, Lee Hye-Young, Choi Jin-Sil, Choi Min-Su

SYNOPSIS : Lee Tae, a war correspondent, joins the North Korean
partisan in 1950. But he soon feels torn by the partisan’s activities
and his own passivity. When the Operation Chung-ryong fails and Lee Tae
and his men find themselves on the run from the punitive forces. Injured
while on the run, Lee Tae is taken care by Park Min-ja and they soon
fall in love. But when he is called back to duty by headquarters, they
are forced to go their separate ways. As the winter weather worsens, Lee
Tae and his men fight in the Yakdam Peak battle and there he meets the
poet Kim Young. They discuss the futility of fighting one’s own people.
The North Korean partisan in South Korea cornered in the hills of Mt.
Jiri and there he meets the legendary Commander Lee Hyun-sang. He is
also astonished by Kim Hee-sook’s courage. From this point on, he
becomes an official member of the political party of the partisan. When
the news of a truce is heard, the members are thrown into turmoil.
Hunger and the weather drive them to destitution and during the last
battle Lee Tae is taken prisoner by the punitive forces. His long battle
for the partisan comes to a close.
Category
Film & Animation


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For detailed information on this film, visit : https://www.kmdb.or.kr/eng/db/k…

https://www.youtube.com/watch?v=C7mARr2wu4U
Kurdish Traditional Music

Indira Lobato
Published on Jan 29, 2018
Thanks for watching! If you enjoyed the music, give it a thumbs up and please subscribe for new videos!

Klamen Kurdî Kurmanjî Xorasan bi Intrumenta Kurdî Daf, Dahol, Tambur/Tenbur, Tar û kasî Kurden Xorasan ê.

Album: Kürdistan Traditional Kurdish Dance Songs Music from Northern Kurdistan.


Kurdsat Broadcasting Corporation Official Channel Vesal Ensemble vesves
Kurdan Tv in Denmark Kurdish Traditional And Folk Music Performance Of
Vesal Ensemble Vocal By: Sarang Seyifizadeh.

Thanks for watching! If you enjoyed the music, give it a thumbs up and please subscribe for new videos!
Category
People & Blogs

https://www.youtube.com/watch?v=UFbUp8916_o

The Kurdish Language

Langfocus
Published on Jul 10, 2016
I don’t endorse italki anymore.


**THIS CHANNEL IS ABOUT LANGUAGES OF THE WORLD, NOT POLITICS. I RESERVE
THE RIGHT TO DELETE ANY COMMENTS ABOUT POLITICS, ESPECIALLY VIOLENT OR
RACIST COMMENTS. PLEASE TALK ABOUT THE *LANGUAGE*. Thank you!

** Today’s video is about the Kurdish language, spoken by the Kurdish people in the Kurdish region.


Special thanks to Haqqi Bahram and Aram Rafeq for their voice
recordings and their explanations of Kurmanji/Sorani sentences; and
İbrahim Halil Yücedil for answering my numerous questions about Kurdish.

Support Langfocus on Patreon: http://patreon.com/langfocus
Special thanks to: Nicholas Shelokov, Sebastian Langshaw, Brandon
Gonzalez, Brian Michalowski, Adrian Zhang, Vadim Sobolev, Yixin Alfred
Wong, Kaan Ergen, Sky Vied, Romain Paulus, Panot, Erik Edelmann, Bennet,
James Zavaleta, Ulrike Baumann, Ian Martyn, Justin Faist, Jeff Miller,
Stephen Lawson, Howard Stratton, George Greene, Panthea Madjidi,
Nicholas Gentry, Sergios Tsakatikas, Bruno Filippi, Sergio Tsakatikas,
Qarion, and Pedro Flores for their generous Patreon support.

http://facebook.com/langfocus
http://instagram.com/langfocus
http://twitter.com/langfocus
http://langfocus.com

Sources of intro Kurdistan clips:

https://www.youtube.com/watch?v=n7kk9
https://www.youtube.com/watch?v=qdX8W
https://www.youtube.com/watch?v=Kr8Li

Music:


Main music: “Strength in” by The Passion Hi-Fi. This track is
unequivocally free for commercial use. Do not try to copyright claim
this video. Source: https://www.soundclick.com/bands/page

Intro: “Take You” by Vibe Tracks.

Outro: “TFB3″ by Vibe Tracks.
Caption author (Turkish)
Özgür Avcu
Caption author (English)
Michel Cantigneaux
Category
Education

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


Gava pitikek ku nû hatî dinê bêyî ku têkilî bi pitikê re têkilî bimîne
tê ragirtin, piştî çend rojan ew ê biaxive û zimanê xwezayî yê mirovî
(Prakrit) bi zimanê Magaziyê Klasîkî / Zimanê Chandaso Klasîkî / Magadhi
Prakrit / Klasîk Hela Basa (Hela Language) tê zanîn Pali klasîk ku
heman in. Buddha li Magadhi peyivî. Hemî 7111 ziman û zaravayên li
derûdora Magaziya Klasîk in. Ji ber vê yekê hemî di xwezaya mirovî de
cewhera klasîk in (Prakrit), mîna hemî axaftinên zindî jî ji bo
ragihandinê zimanên xwe yên xwezayî hene.


About This Website
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Thanks for watching! If you enjoyed the music, give it a thumbs up and…

https://www.youtube.com/watch…
Best regards from Kyrgyzstan - TO MY FRIEND BYAMBA

goldnmoon
Published on Apr 25, 2008
Kambarkan Folk Ensemble “Jolughabuz az kündö”

We walked together along the shore

We were cheerful like a day in spring

A breeze caressed our cheeks

Small waves were beating along the shore

You said farewell and waved to me

As I set off on the boat

Now I am far from you and I miss you

Your laughter is always with me

You are my companion in life

When I look at your photo

My love becomes stronger and stronger

I am constantly thinking of you

Not forgetting, not one second

I implore you, be patient

Don’t yield to sadness

Soon is the day of our meeting

On the shore of Issyk Kul we will meet each other

Where You said goodbye.
Category
Music
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
Jolughabuz az kundo (We will meet soon)
Artist
Kambarkan Folk Ensemble
Album
Kambarkan Folk Ensemble: The Music of Kyrgyzstan
Licensed to YouTube by
NaxosofAmerica (on behalf of ARC)

59) Classical Kyrgyz-Классикалык Кыргыз,
59) Классикалык Кыргыз-Классикалык Кыргыз,


бир эле төрөлгөн ымыркай бала менен байланышып эч ким жок алыскы
сакталат, бир нече күндөн кийин ал сүйлөп, адам табигый (Кшатраптар)
Классикалык Magahi Magadhi / Classical Chandaso тил катары белгилүү тил
качан / Magadhi Кшатраптар / Классикалык спорт Basa (спорт тили) /
Классикалык Pali турган эле. Будда Magadhi сүйлөдү. Бардык 7111 тилдери
жана диалектилери бар Classical Magahi Magadhi чырпыктарын өчүрүлгөн.
Ошондуктан башка бардык тирүү speices байланыш үчүн өзүнүн табигый тил
бар эле, алардын баарын, адамдардын мүнөзү (Кшатраптар) менен
Классикалык болуп саналат.


About This Website
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Kambarkan Folk Ensemble “Jolughabuz az kündö” We walked together…

https://www.youtube.com/watch…
#InstrumentalPiano
Top Cello Covers of Popular Songs 2018 - Best Instrumental Cello Covers All Time

BeautifulLife
Published on May 29, 2018
🔊 Cello audio done by Vesislava.

https://www.youtube.com/user/vesislav
Support on PATREON: https://www.patreon.com/vesislava
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iTunes: https://apple.co/2LFfkyz

► Need special song for your first dance? Want to book me privately for an event? Just EMAIL ME at vesislava@vesislava.com
► Want more? https://www.instagram.com/vesislavato
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60) Classical Lao-ຄລາສສິກລາວ,
60) ຄລາສສິກລາວ - ຍຸກສະໄຫມລາວ,


ເມື່ອເດັກທີ່ຫາກໍ່ເກີດມາໄດ້ຖືກແຍກຕົວໂດຍບໍ່ມີໃຜຕິດຕໍ່ກັບເດັກ,
ຫຼັງຈາກສອງສາມມື້ມັນຈະເວົ້າແລະພາສາຂອງມະນຸດ (Prakrit)
ທີ່ເປັນພາສາທໍາມະຊາດທີ່ເອີ້ນວ່າ Magahi Magadhi / ພາສາ Chandaso ຄລາສສິກ /
Magadhi Prakrit / Hela Basa (ພາສາ Hela ຄລາສສິກ) /
ພາສາປາລີແບບເກົ່າເຊິ່ງມີຄວາມຄືກັນ. ພຣະພຸດທະອົງໄດ້ກ່າວໄວ້ໃນ Magadhi. ທັງ
ໝົດ 7111 ພາສາແລະພາສາເວົ້າແມ່ນປິດຈາກການສະແດງອອກຂອງ Magahi Magadhi
ຄລາສສິກ. ດັ່ງນັ້ນທັງ ໝົດ ຂອງພວກມັນແມ່ນຄລາສສິກໃນ ທຳ ມະຊາດ (Prakrit)
ຂອງມະນຸດ, ຄືກັນກັບເຄື່ອງໃຊ້ຊີວິດອື່ນໆທີ່ມີພາສາ ທຳ ມະຊາດຂອງພວກເຂົາ ສຳ
ລັບການສື່ສານ.


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How Latin Works

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Published on Feb 1, 2019
In this video, we explore the Latin language. We learn it history, how
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Elfen Lied Opening - Lilium (Official Audio)

Diogo Reis
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61) Classical Latin-LXII) Classical Latin,
LXI) LXII-Classical Latin) Classical Latin:


Cum mox natus infans est servanda solitaria sine alicuius communicando
cum infantem post paucos dies eam et dicere quod humana natura (Präkrit)
linguae quae Classical Atlas Magahi Magadhi / Classical Chandaso
linguae / Magadhi Präkrit / Classical Hela Basa (Hela Lingua) / Chorus
idem quod Pali. Buddha locutus est Magadhi. Linguis et dialectis omnibus
(VII)CXI Classical Magahi Magadhi germen off. Unde omnia illa quae in
natura Classical Atlas (Präkrit) de homine, sicut omnis natura sua
habent aliud vitae speices linguarum communicationis.


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My top 5 songs from latvian song and dance festival 2018

ViesisO
Published on Jul 9, 2018
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Why Only Us: The Origin of Human Language

Society of Catholic Scientists
Published on May 18, 2017
Prof. Robert C. Berwick (Massachusetts Institute of Technology)


This recording was made at the Society of Catholic Scientists
Conference—Origins—April 21–23, 2017. To see other videos and learn more
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62) Classical Latvian-Basilisk latviešu valoda,
62) klasiskā latviešu-klasiskā latviešu valoda,


Ja tikko dzimušu bērnu tur izolētā veidā, bet neviens ar bērnu
nekontaktējas, pēc dažām dienām tas runā un runā cilvēka dabiskajā
(prakritiskajā) valodā, kas pazīstama kā Classical Magahi Magadhi /
Klasiskā Chandaso valoda / Magadhi Prakrit / Classical Hela Basa (Hela
Language) / Klasiskie Pali, kas ir vienādi. Buda runāja Magadhi. Visas
7111 valodas un dialekti ir parādījušies Classical Magahi Magadhi. Tāpēc
visiem tiem ir klasisks raksturs (prakrits), tāpat kā visām pārējām
dzīvajām runām ir savas dabiskās valodas saziņai.


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Best of Lithuania’s 2018 Song and Dance Fest

Fritz Heede
Published on Aug 23, 2018
Fritz picks: One hour highlights edit of the 3 hour original TV
broadcast of the Ensemble night of the 2018 Lithuanian Song and Dance
Festival held every four years.
Category
Music
63) Classical Lithuanian-Klasikinė lietuvių kalba,
63) Klasikinė lietuvių kalba - klasikinė lietuvių kalba,


Kai ką tik gimęs kūdikis laikomas izoliuotas ir niekas su juo
nebendrauja, po kelių dienų jis kalbės natūralia žmogaus (prakrito)
kalba, vadinama „Classical Magahi Magadhi“ / „Classical Chandaso
language“ / „Magadhi Prakrit“ / „Classical Hela Basa“ (hela kalba) /
Klasikinis Pali, kurie yra tie patys. Buda kalbėjo Magadhi. Visos 7111
kalbos ir tarmės yra „Classical Magahi Magadhi“ nuotraukos. Taigi visi
jie yra klasikinio pobūdžio (prakrito) žmonėms, kaip ir visos kitos
gyvosios kalbos turi savo natūralias kalbas


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Music Mix 2019 | Party Club Dance 2019 | Best Remixes Of Popular Songs 2019 MEGAMIX (DJ Silviu M)

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Music Mix 2019 | Party Club Dance 2019 | Best Remixes Of Popular Songs 2019 MEGAMIX (DJ Silviu M)
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64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
64) Klassesch Lëtzebuergesch-Klassesch Lëtzebuergesch,


Wann e just gebuerene Puppelchen isoléiert gehale gëtt ouni iergendeen
mam Puppelchen ze kommunizéieren, no e puer Deeg wäert et a mënschlech
natierlech (Prakrit) Sprooch schwätzen als Klassesch Magahi Magadhi /
Klassesch Chandaso Sprooch / Magadhi Prakrit / Klassesch Hela Basa (Hela
Sprooch) / Klassesch Pali déi d’selwecht sinn. De Buddha huet zu
Magadhi geschwat. All déi 7111 Sproochen an Dialekter sinn ofgeschoss
vum Klassesche Magahi Magadhi. Dofir sinn se all klassesch an der Natur
(Prakrit) vu Mënschen, grad wéi all aner Liewensgeschwindegkeet hunn hir
eege natierlech Sprooche fir Kommunikatioun.

comments (0)
08/30/19
LESSON 3105 Fri 30 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma
Filed under: General
Posted by: site admin @ 2:20 am

 

LESSON 3105 Fri 30 Aug 2019

TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma 

http://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-079.html


http://www.buddha-vacana.org/sutta/samyutta/maha/sn46-032.html
SN 46.32 (S v 91)

Kusala Sutta

— Advantageous —

All that is advantageous unite in one thing.



Note: info·bubbles on every Pali word




01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,



29) Classical English,Roman



ye keci, bhikkhave, dhammā kusalā kusala·bhāgiyā kusala·pakkhikā, sabbe te yoniso·manasikāra·mūlakā yoniso·manasikāra·samosaraṇā, yoniso·manasikāro tesaṃ dhammānaṃ aggamakkhāyati. yoniso·manasikāra·sampannass·etaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.


Whatever things, bhikkhus, which are advantageous, conducive to what is
advantageous, siding with what is advantageous, all of them are rooted
in fruitful considerations, unite in fruitful considerations, and
fruitful considerations are chief among them. For a bhikkhu endowed with
these fruitful considerations, bhikkhus, it is to be expected that he
will develop the seven factors of awakening, that he will increase the
seven factors of awakening.

kathañ·ca, bhikkhave, bhikkhu yoniso·manasikāra·sampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? idha, bhikkhave, bhikkhu sati·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ; dhamma·vicaya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ; vīriya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ; pīti·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ; passaddhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ; samādhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ; upekkhā·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. evaṃ kho, bhikkhave, bhikkhu yoniso·manasikāra·sampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahukarotī·ti.


And how, bhikkhus, does a bhikkhu endowed with fruitful considerations
develop the seven factors of awakening, increase the seven factors of
awakening? Here, bhikkhus, a bhikkhu develops mindfulness as a factor of
awakening that is founded on detachment, founded on dispassion, founded
on cessation, resulting in relinquishment; he develops investigation of
the Dhamma as a factor of awakening that is founded on detachment,
founded on dispassion, founded on cessation, resulting in
relinquishment; he develops energy as a factor of awakening that is
founded on detachment, founded on dispassion, founded on cessation,
resulting in relinquishment; he develops exaltation as a factor of
awakening that is founded on detachment, founded on dispassion, founded
on cessation, resulting in relinquishment; he develops serenity as a
factor of awakening that is founded on detachment, founded on
dispassion, founded on cessation, resulting in relinquishment; he
develops concentration as a factor of awakening that is founded on
detachment, founded on dispassion, founded on cessation, resulting in
relinquishment; he develops equanimity as a factor of awakening that is
founded on detachment, founded on dispassion, founded on cessation,
resulting in relinquishment. It is in this way, bhikkhus, that a bhikkhu
endowed with fruitful considerations develops the seven factors of
awakening, increases the seven factors of awakening.


Bodhi leaf


https://www.youtube.com/watch?v=nJiW9sVQQyg

Benefit of Metta Bhavana (Mettanisamsa Sutta) Bhante Kusala

Published on Aug 4, 2014




www.indianabuddhistvihara.org

buddha-vacana.org
ye
keci, bhikkhave, dhammā kusalā kusala·bhāgiyā kusala·pakkhikā, sabbe te
yoniso·manasikāra·mūlakā yoniso·manasikāra·samosaraṇā,
yoniso·manasikāro tesaṃ dhammānaṃ aggamakkhāyati.
yoniso·manasikāra·sampannass·etaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ
satta bojjha….




https://in.pinterest.com/pin/383650461984620836/
60) Classical Lao-ຄລາສສິກລາວ,

60) ຄລາສສິກລາວ - ຍຸກສະໄຫມລາວ,

http://wisdomquotes.com/buddha-quotes/

ຄຳ ເວົ້າຂອງພຣະພຸດທະເຈົ້າ 150 ຂໍ້ທີ່ຈະເຮັດໃຫ້ທ່ານມີສະຕິປັນຍາ (ໄວ)

ບໍ່ມີຄວາມຢ້ານກົວ ສຳ ລັບຄົນ ໜຶ່ງ ທີ່ຈິດໃຈບໍ່ເຕັມໄປດ້ວຍຄວາມປາຖະ ໜາ. ພຣະພຸດທະເຈົ້າ

ຄຳ ເວົ້າຂອງ buddha ເຮັດວຽກກ່ຽວກັບຄວາມລອດຂອງທ່ານເອງບໍ່ໄດ້ຂື້ນກັບສະຕິປັນຍາຂອງຄົນອື່ນ

ເຮັດວຽກຄວາມລອດຂອງທ່ານເອງ. ບໍ່ໄດ້ຂື້ນກັບຄົນອື່ນ. ພຣະພຸດທະເຈົ້າ

buddha ອ້າງເຖິງສິ່ງທີ່ມີຄ່າຄວນທີ່ຈະເຮັດດ້ວຍປັນຍາຂອງເຈົ້າ

ຖ້າມີສິ່ງໃດທີ່ຄວນເຮັດ, ຈົ່ງເຮັດຢ່າງສຸດຈິດສຸດໃຈ. ພຣະພຸດທະເຈົ້າ


buddha
ອ້າງເຖິງຜູ້ຊາຍບໍ່ໄດ້ຖືກເອີ້ນວ່າສະຫລາດເພາະວ່າລາວເວົ້າແລະລົມກັນອີກຄັ້ງແຕ່ຖ້າລາວມີຄວາມສະຫງົບສຸກແລະບໍ່ມີຄວາມຢ້ານກົວແລ້ວລາວກໍ່ຢູ່ໃນຄວາມຈິງເອີ້ນວ່າ
ຄຳ ເວົ້າທີ່ສະຫລາດ


ຜູ້ຊາຍບໍ່ໄດ້ຖືກເອີ້ນວ່າສະຫລາດເພາະວ່າລາວເວົ້າແລະເວົ້າອີກຄັ້ງ;
ແຕ່ຖ້າລາວມີຄວາມສະຫງົບສຸກ, ມີຄວາມຮັກແລະບໍ່ມີຄວາມຢ້ານກົວ,
ລາວກໍ່ຈະຖືກເອີ້ນວ່າສະຕິປັນຍາ. ພຣະພຸດທະເຈົ້າ

buddha quotes ບໍ່ໄດ້ຊອກຫາຄົນທີ່ຢູ່ໃນບ່ອນສັກສິດຍົກເວັ້ນສະຕິປັນຍາຂອງຕົວເອງ

ຢ່າຊອກຫາພະວິຫານຢູ່ໃນຜູ້ໃດນອກຈາກຕົວທ່ານເອງ. ພຣະພຸດທະເຈົ້າ

buddha quotes ບໍ່ມີໃຜຊ່ວຍພວກເຮົາໄດ້ແຕ່ວ່າຕົວເອງສາມາດຕົວເອງຕ້ອງໄດ້ເດີນໄປຕາມສະຕິປັນຍາ

ບໍ່ມີໃຜຊ່ວຍພວກເຮົານອກຈາກຕົວເຮົາເອງ. ບໍ່ມີໃຜສາມາດເຮັດໄດ້ແລະບໍ່ມີໃຜສາມາດເຮັດໄດ້. ຕົວເຮົາເອງຕ້ອງເດີນຕາມເສັ້ນທາງ. ພຣະພຸດທະເຈົ້າ

buddha quotes ຊີວິດທີ່ບໍ່ເຫັນແກ່ຕົວອັນບໍລິສຸດຄົນ ໜຶ່ງ ບໍ່ຄວນນັບຖືຜູ້ໃດທີ່ເປັນເຈົ້າຂອງປັນຍາທີ່ມີຢູ່ຢ່າງຫລວງຫລາຍ


ເພື່ອ ດຳ ລົງຊີວິດທີ່ບໍ່ເຫັນແກ່ຕົວອັນບໍລິສຸດ,
ຄົນເຮົາບໍ່ຄວນນັບຖືສິ່ງໃດສິ່ງ ໜຶ່ງ
ທີ່ເປັນຂອງຕົນເອງໃນທ່າມກາງຄວາມອຸດົມສົມບູນ. ພຣະພຸດທະເຈົ້າ

buddha ອ້າງທັງ ໝົດ ວ່າພວກເຮົາແມ່ນຜົນມາຈາກສິ່ງທີ່ພວກເຮົາຄິດວ່າ ຄຳ ເວົ້າຂອງປັນຍາ

ທັງ ໝົດ ທີ່ພວກເຮົາເປັນຜົນມາຈາກສິ່ງທີ່ພວກເຮົາໄດ້ຄິດ. ພະພຸດທະເຈົ້າກົດເພື່ອ tweet

ຄຳ ເວົ້າຂອງ buddha ຫຼົ້ມເຫຼວເບິ່ງແຍງຄົນອື່ນເມື່ອພວກເຂົາຕ້ອງການຄວາມຊ່ວຍເຫຼືອຜູ້ທີ່ຈະເບິ່ງແຍງສະຕິປັນຍາຂອງພວກເຮົາ

ຖ້າພວກເຮົາລົ້ມເຫຼວທີ່ຈະເບິ່ງແຍງຄົນອື່ນເມື່ອພວກເຂົາຕ້ອງການຄວາມຊ່ວຍເຫຼືອ, ໃຜຈະເບິ່ງແຍງພວກເຮົາ? ພຣະພຸດທະເຈົ້າ

buddha ອ້າງເຖິງຜູ້ທີ່ກະ ທຳ ຄວາມຈິງທີ່ມີຄວາມສຸກໃນໂລກນີ້ເກີນກວ່າສະຕິປັນຍາ

ຜູ້ທີ່ປະຕິບັດຕໍ່ຄວາມຈິງແມ່ນມີຄວາມສຸກໃນໂລກນີ້ແລະຕໍ່ໄປ. ພຣະພຸດທະເຈົ້າ

ຄຳ ເວົ້າຂອງພຣະພຸດທະເຈົ້າທີ່ດີທີ່ສຸດ

ໃຫ້, ເຖິງແມ່ນວ່າທ່ານພຽງແຕ່ມີພຽງເລັກນ້ອຍ.

ແມ່ນແຕ່ຄວາມຕາຍກໍ່ບໍ່ຄວນຢ້ານຄົນທີ່ມີຊີວິດຢູ່ຢ່າງສະຫຼາດ.

ແຫຼ່ງນ້ ຳ ຊົນລະປະທານ; fletchers straighten ລູກສອນ; ຊ່າງໄມ້ຍຶດງ່າໄມ້; ຕົ້ນສະບັບທີ່ສະຫລາດ

ວາງລົງດ້ວຍການລຸດລົງແມ່ນ ໝໍ້ ນ້ ຳ ທີ່ເຕັມໄປ. ເຊັ່ນດຽວກັນ, ຄົນສະຫລາດ, ລວບລວມມັນເທື່ອລະເລັກ, ເຮັດໃຫ້ຕົວເອງເຕັມໄປດ້ວຍຄວາມດີ.

ຂອງຂວັນທີ່ຍິ່ງໃຫຍ່ທີ່ສຸດແມ່ນການໃຫ້ຄົນທີ່ທ່ານມີຄວາມສະຫວ່າງ, ແບ່ງປັນມັນ. ມັນຕ້ອງເປັນຄົນທີ່ຍິ່ງໃຫຍ່ທີ່ສຸດ.

ຖ້າທ່ານຮູ້ສິ່ງທີ່ຂ້ອຍຮູ້ກ່ຽວກັບ ອຳ ນາດຂອງການໃຫ້, ທ່ານຈະບໍ່ປ່ອຍໃຫ້ອາຫານຄາບດຽວຜ່ານໄປໂດຍບໍ່ແບ່ງປັນມັນໃນທາງໃດທາງ ໜຶ່ງ.

ຮາກຂອງຄວາມທຸກແມ່ນການຍຶດຕິດ.


ມິດງຽບຜູ້ຊາຍທີ່ໃຈຮ້າຍດ້ວຍຄວາມຮັກ.
ມິດງຽບຜູ້ຊາຍທີ່ຊົ່ວຮ້າຍດ້ວຍຄວາມເມດຕາ. ມິດງຽບ miser
ດ້ວຍຄວາມເອື້ອເຟື້ອເພື່ອແຜ່. ມິດງຽບຜູ້ຂີ້ຕົວະດ້ວຍຄວາມຈິງ.

ຄົນທີ່ມີຄວາມຄິດເຫັນພຽງແຕ່ລົບກວນເຊິ່ງກັນແລະກັນ.

ແມ່ນແຕ່ກ້ອນຫີນທີ່ແຂງກະດ້າງຄືລົມ, ດັ່ງນັ້ນຄົນທີ່ສະຫລາດບໍ່ ທຳ ລາຍໂດຍການຍ້ອງຍໍຫລື ຕຳ ນິ.

ຕົວທ່ານເອງຕ້ອງພະຍາຍາມ. ພະພຸດທະເຈົ້າພຽງແຕ່ຊີ້ທາງ.

ບໍ່ມີສິ່ງໃດທີ່ສາມາດ ທຳ ຮ້າຍທ່ານໄດ້ເທົ່າກັບຄວາມຄິດຂອງທ່ານເອງທີ່ບໍ່ຍອມຮັບ.

ສະມາທິ … ຢ່າຊັກຊ້າ, ຖ້າບໍ່ດັ່ງນັ້ນທ່ານຈະເສຍໃຈໃນພາຍຫລັງ.

ດີກ່ວາ ຄຳ ພັນ ຄຳ, ເປັນ ຄຳ ໜຶ່ງ ທີ່ ນຳ ຄວາມສະຫງົບສຸກມາໃຫ້.

ຄວາມເຂົ້າໃຈແມ່ນ ໝາກ ຫົວໃຈຂອງ ຄຳ ເວົ້າທີ່ເວົ້າໄດ້ດີ.

ການຢຸດເຮັດຄວາມຊົ່ວ, ປູກຝັງສິ່ງທີ່ດີ, ເຮັດໃຫ້ຫົວໃຈບໍລິສຸດ: ນີ້ແມ່ນ ຄຳ ສອນຂອງພະພຸດທະເຈົ້າ.

ຄວາມສຸກໃນການສະມາທິແລະຄວາມໂດດດ່ຽວ. Compose ຕົວທ່ານເອງ, ມີຄວາມສຸກ. ທ່ານເປັນຜູ້ຊອກຫາ.

ເຮັດຢ່າງດຸເດືອດໃນມື້ນີ້ສິ່ງທີ່ຕ້ອງເຮັດ. ໃຜ​ຈະ​ຮູ້? ມື້ອື່ນ, ຄວາມຕາຍຈະມາເຖິງ.

ເຈົ້າແມ່ນຫຍັງຄືສິ່ງທີ່ເຈົ້າເຄີຍເປັນ. ສິ່ງທີ່ທ່ານຈະເປັນແມ່ນສິ່ງທີ່ທ່ານເຮັດໃນປັດຈຸບັນ.

ຖ້າທ່ານສະ ເໜີ ໃຫ້ເວົ້າສະ ເໝີ ຖາມຕົນເອງ, ມັນແມ່ນຄວາມຈິງບໍ, ມັນ ຈຳ ເປັນບໍ, ມັນເປັນເລື່ອງທີ່ດີ.

ຖ້າທ່ານພົບວ່າບໍ່ມີໃຜສະ ໜັບ ສະ ໜູນ ທ່ານໃນເສັ້ນທາງວິນຍານ, ຈົ່ງຍ່າງໄປຄົນດຽວ.

ພະພຸດທະເຈົ້າອ້າງເຖິງນັ້ນ…
ແຮງບັນດານໃຈຂອງພະພຸດທະເຈົ້າ

ຢຸດ, ຢຸດ. ຢ່າ​ເວົ້າ. ຄວາມຈິງສຸດທ້າຍແມ່ນບໍ່ຄິດ. ກົດເພື່ອ tweet

ພວກເຮົາແມ່ນສິ່ງທີ່ພວກເຮົາຄິດ. ສິ່ງທີ່ພວກເຮົາເກີດຂື້ນກັບຄວາມຄິດຂອງພວກເຮົາ. ດ້ວຍຄວາມຄິດຂອງພວກເຮົາ, ພວກເຮົາສ້າງໂລກ.

ຄືກັບມະຫາສະ ໝຸດ ທີ່ຍິ່ງໃຫຍ່ມີລົດຊາດ ໜຶ່ງ, ລົດຊາດເກືອ, ສະນັ້ນ ຄຳ ສັ່ງສອນແລະລະບຽບວິໄນນີ້ມີລົດຊາດ ໜຶ່ງ, ລົດຊາດຂອງການປົດປ່ອຍ.


ຜູ້ທີ່ບໍ່ມີຕໍ່ໄປອີກແລ້ວແມ່ນຄວາມຢາກແລະຄວາມຢາກທີ່ກໍ່ໃຫ້ເກີດເປັນ;
ວິທີທີ່ທ່ານສາມາດຕິດຕາມທີ່ Awakened, ບໍ່ມີຂອບເຂດ, ແລະບໍ່ມີຂອບເຂດ ຈຳ ກັດ.

ຄວາມອົດທົນແມ່ນ ໜຶ່ງ ໃນວິໄນທີ່ຫຍຸ້ງຍາກທີ່ສຸດ, ແຕ່ມັນແມ່ນ ສຳ ລັບຜູ້ທີ່ອົດທົນວ່າໄຊຊະນະສຸດທ້າຍຈະມາເຖິງ.

ເວລາກາງຄືນຍາວນານ ສຳ ລັບຜູ້ທີ່ຕື່ນນອນ; ຍາວແມ່ນໄມກັບພຣະອົງຜູ້ທີ່ແມ່ນເມື່ອຍ; ຍາວແມ່ນຊີວິດຂອງຄົນໂງ່ທີ່ບໍ່ຮູ້ກົດຫມາຍທີ່ແທ້ຈິງ.

ເຄື່ອງປະດັບອັນລ້ ຳ ຄ່າໃດໆຢູ່ໃນໂລກແຫ່ງສະຫວັນ, ບໍ່ມີສິ່ງໃດທຽບໄດ້ກັບຜູ້ທີ່ຖືກປຸກໃຫ້ຕື່ນ.


ຊີວິດຂອງພວກເຮົາເປັນຮູບຊົງຕາມຈິດໃຈຂອງພວກເຮົາ;
ພວກເຮົາກາຍເປັນສິ່ງທີ່ພວກເຮົາຄິດ.
ຄວາມສຸກປະຕິບັດຕາມຄວາມຄິດທີ່ບໍລິສຸດຄືກັບເງົາທີ່ບໍ່ເຄີຍ ໜີ.

ຄືກັບດອກໄມ້ທີ່ສວຍງາມ, ສວຍງາມທີ່ຈະເບິ່ງແຕ່ບໍ່ມີກິ່ນ, ຄຳ ເວົ້າທີ່ບໍ່ດີແມ່ນບໍ່ມີປະໂຫຍດຫຍັງໃນຜູ້ຊາຍທີ່ບໍ່ປະຕິບັດຕາມພວກມັນ.

















http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#02

https://www.youtube.com/watch?v=VvRs5pCA5yc
Siddhartha’s mother mahamaya’s death

Buddha Ambedkar
Published on May 26, 2018

In this video we will see that When was Siddhartha name kept? we will
look at Siddhartha’s mother Mahamaya’s death. We will see Siddharth’s
brothers.


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http://www.columbia.edu/…/00ambe…/ambedkar_buddha/01_1.html…

§ 5. Death of Mahamaya


1. On the fifth day, the ceremony of name-giving took place. The
name chosen for the child was Siddharth. His clan name was Gautama.
Popularly, therefore, he came to be called Siddharth Gautama.
2.
In the midst of rejoicing over the birth and the naming of the child,
Mahamaya suddenly fell ill, and her illness became very serious.

3. Realising that her end was near, she called Suddhodana and Prajapati
to her bedside and said, ” I am sure that the prophecy made by Asita
about my son will come true. My regret is that I will not live to see it
fulfilled.”
4. “My child will soon be a motherless child. But I
am not worried in the least as to whether after me my child will be
carefully nursed, properly looked after, and brought up in a manner
befitting his future.”
5. “To you, Prajapati, I entrust my child; I have no doubt that you will be to him more than his mother.”
6. “Now do not be sorry. Permit me to die. God’s call has come, and
His messengers are waiting to take me.” So saying, Mahamaya breathed
her last. Both Suddhodana and Prajapati were greatly grieved and wept
bitterly.
7. Siddharth was only seven days old when his mother died.
8. Siddharth had a younger brother, by name Nanda. He was the son of Suddhodana, born to Mahaprajapati.
9. He had also several cousins, Mahanama and Anuruddha, sons of his
uncle Suklodan; Ananda, son of his uncle Amitodan; and Devadatta, son
of his aunt Amita. Mahanama was older than Siddharth, and Ananda was
younger.
10. Siddharth grew up in their company.


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Animated Buddha photo Buddha-1-1.gifທິດສະດີແຫ່ງນິລັນດອນຂອງພວກເຮົາແມ່ນມີຄຸນຄ່າຄືກັນກັບໄກ່ທີ່ບໍ່ໄດ້ຜ່ານທາງເປືອກຂອງມັນໂດຍອາດຈະເປັນໂລກພາຍນອກ.

    ແນວຄວາມຄິດທີ່ພັດທະນາແລະ ນຳ ໄປສູ່ການປະຕິບັດງານແມ່ນ ສຳ ຄັນກວ່າຄວາມຄິດທີ່ມີຢູ່ພຽງແຕ່ຄວາມຄິດເທົ່ານັ້ນ.

    ເຖິງແມ່ນວ່າ ຄຳ ສັບທີ່ບໍລິສຸດຫຼາຍທ່ານໄດ້ອ່ານ, ເຖິງວ່າທ່ານຈະເວົ້າຫຼາຍ, ພວກທ່ານຈະເຮັດແນວໃດດີຖ້າທ່ານບໍ່ປະຕິບັດກັບພວກເຂົາ?

    ຄວາມວຸ່ນວາຍແມ່ນປະກົດຂຶ້ນໃນທຸກໆສິ່ງທີ່ປະສົມເຂົ້າກັນ. ພະຍາຍາມດ້ວຍຄວາມດຸ ໝັ່ນ.

https://www.youtube.com/watch?v=ld4EpjJazhY

ນິທານກ່ຽວກັບຊີວິດສັດ Gautam Buddha ຂອງພາສາອັງກິດ | ເລື່ອງຄຸນຄ່າດ້ານສິນ ທຳ ເປັນພາສາອັງກິດ ສຳ ລັບເດັກນ້ອຍ

Pebbles ດໍາລົງຊີວິດ
ເຜີຍແຜ່ເມື່ອວັນທີ 18 ຕຸລາ 2016
ກະລຸນາເບິ່ງ: “ນິທານສຸດາວັນນອນໃນຕອນກາງຄືນ || 3 NON STOP ນິທານສັດ ສຳ ລັບເດັກ || ຕອນທີ 7, 8, 9 || Hindi 4K Video”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
ເບິ່ງເພງເດັກນ້ອຍລ້າສຸດ ………
https:
//www.youtube.com/watch? v = DYMK4 … Pebbles ນຳ ສະ ເໜີ
ບົດເລື່ອງຄຸນຄ່າຂອງພຣະພຸດທະເຈົ້າ Gautam Buddha ຄຸນຄ່າດ້ານພາສາອັງກິດ ສຳ
ລັບເດັກນ້ອຍ.

ວັນເດືອນປີເກີດຂອງພຣະພຸດທະເຈົ້າ
ເຈົ້າຊາຍ Kind
ການແຕ່ງງານ
Sights ທີ່ບໍ່ຄາດຄິດ
ສະຫວ່າງ

ນິທານກ່ຽວກັບຄຸນຄ່າທາງສິນ ທຳ ຂອງພຣະພຸດທະເຈົ້າ Gautam ສຳ ລັບເດັກນ້ອຍ.

ນິທານເລື່ອງຄວາມຊື່ສັດແລະຄວາມເມດຕາ,
ທີ່ເປັນທີ່ນິຍົມແລະມີຊື່ສຽງ, ເລື່ອງ Caring & Forgiveness,
ເລື່ອງເຄົາລົບແລະຄວາມຊ່ວຍເຫລືອໃນພາສາອັງກິດ ສຳ ລັບເດັກນ້ອຍໃນ HD Quality.

Pebbles
ຍັງສະ ເໜີ ບົດເລື່ອງອື່ນໆອີກຫຼາກຫຼາຍເລື່ອງເຊັ່ນ: Grandma Stories,
ເລື່ອງປູ່ຍ່າຕາຍາຍ ສຳ ລັບເດັກນ້ອຍ, ເລື່ອງເລົ່າກ່ຽວກັບສົມບັດສິນ ທຳ ສຳ
ລັບເດັກນ້ອຍ, ນິທານເລື່ອງສັດ ສຳ ລັບເດັກ, ນິທານກ່ຽວກັບໄກ່ປ່າ ສຳ
ລັບເດັກນ້ອຍ, Panchatantra Stories ສຳ ລັບເດັກນ້ອຍ, Birbal the Wise,
Tenali Raman, Fairy Tales ແລະອີກຫຼາຍໆເລື່ອງ .

ນິທານທີ່ເປັນທີ່ນິຍົມທີ່ສຸດ,
ໜ້າ ສົນໃຈແລະເລື່ອງບູຮານ ສຳ ລັບເດັກນ້ອຍ,
ເດັກນ້ອຍລ້ຽງເດັກແລະເດັກທຸກໄວອາຍຸທາງຊ່ອງ Pebbles English Stories.

ນິທານກ່ຽວກັບຄຸນຄ່າທາງສິນ ທຳ ຂອງພຸດທະເຈົ້າ Pebbles Gautam ໃນພາສາອັງກິດແມ່ນ
ການ
ກຳ ເນີດຂອງພະພຸດທະເຈົ້າ Gautam, ພຣະພຸດທະເຈົ້າ Gautam ແມ່ນເຈົ້າຊາຍທີ່ດີ,
ການແຕ່ງງານຂອງພະພຸດທະເຈົ້າ Gautam, ພະພຸດທະເຈົ້າ Gautam
ເຫັນແສງຕາທີ່ບໍ່ໄດ້ຄາດຫວັງ, ພຣະພຸດທະເຈົ້າ Gautam ໄດ້ຖືກເປີດເຜີຍ

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

ຄຳ ເວົ້າສັ້ນໆຂອງພຣະພຸດທະເຈົ້າ

ຄວາມແນບນຽນ ນຳ ໄປສູ່ຄວາມທຸກທໍລະມານ.

ຂໍໃຫ້ທຸກຄົນມີຈິດໃຈທີ່ມີຄວາມສຸກ.

ເກີດຈາກຄວາມກັງວົນ ສຳ ລັບທຸກຄົນ.

ຂ້ອຍແມ່ນສິ່ງມະຫັດສະຈັນ.

jug ເຕັມໄປລົງໂດຍການຫຼຸດລົງ.

ມະນຸດທຸກຄົນເປັນຜູ້ຂຽນກ່ຽວກັບສຸຂະພາບຫລືພະຍາດຂອງຕົນເອງ.

ລີ້ນຄືມີດແຫຼມ…ຂ້າໂດຍບໍ່ມີເລືອດ.
ກ່ຽວກັບເວບໄຊທ໌ນີ້
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ເລື່ອງຊີວິດທີ່ມີຊີວິດຂອງ Gautam Buddha ໃນພາສາອັງກິດ | ເລື່ອງຄຸນຄ່າດ້ານສິນ ທຳ ເປັນພາສາອັງກິດ ສຳ ລັບເດັກນ້ອຍພະພຸດທະເຈົ້າຫຍໍ້ກ່ຽວກັບຊີວິດ, ຄອບຄົວແລະມິດຕະພາບ

    ດຳ ລົງຊີວິດທຸກໆການກະ ທຳ ຢ່າງເຕັມທີ່, ຄືກັບວ່າມັນເປັນຄັ້ງສຸດທ້າຍຂອງທ່ານ. ກົດເພື່ອ tweet

    ຄຸນນະ ທຳ ຖືກຂົ່ມເຫັງໂດຍຄົນຊົ່ວຮ້າຍຫຼາຍກ່ວາຄົນທີ່ຮັກ.

    ບໍ່ມີຫຍັງເຄີຍມີພຽງຢ່າງດຽວ; ທຸກສິ່ງທຸກຢ່າງແມ່ນກ່ຽວຂ້ອງກັບທຸກຢ່າງອື່ນ.

    ຄວາມບໍລິສຸດຫລືຄວາມບໍ່ສະອາດຂື້ນຢູ່ກັບຕົວເອງ. ບໍ່ມີໃຜສາມາດເຮັດຄວາມບໍລິສຸດໃຫ້ຄົນອື່ນໄດ້.

    ເພື່ອລ້ຽງດູແມ່ແລະພໍ່, ຮັກແພງພັນລະຍາແລະລູກແລະມີຊີວິດການເປັນຢູ່ທີ່ງ່າຍດາຍ; ນີ້ແມ່ນໂຊກດີ.

    ປັດຈຸບັນສາມາດປ່ຽນແປງໄດ້ມື້ ໜຶ່ງ, ມື້ ໜຶ່ງ ສາມາດປ່ຽນແປງຊີວິດແລະ ໜຶ່ງ ໃນຊີວິດສາມາດປ່ຽນແປງໂລກໄດ້.

    ນາງຜູ້ທີ່ຮູ້ກະແສຊີວິດ, ຮູ້ສຶກວ່າບໍ່ມີການນຸ່ງຖືຫລືຈີກຂາດ, ບໍ່ ຈຳ ເປັນຕ້ອງສ້ອມແປງຫລືສ້ອມແປງ.

    ເພື່ອນທີ່ບໍ່ສັດຊື່ແລະຄວາມຊົ່ວແມ່ນຢ້ານກົວຫຼາຍກວ່າສັດຮ້າຍ;
ສັດຮ້າຍຈະ ທຳ ຮ້າຍຮ່າງກາຍຂອງເຈົ້າ,
ແຕ່ເພື່ອນທີ່ຊົ່ວຮ້າຍຈະເຮັດໃຫ້ໃຈຂອງເຈົ້າເຈັບ.

    ຖ້ອຍ ຄຳ
ໃດທີ່ພວກເຮົາເວົ້າຄວນເລືອກດ້ວຍຄວາມລະມັດລະວັງ ສຳ
ລັບຜູ້ຄົນຈະໄດ້ຍິນແລະໄດ້ຮັບອິດທິພົນຈາກພວກເຂົາ ສຳ
ລັບຄວາມດີຫລືຄວາມເຈັບປ່ວຍ.

    ການຢູ່ບໍ່ໄດ້ເປັນເສັ້ນທາງສັ້ນແຫ່ງຄວາມຕາຍແລະການດຸ ໝັ່ນ ເປັນຫົນທາງໃນຊີວິດ; ຄົນໂງ່ຈ້າແມ່ນຄົນໂງ່, ຄົນທີ່ສະຫລາດມີຄວາມດຸ ໝັ່ນ.

    ຖ້າຜູ້ຊອກຫາບໍ່ຄວນຊອກຫາຄູ່ທີ່ດີກວ່າຫລືສະ ເໝີ ພາບກັນ, ໃຫ້ເຂົາເຈົ້າເດີນຕາມເສັ້ນທາງໂດດດ່ຽວ.

    ຖ້າພວກເຮົາສາມາດເຫັນຄວາມມະຫັດສະຈັນຂອງດອກໄມ້ດອກດຽວໄດ້ຢ່າງຈະແຈ້ງ, ຊີວິດຂອງພວກເຮົາທັງ ໝົດ ຈະປ່ຽນໄປ.

ພະພຸດທະເຈົ້າຫຍໍ້ກ່ຽວກັບຄວາມຮັກແລະຄວາມກະຕັນຍູ

    ຄວາມຮັກທີ່ແທ້ຈິງແມ່ນເກີດມາຈາກຄວາມເຂົ້າໃຈ. ກົດເພື່ອ tweet

    ແຜ່ລາມຄວາມຮັກອັນບໍ່ມີຂອບເຂດໄປທົ່ວໂລກ.

    ທ່ານ, ຕົວທ່ານເອງ, ເທົ່າກັບທຸກໆຄົນໃນຈັກກະວານທັງ ໝົດ, ສົມຄວນໄດ້ຮັບຄວາມຮັກແລະຄວາມຮັກຈາກທ່ານ.

    ຄວາມທະເຍີທະຍານຄືກັບຄວາມຮັກ, ຄວາມອົດທົນທັງຄວາມລ່າຊ້າແລະຄູ່ແຂ່ງ.

    ຄວາມຮັກແມ່ນຂອງປະທານແຫ່ງຈິດວິນຍານສ່ວນ ໜຶ່ງ ຂອງຄົນອື່ນໃຫ້ຄົນອື່ນສະນັ້ນທັງສອງຄົນສາມາດຮັກສາໄດ້.

    ຂໍໃຫ້ຄວາມຄິດທີ່ໂອບເອື້ອອາທອນແກ່ທຸກໆຄົນເປັນຂອງເຈົ້າ.

    ພວກເຮົາຈະພັດທະນາແລະປູກຝັງຈິດໃຈປົດປ່ອຍໂດຍຄວາມເມດຕາປານີ,
ເຮັດໃຫ້ມັນເປັນພາຫະນະຂອງພວກເຮົາ, ເຮັດໃຫ້ມັນເປັນພື້ນຖານຂອງພວກເຮົາ,
ສະຖຽນລະພາບ, ອອກ ກຳ ລັງກາຍໃນຕົວມັນ, ແລະເຮັດໃຫ້ມັນສົມບູນແບບ.

    ຄວາມກຽດຊັງບໍ່ໄດ້ຢຸດເຊົາໂດຍຜ່ານຄວາມກຽດຊັງໃນເວລາໃດກໍ່ຕາມ.
ຄວາມກຽດຊັງຢຸດສະຫງັກໂດຍຜ່ານຄວາມຮັກ. ນີ້ແມ່ນກົດ ໝາຍ ທີ່ບໍ່ສາມາດແກ້ໄຂໄດ້.

    ຜູ້ທີ່ຮັກ 50 ຄົນມີ 50 ວິບັດ; ຜູ້ທີ່ຮັກໃຜກໍ່ບໍ່ມີຄວາມທຸກ.

    ຄວາມເມດຕາຄວນກາຍເປັນວິຖີຊີວິດແບບ ທຳ ມະຊາດ, ບໍ່ແມ່ນຂໍ້ຍົກເວັ້ນ.

    ເວົ້າພຽງແຕ່
ຄຳ ເວົ້າທີ່ ໜ້າ ຮັກ, ຄຳ ເວົ້າທີ່ຖືກຕ້ອນຮັບ. ການເວົ້າ, ເມື່ອມັນບໍ່ ນຳ
ຄວາມຊົ່ວມາໃຫ້ຄົນອື່ນ, ມັນເປັນສິ່ງທີ່ ໜ້າ ຍິນດີ.

    ອັນ ໜຶ່ງ
ບໍ່ໄດ້ຖືກເອີ້ນວ່າເປັນຄົນສູງສົ່ງທີ່ກໍ່ໃຫ້ເກີດຄວາມເສຍຫາຍຕໍ່ສິ່ງມີຊີວິດ.
ໂດຍບໍ່ ທຳ ຮ້າຍສິ່ງທີ່ມີຊີວິດຄົນ ໜຶ່ງ ເອີ້ນວ່າສູງສົ່ງ.

    ມີການຮຽນຮູ້ແລະ ຊຳ ນິ ຊຳ ນານ, ໄດ້ຮັບການຝຶກຝົນແລະໃຊ້ ຄຳ ເວົ້າທີ່ດີ: ນີ້ແມ່ນໂຊກດີ.

    ຄືກັນກັບຜູ້ເປັນແມ່ຈະປົກປ້ອງລູກຊາຍຄົນດຽວຂອງນາງກັບຊີວິດຂອງນາງ, ເຖິງແມ່ນວ່າໃຫ້ຜູ້ ໜຶ່ງ ປູກຝັງຄວາມຮັກທີ່ບໍ່ມີຂອບເຂດຕໍ່ທຸກຄົນ.

    ໃນຜູ້ທີ່ບໍ່ມີຄວາມເຫັນອົກເຫັນໃຈຕໍ່ບັນດາສັດທີ່ມີຊີວິດ: ຮູ້ຈັກລາວໃນຖານະຄົນນອກຕົວ.

    ຂໍໃຫ້ພວກເຮົາລຸກຂຶ້ນແລະຂອບໃຈ,
ເພາະວ່າຖ້າພວກເຮົາບໍ່ໄດ້ຮຽນຮູ້ຫຼາຍມື້ນີ້, ຢ່າງ ໜ້ອຍ ພວກເຮົາໄດ້ຮຽນຮູ້
ໜ້ອຍ ໜຶ່ງ, ແລະຖ້າພວກເຮົາບໍ່ໄດ້ຮຽນຮູ້ ໜ້ອຍ ໜຶ່ງ, ຢ່າງ ໜ້ອຍ
ພວກເຮົາກໍ່ບໍ່ໄດ້ເຈັບປ່ວຍ, ແລະຖ້າພວກເຮົາເຈັບປ່ວຍ ,
ຢ່າງຫນ້ອຍພວກເຮົາບໍ່ໄດ້ເສຍຊີວິດ; ສະນັ້ນ, ຂໍໃຫ້ພວກເຮົາທຸກຄົນຂອບໃຈ.

ພະພຸດທະເຈົ້າຫຍໍ້ກ່ຽວກັບຈິດໃຈແລະອາຈານທ່ານ

    ລາວສາມາດຜູ້ທີ່ຄິດວ່າລາວສາມາດເຮັດໄດ້. ກົດເພື່ອ tweet

    ມັນແມ່ນຈິດໃຈຂອງມະນຸດເອງ, ບໍ່ແມ່ນສັດຕູຫລືສັດຕູຂອງລາວ, ທີ່ຊັກຊວນລາວໄປສູ່ແນວທາງທີ່ຊົ່ວ.

    ຍິນດີໃນຄວາມລະມັດລະວັງ! ປົກປ້ອງຄວາມຄິດຂອງເຈົ້າໃຫ້ດີ!

    ທຸກສິ່ງທຸກຢ່າງແມ່ນອີງໃສ່ຈິດໃຈ,
ຖືກ ນຳ ພາໂດຍຈິດໃຈ, ແມ່ນແບບຢ່າງຂອງຈິດໃຈ. ຖ້າທ່ານເວົ້າແລະກະ ທຳ
ດ້ວຍຈິດໃຈທີ່ເປິະເປື້ອນ, ຄວາມທຸກຈະຕິດຕາມທ່ານ,
ຄືກັບລໍ້ຂອງລົດງົວຕິດຕາມຕີນງົວ.

    ບໍ່ມີສິ່ງໃດທີ່ບໍ່ເຊື່ອຟັງຄືກັບຈິດໃຈທີ່ບໍ່ມີການສຶກສາ, ແລະບໍ່ມີຫຍັງເຊື່ອຟັງຄືກັບຈິດໃຈທີ່ມີລະບຽບວິໄນ.

    ຈິດໃຈທີ່ບໍ່ຫວັ່ນໄຫວຈາກຄວາມໂຊກຮ້າຍ,
ຈາກການປົດປ່ອຍຄວາມໂສກເສົ້າ, ຈາກການລ້າງມົນທິນ,
ຈາກຄວາມຢ້ານກົວທີ່ຖືກປົດປ່ອຍ - ນີ້ແມ່ນພອນທີ່ຍິ່ງໃຫຍ່ທີ່ສຸດ.

    ຮູ້ຈາກແມ່ນ້
ຳ ຕ່າງໆໃນການຖາງແລະໃນການສ້າງ:
ຜູ້ທີ່ຢູ່ໃນຊ່ອງທາງນ້ອຍໆໄຫຼອອກມາຢ່າງບໍ່ມີສຽງ, ການໄຫລຂອງທີ່ຍິ່ງໃຫຍ່ງຽບ.
ສິ່ງໃດກໍ່ຕາມທີ່ບໍ່ໄດ້ເຮັດໃຫ້ມີສຽງລົບກວນ. ສິ່ງໃດກໍ່ຕາມທີ່ເຕັມໄປແມ່ນງຽບ.

    ທ່ານເປັນຜູ້ຊອກຫາ. ຄວາມສຸກໃນຄວາມ ຊຳ ນານຂອງມືແລະຕີນຂອງເຈົ້າ, ຈາກ ຄຳ ເວົ້າແລະຄວາມຄິດຂອງເຈົ້າ.

    ເບິ່ງພວກມັນ,
ຫລົງໄຫລໃນຄວາມຮູ້ສຶກຂອງຂ້ອຍ, ຄືກັບປາໃນຕົມຂອງສາຍນ້ ຳ ທີ່ແຫ້ງ - ແລະ,
ເມື່ອເຫັນສິ່ງນີ້, ອາໄສຢູ່ບໍ່ມີລະເບີດຝັງດິນ, ບໍ່ແມ່ນສິ່ງທີ່ແນບມາ ສຳ
ລັບລັດຕ່າງໆທີ່ກາຍມາເປັນ.

    ’ດັ່ງທີ່ຂ້ອຍ, ພວກເຂົາກໍ່ເປັນແບບນີ້.
ຄືດັ່ງສິ່ງເຫລົ່ານີ້, ສະນັ້ນຂ້າພະເຈົ້າຄືກັນ. ‘ການແຕ້ມຂະ ໜານ
ກັບຕົວທ່ານເອງ, ທັງບໍ່ຂ້າຫລືເຮັດໃຫ້ຄົນອື່ນຂ້າ.

    ປະສົບການທັງ ໝົດ ລ້ວນແຕ່ມາກ່ອນ, ໂດຍມີຈິດໃຈເປັນນາຍຂອງພວກເຂົາ, ສ້າງຂື້ນໂດຍໃຈ.

    ເພື່ອຈະມີສຸຂະພາບທີ່ດີ,
ນຳ ຄວາມສຸກທີ່ແທ້ຈິງມາສູ່ຄອບຄົວ ໜຶ່ງ, ເພື່ອ ນຳ ຄວາມສະຫງົບສຸກມາໃຫ້ທຸກຄົນ,
ກ່ອນອື່ນ ໝົດ ຕ້ອງມີວິໄນແລະຄວບຄຸມຈິດໃຈຂອງຕົນເອງ.
ຖ້າຜູ້ຊາຍສາມາດຄວບຄຸມຈິດໃຈຂອງລາວໄດ້, ລາວສາມາດຊອກຫາຫົນທາງສູ່ຄວາມສະຫວ່າງ,
ແລະສະຕິປັນຍາແລະຄຸນນະ ທຳ ທັງ ໝົດ ຈະມາສູ່ລາວ.

    ການເຮັດຜິດທັງ ໝົດ ເກີດຂື້ນຍ້ອນຈິດໃຈ. ຖ້າຈິດໃຈປ່ຽນໃຈເຫລື້ອມໃສສາມາດເຮັດຜິດໄດ້ບໍ?

    ສິ່ງທີ່ເຮົາເປັນຢູ່ໃນມື້ນີ້ແມ່ນມາຈາກຄວາມຄິດຂອງມື້ວານນີ້,
ແລະຄວາມຄິດໃນປະຈຸບັນສ້າງຊີວິດຂອງເຮົາໃນມື້ອື່ນ:
ຊີວິດຂອງເຮົາແມ່ນການສ້າງຈິດໃຈຂອງເຮົາ.ຜູ້ທີ່ເອົາຊະນະຕົນເອງແມ່ນພະເອກທີ່ຍິ່ງໃຫຍ່ກວ່າຜູ້ທີ່ໄດ້ເອົາຊະນະຜູ້ຊາຍຫລາຍພັນເທື່ອຕໍ່ພັນຄົນ.

    ສະຕິປັນຍາ
Transcendental ລຸກຂື້ນເມື່ອສະຕິປັນຍາຮູ້ເຖິງຂີດ ຈຳ
ກັດຂອງມັນແລະຖ້າສິ່ງທີ່ຕ້ອງຮັບຮູ້ໃນລັກສະນະທີ່ແທ້ຈິງແລະ ສຳ ຄັນຂອງມັນ,
ຂະບວນການຄິດຂອງມັນຕ້ອງໄດ້ຮັບການສົ່ງຜ່ານໂດຍການອຸທອນກັບຄະນະວິຊາສະເພາະທີ່ສູງຂື້ນ.

    ຂ້າພະເຈົ້າຈະບໍ່ເບິ່ງຄວາມຕັ້ງໃຈຂອງຜູ້ອື່ນກ່ຽວກັບການຊອກຫາຄວາມຜິດ: ການເຝິກຫັດທີ່ຕ້ອງໄດ້ຮັບການສັງເກດ.

    ໂລກພາຍນອກເປັນພຽງການສະແດງອອກເຖິງກິດຈະ
ກຳ ຂອງຈິດໃຈຕົນເອງເທົ່ານັ້ນ,
ແລະຈິດໃຈກໍ່ຖືວ່າໂລກນີ້ເປັນໂລກພາຍນອກພຽງແຕ່ຍ້ອນນິໄສຂອງການ ຈຳ
ແນກແລະການຄິດທີ່ບໍ່ຖືກຕ້ອງ.
ສານຸສິດຕ້ອງເຂົ້າໄປໃນນິໄສເບິ່ງສິ່ງຕ່າງໆຢ່າງຈິງຈັງ.

    ຈິດໃຈແມ່ນມາກ່ອນທຸກສະພາບຈິດ. ຈິດໃຈແມ່ນຫົວຫນ້າຂອງພວກເຂົາ; ພວກເຂົາລ້ວນແຕ່ມີສະຕິປັນຍາ.

    ຖ້າຫາກວ່າດ້ວຍຈິດໃຈບໍລິສຸດຄົນ ໜຶ່ງ ເວົ້າຫລືປະຕິບັດຄວາມສຸກຕິດຕາມລາວຄືກັບເງົາທີ່ບໍ່ເຄີຍອອກໄປຂອງລາວ.

ວົງຢືມໂດຍພຣະພຸດທະເຈົ້າກ່ຽວກັບຄວາມສຸກແລະຄວາມສຸກ

    ບໍ່ມີເສັ້ນທາງສູ່ຄວາມສຸກ: ຄວາມສຸກແມ່ນເສັ້ນທາງ. ກົດເພື່ອ tweet

    ຄວາມສຸກເກີດຂື້ນເມື່ອການເຮັດວຽກແລະ ຄຳ ເວົ້າຂອງທ່ານມີປະໂຫຍດແກ່ຕົວເອງແລະຄົນອື່ນ.

    ຜູ້ທີ່ໄດ້ຮັບແສງສະຫວ່າງ, ຄວາມຕັ້ງໃຈໃນປະເທດຈານາ, ຄວນມີຄວາມສຸກໃນປ່າ, ຄວນຝຶກຈານາຢູ່ຕີນຕົ້ນໄມ້, ບັນລຸຄວາມເພິ່ງພໍໃຈຂອງຕົນເອງ.

    ທຽນນັບພັນໆໂຕສາມາດເຮັດໃຫ້ມີແສງຈາກທຽນດຽວ, ແລະຊີວິດຂອງທຽນຈະບໍ່ສັ້ນລົງ. ຄວາມສຸກບໍ່ເຄີຍຫຼຸດລົງໂດຍການແບ່ງປັນ.

    ມັນແມ່ນຢູ່ໃນລັກສະນະຂອງສິ່ງທີ່ຄວາມສຸກເກີດຂື້ນໃນບຸກຄົນທີ່ບໍ່ມີຄວາມເສຍໃຈ.

    ຕັ້ງໃຈເຮັດໃນສິ່ງທີ່ດີ. ຈົ່ງເຮັດມັນຊ້ ຳ ແລ້ວຊ້ ຳ ອີກ, ແລະເຈົ້າຈະເຕັມໄປດ້ວຍຄວາມສຸກ.

    ຢ່າຢູ່ໃນອະດີດ, ຢ່າຝັນໃນອະນາຄົດ, ສຸມຈິດໃຈໃນປັດຈຸບັນ. ເບິ່ງຕື່ມ: 10 ຄຳ ແນະ ນຳ ເພື່ອເລີ່ມຕົ້ນການ ດຳ ລົງຊີວິດໃນປະຈຸບັນ

    ບຸກຄົນຄວນຈະເຮັດສິ່ງທີ່ດີ, ໃຫ້ລາວເຮັດມັນອີກເທື່ອຫນຶ່ງ. ຂໍໃຫ້ລາວມີຄວາມສຸກຢູ່ໃນນັ້ນ, ເພາະຄວາມກະລຸນາແມ່ນການສະສົມຂອງສິ່ງທີ່ດີ.

    ພວກເຮົາຖືກສ້າງຕັ້ງຂຶ້ນແລະຫລໍ່ຫລອມໂດຍຄວາມຄິດຂອງພວກເຮົາ.

ຜູ້ທີ່ຈິດໃຈຫລໍ່ຫລອມໂດຍຄວາມຄິດທີ່ບໍ່ເຫັນແກ່ຕົວຈະໃຫ້ຄວາມສຸກເມື່ອພວກເຂົາເວົ້າຫລືກະ
ທຳ. ຄວາມສຸກຕິດຕາມພວກເຂົາຄືກັບເງົາທີ່ບໍ່ເຄີຍປ່ອຍໃຫ້ພວກເຂົາ.

ວົງຢືມໂດຍພຣະພຸດທະເຈົ້າກ່ຽວກັບການສະມາທິແລະທາງວິນຍານ

    ເຊັ່ນດຽວກັບທຽນບໍ່ສາມາດເຜົາຜານໂດຍບໍ່ມີໄຟ, ຜູ້ຊາຍບໍ່ສາມາດ ດຳ ລົງຊີວິດໂດຍບໍ່ມີຊີວິດທາງວິນຍານ. ກົດເພື່ອ tweet

    ແນມເບິ່ງຊີວິດຢ່າງເລິກເຊິ່ງໃນສະ ໄໝ ນີ້, ຜູ້ສະມາທິຢູ່ໃນສະຖຽນລະພາບແລະເສລີພາບ.

    ສະມາທິເຮັດໃຫ້ເກີດປັນຍາ;
ການຂາດການໄກ່ເກ່ຍເຮັດໃຫ້ຄວາມບໍ່ຮູ້ແຈ້ງ.
ຮູ້ດີວ່າອັນໃດທີ່ເຮັດໃຫ້ເຈົ້າກ້າວໄປຂ້າງ ໜ້າ
ແລະສິ່ງທີ່ເຮັດໃຫ້ເຈົ້າຢູ່ຕໍ່ໄປ, ແລະເລືອກເສັ້ນທາງທີ່ ນຳ ໄປສູ່ສະຕິປັນຍາ.

    ສິ່ງໃດກໍ່ຕາມທີ່ພຣະສົງ ໜຶ່ງ ປະຕິບັດຕາມແນວຄິດແລະການໄຕ່ຕອງ, ສິ່ງນັ້ນຈະກາຍເປັນຄວາມເພິ່ງພໍໃຈຂອງຈິດ ສຳ ນຶກຂອງລາວ.

ເບິ່ງຕື່ມ: ວົງຢືມ introvert
ວົງຢືມໂດຍພຣະພຸດທະເຈົ້າກ່ຽວກັບຄວາມສະຫງົບ, ການໃຫ້ອະໄພແລະປ່ອຍໃຫ້ໄປ

ໄປທີ່ຕາຕະລາງເນື້ອຫາ

    ຝຶກຝົນຕົວເອງຢ່າງແນ່ນອນເພື່ອບັນລຸຄວາມສະຫງົບສຸກ. ກົດເພື່ອ tweet

    ແທ້ຈິງແລ້ວ,
ຜູ້ ທຳ ມະບານກຸມມານທີ່ຢຸດພັກຜ່ອນຢ່າງເຕັມທີ່ໃນທຸກວິທີທາງ; ຄວາມປາຖະ ໜາ
ທີ່ບໍ່ມີຄວາມຮູ້ສຶກຍຶດ ໝັ້ນ ຜູ້ທີ່ມີໄຟ ໄໝ້ ເຢັນ, ຂາດນ້ ຳ ມັນເຊື້ອໄຟ.
ທຸກໆເອກະສານຄັດຕິດໄດ້ຖືກຕັດອອກ, ຫົວໃຈຖືກ ນຳ ໄປຈາກຄວາມເຈັບປວດ; ສະຫງົບສຸກ,
ລາວພັກຜ່ອນດ້ວຍຄວາມສະບາຍທີ່ສຸດ.
ຈິດໃຈໄດ້ພົບເຫັນເສັ້ນທາງຂອງມັນໄປສູ່ຄວາມສະຫງົບສຸກ.

    ຜູ້ທີ່ນັ່ງຢູ່ຄົນດຽວ,
ນອນຢູ່ຄົນດຽວ, ແລະຍ່າງໄປຕາມ ລຳ ພັງ, ຜູ້ທີ່ແຂງກະດ້າງແລະຢຽບຍ່ ຳ ຢູ່ຄົນດຽວ,
ຈະມີຄວາມສຸກໃນຄວາມໂດດດ່ຽວຂອງປ່າໄມ້.

    ຢ່າປະຖິ້ມສິ່ງທີ່ໄດ້ໃຫ້ໄວ້, ຫລືຢ່າເອື້ອມອອກໄປຫາສິ່ງທີ່ຖືກມອບໃຫ້ຜູ້ອື່ນ, ຖ້າບໍ່ດັ່ງນັ້ນທ່ານຈະລົບກວນຄວາມງຽບສະຫງົບຂອງທ່ານ.

    ຜູ້ທີ່ປາດສະຈາກຄວາມຄິດທີ່ຄຽດແຄ້ນແນ່ນອນຈະພົບຄວາມສະຫງົບສຸກ. ກົດເພື່ອ tweet

ຄຳ ເວົ້າໂດຍພຣະພຸດທະເຈົ້າກ່ຽວກັບປັນຍາແລະຄຸນນະ ທຳ

    ຄົນໂງ່ທີ່ຮູ້ວ່າລາວເປັນຄົນໂງ່ແມ່ນຄົນທີ່ມີປັນຍາຫຼາຍ. ກົດເພື່ອ tweet

    ສິ່ງໃດກໍ່ຕາມທີ່ມີລັກສະນະເກີດຂື້ນມີລັກສະນະຂອງການຢຸດເຊົາ.

    ຄວາມເປັນເອກະພາບສາມາດສະແດງອອກໂດຍ Binary ເທົ່ານັ້ນ. ຄວາມສາມັກຄີເອງແລະແນວຄິດຂອງຄວາມສາມັກຄີແມ່ນມີຢູ່ແລ້ວສອງຢ່າງ.

    ພຶດຕິ
ກຳ ທີ່ ເໝາະ ສົມ ສຳ ລັບຜູ້ຊາຍຫລືຜູ້ຍິງຢູ່ໃນທ່າມກາງໂລກນີ້,
ບ່ອນທີ່ແຕ່ລະຄົນ ກຳ ລັງຕິດກັບສິ່ງເສດເຫຼືອຂອງລາວບໍ?
ການໂອ້ລົມກັນລະຫວ່າງປະຊາຊົນເປັນຢ່າງໃດເມື່ອພວກເຂົາຜ່ານກັນໃນນ້ ຳ
ຖ້ວມຄັ້ງນີ້?

    ເມື່ອເບິ່ງແຍງຕົວເອງ, ທ່ານຈະເບິ່ງແຍງຄົນອື່ນ. ເມື່ອເບິ່ງແຍງຄົນອື່ນ, ທ່ານຈະເບິ່ງແຍງຕົວເອງ.

    ຢ່າໃຫ້ຜູ້ໃດພົບຄວາມຜິດກັບຄົນອື່ນ;
ຢ່າໃຫ້ໃຜເຫັນການອອກຈາກຄະແນນແລະຄ່າຄອມມິດຊັ່ນຂອງຄົນອື່ນ. ແຕ່ໃຫ້ຜູ້ ໜຶ່ງ
ເຫັນການກະ ທຳ ຂອງຕົນເອງ, ເຮັດແລະເຮັດແລ້ວ.

    ອາຈານທີ່ແທ້ຈິງອາໄສຢູ່ໃນຄວາມຈິງ, ໃນຄວາມດີແລະຄວາມອົດກັ້ນ, ບໍ່ໃຊ້ຄວາມຮຸນແຮງ, ປານກາງ, ແລະຄວາມບໍລິສຸດ.

    ການກະ
ທຳ ຜິດທັງ ຄຳ ເວົ້າແລະການກະ ທຳ. ຮັບປະທານດ້ວຍຄວາມພໍໃຈປານກາງ.
ອາໄສຢູ່ໃນຫົວໃຈຂອງທ່ານ. ຊອກຫາສະຕິສູງສຸດ. ປະຕິບັດຕົວເອງຕາມກົດ ໝາຍ. ນີ້ແມ່ນ
ຄຳ ສອນງ່າຍໆຂອງຜູ້ຕື່ນ.

    ຊີວິດແມ່ນຄ້າຍຄືສາຍເຊືອກ, ຖ້າມັນ ແໜ້ນ
ເກີນໄປມັນຈະບໍ່ຫລິ້ນ, ຖ້າມັນວ່າງເກີນໄປມັນຈະຄຶງ,
ຄວາມຕຶງຄຽດທີ່ເຮັດໃຫ້ສຽງທີ່ສວຍງາມນັ້ນນອນຢູ່ກາງ.ຢ່າເຊື່ອໃນສິ່ງໃດງ່າຍໆເພາະທ່ານໄດ້ຍິນມັນ.
ຢ່າເຊື່ອໃນສິ່ງໃດງ່າຍໆເພາະມັນຖືກເວົ້າແລະຂ່າວລືຂອງຫຼາຍໆຄົນ.
ຢ່າເຊື່ອໃນສິ່ງໃດງ່າຍໆເພາະພົບວ່າມັນຖືກຂຽນໄວ້ໃນປື້ມທາງສາດສະ ໜາ ຂອງທ່ານ.
ຢ່າເຊື່ອໃນສິ່ງໃດພຽງແຕ່ອີງໃສ່ສິດ ອຳ ນາດຂອງຄູແລະຜູ້ເຖົ້າແກ່ຂອງທ່ານ.
ຢ່າເຊື່ອໃນຮີດຄອງປະເພນີເພາະວ່າມັນໄດ້ຖືກມອບໃຫ້ມາຫຼາຍລຸ້ນຄົນແລ້ວ.
ແຕ່ຫຼັງຈາກການສັງເກດແລະການວິເຄາະ,
ເມື່ອທ່ານເຫັນວ່າມີສິ່ງໃດທີ່ເຫັນດີກັບເຫດຜົນແລະເປັນຜົນດີຕໍ່ສິ່ງທີ່ດີແລະຜົນປະໂຫຍດຂອງ
ໜຶ່ງ ແລະທັງ ໝົດ, ແລ້ວຍອມຮັບມັນແລະ ດຳ ເນີນຊີວິດຕາມມັນ.

    ເຊັ່ນດຽວກັບຊັບສົມບັດທີ່ຖືກຄົ້ນພົບຈາກແຜ່ນດິນໂລກ,
ດັ່ງນັ້ນ, ຄຸນນະ ທຳ ຈະປາກົດຈາກການກະ ທຳ ທີ່ດີ,
ແລະປັນຍາຈະປາກົດຈາກຈິດໃຈທີ່ບໍລິສຸດແລະສະຫງົບສຸກ. ເພື່ອຍ່າງຢ່າງສະ ໜິດ ສະ
ໜົມ ໃນຊີວິດມະນຸດ, ຄົນເຮົາຕ້ອງການຄວາມສະຫວ່າງຂອງປັນຍາແລະການຊີ້ ນຳ
ດ້ານຄຸນນະ ທຳ.

    ຄົນສະຫລາດໄດ້ເອົາແບບເວົ້າອອກມາດ້ວຍຄວາມຄິດຂອງພວກເຂົາ, ປ່ຽນມັນເປັນເມັດພືດແມ່ນຫວ່ານເມັດເຂົ້າໃສ່.

    ຄຸນງາມຄວາມດີ, ເຊັ່ນ Muses, ແມ່ນເຫັນໄດ້ສະເຫມີໃນກຸ່ມ. ຫຼັກການທີ່ດີບໍ່ເຄີຍພົບເຫັນຢູ່ໃນເຕົ້ານົມໃດໆເລີຍ.

ວົງຢືມໂດຍ Buddha On Kamma ແລະ Nibbana

    ບຸກຄົນຜູ້ທີ່ໄດ້
ກຳ ນົດໄວ້ໃນຍານພາຫະນະຂອງພະໂພທິສັດຄວນຕັດສິນໃຈວ່າ ‘ຂ້ອຍຕ້ອງ ນຳ
ພາທຸກນິກາຍໄປສູ່ນິບພານ, ເຂົ້າໄປໃນໂລກນິກາຍທີ່ບໍ່ມີສິ່ງໃດຢູ່ເບື້ອງຫຼັງ’.
ນິກາຍທີ່ແທ້ຈິງຂອງນິລັນດອນເຊິ່ງບໍ່ມີຫຍັງຢູ່ເບື້ອງຫຼັງແມ່ນຫຍັງ?

ວົງຢືມໂດຍພຣະພຸດທະເຈົ້າກ່ຽວກັບການປ່ຽນແປງ, ຄວາມລົ້ມເຫຼວແລະຄວາມທຸກ

    ບໍ່ມີຫຍັງເລີຍຕະຫຼອດໄປຍົກເວັ້ນການປ່ຽນແປງ. ກົດເພື່ອ tweet

    ບໍ່ມີໄຟເຊັ່ນຄວາມກະຕືລືລົ້ນ, ບໍ່ມີປາສະຫລາມຄືຄວາມກຽດຊັງ, ບໍ່ມີແຮ້ວຄືກັບຄວາມໂງ່ຈ້າ, ບໍ່ມີກະແສຄືກັບຄວາມໂລບ.

    ທັງໃນເມື່ອກ່ອນແລະດຽວນີ້, ມັນເປັນພຽງແຕ່ຄວາມທຸກທໍລະມານທີ່ຂ້າພະເຈົ້າໄດ້ພັນລະນາເຖິງ, ແລະການຢຸດເຊົາຂອງຄວາມທຸກ.

    ຜູ້ທີ່ສາມາດຄວບຄຸມຄວາມໂກດແຄ້ນຂອງຕົນໄດ້ທັນທີທີ່ມັນເກີດຂື້ນ,
ເພາະວ່າຢາແກ້ພິດທີ່ທັນເວລາຈະກວດເບິ່ງພິດຂອງງູທີ່ແຜ່ລາມຢ່າງໄວວາ, -
ພະສົງດັ່ງກ່າວຍອມຖີ້ມບ່ອນນີ້ແລະຂ້າງນອກ, ຄືກັນກັບງູໂຕ ໜຶ່ງ ທີ່ ກຳ ຈັດຜິວ
ໜັງ ທີ່ຖືກ ໄໝ້ ຂອງມັນ.

    ຂໍໃຫ້ທຸກຄົນທີ່ມີຊີວິດຈົ່ງພົ້ນຈາກຄວາມທຸກທໍລະມານ.

    ມັນງ່າຍທີ່ຈະເຫັນຄວາມຜິດຂອງຄົນອື່ນ,
ແຕ່ຍາກທີ່ຈະເຫັນຄວາມຜິດຂອງຕົນເອງ. ສິ່ງ ໜຶ່ງ
ສະແດງໃຫ້ເຫັນຄວາມຜິດຂອງຄົນອື່ນຄືກັບວ່າຟັນໃນລົມ, ແຕ່ວ່າຄົນ ໜຶ່ງ
ປົກປິດຄວາມຜິດຂອງຕົນເອງຄືກັບວ່ານັກພະນັນທີ່ຂີ້ຕົວະລຶກລັບ.

ພະພຸດທະເຈົ້າ Quotes On Fear

    ຜູ້ທີ່ຕິດກັບແນວຄິດ ‘ຂ້ອຍແມ່ນ’ ແລະເບິ່ງທັດສະນະຂອງໂລກທີ່ເຮັດໃຫ້ຄົນທີ່ກະ ທຳ ຜິດ. ກົດເພື່ອ tweet

    ບໍ່ມີສິ່ງໃດ
ໜ້າ ຢ້ານກວ່ານິໄສຂອງຄວາມສົງໄສ. ສົງໃສແຍກຄົນ.
ມັນເປັນສານພິດທີ່ເຮັດໃຫ້ມິດຕະພາບແຕກແຍກແລະ ທຳ ລາຍຄວາມ ສຳ ພັນທີ່ດີ. ມັນເປັນ
ໜາມ ທີ່ເຮັດໃຫ້ລະຄາຍເຄືອງແລະເຈັບປວດ; ມັນແມ່ນດາບທີ່ຂ້າຄົນ.

    ຜູ້ຊາຍ,
ຖືກຂັບເຄື່ອນດ້ວຍຄວາມຫິວກະຫາຍ, ແລ່ນໄປມາຄືກັບແຮ້ວທີ່ຖືກກັກຂັງ;
ເພາະສະນັ້ນ, ໃຫ້ເພາະສະນັ້ນການຂັບໄລ່ຄວາມຫິວໂຫຍ, ໂດຍການພະຍາຍາມຕາມຄວາມປາຖະ
ໜາ ຂອງຕົນເອງ.

    ເມື່ອຄົນ ໜຶ່ງ ມີຄວາມຮູ້ສຶກທີ່ບໍ່ມັກຕໍ່ຄວາມຊົ່ວ,
ເມື່ອຄົນ ໜຶ່ງ ຮູ້ສຶກສະຫງົບສຸກ, ຄົນເຮົາຮູ້ສຶກມີຄວາມສຸກໃນການຟັງ ຄຳ
ສອນທີ່ດີ; ເມື່ອຄົນ ໜຶ່ງ ມີຄວາມຮູ້ສຶກດັ່ງກ່າວແລະຮູ້ຄຸນຄ່າພວກເຂົາ, ໜຶ່ງ
ກໍ່ບໍ່ມີຄວາມຢ້ານກົວ.

    ພວກເຮົາຮູ້ສຶກຄຽດແຄ້ນທີ່ພວກເຮົາໄດ້ຢຸດການພະຍາຍາມຫາຄວາມຈິງ, ແລະໄດ້ເລີ່ມຕົ້ນພະຍາຍາມເພື່ອຕົວເອງ.

ພຣະພຸດທະອົງອ້າງອີງໃສ່ຄວາມໂກດແຄ້ນແລະຄວາມອິດສາ

ໄປທີ່ຕາຕະລາງເນື້ອຫາ

    ເຈົ້າຈະບໍ່ຖືກລົງໂທດຍ້ອນຄວາມໂກດແຄ້ນຂອງເຈົ້າ, ເຈົ້າຈະຖືກລົງໂທດຍ້ອນຄວາມໂກດແຄ້ນຂອງເຈົ້າ. ກົດເພື່ອ tweet

    ໃສ່ຊີວິດຂອງທ່ານຄືກັບເຄື່ອງນຸ່ງທີ່ ເໝາະ ສົມ.

    ບາງຄົນບໍ່ເຂົ້າໃຈວ່າພວກເຮົາຕ້ອງເສຍຊີວິດ, ແຕ່ວ່າຜູ້ທີ່ຮັບຮູ້ເລື່ອງນີ້ກໍ່ແກ້ໄຂຂໍ້ຂັດແຍ້ງຂອງພວກເຂົາ.

    ຄວາມກຽດຊັງບໍ່ເຄີຍຖືກດຶງດູດຈາກຄວາມກຽດຊັງໃນໂລກນີ້. ໂດຍບໍ່ແມ່ນຄວາມກຽດຊັງຢ່າງດຽວແມ່ນຄວາມກຽດຊັງ. ນີ້ແມ່ນກົດ ໝາຍ ນິລັນດອນ.

    ທຸກຄົນສັ່ນສະເທືອນຄວາມຮຸນແຮງ; ທຸກຄົນຢ້ານຄວາມຕາຍ. ເອົາຕົວເອງໄວ້ບ່ອນອື່ນ, ບໍ່ຄວນຂ້າຫລືບໍ່ກໍ່ໃຫ້ຜູ້ອື່ນຂ້າ.

    ຂ້ອຍບໍ່ຂັດແຍ້ງກັບໂລກ; ແຕ່ມັນແມ່ນໂລກທີ່ຂັດແຍ້ງກັບຂ້ອຍ.

    ພວກເຂົາ ຕຳ ນິຜູ້ທີ່ມິດງຽບ, ພວກເຂົາ ຕຳ ນິຜູ້ທີ່ເວົ້າຫຼາຍ, ພວກເຂົາ ຕຳ ນິຜູ້ທີ່ເວົ້າປານກາງ. ໃນໂລກນີ້ບໍ່ມີຄົນໃດທີ່ຖືກ ຕຳ ນິ.

    ຜູ້ທີ່ຍຶດຕິດກັບຄວາມຮັບຮູ້ແລະທັດສະນະຕ່າງໆຫລົງທາງໄປທົ່ວໂລກທີ່ເຮັດໃຫ້ຜູ້ຄົນເສີຍຫາຍ.

    ຜູ້ໃດທີ່ບໍ່ກ້າກັບຄົນທີ່ໃຈຮ້າຍຊະນະການຕໍ່ສູ້ທີ່ຍາກທີ່ຈະຊະນະ.

    ຄວາມໃຈຮ້າຍຈະບໍ່ຫາຍໄປຈົນກ່ວາຄວາມຄິດຂອງຄວາມແຄ້ນໃຈໄດ້ຖືກຮັກໃນຈິດໃຈ. ຄວາມໃຈຮ້າຍຈະຫາຍໄປທັນທີທີ່ຄວາມຄິດຂອງຄວາມແຄ້ນໃຈຈະຖືກລືມ.

    ຢ່າອວດອ້າງສິ່ງທີ່ທ່ານໄດ້ຮັບ, ຫລືອິດສາຄົນອື່ນ. ຜູ້ທີ່ອິດສາຄົນອື່ນບໍ່ໄດ້ຮັບຄວາມສະຫງົບສຸກ.ໃນຄວາມແຕກແຍກແມ່ນຄວາມທຸກຍາກທີ່ໃຫຍ່ທີ່ສຸດຂອງໂລກ; ໃນຄວາມເຫັນອົກເຫັນໃຈແມ່ນພະລັງທີ່ແທ້ຈິງຂອງໂລກ.

    ເປັນໂຄມໄຟ ສຳ ລັບຕົວທ່ານເອງ. ເປັນບ່ອນລີ້ໄພຂອງເຈົ້າເອງ. ຊອກຫາວິທີອື່ນ. ທຸກສິ່ງຕ້ອງຜ່ານ. ພະຍາຍາມຢ່າງພາກພຽນ. ຢ່າຍອມແພ້.

    ມັນດີກວ່າທີ່ຈະມີຊີວິດຢູ່ໃນມື້
ໜຶ່ງ
ທີ່ເຫັນການເພີ່ມຂື້ນແລະການລົ້ມລົງຂອງສິ່ງຕ່າງໆກ່ວາທີ່ຈະມີຊີວິດຢູ່ຮ້ອຍປີໂດຍທີ່ບໍ່ເຄີຍເຫັນການລຸກຂຶ້ນແລະການລົ້ມລົງຂອງສິ່ງຕ່າງໆ.

    ຖ້າທ່ານບໍ່ປ່ຽນທິດທາງ, ທ່ານອາດຈະຈົບບ່ອນທີ່ທ່ານ ກຳ ລັງເດີນທາງໄປ.

ຄຳ ເວົ້າຄວາມອົດທົນຫຼາຍ, ຄຳ ເວົ້າທີ່ໃຫ້ຄວາມເຂັ້ມແຂງ
ພະພຸດທະເຈົ້າ Quotes On Health

    ສຸຂະພາບແມ່ນຂອງຂວັນທີ່ຍິ່ງໃຫຍ່ທີ່ສຸດ,
ມີຄວາມພໍໃຈໃນຄວາມຮັ່ງມີທີ່ຍິ່ງໃຫຍ່ທີ່ສຸດ,
ຄວາມສັດຊື່ແມ່ນສາຍພົວພັນທີ່ດີທີ່ສຸດ. ພຣະພຸດທະເຈົ້າ

    ການຮັກສາຮ່າງກາຍໃຫ້ມີສຸຂະພາບດີແມ່ນ ໜ້າ ທີ່…ຖ້າບໍ່ດັ່ງນັ້ນພວກເຮົາຈະບໍ່ສາມາດເຮັດໃຫ້ຈິດໃຈຂອງພວກເຮົາເຂັ້ມແຂງແລະຊັດເຈນ.

“ ຖົ່ວ

    ຖ້າບໍ່ມີຊີວິດສຸຂະພາບບໍ່ແມ່ນຊີວິດ; ມັນເປັນພຽງແຕ່ສະພາບຂອງຄວາມເດືອດຮ້ອນແລະຄວາມທຸກທໍລະມານ - ພາບແຫ່ງຄວາມຕາຍ.

    ເຄັດລັບຂອງສຸຂະພາບ
ສຳ ລັບທັງຈິດໃຈແລະຮ່າງກາຍບໍ່ແມ່ນຄວາມເສົ້າສະຫລົດໃຈໃນອະດີດ,
ບໍ່ຕ້ອງກັງວົນກ່ຽວກັບອະນາຄົດ, ບໍ່ໄດ້ຄາດຫວັງໃນອະນາຄົດ,
ແຕ່ໃຫ້ໃຊ້ຊີວິດໃນປະຈຸບັນຢ່າງມີສະຕິປັນຍາແລະຈິງຈັງ.

ພຣະພຸດທະເຈົ້າອ້າງອີງໃສ່ຄວາມຈິງ

    ຜູ້ທີ່ບໍ່ເຮັດວຽກຕໍ່ຄວາມຈິງໄດ້ສູນເສຍຈຸດປະສົງໃນການ ດຳ ລົງຊີວິດ. ກົດເພື່ອ tweet

    ສອນຄວາມຈິງສາມຢ່າງນີ້ໃຫ້ກັບທຸກຄົນ:
ຫົວໃຈທີ່ເອື້ອເຟື້ອເພື່ອແຜ່,
ການເວົ້າຈາທີ່ສຸພາບແລະຊີວິດການຮັບໃຊ້ແລະຄວາມເຫັນອົກເຫັນໃຈແມ່ນສິ່ງທີ່ເຮັດໃຫ້ມະນຸດມີຊີວິດ
ໃໝ່.

    ມັນມີຂໍ້ຜິດພາດສອງຢ່າງທີ່ຄົນເຮົາສາມາດເຮັດໄປຕາມເສັ້ນທາງສູ່ຄວາມຈິງ … ບໍ່ໄປທຸກທາງແລະບໍ່ເລີ່ມຕົ້ນ.

    ສະຫງົບສຸກເວົ້າວ່າສິ່ງທີ່ເວົ້າດີແມ່ນດີທີ່ສຸດ;
ສອງ, ຜູ້ ໜຶ່ງ ຄວນເວົ້າສິ່ງທີ່ຖືກຕ້ອງ, ບໍ່ແມ່ນບໍ່ຊອບ ທຳ; ສາມ,
ສິ່ງທີ່ພໍໃຈ, ບໍ່ເຮັດໃຫ້ບໍ່ພໍໃຈ; ສີ່, ສິ່ງທີ່ເປັນຄວາມຈິງ, ບໍ່ແມ່ນຄວາມຈິງ.

    ເອົາຊະນະຄົນທີ່ໃຈຮ້າຍໂດຍບໍ່ໃຈຮ້າຍ;
ເອົາຊະນະຄົນຊົ່ວໂດຍຄວາມດີ; ເອົາຊະນະຄວາມບຽດບຽນໂດຍຄວາມເອື້ອເຟື້ອເພື່ອແຜ່,
ແລະຄົນຂີ້ຕົວະໂດຍການເວົ້າຄວາມຈິງ.

    ສາມຢ່າງບໍ່ສາມາດປິດບັງໄດ້ດົນນານ: ດວງອາທິດ, ດວງຈັນ, ແລະຄວາມຈິງ.




01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,

02) Classical Chandaso language

https://www.youtube.com/watch?v=4BfScVlW38Y
The Oldest Language
29) Classical English,Roman


When a just born baby is kept isolated without anyone communicating
with the baby, after a few days it will speak and human natural
(Prakrit) language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical
Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages
and dialects are off shoot of Classical Magahi Magadhi. Hence all of
them are Classical in nature (Prakrit) of Human Beings, just like all
other living speices have their own natural languages for communication.


About This Website
youtube.com
There’s a lot of debate surrounding this question on the internet. But as you…
03)Magadhi Prakrit

https://www.youtube.com/watch…

OM TARE TUTTARE TURE SOHA ANI CHOYING DOLMA INNER PEACE

Tibetube
Published on Jul 20, 2017
In Tibetan Buddhism, om tare tuttare ture soha is an ancient mantra
that is related to Tara, the “Mother of all Buddhas,” and especially to
her manifestation as Green Tara.Tara, who Tibetans also call Dolma, is
commonly thought to be a Bodhisattva or Buddha of compassion and action,
a protector who comes to our aid to relieve us of physical, emotional
and spiritual suffering.

Tara has 21 major forms, each of which has a different color and spiritual attribute.


Of these 21 forms, two are especially popular among Tibetan people —
White Tara, who is associated with compassion and long life, and Green
Tara, who is associated with enlightened activity and abundance.


We usually think of om tare tuttare ture soha as Green Tara’s mantra,
although sometimes it is used as the main mantra for all the
Tara’s.Tibetans love to pray and recite mantras, and the Green Tara
mantra is one of the main three or four mantras that we say to help
ourselves and others. (See our posts on om mani padme hum and om muni
muni maha muniye soha, two other very popular mantras.)


Basically, any mantra is “a sound, syllable, word, or group of words
that is considered capable of ‘creating transformation.’” 1

To
better understand the Green Tara mantra, let’s first talk a little about
who Green Tara is, and then look at the deeper meaning of the
mantra.Tibetans love to pray and recite mantras, and the Green Tara
mantra is one of the main three or four mantras that we say to help
ourselves and others. (See our posts on om mani padme hum and om muni
muni maha muniye soha, two other very popular mantras.)


Basically, any mantra is “a sound, syllable, word, or group of words
that is considered capable of ‘creating transformation.’” 1

To
better understand the Green Tara mantra, let’s first talk a little about
who Green Tara is, and then look at the deeper meaning of the
mantra.Tibetans love to pray and recite mantras, and the Green Tara
mantra is one of the main three or four mantras that we say to help
ourselves and others. (See our posts on om mani padme hum and om muni
muni maha muniye soha, two other very popular mantras.)


Basically, any mantra is “a sound, syllable, word, or group of words
that is considered capable of ‘creating transformation.’” 1

To
better understand the Green Tara mantra, let’s first talk a little about
who Green Tara is, and then look at the deeper meaning of the mantra.
Category
Music
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
綠度母心咒
Artist
瓊英卓瑪
Album
寧靜心
Writers
Alle Benassi
Licensed to YouTube by
Wind Music TV (on behalf of 風潮音樂); BMG Rights Management, LatinAutor -
PeerMusic, Abramus Digital, LatinAutor, União Brasileira de
Compositores, ARESA, and 8 Music Rights Societies


https://www.youtube.com/watch…
Ani Choying Drolma

beprimitive1
Published on Apr 27, 2011
Category
Education


About This Website
youtube.com

https://www.youtube.com/watch?v=YlIMBDa1edE

Doordarshan National
Published on May 24, 2019
In this episode Prof Phoolchand Jain tells about the significance of Prakrit language in Indian culture.

He also embarks on a personal journey to tell about his attraction towards the language.

He tells that his social background influenced him to choose the language for his expertise.
Category
Entertainment

04) Classical Hela Basa (Hela Language)

https://www.youtube.com/watch…
Tike Tike Barsha Hela _ Human Sagar and Asima Pand HUMANE__SAGAR__FAN__STUDIOS

HUMAN SAGAR FAN STUDIOS
Published on Nov 20, 2018
Tike Tike Barsha Hela _ Human Sagar and Asima Pand HUMANE__SAGAR__FAN__STUDIOS
Category
Music


29) Classical English,Roman

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living speices have their own natural
languages for communication.


https://www.youtube.com/watch?v=QgXn-4utxys
Magahi Poem | अयलय भासा के आंधी | Vikash Kumar | Nitin Neera Jagatheesan Chandrasekharan

०६) शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी- कक्षा हिंदी,


जब एक जन्मे बच्चे को बच्चे के साथ संवाद किए बिना किसी को अलग-थलग रखा
जाता है, तो कुछ दिनों के बाद यह बोलेगा और मानव प्राकृतिक (प्राकृत) भाषा
जिसे शास्त्रीय मगही मगधी / शास्त्रीय चंडासो भाषा / मगधी प्राकृत /
शास्त्रीय हेला बासा (हेला भाषा) / शास्त्रीय पाली जो समान हैं। मगधी में
बुद्ध बोले। सभी 7111 भाषाएं और बोलियाँ शास्त्रीय मगही मगधी की शूटिंग से
दूर हैं। इसलिए वे सभी मानव जीवों की प्रकृति (प्राकृत) में शास्त्रीय हैं,
जैसे कि अन्य सभी जीवित स्पीच संचार के लिए अपनी प्राकृतिक भाषाएं हैं।


05) Classical Pali,

https://www.youtube.com/watch?v=lPuI9_ctAZU
LIST OF TOP 10 OLDEST LANGUAGES STILL SPOKEN WIDELY IN THE WORLD || 2 OF THEM ARE FROM INDIA

29) Classical English,Roman


When a just born baby is kept isolated without anyone communicating
with the baby, after a few days it will speak and human natural
(Prakrit) language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical
Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages
and dialects are off shoot of Classical Magahi Magadhi. Hence all of
them are Classical in nature (Prakrit) of Human Beings, just like all
other living speices have their own natural languages for communication.

FactDesk Media
Published on Jan 5, 2017
LIST OF TOP 10 OLDEST LANGUAGES STILL SPOKEN WIDELY IN THE WORLD || 2 OF THEM ARE FROM INDIA

for our official page
www.Facebook.com/factdeskmedia


One of Best Discoveries of humanity, Communication between people,
imagine the world without communication if you’re feeling lost without
communication, then you’re not alone, everyone feels the same way.
According to a survey, there are 6000+ languages spoken today, and the
roots of these languages go beyond your imagination.So Today we will try
to list the Top 10 Oldest Languages in the World Maybe, yes maybe
because we can’t predict precisely because it’s tough find the history
of languages, but we will try our best.So, many contenders make a list
of the oldest languages. Let’s take a look at the top ten oldest
languages in the world.
Category
Science & Technology


About This Website
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LIST OF TOP 10 OLDEST LANGUAGES STILL SPOKEN WIDELY IN THE WORLD || 2 OF THEM ARE FROM INDIA

https://www.youtube.com/watch?v=iIqz4Ar3AzI
Languages of Africa: Afrikaans

Outreach Program African Studies Center
Published on Mar 21, 2016
The Language of Africa series highlights a number of languages spoken
around the continent and explores the personal and cultural connections
each language has for its speaker. These abbreviated clips are an
excellent way of introducing the multiculturalism and linguistic
diversity found throughout the continent and provide students with an
opportunity to think about the way their use of a specific language(s)
carries with it historical and cultural connotations as well.


In this particular video, Professor Zoliswa Mali provides an example of
the Afrikaans language. Afrikaans is one of the official languages of
South Africa and is the third most spoken language in the country. For
more information on the Afrikaans language, please follow the link here:

http://aboutworldlanguages.com/afrikaans

08) Classical Afrikaans– Klassieke Afrikaans
08) Klassieke Afrikaans - Klassieke Afrikaans


As ‘n pasgebore baba geïsoleer gehou word sonder dat iemand met die
baba kommunikeer, sal dit na ‘n paar dae praat en ‘n natuurlike
(Prakrit) taal wat bekend staan as Klassieke Magahi Magadhi / Klassieke
Chandaso-taal / Magadhi Prakrit / Klassieke Hela Basa (Hela-taal) /
Klassieke Pali wat dieselfde is. Boeddha het in Magadhi gepraat. Al die
7111 tale en dialekte is van die klassieke Magahi Magadhi. Vandaar dat
hulle almal klassiek van aard is (Prakrit) van menslike wesens, net soos
al die ander lewenstowwe hul eie natuurlike tale vir kommunikasie het.


About This Website
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The Language of Africa series highlights a number of languages spoken…


https://www.youtube.com/watch?v=A6V_Z31NZ1o
Similarities Between Serbian and Albanian

Bahador Alast
Published on Sep 2, 2018
In today’s episode we compare Albanian and Serbian, which are both
Indo-European languages, with Serbian being Slavic, and Albanian
belonging to an independent branch within the Indo-European language
family.

Please contact us
on Instagram for any suggestions and we can even discuss the format of
any video you would like to see in the future!
Shahrzad (@shahrzad.pe): https://www.instagram.com/shahrzad.pe
Bahador (@BahadorAlast): https://www.instagram.com/BahadorAlast

*Please drink responsibly and with moderation*
Category
Entertainment
09) Classical Albanian-Shqiptare klasike,


Kur një foshnjë e lindur sapo mbahet e izoluar pa ndokush të komunikojë
me foshnjën, pas disa ditësh ajo do të flasë dhe gjuhë natyrore
njerëzore (Prakrit) e njohur si Klasike Magahi Magadhi / Gjuha klasike
Chandaso / Magadhi Prakrit / Klasike Hela Basa (Gjuha Hela) / Pali
klasik të cilat janë të njëjta. Buda foli në Magadhi. Të gjitha 7111
gjuhët dhe dialektet janë jashtë xhirimeve të Magahi Magadhi klasike.
Prandaj të gjitha këto janë nga natyra Klasike (Prakrit) e Qenieve
Njerëzore, ashtu si të gjitha foljet e tjera të gjalla kanë gjuhët e
tyre natyrore për komunikim.


About This Website
youtube.com
In today’s episode we compare Albanian and Serbian, which are both…

https://www.youtube.com/watch?v=4jjEawqaMkE
Amharic - A Semitic language of Ethiopia

Langfocus
Published on Jul 27, 2017
This video is about Amharic - a Semitic language related to Arabic,
Hebrew, and others. It’s one of the major languages of Ethiopia!

Special thanks to Rekik N. Tafesse for her audio samples and help!

Support Langfocus on Patreon http://patreon.com/langfocus

My current Patrons include these fantastic people:


Brandon Gonzalez, Andres Resendez Borgia, not david bowie, Adam Fitch,
ShadowCrossZero, Zhiyuan “George” Shi, Michael Arbagi, Trevor Lawrence,
Pomax, John Moffat, Auguste Fields, Guillermo Jimenez, Bennet Seacrist,
Sidney Frattini Jr, Ruben Sanchez, Michael Cuomo, Eric Garland, Brian
Michalowski, Sebastian Langshaw, Lorraine Inez Lil, Don Sawyer, Scott
Russell, Florian Breitwieser, Fiona de Visser, Raymond Thomas, divad,
Justin Faist, Dmitry Stillerman, Kristoffer Karlsson, Henri Saussure,
James Lillis, Edmund McFarlane, SLAM SWAT, Chris Martinez, Danielle
Brabazon, Jens Aksel Takle, Zhukai LIN, yasmine jaafar, Tryggurhavn,
Benham Esfahbod, JC Edwards, Ashley Dieroff, Steve Decina, Thomas
Mitchell, Mahmoud Hashemi, fatimahl, Kevin Law, David LeCount, Carl
saloga, Edward Wilson, Mohammed A. Abahussain, Peter Nikitin, Fred, JL
Bumgarner, Rob Hoskins, Thomas McCloud, Ian Smith, Georgy Petukhov,
Nicholas Gentry, iddo berger, Brent Warner, Kevin J. Baron, Maurice
Chou, Matthew C, Caio Fernandes, Suzanne Jacobs, Johann Goergen, Leo
Barudi, Piotr Chmielowski, Rich Gerritzen, Mark Kemp, Éric Martin, Marco
Antonio Barcellos Junior, Simon Blanchet, Sergios Tsakatikas, Bruno
Filippi, Jeff Miller, Ulrike Baumann, and Panot.

Music:
Éric Martin
Intro: Sax Attack by Dougie Wood

Main: “In Case You Forgot” by Otis McDonald.

Outro: “Groovy Hip Hop” by Bensound.com
Category
Education

10) Classical Amharic-አንጋፋዊ አማርኛ,
10) ክላሲክ አማርኛ -


አንድ የተወለደ ህፃን ከህፃኑ ጋር የማይገናኝ ሰው ሳይኖር ሲቆይ ከተወሰኑ ቀናት በኋላ ክላሲካል ማጊ ማጊዲ /
ክላሲካል Chandaso ቋንቋ / ማግዳዲ ፕራritrit / ክላሲካል ሄla ባሳ (ሄላ ቋንቋ) / የሚናገር ይሆናል
፡፡ ክላሲካል ፓሊ ተመሳሳይ ናቸው። ቡድሃ በማዲዲ ውስጥ ተናግሯል ፡፡ ሁሉም የ 7111 ቋንቋዎችና ቀበሌኛዎች
የጥንታዊ መጽሂ ማግዳዲ ቀረፃ ጠፍተዋል። ስለሆነም ሁሉም ሌሎች የንግግር ንግግሮች የራሳቸው የተፈጥሮ ቋንቋ
እንዳላቸው ሁሉም የሰው ተፈጥሮአዊ (ፕራርክሪ) ተፈጥሮአዊ (ፕራክሪት) ናቸው ፡፡


About This Website
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This video is about Amharic - a Semitic language related to Arabic, Hebrew,…

https://www.youtube.com/watch?v=tjRgdlZXzXQ
🇲🇦Morocco’s teachers debate: Classical Arabic or local dialect l Al Jazeera English

Al Jazeera English
Published on Sep 29, 2018
Educators in Morocco are asking what language is more important to be taught in schools.
Some say its classical Arabic, while others prefer the more local version.
The mix of languages is also being blamed in part for high drop-out
rates, and now teachers want the government to make an official
decision.
Al Jazeera’s Hiba Morgan has more.

- Subscribe to our channel: http://aje.io/AJSubscribe
- Follow us on Twitter: https://twitter.com/AJEnglish
- Find us on Facebook: https://www.facebook.com/aljazeera
- Check our website: https://www.aljazeera.com/

#aljazeeraenglish
Category
News & Politics

11) Classical Arabic-اللغة العربية الفصحى
11) اللغة العربية الفصحى- اللغة العربية الفصحى


عندما يتم إبقاء الطفل المولود حديثًا معزولًا دون التواصل مع أي طفل ،
بعد بضعة أيام سيتحدث ولغة (براكريت) الطبيعية البشرية المعروفة باسم
الكلاسيكية ماجاهي ماجادي / لغة تشانداسو الكلاسيكية / ماجادي براكريت /
الكلاسيكية هيلا باسا (لغة هيلا) / بالي الكلاسيكية التي هي نفسها. تحدث
بوذا في Magadhi. جميع اللغات واللهجات التي يبلغ عددها 7111 متوقفة عن
التصوير الكلاسيكي Magahi Magadhi. وبالتالي ، كلهم كلاسيكيون في الطبيعة
(براكريت) للبشر ، تمامًا مثل كل التوابل الحية الأخرى لديهم لغاتهم
الطبيعية للتواصل.


About This Website
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Morocco’s teachers debate: Classical Arabic or local dialect l Al Jazeera English

https://www.youtube.com/watch?v=QZ-bF2eQTNU
The Art of Armenian Calligraphy | Ruben Malayan | TEDxAUA

TEDx Talks
Published on May 17, 2018
In this talk, visual artist and calligrapher, Ruben Malayan, speaks
about the ancient culture of Armenian calligraphy and typography. He
shows the most stunning examples of Armenian calligraphy and raises
important questions about the revival and future of this ancient art
form.

Ruben Malayan is an
award-winning art director and visual artist. He has studied painting at
the Terlemezian Art College, and graphics at the Institute of Fine Arts
in Yerevan, Armenia. His career in graphic design spans over twenty
years - crossing over into the fields of visual identity design,
typography and calligraphy. For over a decade he has been working on
research about the art of specialized scripts, and has developed a
portfolio of unique Armenian calligraphy. He is the founder of the
“Armenian Genocide in Contemporary Graphic & Art Posters” (2001,
Amsterdam) project, which has received wide coverage and acclaim in the
international press. His work is featured in “The World Encyclopedia of
Calligraphy” (Sterling, NYC 2011) and number of other publications.
Ruben has lectured and taught workshops in Armenia and abroad, and is
currently teaching Visual Communication course at the American
University of Armenia and drawing classes at the Terlemezyan Art
College. This talk was given at a TEDx event using the TED conference
format but independently organized by a local community. Learn more at https://www.ted.com/tedx
Category
Nonprofits & Activism
12) Classical Armenian-դասական հայերեն,
12) դասական հայերեն-դասական հայերեն,


Երբ նոր ծնված երեխան պահվում է մեկուսացված առանց որևէ մեկի հետ երեխայի
հետ շփվելու, մի քանի օր հետո այն կխոսի և մարդկային բնական (Prakrit)
լեզու, որը հայտնի է որպես Դասական Մագա Մագադի / Դասական Chandaso լեզու /
Magadhi Prakrit / Դասական Hela Basa (Hela Language) / Դասական Pali
որոնք նույնն են: Բուդդան խոսեց Մագադում: Բոլոր 7111 լեզուներն ու
բարբառները դասական Մագահի Մագադիի կրակոցներից են: Այսպիսով, բոլորն էլ
մարդկային էակների դասական բնույթ են կրում (Պրակրիտ), ինչպես բոլոր
կենդանի խոսքերն ունեն իրենց բնական լեզուները հաղորդակցության համար:


About This Website
youtube.com
In this talk, visual artist and calligrapher, Ruben Malayan, speaks about the…


13) Classical Azerbaijani- Klassik Azərbaycan,
13) Klassik Azərbaycan - Klassik Azərbaycan,

Yeni
doğulmuş bir körpə körpə ilə ünsiyyət qurmadan təcrid olunmuş
vəziyyətdə qaldıqda, bir neçə gündən sonra danışacaq və Klassik Magahi
Magadhi / Klassik Çandaso dili / Magadhi Prakrit / Klassik Hela Basa
(Hela Dil) / ilə bilinən insanın təbii (Prakrit) dili.
Eyni olan Klassik Pali. Budda Maqadhidə danışdı. Bütün 7111 dillər və ləhcələr Klassik Magahi Magadhi’nin təsiri altındadır. Deməli, hamısı canlı təbiətdəki Klassikdir (Prakrit), bütün digər canlı nitqlərdə də ünsiyyət üçün öz təbii dilləri var.


https://www.youtube.com/watch?v=S1l9oDiSiEQ
Basque - A Language of Mystery

Langfocus
Published on May 4, 2016
This video is all about the mysteries of Euskara - the Basque language of the Basque people in Europe.

Support Langfocus on Patreon: http://patreon.com/langfocus
Special thanks to: Nicholas Shelokov, Brandon Gonzalez, 谷雨 穆, Adrian
Zhang, Vadim Sobolev, Yixin Alfred Wang, Kaan Ergen, Sky, Romain
Paulus, Panot, Erik Edelmann, Bennet, James Zavaleta, Ulrike Baumann,
Ian Martyn, Justin Faistand, and Panthea Madjidi for their generous
Patreon support.

Thanks to Juan José Oñate for his audio samples of Basque.

Source for info at the 2:50 mark: http://www.sciencemag.org/news/2015/0


Example sentences taken from “A Brief Grammer of Euskara, the Basque
Language” by Itziar Laka, University of the Basque Country. http://pubman.mpdl.mpg.de/pubman/item

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http://langfocus.com

Music:

Dama-May - Primal Drive by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/…)
Source: http://incompetech.com/music/royalty-
Artist: http://incompetech.com/

Outro song: “Cromag Beat” by Silent Partner.
Intro track 1: “Tribal War Council” by Doug Maxwell and Media Right.
Caption author (Korean)
Minki Song
Caption author (Italian)
Renato Raia
Caption authors (French)
Swann Leipälä
Harold Hans
Balaros Pic-de-cobalt
Caption author (German)
MrKnowledge
Caption author (Spanish (Latin America))
Claudio Magallanes
Caption author (Georgian)
Davit Chikvaidze
Caption authors (English)
dangeredwolf
Tiago Scholten
Caption author (Indonesian)
Ragamuffyn
Caption authors (Spanish)
Leandro Solís
Francisco Morales
Jcb Caroxe
David Carro
Ikr Hrreros
Caption author (Russian)
Александр Ковалев
Caption author (Catalan)
Jbcn
Caption author (Turkish)
rıza baran
Caption author (Portuguese)
Ivair Alcântara
Category
Education

14) Classical Basque- Euskal klasikoa,
14) Euskara klasikoa- Euskal klasikoa,


Jaio berri den haurra bakearekin inor isolatu gabe mantentzen denean,
egun batzuk igaro ondoren, Magahi Magadhi Klasikoa / Chandaso hizkuntza
klasikoa / Magadhi Prakrit / Hela Basa Hela Basa (Hela hizkuntza) /
hizkuntza natural (Prakrit) hitz egingo du. Pali klasikoak berdinak
dira. Buda Magadik hitz egin zuen. 7111 hizkuntza eta dialekto guztiak
Magahi Magadhi klasikoaren errodajea da. Hori dela eta, horiek guztiak
gizakiaren izaera klasikoa (Prakrit) dira, beste espezie bizidun guztiek
komunikaziorako hizkuntza naturalak dituzten bezala.


About This Website
youtube.com
This video is all about the mysteries of Euskara - the Basque language of…

https://www.youtube.com/watch?v=1v5S4BwejKg
Differences between Russian, Ukrainian and Belarusian languages

Conor Clyne - Tsar Experience
Published on Dec 13, 2018
Conor’s Russian language for dating course 👉http://bit.ly/2zi3HK5

Conor’s free TRAVEL course 👉 http://bit.ly/2vtoZDn
Conor’s free LANGUAGE course 👉 http://bit.ly/2D0OvVo
Conor’s free DATING in UKRAINE course 👉 http://bit.ly/2E8cRMH


Many thanks to the Jenia, Alina and Nadia for their help with
Ukrainian, Belarusian and Russian. Go give them some love on Instagram! 😀
Jenia: https://www.instagram.com/jurist_jenia/
Alina: https://www.instagram.com/alinkalutse
Nadia: https://www.instagram.com/nadiia_prots/

My Merch Shop 👉https://rdbl.co/2RFIsvR

My cameras on Amazon:
1. Canon 80D 👉 https://amzn.to/2Gx4dtf (upgraded to this camera as of April 2018)
2. Canon G7x Mark ii 👉 https://amzn.to/2uVcfqn (as of April 2018)
3. GoPro Hero5 👉 http://amzn.to/2zJGSwS
4. DJI Phantom 4 drone 👉 http://amzn.to/2iJUlkY
5. iPhone (timelapses) 👉 http://amzn.to/2iG8PyA
6. Canon 70D 👉 http://amzn.to/2zZ7yOu (up until April 2018)
7. Blackmagic Pocket Cinema Camera 👉 http://amzn.to/2iK7pqv (up until March 2018)

My lenses on Amazon:
1. Sigma 18-35mm 👉 https://amzn.to/2Eh9gIh
2. Canon EF-S 10-18mm f/4.5-5.6 IS STM 👉 http://amzn.to/2A3qibt
3. Canon Canon EF 50mm f/1.8 STM) 👉 http://amzn.to/2yP8IK6
4. Panasonic Lumix G X Vario II 👉 http://amzn.to/2BlnnPy

My audio equipment on Amazon:
1. Røde Video shotgun mic 👉 http://amzn.to/2AYK8s1
2. Røde Reporter interview mic 👉 http://amzn.to/2A5gSvZ
3. Røde i-XLR (connect Reporter to iphone) 👉 http://amzn.to/2A6lPFb
4. Røde Lavalier mic 👉 http://amzn.to/2B29aXq
5. Røde deadcat 👉 http://amzn.to/2BNNviv
6. Røde PSA-1 Studio Arm 👉https://amzn.to/2zeUTnZ
7. Røde VideoMic Studio Boom Kit 👉https://amzn.to/2DJTI46
8. Røde VC1 10′ (3.5mm) Stereo Mini Jack Extension Cable 👉https://amzn.to/2Q7z3wk

My lights on Amazon:
1. Aputure H198 LED 👉 http://amzn.to/2A6zPhU
2. Optix Pro V Hot Shoe for LED light 👉 http://amzn.to/2BO9eqy
3. Aputure light dome 👉 http://amzn.to/2Bj1QXY (I actually use a Havox light but it does not appear to be available on Amazon so I recommend the light dome instead)

My accessaries on Amazon:

1. JOBY GorillaPod 👉 http://amzn.to/2AGQJVp
2. Manfrotto tripod 👉 http://amzn.to/2Bk9b9J
3. Feiyu A2000 Gimbal 👉 http://amzn.to/2pakWHf
4. Tarion camera stabilizer 👉 http://amzn.to/2A7iPbC
5. Manfrotto camera bag 👉 http://amzn.to/2yPhS9t
6. Macbook pro (for editing) 👉 http://amzn.to/2BWv63E
7. Adobe Premiere Pro (editing software) 👉 http://amzn.to/2BYZNoQ
8. Final Cut Pro X (editing software) 👉 http://amzn.to/2A7iEgs
9. Belkin Power Bank 👉 http://amzn.to/2Gn8EDn
10. SanDisk SD cards 👉https://amzn.to/2QhcKo8

Website: https://www.tsarexperience.com
YouTube channel: https://www.youtube.com/tsarexperience
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Soundcloud: https://soundcloud.com/tsarexperience

Email: conorclyne@tsarexperience.com

Languages: English
Category
Travel & Events
15) Classical Belarusian-Класічная беларуская,
15) класічная беларуская мова - Класічная беларуская,


Калі толькі што народжанае дзіця застаецца ізаляваным, не маючы зносін з
дзіцем, праз некалькі дзён ён будзе размаўляць і чалавечай натуральнай
(пракрыцкай) мовай, вядомай як Класічная Магахі Магадхі / Класічная мова
Чандаса / Магадхі Пракрыт / Класічная Хела Баса (мова Hela) / Класічныя
палі, якія аднолькавыя. Буда загаварыў у Магададзі. Усе 7111 мовы і
дыялекты здымаюць класічны Магахі Магадхі. Такім чынам, усе яны
класічнага характару (пракрыты) чалавечых істот, як і ўсе астатнія жывыя
спецыі маюць свае прыродныя мовы для зносін.



https://www.youtube.com/watch?v=vNBvMyuOOjM
#3 Top 10 Facts About Human Psychology | Bengali Motivational Video by Broken Glass (Bengali)

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Broken Glass
Published on Feb 21, 2018
#3 Top 10 Facts About Human Psychology | Bengali Motivational Video by Broken Glass (Bengali)

Part 1: https://www.youtube.com/watch?v=z3ke-
Part 2: https://www.youtube.com/watch?v=1tMpf

Perhaps you don’t know some facts about our human psychology. In this video i have just covered 10 facts about human behavior.
Learning something new about yourself is always interesting and
entertaining. And understanding the psychology behind the way we behave,
treat others, and express ourselves can be even more appealing.

Today, we here at Bright Side have compiled a list of the most
surprising psychology facts that can help you better understand yourself
and others.

___________________________________________________________________

Social handles:-

Follow me on Facebook: https://facebook.com/ArchitDebnath

Subscribe my youTube channel: https://youtube.com/brokenglass

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Video Credits:-

Script: Archit Debnath
Voice: Archit Debnath
Video & Animation: Archit Debnath
Publish: Archit Debnath

Thanks for watching!!!
Category
Education
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
16) ধ্রুপদী বাংলা- ক্লাসিক কলা বাংলা,


যখন একজন সদ্য জন্মগ্রহণকারী শিশুকে শিশুর সাথে যোগাযোগ না করেই বিচ্ছিন্ন
রাখা হয়, তখন কয়েক দিনের পরে এটি কথা বলে এবং মানবিক প্রাকৃতিক
(প্রাকৃত) ভাষা ক্লাসিকাল মাগাহী মাগধী / শাস্ত্রীয় চান্দাসো ভাষা / মাগধী
প্রাকৃত / শাস্ত্রীয় হেলা বাসা (হেলা ভাষা) / হিসাবে পরিচিত ধ্রুপদী পালি
যা একই রকম। বুদ্ধ মগধীতে কথা বলেছেন। 7১১১ টি ভাষা এবং উপভাষাগুলি
ক্লাসিকাল মাগাহী মাগধীর শুটিং বন্ধ। সুতরাং এগুলি সমস্তই মানবজাতীয়
প্রকৃতির (প্রাকৃত) প্রকৃতির, ঠিক যেমন অন্যান্য সমস্ত জীবন্ত বক্তৃতা
যোগাযোগের জন্য নিজস্ব প্রাকৃতিক ভাষা রয়েছে।



https://www.youtube.com/watch?v=Nds-mbSwFkk
Slavic Languages Mutual Intelligibility | Polish vs. Bosnian | Country Guessing Game

Ecolinguist
Published on Apr 28, 2019
In this video we test Slavic languages mutual intelligibility again.
🤓🤓🤓 This time I did a collab😎 with a fellow YouTuber from Bosnia - Mirsad from Dinaric Wolf🐺 youtube channel where he does reactions to educational videos.🤓


We’re going to test Polish Bosnian mutual intelligibility by playing a
country guessing game. He’ll be telling me about 5 countries in Bosnian
and I’ll have to guess them. Since I don’t speak any Bosnian, I’ll be
asking him questions in Polish.

Watch the video till the end to see if I managed to guess all 5 countries! 🤓

👨‍🏫🤓🇵🇱 Contact me here if you want to learn Polish with me → http://ecolinguist.com/

🐺Dinaric Wolf youtube channel → https://www.youtube.com/DinaricWolf
Category
Education
17) Classical Bosnian-Klasični bosanski,
17) Klasični bosanski-Klasični bosanski,


Kada se tek rođena beba zadrži izolirana, a da niko ne komunicira s
bebom, nakon nekoliko dana ona će govoriti i ljudskim prirodnim
(prakritskim) jezikom poznatim kao klasični Magahi Magadhi / klasični
jezik Chandaso / Magadhi Prakrit / klasični Hela Basa (Hela jezik) /
Klasični Pali koji su isti. Buda je govorio u Magadhi. Svih 7111 jezika i
dijalekata nestaju s klasične Magahi Magadhi. Dakle, svi su oni
klasične prirode (Prakrit) Ljudskih Bića, baš kao što i svi drugi živi
životi imaju svoje prirodne jezike za komunikaciju.



https://www.youtube.com/watch?v=ngPP3nhKyLA
Language Challenge | BULGARIAN VS. HINDI (ft. Melvin Tseng)

Olive’s Branch
Published on Apr 26, 2017
The language challenge - Bulgarian vs. Hindi with Melvin Tseng!
Guess the word in the other language..I sucked. Not gonna lie. And this
isn’t much of a language challenge but more just a guessing game but
AHH WELL.
………………………………………………………………………………………………………
Melvins Channel: https://www.youtube.com/user/MelvinTseng
Melvins Video: https://youtu.be/Q1T9VoDqaIo

CHECK ME OUT:
IF YOU WANT….
INSTAGRAM: olivesbranch
SNAPCHAT: Oliveraaaaaaaaa
TWITTER: https://twitter.com/OlivessBranch
………………………………………………………………………………………………………

MUSIC USED BY: LIBERTAD MUSIC
CHECK THEM OUT HERE: https://www.youtube.com/channel/UC65i
………………………………………………………………………………………………………

Thank you guys so much for watching! Cyber hugs to all xx
Category
People & Blogs
18) Classical Bulgaria- Класически българск,
18) Класическа България - Класически българскиск,


Когато току-що роденото бебе се държи изолирано, без никой да общува с
бебето, след няколко дни то ще говори и човешки естествен (пракритски)
език, известен като Класически Магахи Магадхи / Класически език Чандасо /
Магадхи Пракрит / Класически Хела Баса (език на Хела) / Класически
Пали, които са еднакви. Буда говори в Магадади. Всички 7111 езика и
диалектите са изстреляни от Classical Magahi Magadhi. Следователно
всички те са класически по природа (пракрит) на човешките същества,
точно както всички останали живи спеки имат свои естествени езици за
комуникация.


About This Website
youtube.com
The language challenge - Bulgarian vs. Hindi with Melvin Tseng! Guess the…

https://www.youtube.com/watch?v=Tobv2lu2exI
The Catalan Language

Langfocus
Published on Sep 29, 2018
This video is all about the Catalan language! Special thanks to Pablo
Pankun Román for his feedback and audio samples. Check out his excellent
Spanish-learning channel called “Dreaming Spanish”: https://www.youtube.com/channel/UCouy

Support Langfocus on Patreon: http://patreon.com/langfocus

Current patrons include:


Jugurtha Ait Juba, Artur Kondrashin, Scott Irons, Quaoar, Zsolt Márta,
Angelina Parish, Lev Osherovich, Marshall Levin, Lisa Dunaway, Pietro
Toniolo, Andres Resendez Borgia, Anjo Barnes, Auguste Fields, Behnam
Esfahbod, Bennett Seacrist, Brandon Gonzalez, Brian Michalowski, David
Anglin, Fiona de Visser, Georgina Toland, Guillermo Jimenez, Jacob
Madsen, John Moffat, Matthew Etter, Michael Arbagi, Michael Cuomo, Paul
Boychuk, Rosalind Resnick, Ruben Sanchez Jr, Sebastian Langshaw,
ShadowCrossZero, Toki Pona, Victoria Goh, Vincent David, Yuko Sunda,
[APG]RoboCop[CL], Adam Fitch, Adam Powell, Adam Vanderpluym, Alberto del
Angel, Alex Hanselka, Ali Muhammed Alshehri, Andrew Woods, Angeline
Biot, Ashley Dierolf, Atsushi Yoshida, Avital Levant, Brent Warner,
Brian Begnoche, Bronwyn Salton, Bruce Schultz, Bruce Stark, Bruno
Filippi, Carl saloga, Charis T’Rukh, Christian Langreiter, Christopher
Lowell, Craig A Stewart, Dave Orum, David LeCount, Diane Young, divad,
Dmitry Stillermann, Don Ross, Donald and Alexandra Wycoff, Donald
Tilley, Edward Wilson, Erin Robinson Swink, fatimahl, Florian
Breitwieser, Frank Sellers, Frédéric Fournier, Greg Gibson, Haiko
Eitzen, Hannes Egli, Harry Kek, Henri Saussure, Ian Smith, James and
Amanda Soderling, James Lillis, JC Edwards, Jeff Miller, Jens Aksel
Takle, Jerry Janowitz, Jessica Morris, JESUS FERNANDO MIRANDA BARBOSA,
JL Bumgarner, Justin Faist, Kenneth M Thomas, Kevin J. Baron, Klaw117,
Kristopher Robinson, Leo Barudi, Lincoln Hutton, Lorraine Inez Lil,
Mahmoud Hashemi, Marco Barcellos, Margaret Langendorf, Mark, Mark
Grigoleit, Mark Kemp, Maurice Chou, Merrick Bobb, Michael Regal, Mikael
Uttermalm, Mike Frysinger, Mohammed A. Abahussain, Nicholas Gentry,
Nicole Tovar, Oleksandr Ivanov, Panot, Pauline Pavon, Peter Andersson,
Peter Nikitin, Phoebe Churches, Pomax, Raymond Thomas, Rick Gerritzen,
Rob Hoskins, Robert (Bob) Dobbin, Robert Sheehan, Roland Seuhs, Ronald
Brady, Scott Fujan, Scott Russell, Sergei Tikhomirov, Sergio Pascalin,
Sergios Tsakatikas, Sierra Rooney, Simon Blanchet, Sophia-Rose Marron,
Spartak Kagramanyan, Steeven Lapointe, Stefan Reichenberger, Suzanne
Jacobs,
Sven Onnerstad, Theophagous, Thomas Mitchell, Tryggurhavn,
veleum, William O Beeman, yasmine jaafar, Zhiyuan Shi, Zsolt Márta, Éric
Martin, 耳血.

Music:
Intro: “Foundation” by Vibe Tracks.
Main: “Time Illusionist” by Asher Fulero.
Outro music: “Rocka” by Text Me Records / Bobby Renz.
Caption author (Spanish (Mexico))
Adam McClure
Caption author (Portuguese (Brazil))
Deivid H.
Caption author (Spanish)
tolo olivares
Caption author (French)
Gaël
Category
Education

19) Classical Catalan-Català clàssic
19) Clàssic clàssic català-català


Quan un bebè acabat de néixer es manté aïllat sense que ningú es
comuniqui amb el nadó, al cap d’uns dies es parlarà i es coneix com a
llenguatge natural (Prakrit) humà conegut com Magahi Clàssic Magadhi /
Llenguatge clàssic Chandaso / Magadhi Prakrit / Clàssic Hela Basa (Hela
Language) / Pali clàssics que són iguals. Buda va parlar a Magadhi.
Totes les 7111 llengües i dialectes estan disparats del clàssic Magahi
Magadhi. Per tant, tots són de naturalesa clàssica (Prakrit) dels éssers
humans, de la mateixa manera que la resta d’espècies vives tenen els
seus propis llenguatges naturals per a la comunicació.


About This Website
youtube.com
This video is all about the Catalan language! Special thanks to Pablo…


https://www.youtube.com/watch…
Learn Filipino While Sleeping 8 Hours - Learn ALL Basic Phrases

Learn Filipino with FilipinoPod101.com
Published on Apr 26, 2018
Are you ready to learn Filipino while sleeping 8 hours? Binaural beats
are specifically meant for sleep learning. Also get your PDF gifts to
learn when not sleeping: https://goo.gl/AdwrJz ↓ Learn more about sleep learning ↓


In this video, we use advanced binaural beats to help you learn the
Filipino language. The video features the most useful phrases in
Filipino. Listen to this as you go to sleep and leave on while you sleep
for the greatest effects. The binaural beats we use in this video will
enhance your learning abilities — and it may even help you sleep better!


Sleep-aided learning functions more like a support system to the waking
brain—reinforcing knowledge but not substituting your daytime study
hours.
You won’t learn Filipino by ONLY watching this video, but it will help you through passive learning.

Music: www.bensound.com

■ Facebook: https://www.facebook.com/FilipinoPod101

Click here to start learning Filipino for free: https://goo.gl/AdwrJz
Category
Education

20) Classical Cebuano-Klase sa Sugbo,
20) Classical Cebuano-Klase sa Sugbo,


Kung ang usa ka bag-ong natawo nga bata gipalain nga wala’y bisan kinsa
nga nakigkomunikar sa bata, pagkahuman sa pila ka adlaw mosulti kini ug
sinultian nga natural (Prakrit) nga gitawag nga Classical Magahi
Magadhi / Classical Chandaso nga sinultian / Magadhi Prakrit / Classical
Hela Basa (Hela Language) / Classical Pali nga parehas. Si Buddha
namulong sa Magadhi. Ang tanan nga 7111 nga mga sinultian ug dayalekto
wala’y salida sa Classical Magahi Magadhi. Mao nga silang tanan mga
Klasikal sa kinaiyahan (Prakrit) sa Mga Tawo sa Tawo, sama sa tanan nga
ubang mga pagpuasa sa kinabuhi adunay ilang natural nga mga sinultihan
alang sa komunikasyon.



https://www.youtube.com/watch…
Cobalt Air First Flight - A320 from LCA to ATH - New Airline’s Inaugural Flight - GoPro Wing View

GreatFlyer
Published on Jun 8, 2016
Once upon a time, a Douglas DC-3 took off from Nicosia to Athens
marking Cyprus Airways’ first flight. 70 years later, at the same time,
10:00, Cobalt Air took off from the same county to the same destination
marking the beginning of a new era for aviation in Cyprus. Buckle up and
enjoy the airline’s first ever scheduled flight, FCB718, which was
reserved for the media as part of the airline’s delegation by the press
team. Watch all cabin action including the safety demonstration and
in-flight service by the cabin crew as well as all phases of the
airline’s inaugural flight!

➤Subscribe for more similar videos: https://www.youtube.com/user/thegreat

Facebook page for more: https://www.facebook.com/thegreatflyer

Watch plane spotting videos from around the world here
https://www.youtube.com/playlist?list

Watch some incredible airshow videos here:
https://www.youtube.com/playlist?list

Watch full flight videos, from the cockpit or the cabin, here
https://www.youtube.com/playlist?list

Watch glider/sailplane cockpit videos here:
https://www.youtube.com/playlist?list

Watch general aviation aircraft flights here:
https://www.youtube.com/playlist?list

*More about my Channel*
My name is Demetris Gregoriou and I am 18 year old aspiring private
pilot from Cyprus. Since I was young, I was always fascinated by
aviation and my goal with this channel is to share with you my passion
for absolutely free. I always try my utmost in providing the world with
every possible kind of aviation videos. Please show me your support by
commenting and liking and/or sharing my videos and subscribing to my
channel! http://goo.gl/2tM0Yd

*Where else you can find me online*
Google+ https://plus.google.com/1000230116771
Facebook group https://www.facebook.com/groups/great

*Seats
Beginning to Top of Climb: Seat 18K
Top of Descent to End: Seat 17A

*Cameras Used*
GoPro Hero 3+ Black @ 1080p Superview
Canon Legria HF G30

*Mount Used*
GoPro suction cup mount
Category
Entertainment
21) Classical Chichewa-Chikale cha Chichewa,
21) Classical Chichewa-Chikale cha Chichewa,


Mwana wobadwa kumene akasungidwa popanda wina kulankhulana ndi mwana,
pakatha masiku angapo amalankhula komanso chilankhulo chaumunthu
(Prakrit) chotchedwa Classical Magahi Magadhi / Chilankhulo cha Chandaso
/ Magadhi Prakrit / Classical Hela Basa (Chilankhulo cha Hela) /
Classical Pali zomwe ndi zofanana. Buddha adalankhula ku Magadhi.
Zilankhulo zonse 7111 ndi zinenedwe zonse zili pa mpukutu wa Classical
Magahi Magadhi. Chifukwa chake onse ndi Classical m’chilengedwe
(Prakrit) of Human Beings, monga zilankhulidwe zina zonse zokhala ndi
zilankhulo zawo zakulankhulirana.


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

当一个刚出生的婴儿被隔离而没有任何人与婴儿交流时,几天之后就会说出人类自然(Prakrit)语言,称为古典Magahi Magadhi /古典Chandaso语言/ Magadhi Prakrit / Classical Hela Basa(Hela语言)/ 古典巴利是一样的。 佛陀在马加迪说话。 所有7111种语言和方言都是古典Magahi Magadhi的拍摄。 因此,所有这些都是人类的古典性(Prakrit),就像所有其他生活方式都有自己的自然语言进行交流一样。


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

當一個剛出生的嬰兒被隔離而沒有任何人與嬰兒交流時,幾天之後就會說出人類自然(Prakrit)語言,稱為古典Magahi Magadhi /古典Chandaso語言/ Magadhi Prakrit / Classical Hela Basa(Hela語言)/ 古典巴利是一樣的。 佛陀在馬加迪說話。 所有7111種語言和方言都是古典Magahi Magadhi的拍攝。 因此,所有這些都是人類的古典性(Prakrit),就像所有其他生活方式都有自己的自然語言進行交流一樣。


24) Classical Corsican-Corsa Corsicana,
24) Corsa Corsicana Corsicana,

Quandu
un criaturu appena natu hè mantinutu isolatu senza chì nimu comunica cù
u zitellu, dopu à pochi ghjorni parlarà e lingua naturale (Prakrit)
umana cunnisciuta cum’è Classica Magahi Magadhi / Lingua Chandaso
Classica / Magadhi Prakrit / Classica Hela Basa (Lingua Hela) /
Pali classicu chì sò listessi. Buddha parlava in Magadhi. Tutte e lingue 7111 è i dialetti sò off shoot of Classico Magahi Magadhi. Dunque
tutti sò di natura Classica (Prakrit) di l’Umani, cume tutte e altre
spezie viventi anu e so lingue naturali per a cumunicazione.



https://www.youtube.com/watch?v=5eEMnZ9KbvY
Your favourite movies and TV series | Easy Croatian 22

Easy Languages
Published on Nov 25, 2018
SUBSCRIBE TO EASY LANGUAGES: http://goo.gl/sdP9nz
FACEBOOK: https://www.facebook.com/easycroatian/
http://www.facebook.com/easylanguages
BECOME A CO-PRODUCER: https://bit.ly/2kyB9nM


Easy Languages is an international video project aiming at supporting
people worldwide to learn languages through authentic street interviews
and expose the street culture of participating partner countries abroad.
Episodes are produced in local languages and contain subtitles in both
the original language as well as in English.
http://www.easy-languages.org/

Producer: Mato Bošnjak
Category
Education
25) Classical Croatian-Klasična hrvatska,
25) Klasična hrvatsko-klasična hrvatska,


Kad se tek rođeno dijete drži izolirano, a da nitko ne komunicira s
djetetom, nakon nekoliko dana ono će govoriti i ljudskim prirodnim
(prakritski) jezikom poznatim kao klasični magahi magadhi / klasični
jezik Chandaso / Magadhi Prakrit / klasični Hela Basa (Hela jezik) /
Klasični Pali koji su isti. Buda je govorio u Magadhi. Svih 7111 jezika i
dijalekata nestaju s klasične Magahi Magadhi. Dakle, svi su oni
klasične prirode (Prakrit) Ljudskih Bića, baš kao što i svi drugi živi
životopisi imaju svoje prirodne jezike za komunikaciju.


About This Website
youtube.com
SUBSCRIBE TO EASY LANGUAGES: http://goo.gl/sdP9nz FACEBOOK: htt…

https://www.youtube.com/watch?v=j1UNrwsA6-k
Czech and Slovak language comparison (with subtitles)

1.8K
264
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Bobo-Slovak
Published on Dec 20, 2016
A native Slovak and a native Czech compared their languages. This is the result.
Skusili sme porovnat slovencinu a cestinu. Takto to dopadlo.
Zkusili jsme porovnat cestinu a slovenstinu. Takto to dopadlo.

Music:
“Meanwhile in Bavaria” Kevin MacLeod (incompetech.com)
Licensed under Creative Commons: By Attribution 3.0 License

List of Slovak and Czech words used in the video:

velbloud [CZ] = ťava [SK] (camel)
hřebík [CZ] = klinec [SK] (nail)
borůvky [CZ] = čučoriedky [SK] (blueberries)
drůbež [CZ] = hydina [SK] (poultry)
zelí [CZ] = kapusta [SK] (cabbage)
řeřicha [CZ] = žerucha [SK] (watercress)
※neither Martin nor I (Slavka) knew the meaning of this word. No wonder
- there was no watercress when we grew up back then in Czechoslovakia!

cencúľ [SK] = rampouch [CZ] (icicle)
krhla [SK] = konev [CZ] (watering can)

potvora [CZ] = potvora [SK] (monster)
drobek [CZ] = omrvinka / odrobinka [SK] (a crumb)
※In Slovak, drobek (plural: drobky) means offals from a chicken or
other animal used in cooking. Bread crumbs in Slovak are odrobinky or
omrvinky (plural form).

žihlava [SK] = kopřiva [CZ]
(stinging nettle [plant that stings and makes your skin swell when you touch it.])

mäsiar [SK] = řezník [CZ] (butcher)
pivnica [SK] = sklep [CZ] (cellar)
baklažán [SK] = lilek [CZ] (eggplant)
murár [SK] = zedník [CZ] (bricklayer/mason)
svokor a svokra [SK] = tchán a tchýně [CZ] (father-in-law and mother-in-law)
Category
Education

26) Classical Czech-Klasická čeština,
26) klasická čeština-klasická čeština,


Když je právě narozené dítě izolováno, aniž by s ním někdo komunikoval,
bude po několika dnech mluvit a lidský přirozený jazyk (Prakrit) známý
jako Klasický Magahi Magadhi / Klasický jazyk Chandaso / Magadhi Prakrit
/ Klasický Hela Basa (jazyk Hela) / Klasické Pali, které jsou stejné.
Buddha promluvil v Magadhi. Všech 7111 jazyků a dialektů je mimo
natáčení klasického Magahi Magadhi. Proto jsou všichni klasickou povahou
(Prakrit) lidských bytostí, stejně jako všichni ostatní speice mají pro
komunikaci své vlastní přirozené jazyky.


About This Website
youtube.com
A native Slovak and a native Czech compared their languages. This is the…



https://www.youtube.com/watch?v=76RgcFhT730
Swedish vs Danish - Language Challenge in Copenhagen

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TheSwedishLad
Published on Apr 29, 2019
Language challenge between a Swedish guy and a Danish girl. I’m trying
to speak Danish and she’s trying to speak Swedish. The languages are
sometimes very similar and sometimes very different. We filmed this in
central wonderful Copenhagen on a quiet pedestrian street. We had so
much fun.

Check the playlist for more language videos: https://www.youtube.com/playlist?list

Swedish Blog: http://martinarvebro.se/
Twitter: http://www.twitter.com/theswedishlad
Facebook: ‪http://www.facebook.com/MartinNotSven
Swedish channel: ‪‪https://www.youtube.com/c/martinarvebro
Instagram: TheSwedishLad
Instagram: TheSwedishLanguage

Intro graphics by Oliver Holmgren & Erica Svejderud
Music used with permission from Epidemic Sound

Cheers
-Martin in Sweden
Category
Howto & Style

27) Classical Danish-Klassisk dansk,Klassisk dansk,
27) Klassisk dansk-klassisk dansk, Klassisk dansk,


Når en lige født baby holdes isoleret uden nogen at kommunikere med
babyen, vil den efter et par dage tale og menneskets naturlige (Prakrit)
sprog kendt som Klassisk Magahi Magadhi / Klassisk Chandaso-sprog /
Magadhi Prakrit / Klassisk Hela Basa (Hela-sprog) / Klassisk Pali, som
er de samme. Buddha talte på Magadhi. Alle 7111 sprog og dialekter er
slået fra klassisk Magahi Magadhi. Derfor har alle mennesker klassisk
karakter (Prakrit) for mennesker, ligesom alle andre levende hastigheder
har deres egne naturlige sprog til kommunikation.


About This Website
youtube.com
Language challenge between a Swedish guy and a Danish girl. I’m trying to…


https://www.youtube.com/watch?v=Qz3HYJIIHPw
Magnus Carlsen’s Dutch Defense Against Fabiano Caruana 🏆

World Chess Championship Preview

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iChess.net
Published on May 16, 2018
How do players like Magnus Carlsen and Fabiano Caruana take down their
toughest opponents? There are quick fixes we can apply to avoid painful
defeats and take down our rivals. Sign up to the FREE masterclass from
GM Lemos ►https://ichs.co/2IlYl6T


We’re anticipating an extremely close battle between Magnus Carlsen and
Fabiano Caruana for the World Chess Championship match in November.
We’re sure that whatever the outcome, it will throw out much excitement,
amazing moves, tense positions and complicated endgames. The big
question is who will win this epic battle and emerge as the World Chess
Champion? Can the favorite, Carlsen, retain his title, or can Caruana
add his name to the list of Chess Champions of history? If any top
player has a chance, it has to be Caruana.

GM Damian Lemos thinks
that it is too close for any safe bets - it is almost impossible to
make any predictions. He says that this year’s World Chess Championship
in London will be as close to 50/50 as you can get, with both players
having next to no weaknesses.

On the one hand we have Magnus
Carlsen who is undoubtedly the greatest player of recent times. Some
believe he could be the greatest player in history, exceeding even the
greats like Garry Kasparov and Bobby Fischer. It’s a reputation well
deserved. Since his victory in the World Championship Match against the
great Vishy Anand in 2013, nobody has been able to match his talent and
take the chess crown away from him.

On the other hand, however,
Fabiano Caruana will prove to be tough competitor for Carlsen. Caruana
fully deserves his spot in the match, having consistently improved over
the past few years. He just gets better and better, and his Candidates
Tournament performance at the beginning of the year was outstanding.
Caruana showed just how impressive he can be, coming out on top of the
best players in the world, including Vladimir Kramnik, Levon Aronian,
and a very in-form Shakhriyar Mamedyarov who would have played well
enough to win any other time.

Caruana has the stronger opening
preparation of the two players. In openings with theory battles, Carlsen
regularly chooses the offbeat lines, but Caruana confidently goes for
the main lines.

In this video, GM Damian Lemos explores a great
game the two played against each other at the 2015 Gashimov Memorial in
which Carlsen opts to play a Dutch Defense, not something we see often
at the top level. Might he try something unusual like this in the big
match in an attempt to throw Caruana out of opening theory early on?

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Category
Education
28) Classical Dutch- Klassiek Nederlands,
28) Klassiek Nederlands- Klassiek Nederlands,


Wanneer een net geboren baby geïsoleerd wordt gehouden zonder dat
iemand met de baby communiceert, spreekt deze na een paar dagen en de
menselijke natuurlijke (Prakrit) taal die bekend staat als Klassieke
Magahi Magadhi / Klassieke Chandaso-taal / Magadhi Prakrit / Klassieke
Hela Basa (Hela-taal) / Klassieke Pali die hetzelfde zijn. Boeddha sprak
in Magadhi. Alle 7111 talen en dialecten zijn off shoot van Classical
Magahi Magadhi. Daarom zijn ze allemaal Klassiek van aard (Prakrit) van
menselijke wezens, net zoals alle andere levende wezens hun eigen
natuurlijke talen voor communicatie hebben.


About This Website
World Chess Championship Preview

https://www.youtube.com/watch?v=G4lS0Yzq37k
My journey with Esperanto

Fingtam Languages
Published on Apr 1, 2019
I started learning Esperanto about 3 and a half years ago because I was
fascinated by a language that could be learned so quickly. It didn’t
take long for me to fall in love with Esperanto, and now I think it is
the most fun language I speak. Esperanto speakers are really friendly
and helpful, and my life wouldn’t be the same without it.

••••••••••••••••••••••••••••••••••••••••••••••••••••••••

New to my channel?


Welcome! I am a Linguistics major and an aspiring polyglot. I speak
English and Spanish, and I am currently learning French and Esperanto. I
make videos twice a week to talk about my methods of learning languages
and to try to help others make language learning faster, easier, and
more fun.

•Twitter: https://twitter.com/fingtamLangs

•Instagram: https://www.instagram.com/fingtam.lan

•My Channel: https://www.youtube.com/c/FingtamLang

•Subscribe: https://www.youtube.com/c/FingtamLang
Category
Education

30) Classical Esperanto-Klasika Esperanto,
30) Klasika Esperanto-Klasika Esperanto,


Kiam ĵus naskita bebo estas izolita sen ke iu ajn komuniku kun la bebo,
post kelkaj tagoj ĝi parolos kaj homan naturan (Prakrit) lingvon
konatan kiel Klasika Magahi Magadhi / Klasika Chandaso-lingvo / Magadhi
Prakrit / Klasika Hela Basa (Hela Lingvo) / Klasikaj Pali, kiuj estas
samaj. Budho parolis en Magadhi. Ĉiuj 7111 lingvoj kaj dialektoj estas
senpage pafitaj de Klasika Magahi Magadhi. Tial ĉiuj el ili estas
Klasikaj laŭ naturo (Prakrit) de Homaj Estaĵoj, same kiel ĉiuj aliaj
vivantaj specioj havas siajn proprajn naturajn lingvojn por komunikado.


About This Website
youtube.com
I started learning Esperanto about 3 and a half years ago because I was…


https://www.youtube.com/watch?v=9FnhgCOnQws
Interesting facts about the Estonian language

Lifey
Published on Sep 22, 2014
http://preparetoserve.com/ESTONIA Interesting facts about the Estonian language, grammar, etc.
Category
Education
1) Classical Estonian- klassikaline eesti keel
31) klassikaline eesti keel - klassikaline eesti keel,


Kui äsja sündinud last hoitakse isoleerituna ilma, et keegi selle
lapsega suhelda saaks, räägib see mõne päeva pärast inimese loomulikku
(prakriti keeles) keelt, mida tuntakse klassikalise ajahi Magadhi nime
all / Klassikaline Chandaso keel / Magadhi prakrit / Klassikaline Hela
Basa (hela keel) / Klassikaline Pali, mis on samad. Buddha rääkis
Magadhis. Kõik 7111 keelt ja murret on Classical Magahi Magadhi välja
jäetud. Seega on kõigil inimestel olemus klassikalise iseloomuga
(prakriti keeles), nagu ka kõigil teistel elavatel kõneviisidel on oma
loomulikud keeled suhtlemiseks.


About This Website
youtube.com
http://preparetoserve.com/ESTONIA Interesting facts about the Estonian…

https://www.youtube.com/watch?v=HOBc9KsTpk0
Similarities Between Hindi and Filipino

Bahador Alast
Published on May 31, 2019
Despite belonging to different language families, Hindi and Filipino
(Tagalog), have a lot of similar words. We will showcase some of the
commonalities between the two languages which come from the ancient
language of Sanskrit. The language challenge will be between Krishnan, a
Hindi speaker from India, and Joan, a Filipino speaker from the
Philippines.

Hindi (हिन्दी)
is a standardized and Sanskritized register of the Hindustani language.
Hindi, written in the Devanagari script, is one of the official
languages of India, Hindi is the fourth most-spoken first language in
the world, after Mandarin, Spanish and English.

Tagalog is an
Austronesian language, which is spoken as a first or a second language
by the majority of the people of the Philippines. Tagalog is officially
named Filipino in its standardized form and along with English it is an
official language in the Philippines. There are over a hundred different
languages native to the Philippines, and Tagalog is the one with the
highest number of speakers. After Tagalog, the largest native language
spoken in the Philippines is Cebuano, followed by numerous other native
languages, some of the largest being Ilocano, Hiligaynon, Waray, Bikol,
Kapampangan, Pangasinan, Maranao, Tausug, Maguindanao, Zamboangueño,
Karay-a, and Surigaonon.

If you live in Toronto, speak a language
that has not been featured on our channel and would like to participate
in a future video, and/or if you have any suggestions or feedback,
please contact us on Instagram:
Shahrzad (@shahrzad.pe): https://www.instagram.com/Shahrzad.pe
Bahador (@BahadorAlast): https://www.instagram.com/BahadorAlast
Category
Entertainment
32) Classical Filipino klassikaline filipiinlane,
32) Classical Filipino klassikaline filipiinlane,


Kapag ang isang bagong ipinanganak na sanggol ay pinananatiling
nakahiwalay nang walang sinumang nakikipag-ugnayan sa sanggol,
pagkatapos ng ilang araw ay magsasalita ito at wika ng tao (Prakrit) na
kilala bilang Classical Magahi Magadhi / Classical Chandaso na wika /
Magadhi Prakrit / Classical Hela Basa (Hela Language) / Classical Pali
na pareho. Nagsalita si Buddha sa Magadhi. Ang lahat ng 7111 wika at
dayalekto ay off shoot ng Classical Magahi Magadhi. Samakatuwid ang
lahat ng mga ito ay Classical sa kalikasan (Prakrit) ng Human Beings,
tulad ng lahat ng iba pang mga nabubuhay na speeches na may sariling
likas na wika para sa komunikasyon.


About This Website
youtube.com
Despite belonging to different language families, Hindi and Filipino…

https://www.youtube.com/watch?v=fBayhmNxK8M
HOW GOOD IS MY FINNISH, REALLY? | FINNISH LANGUAGE TEST

Dave Cad
Published on Aug 3, 2019
Enough messing around. It’s exam day. The Finnish language test starts - now.
Twitch (streaming today!): http://www.twitch.tv/dave_cad
Instagram: http://www.instagram.com/dave.cad
Discord: https://discord.gg/Tyd4GE3

Business inquiries:
moi@davecad.fi

———
F.A.Q.
———
• How old are you? •
31

• How tall are you? •
6ft 4 (or 192 cm)

• Where do you live? •
Helsinki, Finland

• What camera gear do you use in this video?•
Canon EOS R (body)
Canon EF 16-35 f4 L IS
Rode Video Mic Pro+

• What program do you edit with? •
Adobe Premiere Pro CC
Category
People & Blogs
33) Classical Finnish- Klassinen suomalainen,
33) Klassinen suomi - Klassinen suomalainen,


Kun äskettäin syntynyt vauva pidetään eristettynä ilman, että kukaan
kommunikoi vauvan kanssa, muutaman päivän kuluttua se puhuu ja ihmisen
luonnollista (prakrit) kieltä, joka tunnetaan nimellä Classical Magahi
Magadhi / Klassinen Chandaso-kieli / Magadhi Prakrit / Klassinen Hela
Basa (helan kieli) / Klassinen Pali, jotka ovat samoja. Buddha puhui
Magadhissa. Kaikki 7111 kieltä ja murteita ovat Classical Magahi
Magadhin käytöstä. Siksi ne kaikki ovat luonteeltaan klassisia (Prakrit)
ihmisiä, aivan kuten kaikilla muilla elävillä kielillä on omat
luonnolliset kielensä kommunikointiin.


About This Website
youtube.com
HOW GOOD IS MY FINNISH, REALLY? | FINNISH LANGUAGE TEST

https://www.youtube.com/watch?v=EkwTIvHJ4t8
La cuisine française | Easy French 18

34) Classical French- Français classique,
34) Français classique - Français classique


Lorsqu’un bébé qui vient de naître est maintenu isolé sans que personne
ne communique avec lui, après quelques jours, il parlera et une langue
naturelle humaine (Prakrit) connue sous le nom de Classique Magahi
Magadhi / Langue classique Chandaso / Magadhi Prakrit / Classique Hela
Basa (Langue Hela) / Pali classique qui sont les mêmes. Bouddha a parlé à
Magadhi. Tous les 7111 langues et dialectes sont issus du classique
Magahi Magadhi. Par conséquent, ils sont tous de nature classique
(Prakrit) des êtres humains, tout comme tous les autres espaces vivants
ont leurs propres langues naturelles pour la communication.


About This Website
youtube.com
BECOME A MEMBER OF EASY FRENCH: https://www.patreon.com/easyfr…

https://www.youtube.com/watch?v=Bg7tqSy9jxI
Visual Poetry in Frysk

Richard van der Laan
Published on May 24, 2012
Visual arrangement of Frisian poetry on moving canvas. [English subtitles]
Featured on http://www.LondonPoetrySystems.com as August’s 2012 video poem.


Non-profit experiment of combining poetry with visual art. The poem is
written by the Frisian poet Durk van der Ploeg, a dutch writer and poet.
His work is mainly published in the Frisian language and he is a Knight
of the Order of Oranje Nassau.

The images portrait Frisian
landscape architect Siem de Vlas working in his studio and visiting the
grave of the famous dutch landscape architect Lucas Pieters Roodbaard
(1782 - 1851). Roodbaard laid out many English landscape gardens in
major cities in the Netherlands.

The Frisian languages are a
closely related group of Germanic languages, spoken by about 500,000
members of Frisian ethnic groups, who live on the southern fringes of
the North Sea in the Netherlands and Germany. The Frisian languages are
the second closest living languages to English, after Scots.

Concept, Camera, Editing : Richard van der Laan
Poem writer : Durk van der Ploeg
Poem reading : Siem de Vlas
Sound design : Maarten Boogerman

Camera : Panasonic GH2 AVC-Intra Sedna ~140mb/s
Lens : Nikon AF-S 24-70mm f2.8 G ED
Gear : Sachtler FSB-4 75 CF, Gini Rig Follow Focus, Lilliput field monitor
Tools : FCPX, Magic Bullet Looks
Category
People & Blogs
35) Classical Frisian- Klassike Frysk,
35) Klassyk Frysk- Klassike Frysk,


As in krekt berne poppe isolearre wurdt hâlden sûnder dat ien mei de
poppe kommuniseart, sil it nei in pear dagen sprekke en minsklike
natuerlike (Prakrit) taal bekend as Klassike Magahi Magadhi / Klassike
Chandaso-taal / Magadhi Prakrit / Klassike Hela Basa (Hela-taal) /
Klassike Pali dy’t itselde binne. Buddha spriek yn Magadhi. Alle 7111
talen en dialekten binne off-shoot fan Klassike Magahi Magadhi.
Hjirtroch binne se allegear klassyk fan aard (Prakrit) fan minsklike
wêzens, krekt lykas alle oare libbensnelheden har eigen natuerlike talen
hawwe foar kommunikaasje.


About This Website
youtube.com
Visual arrangement of Frisian poetry on moving canvas. [English subtitles]…

https://www.youtube.com/watch?v=5fmMtJIS-SM
Galician Language

Chef Rafi’s Awesome World
Published on Nov 29, 2018
Today we release our FOURTH Galician video introducing the most
beautiful Galician Language!: its Linguistic History, Basic Phrases,
Proverbs and even a tongue twister and pick up line!


This video is a collaboration with Gonzalo Moreira and multiple
delicious octopi. Please don’t forget to visit Gonzalo’s channel too -
he’ll teach you Spanish and Galician!!: https://bit.ly/2NFvuZ5

Want to collaborate with us? Send us your email address in the comments below!

Want to dress like Chef Rafi? Chef Rafi merchandise available here: https://amzn.to/2NHLOZY

Music credits: “Pink Flamingo” by Doug Maxwell; “Yonder Hill and Dale” by Aaron Kenny

#Galicia

#Galiza
#Galician
#Galego
#Gallego
Category
Education

36) Galego clásico-galego clásico,


Cando un bebé acaba de nacer permanece illado sen que ninguén se
comunique co bebé, despois duns días falará e linguaxe natural (Prakrit)
humana coñecida como Magahi Clásico Magadhi / Lingua Chandaso Clásica /
Magadhi Prakrit / Clásica Hela Basa (Lingua Hela) / Pali clásico que
son os mesmos. Buda falou en Magadhi. As 7111 linguas e dialectos están
fóra do disparo do Magahi Magadhi clásico. De aí que todos sexan de
natureza clásica (Prakrit) dos seres humanos, do mesmo xeito que todas
as outras especies vivas teñen as súas propias linguaxes naturais para a
comunicación


About This Website
youtube.com
Today we release our FOURTH Galician video introducing the most beautiful…




https://www.youtube.com/watch?v=RqynXNBiwGo
Gvprtskvni - how is this even a word, Georgian!?

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NativLang
Published on Aug 23, 2019
The Georgian language has some highly unusual syllables. Here’s the linguistics behind its complex consonant clusters.

Subscribe for more: https://www.youtube.com/subscription_
Become my patron: https://www.patreon.com/NativLang

~ Briefly ~


Starting from one clustery word, we’ll go on a journey looking for the
“root” of this record-breaking consonant phenomenon known as Georgian.
We’ll quickly pass over some of its standout characteristics, from its
ejective sounds to its striking writing system, before we settle down
into Georgian’s atypical syllable structure.

Not only are its
syllables long, they’re full of sonority violations. This happens thanks
to the language’s morphology, particularly the way its verbs put pieces
together. We’ll end with a contrast between the clustered but
relatively benign gvprtskvni-like verbs versus ones that look
deceptively easier to say but have much trickier grammar.

~ Credits ~

Art, narration, animation and some of the music by Josh from NativLang

Sources for claims made, and credits for most of the music, fonts, sfx:
https://docs.google.com/document/d/1F

Music:
See my doc above for song titles. Credit to these talented creators:
- Kevin MacLeod (incompetech.com)
- Josh Woodward (joshwoodward.com)
- Jason Shaw (audionautix.com)
Category
Education
37) Classical Georgian-კლასიკური ქართული,
37) კლასიკური ქართული - კლასიკური ქართული,


როდესაც ახლახან დაბადებული ბავშვი ინახება იზოლირებულად, რომ არავისთან
არ დაუკავშირდეს პატარას, რამდენიმე დღის შემდეგ ის ილაპარაკებს და
ადამიანის ბუნებრივ (პრაკრიტულ) ენაზე, რომელიც ცნობილია როგორც კლასიკური
მაგაგი მაგადი / კლასიკური ჩანდას ენა / Magadhi Prakrit / კლასიკური Hela
Basa (Hela Language) / კლასიკური პალი, რომლებიც იგივეა. ბუდა მაგდაში
ლაპარაკობდა. ყველა 7111 ენა და დიალექტი არის კლასიკური მაგაგი მაგადიის
გასროლა. აქედან გამომდინარე, ყველა მათგანი კლასიკური ბუნებით (Prakrit)
ადამიანის არსებაა, ისევე, როგორც ყველა სხვა ცოცხალ სიტყვას, აქვს
საკუთარი ბუნებრივი ენები კომუნიკაციისთვის.


About This Website
youtube.com
The Georgian language has some highly unusual syllables. Here’s the…


https://www.youtube.com/watch?v=NcxvQI88JRY
German Language Compared to other Languages

sri ad
Published on Jan 10, 2014
Category
People & Blogs

38) Classical German- Klassisches Deutsch,
38) Klassisches Deutsch,


Wenn ein gerade geborenes Baby isoliert gehalten wird, ohne dass jemand
mit dem Baby kommuniziert, spricht es nach einigen Tagen eine
menschliche natürliche (Prakrit) Sprache, die als klassische Magahi
Magadhi / klassische Chandaso Sprache / Magadhi Prakrit / klassische
Hela Basa (Hela Sprache) / bekannt ist. Klassische Pali, die gleich
sind. Buddha sprach in Magadhi. Alle 7111 Sprachen und Dialekte stammen
vom klassischen Magahi Magadhi. Daher sind alle von ihnen klassischer
Natur (Prakrit) des Menschen, genau wie alle anderen lebenden Gewürze,
die ihre eigenen natürlichen Sprachen für die Kommunikation haben.


About This Website
youtube.com

https://www.youtube.com/watch?v=VeTeK9kvxyo
Thespis, Athens, and The Origins of Greek Drama: Crash Course Theater #2

CrashCourse
Published on Feb 16, 2018
This week on Crash Course Theater, Mike is acting like theater started
in Greece. Well, for the western theater, this is true. The earliest
recorded drama in the west arose in Athen, and these early plays grew
out or religious ritual. Namely, they evolved from the worship of
Dionysus, god of wine, fertility, and RITUAL MADNESS. That’s right. I
said RITUAL MADNESS

Crash Course is on Patreon! You can support us directly by signing up at http://www.patreon.com/crashcourse

Thanks to the following Patrons for their generous monthly contributions that help keep Crash Course free for everyone forever:


Mark Brouwer, Nickie Miskell Jr., Jessica Wode, Eric Prestemon, Kathrin
Benoit, Tom Trval, Jason Saslow, Nathan Taylor, Divonne Holmes à Court,
Brian Thomas Gossett, Khaled El Shalakany, Indika Siriwardena, Robert
Kunz, SR Foxley, Sam Ferguson, Yasenia Cruz, Daniel Baulig, Eric Koslow,
Caleb Weeks, Tim Curwick, Evren Türkmenoğlu, Alexander Tamas, Justin
Zingsheim, D.A. Noe, Shawn Arnold, mark austin, Ruth Perez, Malcolm
Callis, Ken Penttinen, Advait Shinde, Cody Carpenter, Annamaria Herrera,
William McGraw, Bader AlGhamdi, Vaso, Melissa Briski, Joey Quek, Andrei
Krishkevich, Rachel Bright, Alex S, Mayumi Maeda, Kathy & Tim
Philip, Montather, Jirat, Eric Kitchen, Moritz Schmidt, Ian Dundore,
Chris Peters, Sandra Aft, Steve Marshall

Want to find Crash Course elsewhere on the internet?
Facebook - http://www.facebook.com/YouTubeCrashC
Twitter - http://www.twitter.com/TheCrashCourse
Tumblr - http://thecrashcourse.tumblr.com
Support Crash Course on Patreon: http://patreon.com/crashcourse

CC Kids: http://www.youtube.com/crashcoursekids
Caption authors (English)
Queenie Lee
Nadia Estep
Bella Rain
Category
Education

39) Classical Greek-Κλασσικά Ελληνικά,
39) Κλασική Ελληνική-Κλασική English,


Όταν ένα νεογέννητο μωρό φυλάσσεται απομονωμένο χωρίς κάποιον που
επικοινωνεί με το μωρό, μετά από λίγες μέρες θα μιλήσει και η ανθρώπινη
φυσική γλώσσα (Prakrit) γνωστή ως Κλασική Magahi Magadhi / Κλασική
γλώσσα Chandaso / Magadhi Prakrit / Κλασική Hela Basa (Hela Language)
Κλασική Pali που είναι τα ίδια. Ο Βούδας μίλησε στο Μαγαδί. Όλες οι 7111
γλώσσες και οι διαλέκτους είναι εκτός πυροβολισμού του Classical Magahi
Magadhi. Ως εκ τούτου, όλα αυτά είναι κλασικά στη φύση (Prakrit) των
Ανθρώπων, ακριβώς όπως όλες οι άλλες ζωντανές speices έχουν τις δικές
τους φυσικές γλώσσες για την επικοινωνία.


About This Website
youtube.com

https://www.youtube.com/watch?v=6kUNxF4ul1E
આખું અમેરિકા ગજાવે છે આ ગુજરાતી ટેણીઓ | Sparsh Shah | Motivational Story in Gujarati |

Fun for Gujaratis
Published on May 12, 2018
Sparsh Shah is a 14-year-old Indian American born with a disease called
Osteogenesis Imperfecta which means his bones are brittle/fragile and
are more prone to fractures. He has 135 fractures till now. Despite all
the odds, he is gifted with an amazing voice and a sharp brilliant mind.
He also has a great memory. He has written and sung various songs with
his rapper avatar name called PURHYTHM. His song Eminem - ‘’Not Afraid'’
has got millions of views on youtube. Also he was given a ted talk on
the topic ‘’how a 13 year old changed impossible to i’m possible'’.
Chech out the video to see Sparsh’s motivational story in Gujarati.

Video and Photos Credit: To Sparsh Shah’s Youtube channel and Facebook Photos

To see more about Sparsh Shah ,check out his youtube channel with this link:
https://www.youtube.com/user/hirenonweb

Please Like Share and Subscribe Fun for Gujaratis for such more great content!
Category
Entertainment

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,


જ્યારે ન્યાયી બાળકને બાળક સાથે વાત કર્યા વિના કોઈને અલગ રાખવામાં આવે
છે, ત્યારે થોડા દિવસો પછી તે બોલાશે અને માનવીય પ્રાકૃતિક (પ્રાકૃત) ભાષા
જેને ક્લાસિકલ મગહિ મગધિ / ક્લાસિકલ ચંદાસો ભાષા / મગધી પ્રાકૃત / ક્લાસિકલ
હેલા બાસા (હેલા ભાષા) / તરીકે ઓળખાય છે / ક્લાસિકલ પાલી જે સમાન છે.
બુદ્ધ મગધિમાં બોલ્યા. બધી 7111 ભાષાઓ અને બોલીઓ શાસ્ત્રીય મગહિ મગધિના શૂટ
છે. આથી, તે બધા માણસોના પ્રાકૃતિક (પ્રાકૃત) પ્રાકૃતિક છે, જેમ કે અન્ય
તમામ જીવંત ભાષણોની સંદેશાવ્યવહાર માટે તેમની કુદરતી ભાષાઓ છે.

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08/29/19
Classical Romanian-Clasic românesc, to 111) Classical Zulu-I-Classical Zulu
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108) Classical Xhosa-IsiXhosa zesiXhosa,
I-108) I-Classical isiXhosa-IsiXhosa StudioXhosa,

Xa
usana olusandul ‘ukuzalwa lugcinwa lodwa kungekho mntu unxibelelana
nomntwana, emva kweentsuku ezimbalwa luyakuthetha njengolwimi
lweClassical Chandaso / Magadhi Prakrit / Classical Hela Basa
Classical Pali ezifanayo. U-Buddha uthethile kuMagadhi. Zonke iilwimi kunye neilwimi ezingama-7111 zikho kwiClassical Magahi Magadhi. Ke, zonke ziClassical kwindalo (njengazo zonke ezinye iitauro eziphilayo zinolwimi lwazo lwendalo).


109) Classical Yiddish- קלאסישע ייִדיש
109) קלאסישע יידיש- קלאסישע ייִדיש

ווען
אַ פּונקט געבוירן בייבי איז אפגעזונדערט אָן ווער עס יז קאַמיונאַקייטינג
מיט די בעיבי, נאָך אַ ביסל טעג עס וועט רעדן ווי אַ קלאסישע טשאַנדאַסאָ
שפּראַך / Magadhi Prakrit / Classical Hela Basa
קלאַסיש פּאַלי וואָס זענען די זעלבע. בודאַ גערעדט אין מאַגאַדהי. כל די 7111 שפראַכן און דייאַלעקץ זענען אַוועק פון די קלאסישע מאַגאַהי מאַגאַדהי. דעריבער
אַלע פון זיי זענען קלאַסיש אין נאַטור (פּונקט ווי אַלע אנדערע לעבעדיק
ספּידז האָבן זייער אייגן נאַטירלעך שפראַכן פֿאַר קאָמוניקאַציע).


110) Classical Yoruba-Yoruba Yoruba,
110) Alailẹgbẹ Alailẹgbẹ Yoruba-English Yoruba,

Nigbati
a ba fi ọmọ ti o ṣẹṣẹ wa ni iyasọtọ laisi ẹnikẹni sọrọ pẹlu ọmọ, lẹhin
ọjọ diẹ o yoo sọ bi ede Classical Chandaso / Magadhi Prakrit / Kilasika
Hela Basa
Pali Ayebaye eyiti o jẹ kanna. Buddha sọ ni Magadhi. Gbogbo awọn ede ati awọn iledìí 7111 ni o wa ni titu titu ti Ayebaye Magahi Magadhi. Nitorinaa, gbogbo wọn jẹ Ayebaye ni Iseda (bii gbogbo awọn ọrọ alãye miiran ni awọn ede ti ara wọn fun ibaraẹnisọrọ).


111) Classical Zulu-I-Classical Zulu
111) Classical Zulu-I-Classical Zulu

Lapho
umntwana osanda kuzalwa egcinwa yedwa ngaphandle kokuxhumana nengane,
ngemuva kwezinsuku ezimbalwa izokhuluma njengolimi lweClassical Chandaso
/ Magadhi Prakrit / Classical Hela Basa
Classical Pali okuyizinto ezifanayo. UBuddha ukhulume kuMagadhi. Zonke izilimi nezinhlobo zezilimi ezingama-7111 ziluhlobo lweClassical Magahi Magadhi. Ngakho-ke, wonke angama-Classical in Nature (njengazo zonke ezinye izinkulumo eziphilayo anezilimi zawo zemvelo zokuxhumana).


01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living speices have their own natural
languages for communication.
in 01) Classical Magahi Magadhi,


02) Classical Chandaso language,
03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
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,Klassískt 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,класичен малгашки,
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 Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,

102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,

106) Classical Vietnamese-Tiếng Việt cổ điển,

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש


110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu



















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

Awakeness Practices


All 84,000 Khandas As Found in the Pali Suttas


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


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



ESSENCE OF TIPITAKA
Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
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?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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LESSON 3104 Thu 29 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma
Filed under: General
Posted by: site admin @ 2:44 am


LESSON 3104 Thu 29 Aug 2019

TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma

http://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-079.html



SN 22.79 (S iii 86)

Khajjanīya Sutta

{excerpt}


— Consumed —
[khajjati]

This sutta provides a succinct definition of the five khandhas.



Note: info·bubbles on every Pali word


01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,


29) Classical English,Roman




Kiñca, bhikkhave, rūpaṃ vadetha?Ruppatī·ti{1} kho, bhikkhave, tasmārūpa·nti vuccati. Kena ruppati? Sītena-pi ruppati, uṇhena-pi ruppati, jighacchāya-pi ruppati, pipāsāya-pi ruppati, ḍaṃsa-makasa-vātātapa-sarīsapa-samphassena-pi ruppati. ‘Ruppatī·ti kho, bhikkhave, tasmārūpa·nti vuccati.


And why, bhikkhus, do you call it ‘Rūpa’? ‘It is oppressed’,{1} bhikkhus, that is why it is called ‘Rūpa’. Oppressed by what? Oppressed by cold, oppressed by heat, oppressed by hunger, oppressed by thirst, oppressed by the contact with gadflies, mosquitoes, wind, sun and creeping things. ‘It is oppressed’, bhikkhus, that is why it is called ‘Rūpa’.


Kiñca, bhikkhave, vedanaṃ vadetha?Vedayatī·ti kho, bhikkhave, tasmāvedanā·ti vuccati. Kiñca vedayati? Sukham-pi vedayati, dukkham-pi vedayati, adukkham-asukham-pi vedayati. ‘Vedayatī·ti kho, bhikkhave, tasmāvedanā·ti vuccati.


And why, bhikkhus, do you call it ‘Vedanā’? ‘It feels’, bhikkhus, that is why it is called ‘Vedanā’. And what does it feel? It feels sukha, it feels dukkha, it feels adukkham-asukha. ‘It feels’, bhikkhus, that is why it is called ‘Vedanā’.


Kiñca, bhikkhave, saññaṃ vadetha?Sañjānātī·ti kho, bhikkhave, tasmāsaññā·ti vuccati. Kiñca sañjānāti? Nīlam-pi sañjānāti, pītakam-pi sañjānāti, lohitakam-pi sañjānāti, odātam-pi sañjānāti. ‘Sañjānātī·ti kho, bhikkhave, tasmāsaññā·ti vuccati.


And why, bhikkhus do you call it ‘Saññā’? ‘It recognizes’, bhikkhus, that is why it is called ‘Saññā’.
And what does it recognize? It recognizes blue, it recognizes yellow,
it recognizes red, it recognizes white. ‘It recognizes’, bhikkhus, that
is why it is called ‘Saññā’.


Kiñca, bhikkhave, saṅkhāre vadetha?Saṅkhatam-abhisaṅkharontī·ti kho, bhikkhave, tasmāsaṅkhārā·ti vuccati. Kiñca saṅkhatam-abhisaṅkharonti? Rūpaṃ rūpattāya saṅkhatam-abhisaṅkharonti, vedanaṃ vedanattāya saṅkhatam-abhisaṅkharonti, saññaṃ saññattāya saṅkhatam-abhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatam-abhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatam-abhisaṅkharonti. ‘Saṅkhatam-abhisaṅkharontī·ti kho, bhikkhave, tasmāsaṅkhārā·ti vuccati.


And why, bhikkhus, do you call them ‘Saṅkhāras’? ‘They fabricate fabricated things’, bhikkhus, that is why they are called ‘Saṅkhāras’. And which fabricated things do they fabricate? They fabricate Rūpa as a fabricated thing for the state of having form,{3} they fabricate Vedanā as a fabricated thing for the state of being sensitive, they fabricate Saññā as a fabricated thing for state of being perceptive, they fabricate Saṅkhāras as fabricated things for the state of being fabricated, they fabricate Viññāṇa
as a fabricated thing for the state of being conscious. ‘They fabricate
fabricated things’, bhikkhus, that is why they are called ‘Saṅkhāras’.


Kiñca, bhikkhave, viññāṇaṃ vadetha?Vijānātī·ti kho, bhikkhave, tasmāviññāṇa·nti vuccati. Kiñca vijānāti? Ambilam-pi vijānāti, tittakam-pi vijānāti, kaṭukam-pi vijānāti, madhuram-pi vijānāti, khārikam-pi vijānāti, akhārikam-pi vijānāti, loṇikam-pi vijānāti, aloṇikam-pi vijānāti. ‘Vijānātī·ti kho, bhikkhave, tasmāviññāṇa·nti vuccati.


And why, bhikkhus do you call it ‘Viññāṇa’? ‘It cognizes’, bhikkhus, that is why it is called ‘Viññāṇa’.
And what does it cognize? It cognizes sour, it cognizes bitter, it
cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes
non-alkaline, it cognizes salty, it cognizes bland.{2} ‘It cognizes’, bhikkhus, that is why it is called ‘Viññāṇa’.




Bodhi leaf





Notes


1. oppressed: ruppati. Each of the five khandhas’
name in this sutta is derived from a verb. Here, it seems the
derivation is not strictly etymological, which gives to the explanation a
subtly humoristic connotation.


2. it cognizes sour… bland: this definition of Viññāṇa is somewhat similar to that of Saññā. It might be helpful to consider that in this case, Saññā would rather recognize the taste of rice or apple while Viññāṇa
would simply cognize the ‘raw materials’ on the basis of which the
former would perform its recognition, with the support of what has been
learnt from past experience.


3. They fabricate Rūpa as a fabricated thing for the state of having form: Rūpaṃ rūpattāya saṅkhatam-abhisaṅkharonti

Bhikkhu Bodhi translates: ‘They construct conditioned form as form’.

Thanissaro Bhikkhu: ‘For the sake of form-ness, they fabricate form as a fabricated thing.’

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#02
§ 4. Visit by Asita

    1. At the moment when the child was born, there dwelt
on the Himalayas a great sage named Asita.

    2. Asita heard that the gods over the space of the
sky were shouting the word “Buddha” and making it resound. He beheld them
waving their garments and coursing hither and thither in delight. He thought,
what if I were to go and find out the land in which he was born?

    3. Surveying with his divine eyes the whole of the
Jambudvipa, Asita saw that a boy was born in the house of Suddhodana, shining
with all brilliance, and that it was over his birth that the gods were
excited.

    4. So the great sage Asita, with his nephew Nardatta,
rose up and came to the abode of Raja Suddhodana, and stood at the door
of his palace.

    5. Now Asita, the sage, saw that at the door of
Suddhodana’s palace many hundred thousand beings had assembled. So he approached
the door-keeper and said, “Go, man, inform the Raja that a sage is standing
at the door.”

    6. Then the door-keeper approached Suddhodana and
with clasped hands said, “Know, O Raja, that an aged sage, old and advanced
in years, stands at the door, and says that he desires to see you.”

    7. The king prepared a seat for Asita and said to
the door-keeper, “Let the sage enter.” So coming out of the palace the
door-keeper said to Asita, “Please go in.”

    8. Now Asita approached King Suddhodana and, standing
in front of him, said, “Victory, Victory, O Raja, may you live long, and
rule thy kingdom righteously.”

    9. Then Suddhodana in reverence to Asita fell at
his feet and offered him the seat; and seeing him seated in comfort, Suddhodana
said, “I do not remember to have seen thee before this, O Sage! With what
purpose has thou come hither? What is the cause?”

    10. Thereupon Asita said to Suddhodana, “A son is
born to thee, O Raja! Desiring to see him, have I come.”

    11. Suddhodana said, “The boy is asleep, O Sage!
Will you wait for a while? ” The sage said, “Not long, O King, do such
great beings sleep. Such good beings are by nature wakeful.”

    12. Then did the child, out of compassion for Asita,
the great sage, make a sign of awaking.

    13. Seeing that the child had become awake, Suddhodana
took the boy firmly in both hands and brought him into the presence of
the sage.

    14. Asita, observing the child, beheld that it was
endowed with the thirty-two marks of a great man and adomed with the eighty
minor marks, his body surpassing that of Sakra [and] Brahma, and his aura
surpassing them a hundred thousand-fold [he] breathed forth this solemn
utterance, “Marvellous, verily, is this person that has appeared in the
world,” and rising from his seat clasped his hands, fell at his feet, made
a rightwise circuit round, and taking the child in his own hand stood in
contemplation.

    15. Asita knew the old well-known prophecy that
anyone endowed with the thirty-two marks of a great man, as Gautama was,
has two careers open to him, and no third. “If he becomes a householder,
he will become a universal monarch. But if he goes forth from the home
to a homeless life, he will become a fully enlightened Buddha.”

    16. Asita was sure that the child would not remain
a householder.

    17. And looking at the child he wept, and shedding
tears, sighed deeply.

    18. Suddhodana beheld Asita shedding tears, and
sighing deeply.

    19. Beholding him thus weeping, the hair of his
body rose, and in distress Suddhodana said to Asita, “Why, O Sage, dost
thou weep and shed tears, and sigh so deeply? Surely, there is no misfortune
in store for the child.”

    20. At this Asita said to the Raja, “O King, I weep
not for the sake of the child. There will be no misfortune for him. But
I weep for myself.”

    21. “And why?” asked Suddhodana. Asita replied,
“I am old, aged, advanced in years, and this boy will without doubt become
a Buddha and attain supreme and complete enlightenment; and having done
so, will turn the supreme wheel of the Doctrine that has not been turned
before him by any other being in the world; for the weal and happiness
of the world will he teach his Doctrine.”

    22. “The religious life, the Doctrine, that he will
proclaim will be good in the beginning, good in the middle, good in the
end, complete in the letter and the spirit, whole and pure.”

    23. “Just as an Oudumbara flower at some time and
place arises in the world, even so at some time and place, after countless
cycles, revered Buddhas arise in the world. So also, O Raja! this boy will
without doubt obtain supreme, complete enlightenment, and having done so
will take countless beings across the ocean of sorrow and misery to a state
of happiness.”

    24. ” But I shall not see that Buddha. Hence, O
Raja, I weep, and in sadness I sigh deeply, for I shall not be able to
reverence him.”

    25. The king thereafter offered to the great sage
Asita and Nardatta, his nephew, suitable food, and having given him robes,
made a rightwise circuit round him.

    26. Thereupon Asita said to Nardatta, his nephew,
“When thou shalt hear, Nardatta, that the child has become a Buddha, then
go and take refuge in his teachings. This shall be for thy weal and welfare
and happiness.” So saying, Asita took leave of the Raja and departed for
his hermitage.

http://www.columbia.edu/…/00ambe…/ambedkar_buddha/01_1.html…
§ 4. அசிதாவின் வருகை

1. குழந்தை பிறந்த தருணத்தில், இமயமலையில் அசிதா என்ற பெரிய முனிவர் வசித்து வந்தார்.
2. வானத்தின் இடைவெளியில் உள்ள தெய்வங்கள் “புத்தர்” என்ற வார்த்தையை
கூச்சலிட்டு அதை மீண்டும் எழுப்புகின்றன என்று ஆசிதா கேள்விப்பட்டார்.
அவர்களுடைய ஆடைகளை அசைப்பதையும், அங்கும் இங்குமாக மகிழ்வதையும் அவர்
கண்டார். அவர் நினைத்தார், நான் சென்று அவர் பிறந்த நிலத்தைக்
கண்டுபிடித்தால் என்ன செய்வது?
3. ஜம்புத்விபா முழுவதையும் தனது
தெய்வீகக் கண்களால் ஆராய்ந்த ஆசிதா, சுத்தோதனாவின் வீட்டில் ஒரு சிறுவன்
பிறக்கிறான் என்பதையும், எல்லா புத்திசாலித்தனத்தாலும் பிரகாசிக்கிறான்
என்பதையும், அவன் பிறந்த பிறகுதான் தெய்வங்கள் உற்சாகமாக இருப்பதையும்
கண்டான்.
4. ஆகவே, ஆசிதா என்ற பெரிய முனிவர், தனது மருமகன்
நர்தத்தாவுடன், எழுந்து, ராஜ சுத்தோதனாவின் தங்குமிடத்திற்கு வந்து, தனது
அரண்மனையின் வாசலில் நின்றார்.
5. இப்போது ஆசிதா என்ற முனிவர்,
சுத்தோதனாவின் அரண்மனையின் வாசலில் பல லட்சம் மனிதர்கள் கூடியிருப்பதைக்
கண்டார். எனவே அவர் கதவுக் காவலரை அணுகி, “போ, மனிதனே, ஒரு முனிவர் வாசலில்
நிற்கிறான் என்று ராஜாவுக்குத் தெரிவிக்கவும்” என்றார்.
6.
பின்னர் கதவுக் காவலர் சுத்தோதனனை அணுகி, கைகளால், “ராஜா, ஒரு வயதான
முனிவர், வயதானவர்களாகவும், ஆண்டுகளில் முன்னேறியவர்களாகவும், வாசலில்
நிற்கிறார், அவர் உங்களைப் பார்க்க விரும்புகிறார் என்று கூறுகிறார்” என்று
கூறினார்.
7. ராஜா அசிதாவுக்கு ஒரு இருக்கை தயார் செய்து, வீட்டு
முனையரை நோக்கி, “முனிவர் உள்ளே செல்லட்டும்” என்றார். எனவே
அரண்மனையிலிருந்து வெளியே வந்து கதவைத் திறப்பவர் அசிதாவிடம், “தயவுசெய்து
உள்ளே செல்லுங்கள்” என்றார்.
8. இப்போது அசிதா சுத்தோதன மன்னனை
அணுகி, அவருக்கு முன்னால் நின்று, “ராஜா, வெற்றி, வெற்றி, நீ நீண்ட காலம்
வாழட்டும், உன் ராஜ்யத்தை நீதியாக ஆளட்டும்” என்றாள்.
9. பின்னர்
ஆசிதாவைப் பயபக்தியுடன் சுத்தோதனா அவரது காலடியில் விழுந்து அவருக்கு
இருக்கை வழங்கினார்; அவர் ஆறுதலுடன் அமர்ந்திருப்பதைக் கண்ட சுத்தோதனா,
“முனிவரே, இதற்கு முன் உன்னைப் பார்த்ததாக எனக்கு நினைவில் இல்லை! நீ என்ன
நோக்கத்துடன் இங்கு வந்தாய்? காரணம் என்ன?”
10. அதன்பின் ஆசிதா
சுத்தோதனனிடம், “ராஜா, உனக்கு ஒரு மகன் பிறக்கிறான்! அவனைக் காண
ஆசைப்பட்டேன், நான் வந்திருக்கிறேன்” என்று கூறினார்.
11.
சுத்தோதனா, “பையன் தூங்குகிறான், முனிவரே! நீங்கள் சிறிது நேரம்
காத்திருப்பீர்களா?” என்று முனிவர் கூறினார், “ராஜா, நீண்ட காலமாக,
இதுபோன்ற பெரிய மனிதர்கள் தூங்குவார்களா? இதுபோன்ற நல்ல மனிதர்கள்
இயற்கையால் விழித்திருக்கிறார்கள்.”
12. அப்பொழுது குழந்தை, பெரிய முனிவரான அசிதாவிடம் இரக்கமின்றி விழித்திருப்பதற்கான அடையாளத்தை ஏற்படுத்தியது.
13. குழந்தை விழித்திருப்பதைப் பார்த்து, சுத்தோதனா சிறுவனை இரு
கைகளிலும் உறுதியாக எடுத்து முனிவரின் முன்னிலையில் கொண்டு வந்தான்.

14. குழந்தையை கவனித்த ஆசிதா, அது ஒரு பெரிய மனிதனின் முப்பத்திரண்டு
மதிப்பெண்களைக் கொண்டிருப்பதாகவும், எண்பது சிறிய மதிப்பெண்களுடன்
அடங்கியிருப்பதைக் கண்டார், அவரது உடல் சக்ரா [மற்றும்] பிரம்மாவின் உடலை
விடவும், அவரது ஒளி ஒரு லட்சத்தை தாண்டியது “அற்புதமானவர், நிச்சயமாக, இந்த
உலகில் தோன்றியவர்” என்று அவர் சொன்னார், மேலும் அவர் தனது
இருக்கையிலிருந்து எழுந்து கைகளை இறுகப் பற்றிக் கொண்டார், அவரது காலடியில்
விழுந்தார், வலதுபுறமாக சுற்று சுற்று செய்தார், தனது கையில் குழந்தை
சிந்தித்து நின்றது.
15. க ut தமாவைப் போலவே, ஒரு பெரிய மனிதனின்
முப்பத்திரண்டு மதிப்பெண்களை எவரும் வழங்கிய பழைய நன்கு அறியப்பட்ட
தீர்க்கதரிசனத்தை அசிதா அறிந்திருந்தார், அவருக்கு இரண்டு வேலைகள்
திறக்கப்பட்டுள்ளன, மூன்றில் ஒரு பகுதியும் இல்லை. “அவர் ஒரு
வீட்டுக்காரராக மாறினால், அவர் ஒரு உலகளாவிய மன்னராக மாறுவார். ஆனால் அவர்
வீட்டிலிருந்து வீடற்ற வாழ்க்கைக்கு வெளியே சென்றால், அவர் ஒரு முழு
அறிவார்ந்த புத்தராக மாறுவார்.”
16. குழந்தை வீட்டுக்காரராக இருக்காது என்பதில் அசிதா உறுதியாக இருந்தார்.
17. அவர் அழுத குழந்தையைப் பார்த்து, கண்ணீர் வடித்தார், ஆழ்ந்த பெருமூச்சு விட்டார்.
18. சுத்தோதனா ஆசிதா கண்ணீர் வடிப்பதைக் கண்டார், மேலும் ஆழ்ந்த பெருமூச்சு விட்டாள்.
19. அவர் இவ்வாறு அழுதுகொண்டிருப்பதைக் கண்டு, அவரது உடலின் கூந்தல்
உயர்ந்தது, துயரத்தில் சுத்தோதனா ஆசிதாவிடம், “ஏன், முனிவரே, நீ ஏன்
அழுகிறாய், கண்ணீர் வடிக்கிறாய், மிகவும் ஆழமாக பெருமூச்சு விடுகிறாய்?
குழந்தை.”
20. இதைக் கண்ட அசிதா ராஜாவிடம், “ராஜா, நான்
குழந்தைக்காக அழவில்லை. அவருக்கு எந்த துரதிர்ஷ்டமும் ஏற்படாது. ஆனால் நான்
எனக்காக அழுகிறேன்.”
21. “ஏன்?” என்று கேட்டார் சுத்தோதனா. அதற்கு
பதிலளித்த ஆசிதா, “நான் வயதாகிவிட்டேன், வயதானவள், ஆண்டுகளில்
முன்னேறியவன், இந்த சிறுவன் சந்தேகமின்றி ஒரு புத்தனாக மாறி உயர்ந்த
மற்றும் முழுமையான ஞானத்தை அடைவான்; அவ்வாறு செய்தால், அவனுக்கு முன்பாக
மாறாத கோட்பாட்டின் உச்ச சக்கரத்தை மாற்றிவிடுவான் உலகில் வேறு எவராலும்;
உலகின் களைப்புக்கும் மகிழ்ச்சிக்கும் அவர் தனது கோட்பாட்டைக் கற்பிப்பார்.

22. “அவர் அறிவிக்கும் மத வாழ்க்கை, கோட்பாடு, ஆரம்பத்தில்
நல்லது, நடுவில் நல்லது, முடிவில் நல்லது, கடிதத்திலும் ஆவியிலும்
முழுமையானது, தூய்மையானது.”
23. “உலகில் ஒரு நேரத்தில் மற்றும்
இடத்தில் ஒரு ஓடும்பரா மலர் எழுவது போல, சில நேரத்திலும் இடத்திலும்,
எண்ணற்ற சுழற்சிகளுக்குப் பிறகு, மதிப்பிற்குரிய புத்தர்கள் உலகில்
எழுகிறார்கள். அதேபோல், ராஜா! இந்த சிறுவன் சந்தேகத்திற்கு இடமின்றி
உச்சத்தைப் பெறுவான் , முழுமையான அறிவொளி, அவ்வாறு செய்தால் எண்ணற்ற
மனிதர்களை துக்கம் மற்றும் துயரத்தின் கடல் முழுவதும் மகிழ்ச்சியான
நிலைக்கு அழைத்துச் செல்லும். “
24. “ஆனால் நான் அந்த புத்தரைக்
காணமாட்டேன். ஆகையால், ராஜா, நான் அழுகிறேன், சோகத்தில் ஆழ்ந்த பெருமூச்சு
விடுகிறேன், ஏனென்றால் நான் அவரைப் போற்ற முடியாது.”
25. அதன்பிறகு ராஜா பெரிய முனிவரான அசிதா மற்றும் நர்தட்டா, அவரது மருமகன், பொருத்தமான உணவு மற்றும் ஹெக்டேருக்கு வழங்கினார்


26. அதன்பின்னர் அசிதா தனது மருமகனான நர்தத்தாவிடம், “குழந்தை
புத்தராகிவிட்டதாக நார்தட்டா, நீங்கள் கேட்கும்போது, போய் அவருடைய
போதனைகளில் தஞ்சமடைங்கள். இது உங்களது களைப்புக்கும் நலனுக்கும்
மகிழ்ச்சிக்கும் இருக்கும்” என்று கூறினார். எனவே, அசிதா ராஜாவை விட்டு
வெளியேறி தனது துறவிக்கு புறப்பட்டார்.

https://www.youtube.com/watch?v=BnHIWlxryMo
The Buddha And His Dhamma | புத்தரும் அவர் தம்மமும் | Mrs. M P Chithra | Gandhi Study Centre

Vijayan G
Published on Jan 24, 2018
Category
People & Blogs


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1. The capital of the Sakyas was the city called Kapilavatsu, perhaps after…

57) Classical Korean-고전 한국어,

57) 한글 고전

http://wisdomquotes.com/buddha-quotes/

150 부처가 당신을 더 현명하게 만들 것입니다 (빠른)

마음이 욕구로 가득 차 있지 않은 사람에게는 두려움이 없습니다. 불

부처 따옴표는 다른 지혜에 의존하지 않고 자신의 구원을 해결

자신의 구원을 이루십시오. 다른 사람에게 의존하지 마십시오. 불

부처님은 당신의 난로 지혜로할만한 가치가있는 것을 인용합니다.

무엇이든 할 가치가 있다면, 온 마음을 다해 그렇게하십시오. 불

부처는 사람이 말하고 다시 이야기하기 때문에 지혜롭지 않다고 말하지만 평화 롭고 사랑스럽고 두려움이 없다면 지혜로운 지혜 따옴표라고합니다.

사람이 말하고 다시 이야기하기 때문에 지혜로운 사람은 아닙니다. 그러나 만약 그가 평화 롭고 사랑이 많고 두려움이 없다면 그는 현명하게 지혜 롭습니다. 불

부처 따옴표는 자신의 지혜를 제외하고 성소를 찾지 않습니다.

자기 자신 이외의 사람에게는 성소를 찾지 마십시오. 불

부처는 아무도 우리를 구하지 못하지만 우리는 스스로 길을 걸어야 할지도 모른다고 인용합니다.

아무도 우리 자신을 구하지 않습니다. 아무도 할 수없고 아무도 할 수 없습니다. 우리 스스로 길을 걸어야합니다. 불

부처 인용구 순수한 비 이기적인 삶을 살 것입니다.

순수한 비 이기적인 삶을 살려면 풍요로운 가운데 자신의 것으로 간주해서는 안됩니다. 불

부처님은 우리가 지혜 인용구를 생각한 결과입니다

우리 모두는 우리가 생각한 결과입니다. 부처님 짹 짹짹

부처 따옴표는 우리를 지혜롭게 돌볼 사람이 도움이 필요할 때 다른 사람들을 돌보지 못합니다

도움이 필요할 때 다른 사람을 돌보지 않으면 누가 돌볼 것입니까? 불

부처님은 지혜를 넘어 세상을 행복하게하는 사람을 인용합니다

진리를 대하는 사람은이 세상과 그 너머에서 행복합니다. 불

최고의 부처님 인용구

조금이라도 있어도 줘.

현명하게 살았던 사람은 죽음조차 두려워하지 않아야합니다.

관개 시설 수로; fletchers는 화살표를 똑바로; 목수는 나무를 구부린다; 현명한 주인 자신.

한방울 씩 물이 채워져 있습니다. 마찬가지로, 지혜로운 사람은 조금씩 모아서 선한 것으로 가득 차 있습니다.

가장 큰 선물은 사람들에게 당신의 깨달음을주고, 공유하는 것입니다. 가장 커야합니다.

내가주는 힘에 대해 내가 아는 것을 알고 있다면, 어떤 식 으로든 식사를하지 않고는 한 번의 식사 만해서는 안됩니다.

고통의 근원은 애착입니다.

사랑으로 화난 사람을 침묵 시키십시오. 악한 사람을 친절하게 침묵하십시오. 관대하게 비참한 사람을 침묵 시키십시오. 거짓말 쟁이를 진실로 침묵 시키십시오.

의견이있는 사람들은 서로를 귀찮게합니다.

단단한 바위가 바람에 흔들리지 않더라도 칭찬이나 비난에 의해서도 흔들리지 않습니다.

당신 스스로 노력해야합니다. 부처는 길을 가리 킵니다.

자신의 생각이 지키지 않는 한 아무것도 당신을 해칠 수 없습니다.

묵상하십시오… 나중에 후회하지 않도록 지체하지 마십시오.

천 개의 빈 단어보다 더 나은, 평화를 가져다주는 한 단어입니다.

이해는 잘 표현 된 단어의 핵심입니다.

악을 중단하고 선을 배양하고 마음을 정화하십시오. 이것이 부처님의 가르침입니다.

명상과 고독의 기쁨. 자신을 작성하고 행복하세요. 당신은 찾는 사람입니다.

오늘해야 할 일을 열심히하십시오. 누가 알아? 내일, 죽음이 온다.

당신이있는 것은 당신이 있었던 것입니다. 당신이 될 것은 지금하는 일입니다.

당신이 항상 말을 제안한다면 그것은 사실입니까, 필요합니까, 친절합니까.

영적 길에서 당신을지지 할 사람이 없다면 혼자 걸어가십시오.

부처는 그 말을 인용한다…
영감 부처 인용

그만 해요 말하지 않는다. 궁극적 인 진실은 생각조차하지 않습니다. 트윗하려면 클릭

우리는 우리가 생각하는 것입니다. 우리가 생각하는 모든 것은 우리의 생각과 함께 일어난다. 우리의 생각으로 우리는 세상을 만듭니다.

큰 바다에는 한 가지 맛, 소금의 맛이있는 것처럼,이 가르침과 훈련에도 하나의 맛, 해방의 맛이 있습니다.

더 이상 갈망과 갈증이 더 이상 존재하지 않는 사람. 어떻게 추적 할 수 있습니까?

인내는 가장 어려운 분야 중 하나이지만, 마지막 승리가 오는 것은 인내하는 것입니다.

깨어있는 그에게는 밤이 길다. 피곤한 사람에게는 길다. 참된 법을 모르는 어리석은 자에게는 생명이 길다.

하늘의 세상에는 귀중한 보석이 무엇이든지, 깨어 난 사람과 비교할만한 것은 없습니다.

우리의 삶은 우리의 마음에 의해 형성됩니다. 우리는 우리의 생각이됩니다. 기쁨은 결코 떠나지 않는 그림자와 같은 순수한 생각을 따릅니다.

보기에는 아름답지만 향기가없는 좋은 꽃처럼, 좋은 말은 그에 따라 행동하지 않는 사람에게는 열매가 없습니다.영원한 우리의 이론은 껍질을 통해 길을 잃지 않은 병아리가 외부 세계를 형성 할 수있는 것들만큼이나 귀중합니다.

아이디어로만 존재하는 아이디어보다 개발되고 실행되는 아이디어가 중요합니다.

그러나 당신이 읽는 많은 성스러운 단어들, 그러나 많은 사람들이 말하는 것입니다.

혼돈은 모든 복합적인 것들에 내재되어 있습니다. 부지런히 노력하십시오.

https://www.youtube.com/watch?v=ld4EpjJazhY

Gautam Buddha의 살아 움직이는듯한 인생 이야기 영어 | 어린이를위한 영어의 도덕적 가치 이야기

자갈 살
2016 년 10 월 18 일 발행
“Sundarban 취침 시간 이야기 || 아이들을위한 3 가지 논스톱 동물 이야기 || 에피소드 7, 8, 9 || 힌디어 4K 비디오”
https : //www.youtube.com/watch? v = t9WS2 …-~-
최신 어린이 노래보기 ………
https : //www.youtube.com/watch? v = DYMK4 … 자갈은 어린이를위한 영어로 Gautam Buddha Moral Values 이야기를 제시합니다.

부처의 탄생
친절한 왕자
결혼
예기치 않은 광경
밝은

어린이를위한 Gautam Buddha 도덕적 가치 이야기.

가장 인기 있고 유명한 정직 및 친절 이야기, 우정 및 공생 이야기, 돌보는 및 용서 이야기, HD 품질의 어린이를위한 영어 존중 및 도움 이야기.


Pebbles는 또한 할머니 이야기, 어린이를위한 할아버지 이야기, 어린이를위한 도덕 이야기, 어린이를위한 동물 이야기,
어린이를위한 정글 이야기, 어린이를위한 Panchatantra 이야기, Birbal the Wise, Tenali Raman,
Fairy Tales 등 다양한 이야기를 제공합니다. .

Pebbles English Stories 채널을 통해 모든 연령대의 어린이, 어린이 및 어린이를위한 가장 인기 있고 흥미로운 고대 이야기.

자갈 Gautam Buddha 도덕적 가치 이야기는 영어로
Gautam Buddha의 탄생, Gautam Buddha 친절한 왕자, Gautam Buddha의 결혼, Gautam Buddha는 예기치 않은 광경을 본다, Gautam Buddha는 계몽된다

https : //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

짧은 불상

애착은 고통으로 이어집니다.

모든 존재가 행복한 마음을 갖기를 바랍니다.

모든 존재에 대한 걱정에서 태어났습니다.

나는 기적입니다.

주전자가 한 방울 씩 채워집니다.

모든 인간은 자신의 건강이나 질병의 저자입니다.

날카로운 칼처럼 혀… 피를 뽑지 않고 죽인다.
이 웹 사이트에 대하여
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Gautam Buddha의 살아 움직이는듯한 인생 이야기 영어 | 어린이를위한 영어의 도덕적 가치 이야기부처는 인생, 가족 및 우정에 대해 인용합니다

마치 마지막 행동 인 것처럼 모든 행동을 완수하십시오. 트윗하려면 클릭

미덕은 선이 사랑하는 것보다 악에 의해 더 박해를받습니다.

아무것도 단독으로 존재하는 것은 없습니다. 모든 것이 다른 모든 것과 관련이 있습니다.

순도 또는 불순물은 자신에 달려 있습니다. 아무도 다른 사람을 정화 할 수 없습니다.

어머니와 아버지를 지원하고 아내와 자녀를 소중히하고 단순한 생계를 유지하기 위해; 행운을 빕니다.

한 순간은 하루를 바꿀 수 있고, 어느 날은 인생을 바꿀 수 있고, 한 인생은 세상을 바꿀 수 있습니다.

삶의 흐름을 알고, 마모를 느끼지 않으며, 수선이나 수리가 필요없는 그녀.

성실하고 사악한 친구는 야수보다 두려워해야합니다. 야수는 몸에 상처를 줄 수 있지만 악한 친구가 마음에 상처를 줄 것입니다.

사람들이주의를 기울여주의를 기울여 우리가 말해야 할 말은 무엇이든들을 수 있고 그들에게 영향을 미치게됩니다.

게으르다는 것은 짧은 죽음의 길이며 부지런한 것은 삶의 방식입니다. 어리석은 사람들은 게으르고 현명한 사람들은 부지런합니다.

찾는 사람이 더 낫거나 동등한 동반자를 찾지 못하면, 독방적인 길을 추구하도록하십시오.

우리가 하나의 꽃의 기적을 분명히 볼 수 있다면, 우리의 삶 전체가 바뀔 것입니다.

부처 사랑과 감사에 인용

진정한 사랑은 이해에서 나옵니다. 트윗하려면 클릭

전 세계를 향한 무한한 사랑을 발산하십시오.

온 우주의 어느 누구보다도 당신 자신도 당신의 사랑과 애정이 필요합니다.

야망은 지연과 라이벌 모두 참을성이없는 사랑과 같습니다.

사랑은 다른 사람에게 내면의 가장 큰 영혼의 선물이므로 둘 다 전체가 될 수 있습니다.

모든 존재에 대한 포용적인 생각을 당신의 것으로하십시오.

우리는 사랑의 친절로 마음의 해방을 발전시키고 발전시키고, 그것을 우리의 차량으로 만들고, 우리의 기초를 만들고, 그것을 안정시키고, 스스로 운동하고, 완전하게 완성 할 것입니다.

증오는 언제라도 증오로 끝나지 않습니다. 사랑으로 미움이 멈 춥니 다. 이것은 변경할 수없는 법입니다.

50 명을 사랑하는 사람에게는 50 번의 고통이 있습니다. 아무도 사랑하지 않는 사람은 고통이 없습니다.

친절은 예외가 아니라 자연스러운 삶의 방식이되어야합니다.

사랑스러운 말, 환영하는 말만하십시오. 연설은 다른 사람들에게 악을 가져 오지 않을 때 즐거운 일입니다.

살아있는 존재를 해치는 사람은 귀족이라고 불리지 않습니다. 생명체를 해치지 않으면 서 고귀한 사람이라고합니다.

깊이 배우고 숙련되고, 잘 훈련되고, 잘 사용하는 단어를 사용하는 것은 행운입니다.

어머니가 자신의 삶을 가진 유일한 자녀를 보호 하듯이 모든 사람에 대한 무한한 사랑을 키우도록하십시오.

살아있는 존재들에게 동정심이없는 사람 : 그를 버림받은 사람으로 알고있다.

오늘 많이 배우지 않으면 최소한 조금 배웠고 조금 배우지 않으면 아프지 않았고 아프면 깨어나고 감사하겠습니다. 적어도 우리는 죽지 않았다. 감사합니다.

부처가 마음을 인용하고 자신을 마스터

그는 자신이 할 수 있다고 생각하는 사람입니다. 트윗하려면 클릭

적이나 원수가 아닌 사람 자신의 마음으로 악한 길로 유혹합니다.

주의를 기뻐하십시오! 당신의 생각을 잘 지키십시오!

모든 것은 마음에 근거하고, 마음에 이끌 리며, 마음에 의해 만들어집니다. 당신이 오염 된 마음으로 말하고 행동한다면, 황소의 바퀴가 황소의 발자취를 따라갈 때 고통이 따를 것입니다.

훈련되지 않은 마음만큼 불순종하는 것은 없으며, 훈련 된 마음만큼 순종적인 것은 없습니다.

슬픔에서 벗어나고, 더럽혀진 곳에서, 깨끗하게 된 더러움에서, 두려움에서 해방 된 두려움에서 운세의 공포에 휩싸이지 않는 마음-이것이 가장 큰 축복입니다.

갈라진 틈과 틈새의 강에서 알 수 있습니다. 작은 통로의 강은 시끄럽게 흐르고 큰 흐름은 침묵합니다. 가득 차 있지 않은 것은 소음을냅니다. 가득 찬 것은 조용합니다.

당신은 찾는 사람입니다. 당신의 손과 발, 당신의 말과 생각을 숙달하십시오.

마른 냇가의 웅덩이에있는 물고기처럼 내 의미에서 under 치며 그들을 보아라. 이것을보고, 내 상태가 아닌 상태에서 애착을 형성하지 않고 살아라.

‘나도 마찬가지입니다. 나도 그래요.”자신과 비슷한 점을 그려서 죽이거나 다른 사람을 죽이지 마십시오.

모든 경험은 마음으로 만들어지고, 마음으로 만들어지는 주인으로서 마음을 갖습니다.


건강을 즐기고, 가족에게 진정한 행복을 가져다주고, 모두에게 평화를 가져 오려면 먼저 자신의 마음을 징계하고
통제해야합니다. 사람이 마음을 다 스릴 수 있다면 깨달음의 길을 찾을 수 있으며, 모든 지혜와 미덕이 자연스럽게 올 것입니다.

모든 잘못은 마음 때문에 발생합니다. 마음이 변화되면 잘못을 저지를 수 있습니까?

우리가 오늘있는 것은 어제의 생각에서 비롯되며 현재의 생각은 내일의 삶을 만듭니다. 우리의 삶은 우리의 마음의 창조입니다.자신을 정복 한 사람은 천 남자를 수천 번 물리 친 사람보다 훨씬 위대한 영웅입니다.

지적 사고가 한계에 도달하면 초월 지능이 높아지고, 사물이 진실하고 본질적인 성격으로 실현되어야한다면, 사고 과정은 더 높은인지 능력에 호소하여 초월되어야합니다.

나는 잘못을 찾는 다른 사람의 그릇 의도를 보지 않을 것이다.

외부 세계는 단지 마음 자체의 활동을 나타내는 것일 뿐이며, 단순히 차별과 거짓 추리 습관 때문에 외부 세계로 이해합니다. 제자는 사물을 진실하게 바라 보는 습관을 가져야합니다.

마음은 모든 정신 상태보다 우선합니다. 마음은 그들의 최고입니다. 그들은 모두 마음이 새겨 져 있습니다.

순수한 마음으로 사람이 행복을 말하거나 행동한다면, 결코 떠나지 않는 그림자처럼 그를 따릅니다.

행복과 기쁨에 부처님에 의해 인용

행복으로가는 길은 없습니다 : 행복은 길입니다. 트윗하려면 클릭

당신의 일과 말이 자신과 다른 사람들에게 유익 할 때 행복이 온다.

jhana를 향한 계몽 된 사람은 숲에서 기쁨을 찾아야하고 나무 밑에서 jhana를 연습하여 자신의 만족을 얻어야합니다.

하나의 양초로 수천 개의 양초를 밝힐 수 있으며 양초의 수명이 단축되지 않습니다. 공유함으로써 행복은 결코 줄어들지 않습니다.

후회가없는 사람에게는 기쁨이 생기는 것이 본성입니다.

좋은 일을하도록 마음을 정하십시오. 반복해서하면 기쁨으로 가득 차게 될 것입니다.

과거에 살지 말고 미래를 꿈꾸지 말고 현재 순간에 마음을 집중하십시오. 참조 : 현재 생활을 시작하기위한 10 가지 팁

사람이 선을 행하면 반복해서 해주십시오. 행복은 선의 축적이기 때문입니다.

우리는 생각에 의해 형성되고 형성됩니다. 사심없는 생각으로 마음이 형성되는 사람들은 말하거나 행동 할 때 기쁨을줍니다. 기쁨은 그들을 떠나지 않는 그림자처럼 그들을 따릅니다.

명상과 영성에 대한 부처의 인용문

촛불이 불없이 타지 않는 것처럼, 사람들은 영적인 삶없이 살 수 없습니다. 트윗하려면 클릭

지금이 순간과 같이 삶을 깊이 바라보고있는 명상가는 안정성과 자유에 머물러 있습니다.

명상은 지혜를 가져옵니다. 중재의 부족은 무지를 떠난다. 당신을 인도하는 것과 당신을 방해하는 것을 잘 알고, 지혜로 이끄는 길을 선택하십시오.

스님이 자신의 생각과 숙고로 계속 추구하는 것은 그의 인식의 성향이됩니다.

참조 : 내향 인용문
평화, 용서 및 가자에 대한 부처님의 인용문

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평화를 얻으려면 자신을 단호하게 훈련하십시오. 트윗하려면 클릭


사실, 완전히 담금질 된 현자는 모든면에서 편안하게 휴식을 취합니다. 불이 식고 연료가 부족한 사람에게는 욕망이 들리지
않습니다. 모든 부착물이 끊어졌고 심장은 고통에서 멀어졌습니다. 고요한 그는 최대한 편안하게 쉬고 있습니다. 마음은 평화의 길을
찾았습니다.

혼자 앉고 혼자 자고 홀로 걷는 사람은 힘들고 혼자서 정복하는 숲의 고독에서 기쁨을 발견 할 것입니다.

당신이 조용한 것을 방해하지 않도록, 당신에게 주어진 것을 거절하거나 다른 사람에게 주어진 것에 손을 뻗지 마십시오.

분개 한 생각이없는 사람들은 분명히 평화를 찾습니다. 트윗하려면 클릭

지혜와 미덕에 대한 부처의 인용문

그가 바보라는 것을 아는 바보는 훨씬 더 현명합니다. 트윗하려면 클릭

발생의 본질이 무엇이든지 중단의 본질이 있습니다.

유니티는 바이너리에서만 나타날 수 있습니다. 화합 자체와 화합의 개념은 이미 두 가지입니다.

이 세상 한가운데서 각 사람이 자신의 잔해에 달라 붙는 남자 나 여자에게 적절한 행동은 무엇입니까? 이 홍수에서 사람들이 서로를 지나갈 때 적절한 인사는 무엇입니까?

자신을 돌볼 때 다른 사람들을 돌볼 수 있습니다. 다른 사람들을 돌볼 때, 당신은 자신을 돌 봅니다.

아무도 다른 사람의 잘못을 찾지 않도록하십시오. 아무도 다른 사람들의 누락과 커미션을 보지 못하게하십시오. 그러나 자신의 행동, 완료 및 실행 취소를 보자.

참된 주인은 선과 구속, 비폭력, 절제, 순결하게 진리 안에서 살아갑니다.

말이나 행동으로 화를 내지 마십시오. 적당히 먹습니다. 당신의 마음에 산다. 가장 높은 의식을 찾으십시오. 법에 따라 자신을 마스터하십시오. 이것이 깨어 난 간단한 가르침입니다.


인생은 하프 현과 같습니다. 너무 꽉 조이면 연주되지 않습니다. 너무 느슨하면 매달리면 아름다운 소리를내는 긴장감이
중간에 있습니다.단순히 들었 기 때문에 아무것도 믿지 마십시오. 단순히 많은 사람들이 말하고 소문이 있기 때문에 아무것도 믿지
마십시오. 종교 서적에 기록되어 있기 때문에 아무것도 믿지 마십시오. 단지 선생님과 장로의 권위만을 믿지 마십시오. 전통은 여러
세대 동안 전해져 왔기 때문에 믿지 마십시오. 그러나 관찰과 분석 후에, 어떤 것이 이성과 일치하고 하나의 이익과 이익에
도움이된다는 것을 알게되면 그것을 받아들이고 그에 따라 생활하십시오.

보물이 땅에서 밝혀 지듯이 선한 행위에서 미덕이 나타나고, 순수하고 평화로운 마음에서 지혜가 나타납니다. 인간의 미로를 안전하게 걸 으려면 지혜의 빛과 미덕의 인도가 필요합니다.

현명한 사람들은 곡식이 체를 통해 체로 거두어 질 때 그들의 생각으로 연설을 형성했습니다.

Muses와 같은 미덕은 항상 그룹으로 볼 수 있습니다. 좋은 원칙은 어떤 유방에서도 독방 적으로 발견되지 않았습니다.

캄마와 니 바나에 부처님에 의해 인용

Bodhisattva의 차량에 착수 한 사람은“나는 모든 존재를 너바나로 인도하고, 너바나의 영역으로 아무것도 남기지 않아야한다 ‘’고 결정해야합니다. 이 너바나의 영역은 무엇입니까?

변화, 실패와 고통에 부처님에 의해 인용

변화 외에는 아무것도 없습니다. 트윗하려면 클릭

열정과 같은 불도없고, 증오와 같은 상어도없고, 어리 석음과 같은 올무가 없으며, 탐욕과 같은 급류가 없습니다.

이전과 현재 모두 내가 묘사 한 것은 고통과 중단의 고통입니다.

적시에 해독제가 뱀의 독을 검사하여 신속하게 퍼지는 뱀의 독을 검사 할 수 있기 때문에, 진노가 발생하자마자 진노를 억제 할 수 있습니다.

생명이있는 모든 사람이 고통에서 구해 지길 바랍니다.

다른 사람의 결점은 쉽게 볼 수 있지만 자신의 결점을보기는 어렵습니다. 하나는 바람에 잘 알려진 왕겨와 같은 다른 사람들의 결점을 보여 주지만, 교활한 도박꾼이 주사위를 숨기면서 자신의 결점을 숨 깁니다.

부처가 두려움에 인용하다

‘나는’이라는 개념에 붙어있는 사람들은 세계를 불쾌하게하는 사람들을 배회하고 있습니다. 트윗하려면 클릭

의심의 습관보다 더 무서운 것은 없습니다. 의심은 사람들을 분리시킵니다. 우정을 붕괴시키고 즐거운 관계를 끊는 독입니다. 자극하고 아파하는 가시입니다. 죽이는 검입니다.

갈증에 휩싸인 남자는 으르렁 거리는 토끼처럼 달려갑니다. 그러므로 열정을 잃지 않고 노력함으로써 초조 한 목마름을 피하십시오.

우리가 악에 대해 싫어하는 느낌을 가질 때, 고요하다고 느낄 때, 좋은 가르침을 들으면서 기쁨을 얻게됩니다. 이런 감정을 가지고 고마워 할 때 두려움이 없습니다.

우리가 분노를 느끼는 순간 우리는 이미 진리에 대한 노력을 중단하고 스스로를 위해 노력하기 시작했습니다.

부처가 분노와 질투에 인용하다

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당신은 당신의 분노에 대해 처벌받지 않을 것이며, 당신의 분노에 의해 처벌받을 것입니다. 트윗하려면 클릭

헐렁한 옷처럼 자아를 착용하십시오.

어떤 사람들은 우리가 죽어야한다는 것을 이해하지 못하지만, 이것을 깨닫는 사람들은 싸움을 해결합니다.

이 세상에서 증오는 결코 증오에 의해 진정되지 않습니다. 증오심만으로 증오심이 사라집니다. 이것은 영원한 법입니다.

모두 폭력으로 떨린다. 모두 죽음을 두려워합니다. 자신을 다른 사람의 자리에두면 죽이거나 다른 사람을 죽일 수 없습니다.

나는 세상과 논쟁하지 않습니다. 오히려 저와 분쟁하는 세계입니다.

그들은 침묵을 지키는 사람들을 비난하고, 많이 말하는 사람들을 비난하며, 적당히 말하는 사람들을 비난합니다. 세상에는 책임이없는 사람이 없습니다.

인식과 견해에 집착하는 사람들은 세상을 불쾌하게하는 사람들을 방황합니다.

화를내는 사람에게 화를 내지 않는 사람은 승리하기 어려운 전투에서 승리합니다.

분노는 마음 속에 소중히 남아있는 한 결코 사라지지 않을 것입니다. 원한의 생각을 잊어 버리 자마자 분노는 사라질 것입니다.

당신이받은 것을 과대 평가하거나 다른 사람들을 부러워하지 마십시오. 다른 사람들을 부러워하는 사람은 마음의 평화를 얻지 못합니다.따로 따로 세상에서 가장 큰 불행이 있습니다. 동정심에는 세상의 진정한 힘이 있습니다.

스스로 램프가 되어라. 자신의 피난처가 되십시오. 다른 사람을 찾지 마십시오. 모든 것이 통과해야. 부지런히 노력하십시오. 포기하지 마십시오.

사물의 상승과 하락을 보지 않고 백 년을 사는 것보다 사물의 상승과 하락을 보며 하루를 사는 것이 좋습니다.

방향을 바꾸지 않으면 방향이 바뀔 수 있습니다.

더 많은 인내심 따옴표, 힘 따옴표
부처님 건강에 인용

건강은 가장 큰 선물이며 만족은 가장 큰 부이며 충실은 최고의 관계입니다. 불

몸을 건강하게 유지하는 것은 의무입니다… 그렇지 않으면 우리는 마음을 강하고 깨끗하게 유지할 수 없습니다.

“완두콩

건강이 없으면 생명은 생명이 아닙니다. 그것은 죽음의 이미지 인 언어와 고통의 상태 일 뿐이다.

마음과 몸 모두를위한 건강의 비결은 과거에 대해 애통하지 않고 미래에 대해 걱정하지 않고 미래를 예상하지 않고 현명하고 현명하게 현재의 순간을 사는 것입니다.

부처가 진실을 인용하다

진리를 향해 노력하지 못한 사람들은 생활의 목적을 놓쳤습니다. 트윗하려면 클릭

이 삼중 진리를 모든 사람에게 가르치십시오 : 관대 한 마음, 친절한 연설, 봉사와 동정의 삶은 인류를 새롭게하는 것들입니다.

진실로가는 길을 따라 갈 수있는 두 가지 실수가 있습니다.

침착 한 사람들은 잘 말한 것이 가장 좋다고 말합니다. 둘째, 그 사람은 옳지 않은 것을 말해야합니다. 셋째, 기분 나쁘지 않은 것이 무엇입니까? 넷째, 거짓이 아닌 진실입니다.

화 내지 않음으로써 화난 사람을 정복하십시오. 선악으로 악인을 정복하십시오. 관대하게 인색하고 진실을 말함으로써 거짓말 쟁이를 정복하십시오.

태양, 달, 진실의 세 가지를 숨길 수는 없습니다.

https://www.youtube.com/watch?v=2iBo9dmbfUI
[KBB불교영상사전] 관세음보살 Korea Buddhism Broadcasting [Buddhism Video Dictionary] customs phonograph

KBB한국불교방송
Published on Feb 14, 2019
[KBB불교영상사전]
KBB만의 기획특집으로 불교 용어를 이미지와 글로 표현하는 것에서 벗어나 영상과 글로써 한편의 다큐멘터리 형식으로 불교를 처음
입문한 분들의 이해를 돕기 위해 또한 기존의 불자들도 마음을 힐링 할 수 있는 프로그램을 특색 있게 구성, 제작하였습니다.

불자를 위한 불교 포교, 생활 포교 방송 KBB불교방송
공정한 보도와 유익한 가치를 최우선으로 생각합니다.!!

홈페이지 : https://www.kbbtv.co.kr
홈페이지를 방문하시면 더 많은 유익한 불교 정보가 있으며,
불교 소식 정보를 홈페이지를 통해 공유할 수 있습니다.

불교방송의 중심 KBB불교방송

#KBB한국불교방송 #불교 #사전
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08/28/19
When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak and human natural (Prakrit) language known as Classical Magahi Magadhi/
Filed under: General
Posted by: site admin @ 9:02 am




01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living speices have their own natural
languages for communication.

०६) शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी- कक्षा हिंदी,

जब
एक जन्मे बच्चे को बच्चे के साथ संवाद किए बिना किसी को अलग-थलग रखा जाता
है, तो कुछ दिनों के बाद यह बोलेगा और मानव प्राकृतिक (प्राकृत) भाषा जिसे
शास्त्रीय मगही मगधी / शास्त्रीय चंडासो भाषा / मगधी प्राकृत / शास्त्रीय
हेला बासा (हेला भाषा) /
शास्त्रीय पाली जो समान हैं। मगधी में बुद्ध बोले। सभी 7111 भाषाएं और बोलियाँ शास्त्रीय मगही मगधी की शूटिंग से दूर हैं। इसलिए
वे सभी मानव जीवों की प्रकृति (प्राकृत) में शास्त्रीय हैं, जैसे कि अन्य
सभी जीवित स्पीच संचार के लिए अपनी प्राकृतिक भाषाएं हैं।



08) Classical Afrikaans– Klassieke Afrikaans
08) Klassieke Afrikaans - Klassieke Afrikaans

As
‘n pasgebore baba geïsoleer gehou word sonder dat iemand met die baba
kommunikeer, sal dit na ‘n paar dae praat en ‘n natuurlike (Prakrit)
taal wat bekend staan as Klassieke Magahi Magadhi / Klassieke
Chandaso-taal / Magadhi Prakrit / Klassieke Hela Basa (Hela-taal) /
Klassieke Pali wat dieselfde is. Boeddha het in Magadhi gepraat. Al die 7111 tale en dialekte is van die klassieke Magahi Magadhi. Vandaar
dat hulle almal klassiek van aard is (Prakrit) van menslike wesens, net
soos al die ander lewenstowwe hul eie natuurlike tale vir kommunikasie
het.


09) Classical Albanian-Shqiptare klasike,
09) Klasike shqip-Shqiptare klasike,

Kur
një foshnjë e lindur sapo mbahet e izoluar pa ndokush të komunikojë me
foshnjën, pas disa ditësh ajo do të flasë dhe gjuhë natyrore njerëzore
(Prakrit) e njohur si Klasike Magahi Magadhi / Gjuha klasike Chandaso /
Magadhi Prakrit / Klasike Hela Basa (Gjuha Hela) /
Pali klasik të cilat janë të njëjta. Buda foli në Magadhi. Të gjitha 7111 gjuhët dhe dialektet janë jashtë xhirimeve të Magahi Magadhi klasike. Prandaj
të gjitha këto janë nga natyra Klasike (Prakrit) e Qenieve Njerëzore,
ashtu si të gjitha foljet e tjera të gjalla kanë gjuhët e tyre natyrore
për komunikim.



10) Classical Amharic-አንጋፋዊ አማርኛ,
10) ክላሲክ አማርኛ -

አንድ
የተወለደ ህፃን ከህፃኑ ጋር የማይገናኝ ሰው ሳይኖር ሲቆይ ከተወሰኑ ቀናት በኋላ ክላሲካል ማጊ ማጊዲ / ክላሲካል
Chandaso ቋንቋ / ማግዳዲ ፕራritrit / ክላሲካል ሄla ባሳ (ሄላ ቋንቋ) / የሚናገር ይሆናል ፡፡
ክላሲካል ፓሊ ተመሳሳይ ናቸው። ቡድሃ በማዲዲ ውስጥ ተናግሯል ፡፡ ሁሉም የ 7111 ቋንቋዎችና ቀበሌኛዎች የጥንታዊ መጽሂ ማግዳዲ ቀረፃ ጠፍተዋል። ስለሆነም ሁሉም ሌሎች የንግግር ንግግሮች የራሳቸው የተፈጥሮ ቋንቋ እንዳላቸው ሁሉም የሰው ተፈጥሮአዊ (ፕራርክሪ) ተፈጥሮአዊ (ፕራክሪት) ናቸው ፡፡


11) Classical Arabic-اللغة العربية الفصحى
11) اللغة العربية الفصحى- اللغة العربية الفصحى

عندما
يتم إبقاء الطفل المولود حديثًا معزولًا دون التواصل مع أي طفل ، بعد بضعة
أيام سيتحدث ولغة (براكريت) الطبيعية البشرية المعروفة باسم الكلاسيكية
ماجاهي ماجادي / لغة تشانداسو الكلاسيكية / ماجادي براكريت / الكلاسيكية
هيلا باسا (لغة هيلا) /
بالي الكلاسيكية التي هي نفسها. تحدث بوذا في Magadhi. جميع اللغات واللهجات التي يبلغ عددها 7111 متوقفة عن التصوير الكلاسيكي Magahi Magadhi. وبالتالي ، كلهم كلاسيكيون في الطبيعة (براكريت) للبشر ، تمامًا مثل كل التوابل الحية الأخرى لديهم لغاتهم الطبيعية للتواصل.


12) Classical Armenian-դասական հայերեն,
12) դասական հայերեն-դասական հայերեն,

Երբ
նոր ծնված երեխան պահվում է մեկուսացված առանց որևէ մեկի հետ երեխայի հետ
շփվելու, մի քանի օր հետո այն կխոսի և մարդկային բնական (Prakrit) լեզու,
որը հայտնի է որպես Դասական Մագա Մագադի / Դասական Chandaso լեզու /
Magadhi Prakrit / Դասական Hela Basa (Hela Language) /
Դասական Pali որոնք նույնն են: Բուդդան խոսեց Մագադում: Բոլոր 7111 լեզուներն ու բարբառները դասական Մագահի Մագադիի կրակոցներից են: Այսպիսով,
բոլորն էլ մարդկային էակների դասական բնույթ են կրում (Պրակրիտ), ինչպես
բոլոր կենդանի խոսքերն ունեն իրենց բնական լեզուները հաղորդակցության
համար:


13) Classical Azerbaijani- Klassik Azərbaycan,
13) Klassik Azərbaycan - Klassik Azərbaycan,

Yeni
doğulmuş bir körpə körpə ilə ünsiyyət qurmadan təcrid olunmuş
vəziyyətdə qaldıqda, bir neçə gündən sonra danışacaq və Klassik Magahi
Magadhi / Klassik Çandaso dili / Magadhi Prakrit / Klassik Hela Basa
(Hela Dil) / ilə bilinən insanın təbii (Prakrit) dili.
Eyni olan Klassik Pali. Budda Maqadhidə danışdı. Bütün 7111 dillər və ləhcələr Klassik Magahi Magadhi’nin təsiri altındadır. Deməli, hamısı canlı təbiətdəki Klassikdir (Prakrit), bütün digər canlı nitqlərdə də ünsiyyət üçün öz təbii dilləri var.


14) Classical Basque- Euskal klasikoa,
14) Euskara klasikoa- Euskal klasikoa,

Jaio
berri den haurra bakearekin inor isolatu gabe mantentzen denean, egun
batzuk igaro ondoren, Magahi Magadhi Klasikoa / Chandaso hizkuntza
klasikoa / Magadhi Prakrit / Hela Basa Hela Basa (Hela hizkuntza) /
hizkuntza natural (Prakrit) hitz egingo du.
Pali klasikoak berdinak dira. Buda Magadik hitz egin zuen. 7111 hizkuntza eta dialekto guztiak Magahi Magadhi klasikoaren errodajea da. Hori
dela eta, horiek guztiak gizakiaren izaera klasikoa (Prakrit) dira,
beste espezie bizidun guztiek komunikaziorako hizkuntza naturalak
dituzten bezala.


15) Classical Belarusian-Класічная беларуская,
15) класічная беларуская мова - Класічная беларуская,

Калі
толькі што народжанае дзіця застаецца ізаляваным, не маючы зносін з
дзіцем, праз некалькі дзён ён будзе размаўляць і чалавечай натуральнай
(пракрыцкай) мовай, вядомай як Класічная Магахі Магадхі / Класічная мова
Чандаса / Магадхі Пракрыт / Класічная Хела Баса (мова Hela) /
Класічныя палі, якія аднолькавыя. Буда загаварыў у Магададзі. Усе 7111 мовы і дыялекты здымаюць класічны Магахі Магадхі. Такім
чынам, усе яны класічнага характару (пракрыты) чалавечых істот, як і
ўсе астатнія жывыя спецыі маюць свае прыродныя мовы для зносін.


16) Classical Bengali-ক্লাসিক্যাল বাংলা,
16) ধ্রুপদী বাংলা- ক্লাসিক কলা বাংলা,

যখন
একজন সদ্য জন্মগ্রহণকারী শিশুকে শিশুর সাথে যোগাযোগ না করেই বিচ্ছিন্ন
রাখা হয়, তখন কয়েক দিনের পরে এটি কথা বলে এবং মানবিক প্রাকৃতিক (প্রাকৃত)
ভাষা ক্লাসিকাল মাগাহী মাগধী / শাস্ত্রীয় চান্দাসো ভাষা / মাগধী প্রাকৃত /
শাস্ত্রীয় হেলা বাসা (হেলা ভাষা) / হিসাবে পরিচিত
ধ্রুপদী পালি যা একই রকম। বুদ্ধ মগধীতে কথা বলেছেন। 7১১১ টি ভাষা এবং উপভাষাগুলি ক্লাসিকাল মাগাহী মাগধীর শুটিং বন্ধ। সুতরাং
এগুলি সমস্তই মানবজাতীয় প্রকৃতির (প্রাকৃত) প্রকৃতির, ঠিক যেমন অন্যান্য
সমস্ত জীবন্ত বক্তৃতা যোগাযোগের জন্য নিজস্ব প্রাকৃতিক ভাষা রয়েছে।


17) Classical  Bosnian-Klasični bosanski,
17) Klasični bosanski-Klasični bosanski,

Kada
se tek rođena beba zadrži izolirana, a da niko ne komunicira s bebom,
nakon nekoliko dana ona će govoriti i ljudskim prirodnim (prakritskim)
jezikom poznatim kao klasični Magahi Magadhi / klasični jezik Chandaso /
Magadhi Prakrit / klasični Hela Basa (Hela jezik) /
Klasični Pali koji su isti. Buda je govorio u Magadhi. Svih 7111 jezika i dijalekata nestaju s klasične Magahi Magadhi. Dakle,
svi su oni klasične prirode (Prakrit) Ljudskih Bića, baš kao što i svi
drugi živi životi imaju svoje prirodne jezike za komunikaciju.


18) Classical Bulgaria- Класически българск,
18) Класическа България - Класически българскиск,

Когато
току-що роденото бебе се държи изолирано, без никой да общува с бебето,
след няколко дни то ще говори и човешки естествен (пракритски) език,
известен като Класически Магахи Магадхи / Класически език Чандасо /
Магадхи Пракрит / Класически Хела Баса (език на Хела) /
Класически Пали, които са еднакви. Буда говори в Магадади. Всички 7111 езика и диалектите са изстреляни от Classical Magahi Magadhi. Следователно
всички те са класически по природа (пракрит) на човешките същества,
точно както всички останали живи спеки имат свои естествени езици за
комуникация.


19) Classical  Catalan-Català clàssic
19) Clàssic clàssic català-català

Quan
un bebè acabat de néixer es manté aïllat sense que ningú es comuniqui
amb el nadó, al cap d’uns dies es parlarà i es coneix com a llenguatge
natural (Prakrit) humà conegut com Magahi Clàssic Magadhi / Llenguatge
clàssic Chandaso / Magadhi Prakrit / Clàssic Hela Basa (Hela Language) /
Pali clàssics que són iguals. Buda va parlar a Magadhi. Totes les 7111 llengües i dialectes estan disparats del clàssic Magahi Magadhi. Per
tant, tots són de naturalesa clàssica (Prakrit) dels éssers humans, de
la mateixa manera que la resta d’espècies vives tenen els seus propis
llenguatges naturals per a la comunicació.


20) Classical Cebuano-Klase sa Sugbo,
20) Classical Cebuano-Klase sa Sugbo,

Kung
ang usa ka bag-ong natawo nga bata gipalain nga wala’y bisan kinsa nga
nakigkomunikar sa bata, pagkahuman sa pila ka adlaw mosulti kini ug
sinultian nga natural (Prakrit) nga gitawag nga Classical Magahi Magadhi
/ Classical Chandaso nga sinultian / Magadhi Prakrit / Classical Hela
Basa (Hela Language) /
Classical Pali nga parehas. Si Buddha namulong sa Magadhi. Ang tanan nga 7111 nga mga sinultian ug dayalekto wala’y salida sa Classical Magahi Magadhi.
Mao
nga silang tanan mga Klasikal sa kinaiyahan (Prakrit) sa Mga Tawo sa
Tawo, sama sa tanan nga ubang mga pagpuasa sa kinabuhi adunay ilang
natural nga mga sinultihan alang sa komunikasyon
.


21) Classical Chichewa-Chikale cha Chichewa,
21) Classical Chichewa-Chikale cha Chichewa,

Mwana
wobadwa kumene akasungidwa popanda wina kulankhulana ndi mwana, pakatha
masiku angapo amalankhula komanso chilankhulo chaumunthu (Prakrit)
chotchedwa Classical Magahi Magadhi / Chilankhulo cha Chandaso / Magadhi
Prakrit / Classical Hela Basa (Chilankhulo cha Hela) /
Classical Pali zomwe ndi zofanana. Buddha adalankhula ku Magadhi. Zilankhulo zonse 7111 ndi zinenedwe zonse zili pa mpukutu wa Classical Magahi Magadhi. Chifukwa
chake onse ndi Classical m’chilengedwe (Prakrit) of Human Beings, monga
zilankhulidwe zina zonse zokhala ndi zilankhulo zawo zakulankhulirana.


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

当一个刚出生的婴儿被隔离而没有任何人与婴儿交流时,几天之后就会说出人类自然(Prakrit)语言,称为古典Magahi
Magadhi /古典Chandaso语言/ Magadhi Prakrit / Classical Hela Basa(Hela语言)/
古典巴利是一样的。 佛陀在马加迪说话。 所有7111种语言和方言都是古典Magahi Magadhi的拍摄。 因此,所有这些都是人类的古典性(Prakrit),就像所有其他生活方式都有自己的自然语言进行交流一样。


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

當一個剛出生的嬰兒被隔離而沒有任何人與嬰兒交流時,幾天之後就會說出人類自然(Prakrit)語言,稱為古典Magahi
Magadhi /古典Chandaso語言/ Magadhi Prakrit / Classical Hela Basa(Hela語言)/
古典巴利是一樣的。 佛陀在馬加迪說話。 所有7111種語言和方言都是古典Magahi Magadhi的拍攝。 因此,所有這些都是人類的古典性(Prakrit),就像所有其他生活方式都有自己的自然語言進行交流一樣。


24) Classical Corsican-Corsa Corsicana,
24) Corsa Corsicana Corsicana,

Quandu
un criaturu appena natu hè mantinutu isolatu senza chì nimu comunica cù
u zitellu, dopu à pochi ghjorni parlarà e lingua naturale (Prakrit)
umana cunnisciuta cum’è Classica Magahi Magadhi / Lingua Chandaso
Classica / Magadhi Prakrit / Classica Hela Basa (Lingua Hela) /
Pali classicu chì sò listessi. Buddha parlava in Magadhi. Tutte e lingue 7111 è i dialetti sò off shoot of Classico Magahi Magadhi. Dunque
tutti sò di natura Classica (Prakrit) di l’Umani, cume tutte e altre
spezie viventi anu e so lingue naturali per a cumunicazione.


25) Classical  Croatian-Klasična hrvatska,
25) Klasična hrvatsko-klasična hrvatska,

Kad
se tek rođeno dijete drži izolirano, a da nitko ne komunicira s
djetetom, nakon nekoliko dana ono će govoriti i ljudskim prirodnim
(prakritski) jezikom poznatim kao klasični magahi magadhi / klasični
jezik Chandaso / Magadhi Prakrit / klasični Hela Basa (Hela jezik) /
Klasični Pali koji su isti. Buda je govorio u Magadhi. Svih 7111 jezika i dijalekata nestaju s klasične Magahi Magadhi. Dakle,
svi su oni klasične prirode (Prakrit) Ljudskih Bića, baš kao što i svi
drugi živi životopisi imaju svoje prirodne jezike za komunikaciju.


26) Classical  Czech-Klasická čeština,
26) klasická čeština-klasická čeština,

Když
je právě narozené dítě izolováno, aniž by s ním někdo komunikoval, bude
po několika dnech mluvit a lidský přirozený jazyk (Prakrit) známý jako
Klasický Magahi Magadhi / Klasický jazyk Chandaso / Magadhi Prakrit /
Klasický Hela Basa (jazyk Hela) /
Klasické Pali, které jsou stejné. Buddha promluvil v Magadhi. Všech 7111 jazyků a dialektů je mimo natáčení klasického Magahi Magadhi. Proto
jsou všichni klasickou povahou (Prakrit) lidských bytostí, stejně jako
všichni ostatní speice mají pro komunikaci své vlastní přirozené jazyky.



27) Classical  Danish-Klassisk dansk,Klassisk dansk,

27) Klassisk dansk-klassisk dansk, Klassisk dansk,

Når
en lige født baby holdes isoleret uden nogen at kommunikere med babyen,
vil den efter et par dage tale og menneskets naturlige (Prakrit) sprog
kendt som Klassisk Magahi Magadhi / Klassisk Chandaso-sprog / Magadhi
Prakrit / Klassisk Hela Basa (Hela-sprog) /
Klassisk Pali, som er de samme. Buddha talte på Magadhi. Alle 7111 sprog og dialekter er slået fra klassisk Magahi Magadhi. Derfor
har alle mennesker klassisk karakter (Prakrit) for mennesker, ligesom
alle andre levende hastigheder har deres egne naturlige sprog til
kommunikation.


28) Classical  Dutch- Klassiek Nederlands,
28) Klassiek Nederlands- Klassiek Nederlands,

Wanneer
een net geboren baby geïsoleerd wordt gehouden zonder dat iemand met de
baby communiceert, spreekt deze na een paar dagen en de menselijke
natuurlijke (Prakrit) taal die bekend staat als Klassieke Magahi Magadhi
/ Klassieke Chandaso-taal / Magadhi Prakrit / Klassieke Hela Basa
(Hela-taal) /
Klassieke Pali die hetzelfde zijn. Boeddha sprak in Magadhi. Alle 7111 talen en dialecten zijn off shoot van Classical Magahi Magadhi. Daarom
zijn ze allemaal Klassiek van aard (Prakrit) van menselijke wezens, net
zoals alle andere levende wezens hun eigen natuurlijke talen voor
communicatie hebben.


30) Classical Esperanto-Klasika Esperanto,
30) Klasika Esperanto-Klasika Esperanto,

Kiam
ĵus naskita bebo estas izolita sen ke iu ajn komuniku kun la bebo, post
kelkaj tagoj ĝi parolos kaj homan naturan (Prakrit) lingvon konatan
kiel Klasika Magahi Magadhi / Klasika Chandaso-lingvo / Magadhi Prakrit /
Klasika Hela Basa (Hela Lingvo) /
Klasikaj Pali, kiuj estas samaj. Budho parolis en Magadhi. Ĉiuj 7111 lingvoj kaj dialektoj estas senpage pafitaj de Klasika Magahi Magadhi. Tial
ĉiuj el ili estas Klasikaj laŭ naturo (Prakrit) de Homaj Estaĵoj, same
kiel ĉiuj aliaj vivantaj specioj havas siajn proprajn naturajn lingvojn
por komunikado.


31) Classical Estonian- klassikaline eesti keel
31) klassikaline eesti keel - klassikaline eesti keel,

Kui
äsja sündinud last hoitakse isoleerituna ilma, et keegi selle lapsega
suhelda saaks, räägib see mõne päeva pärast inimese loomulikku (prakriti
keeles) keelt, mida tuntakse klassikalise ajahi Magadhi nime all /
Klassikaline Chandaso keel / Magadhi prakrit / Klassikaline Hela Basa
(hela keel) /
Klassikaline Pali, mis on samad. Buddha rääkis Magadhis. Kõik 7111 keelt ja murret on Classical Magahi Magadhi välja jäetud. Seega
on kõigil inimestel olemus klassikalise iseloomuga (prakriti keeles),
nagu ka kõigil teistel elavatel kõneviisidel on oma loomulikud keeled
suhtlemiseks.


32) Classical Filipino klassikaline filipiinlane,
32) Classical Filipino klassikaline filipiinlane,

Kapag
ang isang bagong ipinanganak na sanggol ay pinananatiling nakahiwalay
nang walang sinumang nakikipag-ugnayan sa sanggol, pagkatapos ng ilang
araw ay magsasalita ito at wika ng tao (Prakrit) na kilala bilang
Classical Magahi Magadhi / Classical Chandaso na wika / Magadhi Prakrit /
Classical Hela Basa (Hela Language) /
Classical Pali na pareho. Nagsalita si Buddha sa Magadhi. Ang lahat ng 7111 wika at dayalekto ay off shoot ng Classical Magahi Magadhi. Samakatuwid
ang lahat ng mga ito ay Classical sa kalikasan (Prakrit) ng Human
Beings, tulad ng lahat ng iba pang mga nabubuhay na speeches na may
sariling likas na wika para sa komunikasyon.


33) Classical Finnish- Klassinen suomalainen,

33) Klassinen suomi - Klassinen suomalainen,

Kun
äskettäin syntynyt vauva pidetään eristettynä ilman, että kukaan
kommunikoi vauvan kanssa, muutaman päivän kuluttua se puhuu ja ihmisen
luonnollista (prakrit) kieltä, joka tunnetaan nimellä Classical Magahi
Magadhi / Klassinen Chandaso-kieli / Magadhi Prakrit / Klassinen Hela
Basa (helan kieli) /
Klassinen Pali, jotka ovat samoja. Buddha puhui Magadhissa. Kaikki 7111 kieltä ja murteita ovat Classical Magahi Magadhin käytöstä. Siksi
ne kaikki ovat luonteeltaan klassisia (Prakrit) ihmisiä, aivan kuten
kaikilla muilla elävillä kielillä on omat luonnolliset kielensä
kommunikointiin.


34) Classical French- Français classique,
34) Français classique - Français classique

Lorsqu’un
bébé qui vient de naître est maintenu isolé sans que personne ne
communique avec lui, après quelques jours, il parlera et une langue
naturelle humaine (Prakrit) connue sous le nom de Classique Magahi
Magadhi / Langue classique Chandaso / Magadhi Prakrit / Classique Hela
Basa (Langue Hela) /
Pali classique qui sont les mêmes. Bouddha a parlé à Magadhi. Tous les 7111 langues et dialectes sont issus du classique Magahi Magadhi. Par
conséquent, ils sont tous de nature classique (Prakrit) des êtres
humains, tout comme tous les autres espaces vivants ont leurs propres
langues naturelles pour la communication.


35) Classical Frisian- Klassike Frysk,
35) Klassyk Frysk- Klassike Frysk,

As
in krekt berne poppe isolearre wurdt hâlden sûnder dat ien mei de poppe
kommuniseart, sil it nei in pear dagen sprekke en minsklike natuerlike
(Prakrit) taal bekend as Klassike Magahi Magadhi / Klassike
Chandaso-taal / Magadhi Prakrit / Klassike Hela Basa (Hela-taal) /
Klassike Pali dy’t itselde binne. Buddha spriek yn Magadhi. Alle 7111 talen en dialekten binne off-shoot fan Klassike Magahi Magadhi. Hjirtroch
binne se allegear klassyk fan aard (Prakrit) fan minsklike wêzens,
krekt lykas alle oare libbensnelheden har eigen natuerlike talen hawwe
foar kommunikaasje.


36) Classical Galician-Clásico galego,
36) Galego clásico-galego clásico,

Cando
un bebé acaba de nacer permanece illado sen que ninguén se comunique co
bebé, despois duns días falará e linguaxe natural (Prakrit) humana
coñecida como Magahi Clásico Magadhi / Lingua Chandaso Clásica / Magadhi
Prakrit / Clásica Hela Basa (Lingua Hela) /
Pali clásico que son os mesmos. Buda falou en Magadhi. As 7111 linguas e dialectos están fóra do disparo do Magahi Magadhi clásico. De
aí que todos sexan de natureza clásica (Prakrit) dos seres humanos, do
mesmo xeito que todas as outras especies vivas teñen as súas propias
linguaxes naturais para a comunicación


37) Classical Georgian-კლასიკური ქართული,
37) კლასიკური ქართული - კლასიკური ქართული,

როდესაც
ახლახან დაბადებული ბავშვი ინახება იზოლირებულად, რომ არავისთან არ
დაუკავშირდეს პატარას, რამდენიმე დღის შემდეგ ის ილაპარაკებს და ადამიანის
ბუნებრივ (პრაკრიტულ) ენაზე, რომელიც ცნობილია როგორც კლასიკური მაგაგი
მაგადი / კლასიკური ჩანდას ენა / Magadhi Prakrit / კლასიკური Hela Basa
(Hela Language) /
კლასიკური პალი, რომლებიც იგივეა. ბუდა მაგდაში ლაპარაკობდა. ყველა 7111 ენა და დიალექტი არის კლასიკური მაგაგი მაგადიის გასროლა. აქედან
გამომდინარე, ყველა მათგანი კლასიკური ბუნებით (Prakrit) ადამიანის
არსებაა, ისევე, როგორც ყველა სხვა ცოცხალ სიტყვას, აქვს საკუთარი
ბუნებრივი ენები კომუნიკაციისთვის.


38) Classical German- Klassisches Deutsch,
38) Klassisches Deutsch,

Wenn
ein gerade geborenes Baby isoliert gehalten wird, ohne dass jemand mit
dem Baby kommuniziert, spricht es nach einigen Tagen eine menschliche
natürliche (Prakrit) Sprache, die als klassische Magahi Magadhi /
klassische Chandaso Sprache / Magadhi Prakrit / klassische Hela Basa
(Hela Sprache) / bekannt ist.
Klassische Pali, die gleich sind. Buddha sprach in Magadhi. Alle 7111 Sprachen und Dialekte stammen vom klassischen Magahi Magadhi. Daher
sind alle von ihnen klassischer Natur (Prakrit) des Menschen, genau wie
alle anderen lebenden Gewürze, die ihre eigenen natürlichen Sprachen
für die Kommunikation haben.


39) Classical Greek-Κλασσικά Ελληνικά,
39) Κλασική Ελληνική-Κλασική English,

Όταν
ένα νεογέννητο μωρό φυλάσσεται απομονωμένο χωρίς κάποιον που
επικοινωνεί με το μωρό, μετά από λίγες μέρες θα μιλήσει και η ανθρώπινη
φυσική γλώσσα (Prakrit) γνωστή ως Κλασική Magahi Magadhi / Κλασική
γλώσσα Chandaso / Magadhi Prakrit / Κλασική Hela Basa (Hela Language)
Κλασική Pali που είναι τα ίδια. Ο Βούδας μίλησε στο Μαγαδί. Όλες οι 7111 γλώσσες και οι διαλέκτους είναι εκτός πυροβολισμού του Classical Magahi Magadhi. Ως
εκ τούτου, όλα αυτά είναι κλασικά στη φύση (Prakrit) των Ανθρώπων,
ακριβώς όπως όλες οι άλλες ζωντανές speices έχουν τις δικές τους φυσικές
γλώσσες για την επικοινωνία.


40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,

જ્યારે
ન્યાયી બાળકને બાળક સાથે વાત કર્યા વિના કોઈને અલગ રાખવામાં આવે છે,
ત્યારે થોડા દિવસો પછી તે બોલાશે અને માનવીય પ્રાકૃતિક (પ્રાકૃત) ભાષા જેને
ક્લાસિકલ મગહિ મગધિ / ક્લાસિકલ ચંદાસો ભાષા / મગધી પ્રાકૃત / ક્લાસિકલ
હેલા બાસા (હેલા ભાષા) / તરીકે ઓળખાય છે /
ક્લાસિકલ પાલી જે સમાન છે. બુદ્ધ મગધિમાં બોલ્યા. બધી 7111 ભાષાઓ અને બોલીઓ શાસ્ત્રીય મગહિ મગધિના શૂટ છે.
આથી, તે બધા માણસોના પ્રાકૃતિક (પ્રાકૃત) પ્રાકૃતિક છે, જેમ કે અન્ય તમામ જીવંત ભાષણોની સંદેશાવ્યવહાર માટે તેમની કુદરતી ભાષાઓ છે.


41) Classical Haitian Creole-Klasik kreyòl,
41) Klasik kreyòl ayisyen-kreyòl,


yo kenbe yon ti bebe ki fèt jis izole san yo pa nenpòt moun ki kominike
ak ti bebe a, apre kèk jou li pral pale ak moun natirèl (Prakrit) lang
li te ye tankou Klasik Magahi Magadhi / Klasik lang Chandaso / Magadhi
Prakrit / Klasik Hela Basa (Hela Lang) /
Klasik Pali ki se menm bagay la. Bouda te pale nan Magadhi. Tout lang 7111 ak dyalèk yo pa tire nan Klasik Magahi Magadhi. Pakonsekan
tout nan yo se Klasik nan lanati (Prakrit) nan èt Imèn, jis tankou tout
speices k ap viv gen pwòp lang natirèl yo pou kominikasyon.


42) Classical Hausa-Hausa Hausa,
42) Al’adun Hausawa-Hausawa,

Idan
aka nisanta shi da jariri na fari ba tare da wani yayi magana da jariri
ba, bayan wasu ‘yan kwanaki zai yi magana da yaren dan adam (Prakrit)
da aka sani da Classical Magahi Magadhi / Classical Chandaso language /
Magadhi Prakrit / Classical Hela Basa (Hela Harshe) /
Pali na gargajiya wanda iri daya ne. Buddha ya yi magana a cikin Magadhi. Dukkanin yaruka 7111 da yaruka suna kashe fitaccen Tarihi Magahi Magadhi. Don
haka dukkansu nau’ikan gargajiya ne (Prakrit) na Halittar bil’adama,
kamar sauran jawabai masu rai suna da nasu yaren don sadarwa.


43) Classical Hawaiian-Hawaiian Hawaiian,
43) ʻAmelika Hawaiian-Hawaiian,

I
ka mālama ʻia o kahi pēpē pēpē i hūnā ʻia me ka ʻole o ka kamaʻilio
ʻana me ke keiki, ma hope o kekahi mau lā, e ʻōlelo ia me ka ʻōlelo
kanaka (Prakrit) ʻōlelo kaulana ʻo Classical Magahi Magadhi / Classical
Chandaso ʻōlelo / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Nā Pali ʻAlani nā mea like. Ua ʻōlelo ʻo Buddha ma Magadhi. Pau nā ʻōlelo āpau a 7111 e pana i ka pana o Classical Magahi Magadhi. No
laila he Classical lākou a pau (Prakrit) o ke kanaka manu, e like me nā
ʻōlelo ʻē aʻe a pau e pili ana i kā lākou mau ʻōlelo kūlohelohe no ka
kamaʻilio.


44) Classical Hebrew- עברית קלאסית
44) עברית קלאסית - עברית קלאסית

כשתינוק
שזה עתה נולד מוחזק מבודד מבלי שאיש יתקשר עם התינוק, לאחר מספר ימים הוא
ידבר בשפה טבעית (פרקרית) אנושית הידועה בשם Magahi Magadhi קלאסית / שפת
Chandaso קלאסית / Magadhi Prakrit / Hela Basa קלאסית (שפה הלה) /
פאלי קלאסי שהם זהים. בודהא דיבר במגאדיי. כל 7111 השפות והניבים הם מחוץ לצילום של Magahi Magadhi הקלאסית. מכאן שכולם הם קלאסיים באופיים (Prakrit) של בני אנוש, ממש כמו לכל שאר מהירויות החיים יש שפות טבעיות משלהם לתקשורת.


45) Classical Hmong- Lus Hmoob,

45) Classical Hmoob- Lus Hmoob,

Thaum
cov menyuam nyuam qhuav yug los tau raug cais cia tsis muaj ib tus neeg
sib txuas lus nrog tus menyuam, tom qab ob peb hnub nws yuav hais lus
thiab tib neeg yam lus (Prakrit) cov lus hu ua Classical Magahi Magadhi /
Classical Chandaso lus / Magadhi Prakrit / Classical Hela Basa (Hela
Lus) /
Classical Pali uas yog tib yam. Tus hauj sam hais hauv Magadhi. Txhua lub 7111 hom lus thiab hom lus yog tawm tua ntawm Classical Magahi Magadhi. Li
no tag nrho lawv yog Classical nyob rau hauv qhov (Prakrit) ntawm Tib
Neeg Beings, ib yam li txhua lwm cov siv nyob muaj lawv cov lus ib txwm
muaj rau kev sib txuas lus.


46) Classical Hungarian-Klasszikus magyar,
46) Klasszikus magyar-Klasszikus magyar,

Ha
az éppen született babát elszigetelten tartják anélkül, hogy bárki
kapcsolatba lépne a babával, néhány nap múlva beszélni fog és az emberi
természetes (prakrit) nyelvet, az úgynevezett Classical Magahi Magadhi /
Classical Chandaso language / Magadhi Prakrit / Classical Hela Basa
(héla nyelv) /
Klasszikus Pali, amelyek megegyeznek. Buddha beszélt Magadhiben. Az összes 7111 nyelv és nyelvjárás nem a Classical Magahi Magadhi filmje. Ennélfogva
mindegyik ember klasszikus (prakrit) jellegű, ugyanúgy, mint minden más
élő beszédnek megvan a saját természetes nyelve a kommunikációhoz.


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

Þegar
nýfætt barn er haldið einangrað án þess að nokkur hafi samskipti við
barnið mun það eftir nokkra daga tala og náttúrulegt (Prakrit) tungumál
sem kallast Classical Magahi Magadhi / Classical Chandaso tungumál /
Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Klassískt Pali sem eru eins. Búdda talaði í Magadhi. Öll 7111 tungumálin og mállýskurnar eru ekki í boði klassíska Magahi Magadhi. Þess
vegna eru allir klassískir að eðlisfari (Prakrit) af mannverum, rétt
eins og allir aðrir lifandi hraði hafa sín eigin náttúrutungumál til
samskipta.


48) Classical Igbo,Klassískt Igbo,
48) Igbo gboo, Klassískt Igbo,

Mgbe
emechiri nwa amuru ohuru n’enweghi onye na-agwa ya okwu, mgbe ubochi
ole na ole, o gha ekwu okwu na asusu ndi mmadu (Prakrit) a maara dika
Classical Magahi Magadhi / Classical Chandaso / Asụsụ Magadhi Prakrit /
Classical Hela Basa (Asụsụ Hela) /
Pali oge gboo bụ otu. Buda kwuru na Magadhi. Asụsụ na olumba niile 7111 na-apụ n’anya nke Classical Magahi Magadhi. Yabụ
na ha niile bụ Classdị oge gboo (Prakrit) nke Humanmụ mmadụ, dị ka okwu
ndị ọzọ dị ndụ nwere asụsụ ha ji ekwu okwu maka nkwukọrịta.


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

Ketika
bayi yang baru lahir tetap terisolasi tanpa ada yang berkomunikasi
dengan bayi itu, setelah beberapa hari akan berbicara dan bahasa manusia
(Prakrit) yang dikenal sebagai Magahi Magadhi Klasik / Bahasa Chandaso
Klasik / Magadhi Prakrit / Klasik Hela Basa (Bahasa Hela) /
Pali klasik yang sama. Buddha berbicara dalam bahasa Magadhi. Semua 7111 bahasa dan dialek tidak digunakan untuk Magahi Magadhi Klasik. Oleh
karena itu mereka semua bersifat Klasik (Prakrit) dari Manusia, sama
seperti semua spesies hidup lainnya memiliki bahasa alami mereka sendiri
untuk komunikasi.


50) Classical Irish-Indinéisis Clasaiceach,
50) Clasaiceach Éireannach Clasaiceach,

Nuair
a choinnítear leanbh a rugadh díreach gan aon duine ag déanamh
cumarsáide leis an leanbh, tar éis cúpla lá labhróidh sé agus teanga
dhaonna nádúrtha (Prakrit) ar a dtugtar teanga Clasaiceach Magahi
Magadhi / Classical Chandaso / Classical Hela Basa (Hela Language) /
Pali Clasaiceach atá mar an gcéanna. Labhair Buddha i Magadhi. Níl na 7111 teanga agus canúintí go léir as lámhaigh na Clasaiceach Magahi Magadhi.
bhrí sin tá gach ceann acu Clasaiceach i nDaoine (Prakrit) de Dhaoine,
mar a bhfuil a dteangacha nádúrtha féin ag gach speictream beo eile le
haghaidh cumarsáide.


51) Classical Italian-Italiano classico,
51) Classico classico italiano-italiano,

Quando
un bambino appena nato viene tenuto isolato senza che nessuno comunichi
con il bambino, dopo alcuni giorni parlerà e la lingua umana naturale
(Prakrit) conosciuta come Magahi classico Magadhi / Lingua Chandaso
classica / Magadhi Prakrit / Classica Hela Basa (Lingua Hela) /
Pali classici che sono gli stessi. Buddha parlò in Magadhi. Tutte le 7111 lingue e dialetti sono fuori produzione di Magahi classico Magadhi. Quindi
tutti loro sono di natura classica (Prakrit) degli Esseri Umani,
proprio come tutti gli altri speziati viventi hanno i loro linguaggi
naturali per la comunicazione.


52) Classical Japanese-古典的なイタリア語,
52)古典日本語-古典的なイタリア語、

生まれたばかりの赤ちゃんが赤ちゃんと通信せずに隔離されると、数日後に話すと、古典マガヒマガディ/古典チャンダソ語/マガディプラクリット/古典ヘラバサ(ヘラ語)として知られる人間の自然言語(プラクリット)/ 同じクラシックパーリ。 仏はマガディで話した。 7111のすべての言語と方言は、古典的なマガヒマガディ語から外れています。 したがって、他のすべての生きている種族がコミュニケーションのための独自の自然言語を持っているのと同じように、それらはすべて人間の古典的性質(プラクリット)です。


53) Classical Javanese-Klasik Jawa,
53) Basa Jawa Klasik Klasik,

Nalika
bayi sing nembe dilahirake diasingake tanpa wong sing komunikasi karo
bayi, sawise sawetara dina bakal ngomong lan basa manungsa (Prakrit)
sing dikenal minangka Klasik Magahi Magadhi / basa Chandaso Klasik /
Magadhi Prakrit / Klasik Hela Basa (Basa Hela) /
Pali Klasik sing padha. Buddha ngomong ing Magadhi. Kabeh 7111 basa lan dialek mati moto Klasik Magahi Magadhi. Mula
kabeh kasebut Klasik ing alam (Prakrit) saka Human Beings, kaya kabeh
pidhato urip liyane duwe basa alam dhewe kanggo komunikasi.


54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
54) ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡ- ಒಂದು ವೇಳೆ,

ಕೇವಲ
ಜನಿಸಿದ ಮಗುವನ್ನು ಮಗುವಿನೊಂದಿಗೆ ಯಾರೂ ಸಂವಹನ ಮಾಡದೆ ಪ್ರತ್ಯೇಕವಾಗಿ ಇರಿಸಿದಾಗ,
ಕೆಲವು ದಿನಗಳ ನಂತರ ಅದು ಮಾತನಾಡುತ್ತದೆ ಮತ್ತು ಶಾಸ್ತ್ರೀಯ ಮಗಹಿ ಮಗಧಿ / ಶಾಸ್ತ್ರೀಯ
ಚಂದಾಸೊ ಭಾಷೆ / ಮಗಧಿ ಪ್ರಕೃತಿ / ಶಾಸ್ತ್ರೀಯ ಹೆಲಾ ಬಾಸಾ (ಹೆಲಾ ಭಾಷೆ) / ಎಂದು
ಕರೆಯಲ್ಪಡುವ ಮಾನವ ನೈಸರ್ಗಿಕ (ಪ್ರಕೃತಿ) ಭಾಷೆ.
ಶಾಸ್ತ್ರೀಯ ಪಾಲಿ ಒಂದೇ. ಬುದ್ಧನು ಮಗಧಿಯಲ್ಲಿ ಮಾತನಾಡಿದರು. ಎಲ್ಲಾ 7111 ಭಾಷೆಗಳು ಮತ್ತು ಉಪಭಾಷೆಗಳು ಕ್ಲಾಸಿಕಲ್ ಮಗಾಹಿ ಮಗಧಿಯ ಚಿತ್ರೀಕರಣದಲ್ಲಿಲ್ಲ. ಆದ್ದರಿಂದ
ಅವೆಲ್ಲವೂ ಮಾನವ ಜೀವಿಗಳ ಶಾಸ್ತ್ರೀಯ ಸ್ವರೂಪದಲ್ಲಿ (ಪ್ರಾಕೃತ), ಇತರ ಎಲ್ಲಾ ಜೀವಂತ
ಪ್ರಭೇದಗಳು ಸಂವಹನಕ್ಕಾಗಿ ತಮ್ಮದೇ ಆದ ನೈಸರ್ಗಿಕ ಭಾಷೆಗಳನ್ನು ಹೊಂದಿವೆ.


55) Classical Kazakh-Классикалық қазақ,
55) Классикалық қазақ-классикалық қазақ,

Жаңа
туған нәрестені нәрестемен ешкіммен байланыссыз оқшаулап ұстаған кезде,
бірнеше күннен кейін ол сөйлейді және адамның табиғи (Пракрит) тілі
классикалық Magahi Magadhi / Классикалық Chandaso тілі / Магади Prakrit /
Классикалық Hela Basa (Hela тілі) /
Классикалық пали бірдей. Будда Мағадиде сөйледі. Барлық 7111 тілдер мен диалектілер классикалық Магахи Маджхиден басталады. Демек, олардың барлығы табиғаттағы Классикалық (Пракрит), барлық тірі сөйлеулер сияқты, сөйлесудің өзіндік табиғи тілдері бар.


56) Classical Khmer- ខ្មែរបុរាណ
៥៦) បុរាណខ្មែរ - ខ្មែរបុរាណ,

នៅពេលទារកទើបនឹងកើតត្រូវបានរក្សាឱ្យនៅដាច់ដោយឡែកពីគ្នាដោយគ្មាននរណាម្នាក់ទាក់ទងជាមួយទារកបន្ទាប់ពីពីរបីថ្ងៃវានឹងនិយាយនិងភាសាធម្មជាតិ
(Prakrit) ដែលត្រូវបានគេស្គាល់ថាជាភាសា Magahi Magadhi បុរាណ / ភាសា
Chandaso បុរាណ / Magadhi Prakrit / ភាសា Hela Basa បុរាណ (ភាសាហេឡា) /
បាលីបុរាណដែលដូចគ្នា។ ព្រះសម្មាសម្ពុទ្ធបានមានបន្ទូលជាភាសាម៉ាដាដ។ រាល់ភាសានិងគ្រាមភាសា ៧១១១ ត្រូវបានបិទពីបុរាណម៉ាហៃម៉ាដាឌី។ ដូច្នេះពួកវាទាំងអស់គឺជាបុរាណនៅក្នុងធម្មជាតិ
(Prakrit)
នៃមនុស្សជាតិគឺដូចជាឧបករណ៍ប្រើប្រាស់ដទៃទៀតទាំងអស់មានភាសាធម្មជាតិផ្ទាល់ខ្លួនសម្រាប់ការប្រាស្រ័យទាក់ទង។


57) Classical Korean-고전 한국어,
57) 한글 고전

방금 태어난 아기를 다른 사람과 의사 소통하지 않고 격리 된 상태로 유지하면 며칠 후에 클래식 마 가히 마가 디어 / 클래식 찬 다소 언어 / 마가 디 프라 크리트 / 클래식 힐라 바사 (헬라 언어) / 같은 고전적인 Pali. 부처는 마가 디어로 말했습니다. 7111 개 언어와 방언은 모두 클래식 마 가히 마가 디어에서 나온 것입니다. 그러므로 다른 모든 살아있는 종족은 의사 소통을위한 고유 한 언어를 가지고 있듯이 그들 모두는 인간의 본질적인 고전 (Prakrit)입니다.


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

Gava
pitikek ku nû hatî dinê bêyî ku têkilî bi pitikê re têkilî bimîne tê
ragirtin, piştî çend rojan ew ê biaxive û zimanê xwezayî yê mirovî
(Prakrit) bi zimanê Magaziyê Klasîkî / Zimanê Chandaso Klasîkî / Magadhi
Prakrit / Klasîk Hela Basa (Hela Language) tê zanîn
Pali klasîk ku heman in. Buddha li Magadhi peyivî. Hemî 7111 ziman û zaravayên li derûdora Magaziya Klasîk in. Ji
ber vê yekê hemî di xwezaya mirovî de cewhera klasîk in (Prakrit), mîna
hemî axaftinên zindî jî ji bo ragihandinê zimanên xwe yên xwezayî hene.


59) Classical Kyrgyz-Классикалык Кыргыз,
59) Классикалык Кыргыз-Классикалык Кыргыз,

бир эле төрөлгөн ымыркай бала менен байланышып эч ким жок алыскы сакталат, бир нече күндөн кийин ал сүйлөп, адам табигый (Кшатраптар) Классикалык Magahi Magadhi / Classical Chandaso тил катары белгилүү тил качан / Magadhi Кшатраптар / Классикалык спорт Basa (спорт тили) / Классикалык Pali турган эле. Будда Magadhi сүйлөдү. Бардык 7111 тилдери жана диалектилери бар Classical Magahi Magadhi чырпыктарын өчүрүлгөн. Ошондуктан башка бардык тирүү speices байланыш үчүн өзүнүн табигый тил бар эле, алардын баарын, адамдардын мүнөзү (Кшатраптар) менен Классикалык болуп саналат.


60) Classical Lao-ຄລາສສິກລາວ,
60) ຄລາສສິກລາວ - ຍຸກສະໄຫມລາວ,

ເມື່ອເດັກທີ່ຫາກໍ່ເກີດມາໄດ້ຖືກແຍກຕົວໂດຍບໍ່ມີໃຜຕິດຕໍ່ກັບເດັກ,
ຫຼັງຈາກສອງສາມມື້ມັນຈະເວົ້າແລະພາສາຂອງມະນຸດ (Prakrit)
ທີ່ເປັນພາສາທໍາມະຊາດທີ່ເອີ້ນວ່າ Magahi Magadhi / ພາສາ Chandaso ຄລາສສິກ /
Magadhi Prakrit / Hela Basa (ພາສາ Hela ຄລາສສິກ) /
ພາສາປາລີແບບເກົ່າເຊິ່ງມີຄວາມຄືກັນ. ພຣະພຸດທະອົງໄດ້ກ່າວໄວ້ໃນ Magadhi. ທັງ ໝົດ 7111 ພາສາແລະພາສາເວົ້າແມ່ນປິດຈາກການສະແດງອອກຂອງ Magahi Magadhi ຄລາສສິກ. ດັ່ງນັ້ນທັງ
ໝົດ ຂອງພວກມັນແມ່ນຄລາສສິກໃນ ທຳ ມະຊາດ (Prakrit) ຂອງມະນຸດ,
ຄືກັນກັບເຄື່ອງໃຊ້ຊີວິດອື່ນໆທີ່ມີພາສາ ທຳ ມະຊາດຂອງພວກເຂົາ ສຳ ລັບການສື່ສານ.


61) Classical Latin-LXII) Classical Latin,
LXI) LXII-Classical Latin) Classical Latin:

Cum mox natus infans est servanda solitaria sine alicuius communicando cum infantem post paucos dies eam et dicere quod humana natura (Präkrit) linguae quae Classical Atlas Magahi Magadhi / Classical Chandaso linguae / Magadhi Präkrit / Classical Hela Basa (Hela Lingua) / Chorus idem quod Pali. Buddha locutus est Magadhi. Linguis et dialectis omnibus (VII)CXI Classical Magahi Magadhi germen off. Unde omnia illa quae in natura Classical Atlas (Präkrit) de homine, sicut omnis natura sua habent aliud vitae speices linguarum communicationis.


62) Classical Latvian-Klasiskā latviešu valoda,
62) klasiskā latviešu-klasiskā latviešu valoda,

Ja
tikko dzimušu bērnu tur izolētā veidā, bet neviens ar bērnu
nekontaktējas, pēc dažām dienām tas runā un runā cilvēka dabiskajā
(prakritiskajā) valodā, kas pazīstama kā Classical Magahi Magadhi /
Klasiskā Chandaso valoda / Magadhi Prakrit / Classical Hela Basa (Hela
Language) /
Klasiskie Pali, kas ir vienādi. Buda runāja Magadhi. Visas 7111 valodas un dialekti ir parādījušies Classical Magahi Magadhi. Tāpēc visiem tiem ir klasisks raksturs (prakrits), tāpat kā visām pārējām dzīvajām runām ir savas dabiskās valodas saziņai.


63) Classical Lithuanian-Klasikinė lietuvių kalba,
63) Klasikinė lietuvių kalba - klasikinė lietuvių kalba,

Kai
ką tik gimęs kūdikis laikomas izoliuotas ir niekas su juo nebendrauja,
po kelių dienų jis kalbės natūralia žmogaus (prakrito) kalba, vadinama
„Classical Magahi Magadhi“ / „Classical Chandaso language“ / „Magadhi
Prakrit“ / „Classical Hela Basa“ (hela kalba) /
Klasikinis Pali, kurie yra tie patys. Buda kalbėjo Magadhi. Visos 7111 kalbos ir tarmės yra „Classical Magahi Magadhi“ nuotraukos. Taigi visi jie yra klasikinio pobūdžio (prakrito) žmonėms, kaip ir visos kitos gyvosios kalbos turi savo natūralias kalbas



64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

64) Klassesch Lëtzebuergesch-Klassesch Lëtzebuergesch,

Wann
e just gebuerene Puppelchen isoléiert gehale gëtt ouni iergendeen mam
Puppelchen ze kommunizéieren, no e puer Deeg wäert et a mënschlech
natierlech (Prakrit) Sprooch schwätzen als Klassesch Magahi Magadhi /
Klassesch Chandaso Sprooch / Magadhi Prakrit / Klassesch Hela Basa (Hela
Sprooch) /
Klassesch Pali déi d’selwecht sinn. De Buddha huet zu Magadhi geschwat. All déi 7111 Sproochen an Dialekter sinn ofgeschoss vum Klassesche Magahi Magadhi. Dofir
sinn se all klassesch an der Natur (Prakrit) vu Mënschen, grad wéi all
aner Liewensgeschwindegkeet hunn hir eege natierlech Sprooche fir
Kommunikatioun.


65) Classical Macedonian-Класичен македонски,
65) Класичен македонски-класичен англиски,

Кога
штотуку родено бебе се чува изолирано без некој да комуницира со
бебето, по неколку дена ќе зборува и човечки природен (Пракрит) јазик
познат како Класичен Магахи Магади / Класичен чандасо јазик / Магади
Пракрит / Класичен Хела Баса (Хела јазик) /
Класичен Пали кои се исти. Буда зборуваше во Магади. Сите 7111 јазици и дијалекти се исклучени од класичен Магахи Магади. Оттука,
сите од нив се класични по природа (Пракрит) на човечките суштества,
исто како и сите други живи списи да имаат свои природни јазици за
комуникација.


66) Classical Malagasy,класичен малгашки,
66) Malagasy Classical, класичен малгашки,

Raha
zaza vao teraka dia tazonina mitokana nefa tsy misy olona mifandray
amin’ny zaza, rehefa afaka andro vitsivitsy dia hiteny sy fiteny
voajanahary (Prakrit) fantatra amin’ny anarana hoe Classical Magahi
Magadhi / fiteny Chandaso Classical / Magadhi Prakrit / Classical Hela
Basa (Hela Language) /
Pali Classical izay mitovy. Niteny tany Magadhi i Buddha. Ireo fiteny sy tenim-paritra 7111 rehetra dia ny fitifirana an’i Classical Magahi Magadhi. Noho
izany dia samy Classical in nature (Prakrit) an’ny Human Beings, tahaka
ny hafainganam-piainana hafa rehetra dia samy manana ny fiteniny
manokana.


67) Classical Malay-Melayu Klasik,
67) Klasik Melayu Melayu Klasik,

Apabila
bayi yang baru dilahirkan akan dipisahkan tanpa sesiapa yang
berkomunikasi dengan bayi, selepas beberapa hari ia akan bercakap dan
bahasa semula jadi (bahasa Prakrit) yang dikenali sebagai Bahasa Magalit
Klasik Magah / Bahasa Chandaso Klasik / Magadhi Prakrit / Klasik Hela
Basa (Hela Bahasa) /
Pali klasik yang sama. Buddha bercakap di Magadhi. Semua 7111 bahasa dan dialek dipadam dari Magical Magical Classical. Oleh
itu, semuanya adalah bersifat Klasik (Prakrit) Manusia, sama seperti
semua spesis hidup yang lain mempunyai bahasa semulajadi untuk
komunikasi.


68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

68) ക്ലാസിക്കൽ മലയാളം-

ജനിച്ച
കുഞ്ഞിനെ ആരും ആശയവിനിമയം നടത്താതെ ഒറ്റപ്പെടുത്തുമ്പോൾ, കുറച്ച്
ദിവസങ്ങൾക്ക് ശേഷം അത് സംസാരിക്കുകയും ക്ലാസിക്കൽ മഗാഹി മഗാദി / ക്ലാസിക്കൽ
ചന്ദാസോ ഭാഷ / മഗാദി പ്രാകൃതം / ക്ലാസിക്കൽ ഹെല ബസ (ഹെല ഭാഷ) /
എന്നറിയപ്പെടുന്ന മനുഷ്യ പ്രകൃതി (പ്രാകൃത്) ഭാഷ സംസാരിക്കുകയും ചെയ്യും.
സമാനമായ ക്ലാസിക്കൽ പാലി. ബുദ്ധൻ മഗധിയിൽ സംസാരിച്ചു. എല്ലാ 7111 ഭാഷകളും ഭാഷകളും ക്ലാസിക്കൽ മഗാഹി മഗധിയുടെ ചിത്രീകരണമാണ്. അതിനാൽ
മറ്റെല്ലാ ജീവജാലങ്ങൾക്കും ആശയവിനിമയത്തിന് അവരുടേതായ സ്വാഭാവിക ഭാഷകൾ
ഉള്ളതുപോലെ അവയെല്ലാം മാനുഷിക ജീവികളുടെ ക്ലാസിക്കൽ സ്വഭാവത്തിലാണ്
(പ്രാകൃതം).


69) Classical Maltese-Klassiku Malti,
69) Malti Klassiku-Klassiku Malti,

Meta
tarbija li titwieled tinżamm iżolata mingħajr ma xi ħadd jikkomunika
mat-tarbija, wara ftit jiem hija se titkellem u l-lingwa naturali umana
(Prakrit) magħrufa bħala Classical Magahi Magadhi / Classical Chandaso
language / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Klassiku Pali li huma l-istess. Buddha tkellem f’Magadhi. Il-lingwi u d-djaletti 7111 kollha jinsabu barra mill-isparar tal-Klassika Magahi Magadhi. Għalhekk
kollha huma ta ‘natura Klassika (Prakrit) tal-Bniedem, l-istess bħalma
huma l-ispeċi l-oħra kollha li għandhom il-lingwi naturali tagħhom
għall-komunikazzjoni.


70) Classical Maori-Maori Maori,

70) Tauiwi Maori-Maori

I
te wa e whanau mai ana tetahi tamaiti noa, kaore he tangata e
whakawhitiwhiti korero ana ki te peepi, whai muri i etahi ra, ka korero
me te reo tangata (Prakrit) e mohiotia ana ko te Classical Magahi
Magadhi / Classical Chandaso reo / Magadhi Prakrit / Classical Hela Basa
(Hela Reo) /
Ko te Pali Tuhia he rite tonu. I korero a Buddha i Magadhi. Katoa nga reo 7111 me nga reo rangatira kei te pupuhi i te Classical Magahi Magadhi. No
reira he Katoa katoa te ahua (Prakrit) o te Tangata Tangata, he pera
ano ki etahi atu mea ora kei a raatau ano te reo whakawhitiwhiti korero.


71) Classical Marathi-क्लासिकल माओरी,
)१) शास्त्रीय मराठी- क्लासिकल चित्ररी,

जेव्हा
एखाद्या जन्मास आलेल्या बाळाला बाळाशी संवाद न करता वेगळ्या ठेवण्यात येते
तेव्हा काही दिवसानंतर ती बोलली जाईल आणि मानवी नैसर्गिक (प्राकृत) भाषा
म्हणून अभिजात मागाधी मगधी / शास्त्रीय चंदासो भाषा / मगधी प्राकृत /
शास्त्रीय हेला बासा (हेला भाषा) /
शास्त्रीय पाली जे समान आहेत. बुद्ध मगधीत बोलले. सर्व 11१११ भाषा आणि पोटभाषा शास्त्रीय मगही मगधीच्या शूटिंग बंद आहेत. म्हणूनच
या सर्व संवादासाठी मानवी जीवनाचे प्राकृत (प्राकृत) स्वरुपाचे आहेत, जसा
संवादासाठी इतर सर्व जिवंत भाषांमध्ये त्यांची स्वतःची नैसर्गिक भाषा आहेत.


72) Classical Mongolian-Сонгодог Монгол,
72) Сонгодог Монгол-Сонгодог Монгол,

Дөнгөж
төрсөн нялх хүүхэд нялх хүүхэдтэй хэн нэгэнтэй харилцахгүйгээр
тусгаарлагдвал хэд хоногийн дараа энэ нь сонгодог Магаи Магади /
Сонгодог Чандасогийн хэл / Магагахи Пракрит / Сонгодог Хела Баса (Хела
Хэл) / Хүний байгалийн (Пракрит) хэлээр яригдах болно.
Ижил төстэй сонгодог пали. Будда Магадид үг хэлэв. Бүх 7111 хэл, аялгууг Сонгодог Магахи Магадигаас гаргадаг. Тиймээс
эдгээр нь бүгд сонгодог шинж чанартай (Пракрит) Хүн төрөлхтний төрөл
зүйл бөгөөд бусад бүх амьд үг хэллэгүүд нь харилцааны хувьд өөрийн гэсэн
хэлтэй байдаг.


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

တစ်ရုံမွေးဖွားကလေး, ကလေးနှင့်အတူဆက်သွယ်မည်သူမဆိုမပါဘဲအထီးကျန်ထားရက်အနည်းငယ်အကြာတွင်ကြောင့်ပြောမည်နှင့် / Classical Magahi Magadhi / Classical Chandaso ဘာသာစကား / Magadhi Prakrit / Classical Hela Basa (Hela Language) အဖြစ်လူသိများသဘာဝလူ့ (Prakrit) ဘာသာစကားကိုလိုက်တဲ့အခါ အတူတူပါပဲဘယ်နျ Classical ပါဠိ ဗုဒ္ဓ Magadhi အတွက်မိန့်မြွက်တော်မူ၏။ လူအားလုံးတို့သည် 7111 ဘာသာစကားများနှင့်တိုင်းရင်းသားဘာသာစကားများနျ Classical Magahi Magadhi ရိုက်ကူးချွတ်ဖြစ်ကြသည်။ ထို့ကြောင့်အားလုံးထိုသူအပေါင်းတို့သည်အခြားနေထိုင်နေ speices ဆက်သွယ်ရေးများအတွက်သူတို့၏ကိုယ်ပိုင်ဇာတိဘာသာစကားများဖူးရုံလိုပဲလူသားတွေ (Prakrit) သဘာဝနျ Classical ဖြစ်ကြသည်။


74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
) 74) शास्त्रीय नेपाली- शास्त्रीय म्यानमार (बर्मा),

जब
एक भर्खर जन्मेको बच्चालाई बच्चासँग कसैसँग कुराकानी नगरी एक्लो ठाउँमा
राखिएको हुन्छ, केही दिन पछि यसले बोल्ने र मानव प्राकृतिक (प्राकृत) भाषा
क्लासिक मागही मगधी / शास्त्रीय चन्दासो भाषा / मागधि प्राकृत / शास्त्रीय
हेला बासा (हेला भाषा) को रूपमा चिनिन्छ /
शास्त्रीय पाली उस्तै हुन्। बुद्धले मगधीमा बोले। सबै 11१११ भाषाहरू र बोल्टाहरू शास्त्रीय मगही मगधीको शूट बन्द छन्। तसर्थ
ती सबै शास्त्रीय प्रकृति (प्राकृत) मानव जीवहरूको हुन्, जस्तै अन्य सबै
जीवित बोलीहरूका सञ्चारका लागि आफ्नै प्राकृतिक भाषाहरू छन्।


75) Classical Norwegian-Klassisk norsk,
75) Klassisk norsk-klassisk norsk,

Når
en nettopp født baby holdes isolert uten at noen kommuniserer med
babyen, vil den etter noen dager snakke og menneskets naturlige
(Prakrit) språk kjent som Klassisk Magahi Magadhi / Klassisk
Chandaso-språk / Magadhi Prakrit / Klassisk Hela Basa (Hela-språk) /
Klassiske Pali som er de samme. Buddha snakket på Magadhi. Alle de 7111 språkene og dialektene er klassifisert av klassisk Magahi Magadhi. Derfor
er alle mennesker klassiske (Prakrit) for mennesker, akkurat som alle
andre levende hastigheter har sine egne naturlige språk for
kommunikasjon.


76) Classical Pashto- ټولګی پښتو
) 76) کلاسیک پښتو- ټولګی پښتو

کله
چې یو ښه زیږیدلی ماشوم پرته له دې چې ماشوم سره اړیکه ونیسي یو څو ورځې
وروسته به دا خبرې وکړي او انساني طبیعي (پراکرت) ژبه چې کلاسیک مګهي مګادي
/ کلاسیک چنداسو ژبه / مګادي پراکرت / کلاسیک هیلۍ باسا (هیلي ژبه) /
کلاسیک پالي چې ورته دي. بودا په مګدي کې خبرې وکړې. ټولې 111111 ژبې او بولې د کلاسیک مګهي مګهيډي له ډزو لرې دي. له همدې امله دا ټول د انسان د ژوند طبیعت (پراکرت) کې کلاسیک دي ، لکه د نورو ژوندیو ویناوو د خبرو اترو لپاره خپلې طبیعي ژبې لري.


77) Classical Persian-کلاسیک فارسی
77) فارسی کلاسیک - کلاسیک فارسی

هنگامی
که یک نوزاد تازه متولد شده و بدون اینکه کسی با کودک ارتباط برقرار کند ،
در حال انزوا است ، پس از چند روز صحبت می کند و به زبان طبیعی انسان
(پراکریت) معروف به کلاسیک مگاهی مگادی / زبان چاندازو کلاسیک / Magadhi
Prakrit / کلاسیک Hela Basa (زبان Hela) /
Pali کلاسیک که یکسان هستند. بودا در Magadhi صحبت کرد. تمام 7111 زبان و گویش خاموش از کلاسیک Magahi Magadhi است. از
این رو ، همه آنها از نظر طبیعت کلاسیک (Prakrit) موجودات انسانی هستند ،
درست مانند سایر گفتارهای زنده ، زبانهای طبیعی خود را برای برقراری ارتباط
دارند.



78) Classical Polish-Język klasyczny polski,
78) Classical Polish-Język klasyczny polski,

Gdy
nowo narodzone dziecko jest trzymane w izolacji bez kontaktu z nim, po
kilku dniach zacznie mówić i ludzki naturalny język (Prakrit) znany jako
Classical Magahi Magadhi / Classical Chandaso language / Magadhi
Prakrit / Classical Hela Basa (Hela Language) /
Klasyczne pali, które są takie same. Budda mówił w Magadhi. Wszystkie 7111 języki i dialekty są poza klasycznym magazynem Maghihi Magadhi. Dlatego
wszystkie z nich mają charakter klasyczny (Prakrit) istot ludzkich, tak
jak wszystkie inne żywe mowy mają swoje naturalne języki komunikacji.


79) Classical Portuguese-Português Clássico,
79) Clássico Português-Português Clássico,

Quando
um bebê recém-nascido é mantido isolado sem que ninguém se comunique
com ele, depois de alguns dias ele falará e a linguagem natural
(Prakrit) humana conhecida como Classical Magahi Magadhi / Língua
Clássica Chandaso / Magadhi Prakrit / Clássica Hela Basa (língua Hela) /
Pali clássico que são os mesmos. Buda falou em Magadhi. Todos os 7111 idiomas e dialetos estão fora das filmagens do Classical Magahi Magadhi. Portanto,
todos eles são de natureza clássica (Prakrit) dos seres humanos, assim
como todos os outros discursos vivos têm suas próprias linguagens
naturais para comunicação.


80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
80) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਜਦੋਂ
ਇਕ ਜੰਮੇ ਬੱਚੇ ਨੂੰ ਬੱਚੇ ਨਾਲ ਗੱਲਬਾਤ ਕਰਨ ਤੋਂ ਬਿਨਾਂ ਇਕੱਲਿਆਂ ਰੱਖਿਆ ਜਾਂਦਾ ਹੈ,
ਤਾਂ ਕੁਝ ਦਿਨਾਂ ਬਾਅਦ ਇਹ ਬੋਲਿਆ ਜਾਏਗਾ ਅਤੇ ਮਨੁੱਖੀ ਕੁਦਰਤੀ (ਪ੍ਰਾਕ੍ਰਿਤ) ਭਾਸ਼ਾ
ਜਿਸ ਨੂੰ ਕਲਾਸੀਕਲ ਮਾਘੀ ਮਗਧੀ / ਕਲਾਸੀਕਲ ਚਾਂਦਸੋ ਭਾਸ਼ਾ / ਮਗਧੀ ਪ੍ਰਕ੍ਰਿਤੀ /
ਕਲਾਸੀਕਲ ਹੇਲਾ ਬਾਸਾ (ਹੇਲਾ ਭਾਸ਼ਾ) / ਕਿਹਾ ਜਾਂਦਾ ਹੈ /
ਕਲਾਸੀਕਲ ਪਾਲੀ ਜੋ ਇੱਕੋ ਜਿਹੀ ਹੈ. ਬੁੱਧ ਮਗਧੀ ਵਿਚ ਬੋਲਿਆ. ਸਾਰੀਆਂ 7111 ਭਾਸ਼ਾਵਾਂ ਅਤੇ ਉਪ-ਭਾਸ਼ਾਵਾਂ ਕਲਾਸੀਕਲ ਮਾਘੀ ਮਗਧੀ ਦੇ ਸ਼ੂਟ ਹਨ. ਇਸ ਲਈ ਇਹ ਸਾਰੇ ਮਨੁੱਖੀ ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਸੁਭਾਅ ਦੇ (ਕਲਾਸੀਕਲ) ਹਨ, ਜਿਵੇਂ ਕਿ ਹੋਰ ਸਾਰੀਆਂ ਜੀਵਨੀ ਭਾਸ਼ਣਾਂ ਦੀ ਸੰਚਾਰ ਲਈ ਆਪਣੀਆਂ ਕੁਦਰਤੀ ਭਾਸ਼ਾਵਾਂ ਹਨ.


81) Classical Romanian-Clasic românesc,
81) Românesc clasic-clasic românesc,

Când
un copil născut este păstrat izolat fără ca cineva să comunice cu
copilul, după câteva zile, acesta va vorbi și vorbește limbajul natural
(Prakrit) uman cunoscut sub numele de Classica Magahi Magadhi / Limba
clasică Chandaso / Magadhi Prakrit / Clasicul Hela Basa (limba Hela) /
Pali clasici care sunt la fel. Buddha a vorbit în Magadhi. Toate cele 7111 de limbi și dialecte sunt împușcate ale clasicului Magahi Magadhi. Prin
urmare, toate sunt de natură clasică (Prakrit) a ființelor umane, la
fel ca toate celelalte specii vii au propriile lor limbaje naturale
pentru comunicare.


82) Classical Russian-Классический русский
,82) Классический русский-Классический русский,

Когда
только что родившегося ребенка держат в изоляции, и никто не общается с
ребенком, через несколько дней он заговорит и будет говорить на
естественном (пракрите) человеческом языке, известном как классический
магахи магадхи / классический язык чандасо / магадхи пракрит /
классическая хела-баса (язык хела) /
Классические пали, которые одинаковы. Будда говорил в Магадхи. Все 7111 языков и диалектов вне классического Magahi Magadhi. Следовательно,
все они имеют классическую природу (пракрит) людей, так же как и все
другие живые существа имеют свои собственные естественные языки для
общения.


83) Classical Samoan-Samoan Samoa,
83) Samoan Samoa Samoa,

Afai
e faatoa fanau mai le pepe o loʻo vavalalata e aunoa ma se tasi e
talanoa ma le pepe, pe a mavae ni nai aso o le a tautala ma tagata
masani (Prakrit) e taʻua o Classical Magahi Magadhi / Classical Chandaso
gagana / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Faʻasolopito Nuʻu e tutusa. Buddha na tautala i Magadiki. O gagana uma e 7111 ma gagana e ese mai le fana o le Classical Magahi Magadhi. O
le mea lea oi latou uma o le vasega faa-Classical i le natura (Prakrit)
o Tagata, e pei lava o isi meaola uma ei ai a latou lava gagana masani
mo fesootaiga.


84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,    
84) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
Wहेन्
अ जुस्त् बोर्न् बब्य् इस् केप्त् इसोलतेद् wइथोउत् अन्योने
चोम्मुनिचतिन्ग् wइथ् थे बब्य्, अfतेर् अ fएw दय्स् इत् wइल्ल् स्पेअक्
अन्द् हुमन् नतुरल् (Pरक्रित्) लन्गुअगे क्नोwन् अस् छ्लस्सिचल् ंअगहि
ंअगधि/छ्लस्सिचल् छ्हन्दसो लन्गुअगे/ंअगधि Pरक्रित्/छ्लस्सिचल् ःएल Bअस
(ःएल Lअन्गुअगे)/छ्लस्सिचल् Pअलि wहिच्ह् अरे थे समे. Bउद्ध स्पोके इन्
ंअगधि. आल्ल् थे 7111 लन्गुअगेस् अन्द् दिअलेच्त्स् अरे ओff स्होओत् ओf
छ्लस्सिचल् ंअगहि ंअगधि. ःएन्चे अल्ल् ओf थेम् अरे छ्लस्सिचल् इन् नतुरे
(Pरक्रित्) ओf ःउमन् Bएइन्ग्स्, जुस्त् लिके अल्ल् ओथेर् लिविन्ग्
स्पेइचेस् हवे थेइर् ओwन् नतुरल् लन्गुअगेस् fओर् चोम्मुनिचतिओन्.

85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Albannaich Clasaigeach Gàidhlig-Gàidhlig Albannach Clas sàbhailteachd,

Nuair
a thèid pàisde a tha dìreach air a bhreith a chumail aonaranach gun
neach sam bith a bhith a ’conaltradh ris an leanabh, an ceann beagan
làithean bruidhnidh e agus cànan nàdurrach daonna (Prakrit) ris an canar
Clasaigeach Magahi Magadhi / Cànan Clasaigeach Chandaso / Magadhi
Prakrit / Clasaigeach Hela Basa (Cànan Hela) /
Pali clasaigeach a tha an aon rud. Bhruidhinn Buddha ann am Magadhi. Tha na 7111 cànanan agus na dual-chainntean uile air an losgadh bho Clasaigeach Magahi Magadhi. Mar
sin tha a h-uile gin dhiubh Clasaigeach ann an nàdar (Prakrit) de
Dhaoine, dìreach mar a tha na cànanan nàdurrach aca fhèin aig a h-uile
speisealaiche beò eile airson conaltradh.


86) Classical Serbian-Класични српски,
86) Класични српски-Класични српски,

Када
се тек рођена беба задржи изолована, а да нико не комуницира са бебом,
након неколико дана говориће и људским природним (пракритски) језиком
познатим као класични магахи магадхи / класични језик Цхандасо / магадхи
пракрит / класични хела баса (Хела језик) /
Класични Пали који су исти. Буда је говорио у Магадхи. Сви језици и дијалекти 7111 су пуцали од класичне Магахи Магадхи. Стога
су сви они класичне природе (Пракрит) Људских Бића, баш као што и сви
други живи спекови имају своје природне језике за комуникацију.


87) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Sesotho-Seserbia ea sechaba-holo,

Ha
lesea le sa tsoa hlaha le lula le qheleloa thoko ho se motho ea
buisanang le lesea, kamora matsatsi a ‘maloa le tla bua le puo ea tlhaho
ea batho (Prakrit) e tsejoang ka hore ke Classical Magahi Magadhi / puo
ea Classical Chandaso / Magadhi Prakrit / Classical Hela Basa (Hela
puo) /
Classical Pali tse tšoanang. Buddha o buile ka Magadhi. Lipuo le maqhubu ohle a 7111 kaofela ke mofuta oa mofuta oa Classical Magahi Magadhi. Kahoo
kaofela ha bona ke Classical in nature (Prakrit) ea Litopo tsa Botho,
joalo ka lipuo tse ling kaofela tse phelang li na le lipuo tsa tsona tsa
tlhaho bakeng sa puisano.


88) Classical Shona-Shona Shona,
88) Classical Shona-Shona Shona,

Kana
mwana achangozvarwa anochengetwa ari ega pasina munhu anokurukura
nemwana, mushure memazuva mashoma achataura uye mutauro wevanhu
(Prakrit) mutauro unozivikanwa saClassical Magahi Magadhi / Classical
Chandaso mutauro / Magadhi Prakrit / Classical Hela Basa (Hela Rimi) /
Classical Pali iyo yakafanana. Buddha akataura muMagadhi. Mitauro yose 7111 nemitauro iri kupfura kweClassical Magahi Magadhi. Nekudaro
ese ese ari eClassical mune zvakasikwa (Prakrit) yeVanhu Zvibereko,
sekufanana nedzimwe hurukuro dzepamoyo dziine mitauro yadzo yekusangana
yekutaurirana.


89) Classical Sindhi,
89) Classical Sindhi،

جڏهن
هڪ ڄڻي پيدا ٿئي ٿي ته بغير ڪنهن کي ٻار سان گفتگو ڪرڻ کان سواء رکيو ويو
آهي، ڪجهه ڏينهن بعد اهو ڳالهائڻ ۽ انساني قدرتي  (پراڪرت) ٻوليء جي نالي
سان مشهور مئهيهي مئگهي / ڪاليج چنڊو ٻوليء / مگھي پراڪي / هللا زبان /
ڪاليائي پالي جو ساڳيو آهي. مهاتما جادوگريء ۾ ڳالهايو. سمورا 7111 ٻولين ۽ ٻوليون ٻڌل ميڪسي مئهي مئگڊي جي شوٽ آهن. انهيء لاء اهي سڀئي انساني انسانن جي طبعي (پراڪرت) آهن، جهڙوڪ ٻين سڀني جاندار جي اسپيسس وانگر رابطي لاء پنهنجون قدرتي ٻوليون آ


90) Classical Sinhala-සම්භාව්ය සිංහල,
90) සම්භාව්‍ය සිංහල-

යුක්තිසහගත
ලෙස උපත ලැබූ ළදරුවෙකු කිසිවෙකු සමඟ සන්නිවේදනය නොකර හුදකලා වූ විට, දින
කිහිපයකට පසු එය කථා කරනු ඇති අතර සම්භාව්‍ය මාගහි මගධි / සම්භාව්‍ය චන්දසෝ
භාෂාව / මාගධී ප්‍රක්‍රිට් / සම්භාව්‍ය හෙළ බාසා (හෙළ භාෂාව) /
සම්භාව්‍ය පාලි එක සමානයි. බුදුරජාණන් වහන්සේ මගධී භාෂාවෙන් කතා කළහ. භාෂා 7111 සහ උපභාෂා සම්භාව්‍ය මාගහි මගධි චිත්‍රපටයේ රූගත කිරීම් වලින් තොරය. එබැවින්
අනෙක් සියලුම ජීවී විශේෂයන්ට සන්නිවේදනය සඳහා ස්වකීය ස්වාභාවික භාෂාවන්
ඇතිවා සේම, ඒවා සියල්ලම මානව ජීවීන්ගේ සම්භාව්‍ය ස්වභාවයේ (ප්‍රකෘත්) වේ.


91) Classical Slovak-Klasický slovenský,
91) klasická slovensko-klasický slovenský,

Keď
je novonarodené dieťa držané v izolácii bez toho, aby s ním niekto
komunikoval, po niekoľkých dňoch bude hovoriť a ľudský prirodzený jazyk
(Prakrit) známy ako klasický jazyk Magahi Magadhi / klasický jazyk
Chandaso / Magadhi Prakrit / klasický jazyk Hela Basa /
Klasické Pali, ktoré sú rovnaké. Buddha hovoril v Magadi. Všetkých 7111 jazykov a dialektov je mimo natáčania klasického magahího magadi. Preto
sú všetci klasickým charakterom (Prakrit) ľudských bytostí, rovnako ako
všetky ostatné živé druhy majú na komunikáciu svoje vlastné prirodzené
jazyky.


92) Classical Slovenian-Klasična slovenska,
92) Klasična slovensko-Klasična slovenska,

Ko
se pravkar rojeni otrok izolira, ne da bi kdo komuniciral z dojenčkom,
bo čez nekaj dni govoril in človeški naravni (prakritski) jezik, znan
kot klasična magahija Magadhi / klasični jezik Chandaso / Magadhi
Prakrit / klasična Hela Basa (Hela jezik) /
Klasični Pali, ki sta enaka. Buda je govoril v Magadhi. Vseh 7111 jezikov in narečja je izstreljeno v klasično Magahi Magadhi. Zato
so vsi tipični po naravi (Prakrit) Človeških bitij, tako kot imajo vsi
drugi živi speki svoje naravne jezike za sporazumevanje.


93) Classical Somali-Soomaali qowmiyadeed,
93) Qowmiyadeed Classical Somali-English

Markii
cunugga dhasha la go’doomiyo iyada oo aan cidina la hadlayn ilmaha,
maalmo ka dib waxay ku hadli doontaa luqadda dabiiciga ah ee (Prakrit)
luuqadda loo yaqaan Classical Magahi Magadhi / Classical Chandaso luuq /
Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Pali Classical oo isku mid ah. Buddha wuxuu ku hadlay Magadhi. Dhamaan 7111 luqadood iyo lahjadaha waa la joojiyay toogashada Classical Magahi Magadhi. Sidaa
daraadeed dhammaantood waa Cilmiga dabeecadda (Prakrit) ee Beerka
Aadanaha, sida dhammaan khudbadaha kale ee nool waxay leeyihiin luqado
dabiici u ah is-gaadhsiinta.


94) Classical Spanish-Español clásico,
94) Clásico español-español clásico,

Cuando
un bebé recién nacido se mantiene aislado sin que nadie se comunique
con el bebé, después de unos días hablará como un idioma Chandaso
clásico / Magadhi Prakrit / Hela Basa clásico
Pali clásico que son iguales. Buda habló en magadhi. Todos los 7111 idiomas y dialectos son disparos de Classical Magahi Magadhi. Por
lo tanto, todos ellos son de naturaleza clásica (al igual que todas las
otras especies vivas tienen sus propios lenguajes naturales para la
comunicación).


95) Classical Sundanese-Sunda Klasik,
95) Klasik Sunda-Sunda Klasik,

Nalika
orok anu nembé dilahirkeun dijauhkeun tanpa aya jalma komunikasi sareng
orok, saatos sababaraha dinten bakal nyarios janten basa Chandaso
Klasik / Magadhi Prakrit / Klasik Hela Basa
Pali Klasik anu sami. Buddha nyarios dina Magadhi. Sagala 7111 basa sareng dialek pareum némbak Klasik Magahi Magadhi. Lantaran
kitu, aranjeunna sadayana Klasik di Alam (sapertos sadayana pidato
hirup anu sanés gaduh basa alami sorangan pikeun komunikasi).


96) Classical Swahili,Kiswahili cha Classical,
96) Kiswahili, Kiswahili cha Classical,

Wakati
mtoto mchanga amezaliwa pekee bila mtu yeyote kuwasiliana na mtoto,
baada ya siku chache atazungumza kama lugha ya Classical Chandaso /
Magadhi Prakrit / Classical Hela Basa
Classical Pali ambayo ni sawa. Buddha aliongea Magadhi. Lugha zote 7111 na lahaja zote ziko mbali kwa Classical Magahi Magadhi. Kwa
hivyo, zote ni za Classical katika Maumbile (kama vile hotuba nyingine
zote za kuishi zina lugha zao za asili kwa mawasiliano).


97) Classical Swedish-Klassisk svensk,
97) Klassisk svensk-klassisk svensk,

När
ett nyfött barn hålls isolerat utan att någon kommunicerar med barnet,
kommer det efter några dagar att tala som ett klassiskt Chandaso-språk /
Magadhi Prakrit / Klassisk Hela Basa
Klassiska Pali som är desamma. Buddha talade i Magadhi. Alla 7111 språk och dialekter är utanför det klassiska Magahi Magadhi. Därför är alla klassiska i naturen (precis som alla andra levande hastigheter har sina egna naturliga språk för kommunikation).


98) Classical Tajik-тоҷикӣ классикӣ,
98) Классикии тоҷикӣ-тоҷикӣ классикӣ,

Вақте
ки кӯдаки навзод дар алоҳидагӣ нигоҳ дошта мешавад, вале ҳеҷ кас бо
кӯдак муошират намекунад, пас аз чанд рӯз он ҳамчун забони классикии
Чандасо / Magadhi Prakrit / Hela Basa сухан хоҳад ронд
Классикаи Пали, ки ҳамонҳоянд. Буддо дар Маҷади сухан гуфт. Ҳама 7111 забон ва лаҳҷаҳои классикии Магҳаи Маҷади ҳастанд. Ҳамин тавр, ҳамаи онҳо табиати классикӣ мебошанд (ба монанди ҳама забонҳои зинда забонҳои табиии муошират).



99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) செம்மொழி தமிழ்

குழந்தையுடன்
யாரும் தொடர்பு கொள்ளாமல் தனியாக பிறந்த குழந்தையை தனிமைப்படுத்தும்போது,
சில நாட்களுக்குப் பிறகு அது ஒரு செம்மொழி சந்தாசோ மொழி / மாகதி பிரகிருத் /
கிளாசிக்கல் ஹெலா பாசா என்று பேசும்
கிளாசிக்கல் பாலி ஒரே மாதிரியானவை. புத்தர் மகதியில் பேசினார். அனைத்து 7111 மொழிகளும் கிளைமொழிகளும் கிளாசிக்கல் மகாஹி மகாதியின் படப்பிடிப்பு. எனவே,
அவை அனைத்தும் இயற்கையில் கிளாசிக்கல் (மற்ற எல்லா உயிரினங்களும்
தகவல்தொடர்புக்கு அவற்றின் சொந்த இயற்கை மொழிகளைக் கொண்டிருப்பது போல).


100) Classical Telugu- క్లాసికల్ తెలుగు,
100) క్లాసికల్ తెలుగు- ఒకవేళ,

కేవలం
జన్మించిన శిశువును శిశువుతో ఎవరూ సంభాషించకుండా ఒంటరిగా ఉంచినప్పుడు,
కొన్ని రోజుల తరువాత అది క్లాసికల్ చందసో భాష / మగధి ప్రకృతి / క్లాసికల్
హేలా బాసాగా మాట్లాడుతుంది
క్లాసికల్ పాలి అదే. బుద్ధుడు మగధీలో మాట్లాడారు. అన్ని 7111 భాషలు మరియు మాండలికాలు క్లాసికల్ మగహి మగది యొక్క షూట్ ఆఫ్. అందువల్ల, అవన్నీ క్లాసికల్ ఇన్ నేచర్ (అన్ని ఇతర జీవన స్పీక్‌ల మాదిరిగానే కమ్యూనికేషన్ కోసం వారి స్వంత సహజ భాషలు ఉన్నాయి).


101) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Thai- ภาษาไทยคลาสสิก,

เมื่อทารกที่เพิ่งเกิดถูกกักตัวไว้อย่างโดดเดี่ยวโดยไม่มีใครสื่อสารกับลูกหลังจากนั้นสองสามวันมันจะพูดเป็นภาษาจันดาโซคลาสสิค
/ มากาดิปรากฤต / Hela Basa คลาสสิก
ภาษาบาลีคลาสสิคซึ่งเหมือนกัน พระพุทธเจ้าพูดใน Magadhi ภาษาและสำเนียงภาษาทั้งหมด 7111 ภาษาล้วนปิดการใช้งานของ Classical Magahi Magadhi ดังนั้นพวกเขาทั้งหมดเป็น Classical in Nature (เช่นเดียวกับสิ่งมีชีวิตอื่น ๆ ที่มีภาษาธรรมชาติของตนเองสำหรับการสื่อสาร)


102) Classical Turkish-Klasik Türk,
102) Klasik Türkçe-Sınıf Türk,

Yeni
doğmuş bir bebek kimseyle iletişim kurmadan izole edildiğinde, birkaç
gün sonra bir Klasik Chandaso dili / Magadhi Prakrit / Klasik Hela Basa
olarak konuşacaktır.
Aynı olan Klasik Pali. Buda, Magadhi’de konuştu. Tüm 7111 dilleri ve lehçeleri Classical Magahi Magadhi’nin vuruşu. Bu nedenle, hepsi Doğada Klasik’tir (tıpkı diğer tüm canlı türlerinin iletişim için kendi doğal dilleri olduğu gibi).


103) Classical Ukrainian-Класичний український,
103) українська класика-класичний український,

Коли
щойно народжена дитина залишається ізольованою, не спілкуючись з
дитиною, через кілька днів вона буде говорити як класичну мову Чандасо /
Магадхі Пракрит / Класична Хела Баса
Класичний Палій, який однаковий. Будда говорив у Магададжі. Усі 7111 мови та діалекти не знімають класичної Магахі Магадхі. Отже, всі вони мають класичну природу (як і всі інші живі спеції мають свої природні мови для спілкування).


104) Classical Urdu- کلاسیکی اردو
104) کلاسیکی اردو- کلاسیکی اردو۔

جب
کسی پیدا ہونے والے بچے کو کسی کے ساتھ بھی بچے کے ساتھ بات چیت کیے بغیر
الگ تھلگ رکھا جاتا ہے تو ، کچھ دنوں کے بعد یہ کلاسیکی چنداسو زبان /
مگدھی پراکرت / کلاسیکی ہیلہ باسا کے طور پر بات کرے گا
کلاسیکی پالی جو ایک جیسی ہیں۔ بدھ نے مگدھی میں تقریر کی۔ تمام 7111 زبانیں اور بولیاں کلاسیکی ماگاہی مگدھی کی شوٹنگ سے دور ہیں۔ لہذا ، ان سب میں فطرت طبقاتی ہیں (بالکل اسی طرح جیسے مواصلت کے لئے دیگر تمام جاندار تقریروں کی اپنی فطری زبان ہوتی ہے)۔


105) Classical Uzbek-Klassik o’zbek,
105) Klassik o‘zbek-Klassik o‘zbek,

Yangi
tug’ilgan chaqaloqni hech kim chaqaloq bilan aloqa qilmasdan yakkalab
qo’yganida, bir necha kundan keyin u klassik Chandaso tili / Magadhi
Prakrit / Klassik Hela Basa tilida gaplashadi.
Bir xil klassik Pali. Budda Magadxida gapirdi. Klassik Magahi Magadhi 7111 til va dialektlarining barchasidan iborat. Shunday
qilib, ularning barchasi tabiatda mumtozdir (boshqa barcha jonli
nutqlar singari, aloqa uchun o’z tabiiy tillari mavjud).


106) Classical Vietnamese-Tiếng Việt cổ điển,
106) Cổ điển Việt-Tiếng Việt ế,

Khi
một đứa trẻ vừa chào đời bị cô lập mà không có ai giao tiếp với em bé,
sau vài ngày nó sẽ nói như một ngôn ngữ cổ điển Chandaso / Magadhi
Prakrit / Classical Hela Basa
Pali cổ điển giống nhau. Phật nói bằng tiếng Magadhi. Tất cả 711 ngôn ngữ và phương ngữ đều không hoạt động trong Classical Magahi Magadhi. Do
đó, tất cả chúng đều là Cổ điển trong Tự nhiên (giống như tất cả các
speice sống khác có ngôn ngữ tự nhiên riêng để giao tiếp).


107) Classical Welsh-Cymraeg Clasurol,
107) Clasurol Cymraeg-Cymraeg Clasurol;

Pan
fydd babi newydd ei eni yn cael ei ynysu heb i unrhyw un gyfathrebu â’r
babi, ar ôl ychydig ddyddiau bydd yn siarad fel iaith Chandaso Clasurol
/ Magadhi Prakrit / Hela Basa Clasurol
Pali Clasurol sydd yr un peth. Siaradodd Bwdha ym Magadhi. Mae’r holl 7111 o ieithoedd a thafodieithoedd i ffwrdd o saethu Clasurol Magahi Magadhi. Felly,
mae pob un ohonyn nhw’n Glasurol eu Natur (yn union fel mae gan bob
sbeis byw arall eu hieithoedd naturiol eu hunain ar gyfer cyfathrebu).


108) Classical Xhosa-IsiXhosa zesiXhosa,
I-108) I-Classical isiXhosa-IsiXhosa StudioXhosa,

Xa
usana olusandul ‘ukuzalwa lugcinwa lodwa kungekho mntu unxibelelana
nomntwana, emva kweentsuku ezimbalwa luyakuthetha njengolwimi
lweClassical Chandaso / Magadhi Prakrit / Classical Hela Basa
Classical Pali ezifanayo. U-Buddha uthethile kuMagadhi. Zonke iilwimi kunye neilwimi ezingama-7111 zikho kwiClassical Magahi Magadhi. Ke, zonke ziClassical kwindalo (njengazo zonke ezinye iitauro eziphilayo zinolwimi lwazo lwendalo).


109) Classical Yiddish- קלאסישע ייִדיש
109) קלאסישע יידיש- קלאסישע ייִדיש

ווען
אַ פּונקט געבוירן בייבי איז אפגעזונדערט אָן ווער עס יז קאַמיונאַקייטינג
מיט די בעיבי, נאָך אַ ביסל טעג עס וועט רעדן ווי אַ קלאסישע טשאַנדאַסאָ
שפּראַך / Magadhi Prakrit / Classical Hela Basa
קלאַסיש פּאַלי וואָס זענען די זעלבע. בודאַ גערעדט אין מאַגאַדהי. כל די 7111 שפראַכן און דייאַלעקץ זענען אַוועק פון די קלאסישע מאַגאַהי מאַגאַדהי. דעריבער
אַלע פון זיי זענען קלאַסיש אין נאַטור (פּונקט ווי אַלע אנדערע לעבעדיק
ספּידז האָבן זייער אייגן נאַטירלעך שפראַכן פֿאַר קאָמוניקאַציע).


110) Classical Yoruba-Yoruba Yoruba,
110) Alailẹgbẹ Alailẹgbẹ Yoruba-English Yoruba,

Nigbati
a ba fi ọmọ ti o ṣẹṣẹ wa ni iyasọtọ laisi ẹnikẹni sọrọ pẹlu ọmọ, lẹhin
ọjọ diẹ o yoo sọ bi ede Classical Chandaso / Magadhi Prakrit / Kilasika
Hela Basa
Pali Ayebaye eyiti o jẹ kanna. Buddha sọ ni Magadhi. Gbogbo awọn ede ati awọn iledìí 7111 ni o wa ni titu titu ti Ayebaye Magahi Magadhi. Nitorinaa, gbogbo wọn jẹ Ayebaye ni Iseda (bii gbogbo awọn ọrọ alãye miiran ni awọn ede ti ara wọn fun ibaraẹnisọrọ).


111) Classical Zulu-I-Classical Zulu
111) Classical Zulu-I-Classical Zulu

Lapho
umntwana osanda kuzalwa egcinwa yedwa ngaphandle kokuxhumana nengane,
ngemuva kwezinsuku ezimbalwa izokhuluma njengolimi lweClassical Chandaso
/ Magadhi Prakrit / Classical Hela Basa
Classical Pali okuyizinto ezifanayo. UBuddha ukhulume kuMagadhi. Zonke izilimi nezinhlobo zezilimi ezingama-7111 ziluhlobo lweClassical Magahi Magadhi. Ngakho-ke, wonke angama-Classical in Nature (njengazo zonke ezinye izinkulumo eziphilayo anezilimi zawo zemvelo zokuxhumana).


01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living speices have their own natural
languages for communication.
in 01) Classical Magahi Magadhi,


02) Classical Chandaso language,
03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
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,Klassískt 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,класичен малгашки,
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 Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,

102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש


110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu



















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

Awakeness Practices


All 84,000 Khandas As Found in the Pali Suttas


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


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



ESSENCE OF TIPITAKA
Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org

LESSONS

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

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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08/27/19
LESSON 3103 Wed 28 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma Kesamutti [aka Kālāmā] Sutta — To the Kālāmas of Kesamutti — § 3. Buddha’s Birth A Quest to Recover Buddha’s True Teachings - Part 6
Filed under: General
Posted by: site admin @ 3:50 pm


LESSON 3103 Wed 28 Aug 2019

TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma

Kesamutti [aka Kālāmā] Sutta


— To the Kālāmas of Kesamutti —
§ 3. Buddha’s Birth


A Quest to Recover Buddha’s True Teachings - Part 6




http://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
AN 3.66 -

Kesamutti [aka Kālāmā] Sutta


— To the Kālāmas of Kesamutti —


In this famous sutta, the Buddha reminds us to ultimately trust
only our own direct experience of the reality, not what is declared by
others, even if they happen to be our ‘revered teacher’.




Note: info·bubbles on every Pali word



in 01) Classical Magahi Magadhi/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/05) Classical Pali,



29) Classical English,Roman



Evaṃ me sutaṃ:


Thus have I heard:

Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tad·avasari. Assosuṃ kho kesamuttiyā kālāmā:samaṇo khalu, bho, gotamo sakya·putto sakya·kulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:itipi so Bhagavā arahaṃ sammā·sambuddho, vijjā·caraṇa·sampanno, sugato, loka·vidū, anuttaro purisa·damma·sārathi, satthā deva·manussānaṃ, Buddho Bhagavā·ti. So imaṃ lokaṃ sa·deva·kaṃ sa·māra·kaṃ sa·brahma·kaṃ sa·s·samaṇbrāhmaṇiṃ pajaṃ sa·deva·manussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādi·kalyāṇaṃ majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ sātthaṃ sa·byañjanaṃ; kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti.


On one occasion, the Bhagavā, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, arrived at a town of the Kālāmas named Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho, the son of the Sakyas who has gone forth from the Sakyan family, traveling on tour among the Kosalans with a large saṅgha
of bhikkhus, has reached Kesamutti. And it is that venerable Gotama,
about whom such a good reputation has spread: “surely, he is a
Bhagavā, an arahant, rightly and fully awakened, accomplished in vijjā
and [good] conduct, faring well, knowing the world, the unsurpassed
leader of persons to be tamed, teacher of devas and humans, a Buddha, a
Bhagavā. He makes known this world with its devas, with its Māras, with
its Brahmas, with the samaṇas and brahmins, [this] generation with
rulers and peoples, having experienced himself abhiññā. He teaches the
Dhamma which is advantageous in the beginning, advantageous in the
middle, advantageous in the end, with the [right] meaning and with the
[right] phrasing; he reveals the brahmacariya which is completely
perfect and pure.”
And seeing such an arahant would be profitable.’

Atha kho kesamuttiyā kālāmā yena bhagavā ten·upasaṅkamiṃsu; upasaṅkamitvā app·ekacce bhagavantaṃ abhivādetvā ekam·antaṃ nisīdiṃsu; app·ekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdiṃsu; app·ekacce yena bhagavā ten·añjaliṃ paṇāmetvā ekam·antaṃ nisīdiṃsu; app·ekacce nāma·gottaṃ sāvetvā ekam·antaṃ nisīdiṃsu; app·ekacce tuṇhībhūtā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etad·avocuṃ:


So the Kālāmas of Kesamutti approached the Bhagavā; having approached, some of them paid respect to the Bhagavā and sat down to one side; some of them exchanged friendly greetings with the Bhagavā
and, having exchanged friendly greetings and a cordial talk, sat down
to one side; some of them raised their joined hands in salutation to the
Bhagavā
and sat down to one side; some of them announced their name and clan
and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti
said to the Bhagavā:


Santi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Apare·pi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te·pi sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Tesaṃ no, bhante, amhākaṃ hot·eva kaṅkhā hoti vicikicchā:ko su nāma imesaṃ bhavataṃ samaṇa·brāhmaṇānaṃ saccaṃ āha, ko musāti?


There are, bhante, samaṇas and brahmans
who come to Kesamutti. They expound and extol their own doctrine, but
they disparage, despise, treat with contempt and debunk the doctrines of
others. Then, bhante, some other samaṇas and brahmans
come to Kesamutti. They too expound and extol their own doctrine, and
they disparage, despise, treat with contempt and debunk the doctrines of
others. On account of that, bhante, there is for us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas and brahmans say the truth, and which speak falsely?’


Alañ·hi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīy·eva pana vo ṭhāne vicikicchā uppannā. Etha tumhe kālāmā anussavena,{1} param·parāya,{2} iti·kirāya,{3} piṭaka·sampadānena,{4} takka·hetu,{5} naya·hetu,{6} ākāra·parivitakkena,{7} diṭṭhi·nijjhāna·kkhantiyā,{8} bhabba·rūpatāya,{9} samaṇo no garūti. Yadā tumhe, kālāmā, attanā·va jāneyyātha:ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyātha.


Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā
has arisen in you on account of a perplexing matter. Do not go, you
Kālāmas, by what you have heard said, nor by what has been transmitted
[by a tradition], nor by the general consensus, nor by what has been
handed down in a collection of texts, nor on the basis of logical
reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.


Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya ahitāya ti?


What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?


Ahitāya, bhante.


For his harm, bhante.


Luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.


And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.


Evaṃ, bhante.


Indeed, bhante.


Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya ahitāya ti?


What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?


Ahitāya, bhante.


For his harm, bhante.


Duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.


And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.


Evaṃ, bhante.


Indeed, bhante.


Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya ahitāya ti?


What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?


Ahitāya, bhante.


For his harm, bhante.


Mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.


And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.


Evaṃ, bhante.


Indeed, bhante.


Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā akusalā ti?


So what do you think, Kālāmas, are these dhammas kusala or akusala?


Akusalā, bhante.


Akusala, bhante.


Sāvajjā anavajjā ti?


Sāvajja or anavajja?


Sāvajjā, bhante.


Sāvajja, bhante.


Viññu·garahitā viññu·ppasatthā ti?


Censured by the wise or commended by the wise?


Viññu·garahitā, bhante.


Censured by the wise, bhante.


Samattā samādinnā ahitāya dukkhāya saṃvattanti, no ? Kathaṃ ettha hotī ti?


If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?


Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī ti.


If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.


Iti kho, kālāmā, yaṃ taṃ avocumha:etha tumhe, kālāmā anussavena, param·parāya, iti·kirāya, piṭaka·sampadānena, takka·hetu, naya·hetu, ākāra·parivitakkena, diṭṭhi·nijjhāna·kkhantiyā, bhabba·rūpatāya, samaṇo no garūti. Yadā tumhe kālāmā attanā·va jāneyyātha:ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthāti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ.

This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have
heard said, nor by what has been transmitted [by a tradition], nor by
the general consensus, nor by what has been handed down in a collection
of texts, nor on the basis of logical reasoning, nor on the basis of
inference, nor by reflection on appearances, nor by agreement after
pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.” Thus has it been said, it has been said considering this.

Etha tumhe, kālāmā, anussavena, param·parāya, iti·kirāya, piṭaka·sampadānena, takka·hetu, naya·hetu, ākāra·parivitakkena, diṭṭhi·nijjhāna·kkhantiyā, bhabba·rūpatāya, samaṇo no garūti. Yadā tumhe, kālāmā, attanā·va jāneyyātha:ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyātha.


Do not go, you Kālāmas, by what you have heard said, nor by what has
been transmitted [by a tradition], nor by the general consensus, nor by
what has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.


Taṃ kiṃ maññatha, kālāmā, a·lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya ahitāya ti?


What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?


Hitāya, bhante.


For his welfare, bhante.


A·luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.


And this ungreedy person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.


Evaṃ, bhante.


Indeed, bhante.


Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya ahitāya ti?


What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?


Hitāya, bhante.


For his welfare, bhante.


A·duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.


And this unaversive person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.


Evaṃ, bhante.


Indeed, bhante.


Taṃ kiṃ maññatha, kālāmā, amoho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya ahitāya ti?


What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?


Hitāya, bhante.


For his welfare, bhante.


A·mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.


And this undeluded person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.


Evaṃ, bhante.


Indeed, bhante.


Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā akusalā ti?


So what do you think, Kālāmas, are these dhammas kusala or akusala?


Kusalā, bhante.


Kusala, bhante.


Sāvajjā anavajjā ti?


Sāvajja or anavajja?


Anavajjā, bhante.


Anavajja, bhante.


Viññu·garahitā viññu·ppasatthā ti?


Censured by the wise or commended by the wise?


Viññu·ppasatthā, bhante.


Commended by the wise, bhante.


Samattā samādinnā hitāya sukhāya saṃvattanti, no ? Kathaṃ ettha hotī ti?


If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?


Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī ti.


If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.


Iti kho, kālāmā, yaṃ taṃ avocumhā:etha tumhe, kālāmā anussavena, param·parāya, iti·kirāya, piṭaka·sampadānena, takka·hetu, naya·hetu, ākāra·parivitakkena, diṭṭhi·nijjhāna·kkhantiyā, bhabba·rūpatāya, samaṇo no garūti. Yadā tumhe, kālāmā, attanā·va jāneyyāthaime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti. Iti yaṃ taṃ vuttaṃ idam·etaṃ paṭicca vuttaṃ.

This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have
heard said, nor by what has been transmitted [by a tradition], nor by
the general consensus, nor by what has been handed down in a collection
of texts, nor on the basis of logical reasoning, nor on the basis of
inference, nor by reflection on appearances, nor by agreement after
pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.” Thus has it been said, it has been said considering this.



Sa kho so kālāmā ariya·sāvako evaṃ vigat·ābhijjho vigatā·byāpādo a·sammūḷho sampajāno patissato mettā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.


Such an ariya·sāvaka, Kālāmas, thus devoid of abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata, dwells
pervading one direction with a citta imbued with mettā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.



Karuṇā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He
dwells pervading one direction with a citta imbued with karuṇā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with karuṇā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.



Muditā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He
dwells pervading one direction with a citta imbued with muditā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with muditā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.



Upekkhā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He
dwells pervading one direction with a citta imbued with upekkhā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with upekkhā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.

Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti:


Such an ariya·sāvaka,
Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained four
confidences in the visible order of phenomena:


Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti: ayam·assa paṭhamo assāso adhigato hoti.


‘If there is another world, there is a fruit and result of kamma
rightly and wrongly performed, then at the breakup of the body, after
death, I will re-arise in a good destination, a state of happiness’:
this is the first confidence he has gained.


Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, idh·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmīti: ayam·assa dutiyo assāso adhigato hoti.


‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.


Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatīti: ayam·assa tatiyo assāso adhigato hoti.


‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.


Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmīti: ayam·assa catuttho assāso adhigato hoti.


‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.

Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī·ti.


Such an ariya·sāvaka,
Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained these
four confidences in the visible order of phenomena.


Evam·etaṃ, bhagavā, evam·etaṃ, sugata! Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.


So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka,
Bhante, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained four
confidences in the visible order of phenomena:


Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti: ayam·assa paṭhamo assāso adhigato hoti.


‘If there is another world, there is a fruit and result of kamma
rightly and wrongly performed, then at the breakup of the body, after
death, I will re-arise in a good destination, a state of happiness’:
this is the first confidence he has gained.


Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmīti: ayam·assa dutiyo assāso adhigato hoti.


‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.


Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃkassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatīti: ayam·assa tatiyo assāso adhigato hoti.


‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.


Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmīti: ayam·assa catuttho assāso adhigato hoti.


‘And if pāpa does not befall its doer, then I consider myself pure in both respects’: this is the fourth confidence he has gained.

Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.


Such an ariya·sāvaka,
Bhante, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained these
four confidences in the visible order of phenomena.

Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi bhante nikkujjitaṃ ukkujjeyya, paṭicchannaṃ vivareyya, mūḷhassa maggaṃ ācikkheyya, andhakāre tela·pajjotaṃ dhāreyya:cakkhumanto rūpāni dakkhantīti; evam·evaṃ bhagavatā aneka·pariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhu·saṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate ti.


Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to
set upright what was overturned, or to uncover what was hidden, or to
show the way to one who was erring, or to hold an oil lamp in the
darkness, [thinking:] ‘Those who have eyes will see visible forms’; in
the same way, the Dhamma has been revealed by the Bhagavā in various ways. So we, Bhante, go for refuge to the Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā, Bhante, admit us as upāsakas having gone for refuge from today on, for life.



Bodhi leaf





Notes


1. anussava: [anu+sava]
(lit: what is heard/learned along, what is in conformity with what has
been heard/learned) - ‘oral tradition’ (B. Bodhi) - ‘reports’ (Than. B.)
- ‘what has been acquired by repeated hearing’ (Soma Thera). B. Bodhi
writes about it: “generally understood to refer to the Vedic
tradition, which, according to the Brahmins, had originated with the
Primal Deity and had been handed down orally through successive
generations.”

The term is clearly used with the meaning of ‘report’ at MN 68:




Idhānuruddhā, bhikkhu suṇāti: ‘Itthannāmo bhikkhu kālakato; so bhagavatā byākato aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho hoti anussava·ssuto vā: ‘evaṃ·sīlo so āyasmā ahosi


Here, Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so
has died; it has been declared by the Bhagavā that he was established
in (final) knowledge.’ And he has seen that venerable one himself or he
has heard the report: ‘That venerable one’s virtue was thus





At MN 76 are given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been transmitted dogmatically’, ‘what has been handed down in a collection of texts’), both of which refer to traditions (see following notes).

So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:




..idh·ekacco satthā anussaviko hoti anussava·sacco. So anussavena itihitiha-paramparāya piṭaka-sampadāya dhammaṃ deseti.


..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition
for the truth. He teaches a dhamma in conformity with what he has
heard, through what has been transmitted dogmatically, through what has
been handed down in a collection of texts.




In the context of the Kālāma Sutta, given the fact that the listeners
have been hearing mutually contradicting doctrines, it would be quite
logical that the first expression would refer directly to it, so ‘what you have heard said’ seems to be a satisfying rendering.




2. paramparā: [para+para]
(lit: ‘further-further’, or ‘another-another’ ie. one after the other,
successive) - ‘lineage of teaching’ (B. Bodhi) - legends (Than. B.) -
tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’, signifies tradition in general, an unbroken succession of teachings or teachers.” However, it may not be that simple.

It is obviously an idiomatic expression, which is not precisely
self-explanatory, which seems to be quite loose in meaning and to accept
a relatively large panel of contexts. As an example, we find bāhā·paramparāya in the Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):



sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.



Parampara·bhojana·sikkhāpada is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra meal’, which Than B. sums up as follows: “The
term out-of-turn meal covers two sorts of situations: A bhikkhu has
been invited to a meal consisting of any of the five staple foods but
then either (1) goes elsewhere and eats another meal consisting of any
of the five staple foods at the same time as the meal to which he was
originally invited; or (2) eats a staple food prior to going to the
meal.”

In the Parivāra of the Vinaya, the word ācariya·paramparā means obviously ‘lineage of teachers’, but this may belong to relatively late literature.

At MN 83 ‘paramparā caturāsītirājasahassāni’ means ‘84000 successive kings’ (even though this sutta seems to be of relatively late origin too).

And at MN 95 and 99, regarding the vedic hymns, it is said:




yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro
yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ
tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti
seyyathidaṃ..


among the brahman seers of the past, the creators of the hymns, the
composers of the hymns, those ancient hymns, sung, repeated, &
collected, which brahmans at present still sing, still chant, repeating
what was said, repeating what was spoken, ie..




And then, as a commentary to this situation:




Seyyathāpi (..) andhaveṇi paramparā·saṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati.


Just as if (..) there would be a file of blind men attached one to
another: the first one does not see, the middle one does not see, and
the last one does not see.




So the word is clearly used here with a reference to an oral tradition
of blind repetition. This proves that there is indeed some ground for
the above mentioned assertion of B. Bodhi, and the interpretation of paramparā as a teaching that comes through a ‘lineage’.

We find as well (as at MN 76) the compound itihitiha·parampara, which is also usually associated with anussava and piṭaka·sampada (’what has been transmitted dofmatically’, ‘what has been handed down in a collection of texts’), and it seems that the simple parampara we have here is a shortening of this term.

The reduplication itih·itiha (’thus-thus’) seems to refer to
dogmatism (’thus indeed it is!’), which would be consistent with early
exegesis: in the Cūḷaniddesa of the Khuddaka Nikāya (Nc 106), in an
explanation of the expression ’sabbaṃ taṃ itihītiha’ (everything that is itihītiha) all the terms of this passage are cited (itikirāya paramparāya etc.), and the following explanation is added: na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having experienced it themselves, without having ascertained it personally).

So according to the early exegesis, and keeping in mind the examples found at MN 95 and 99, itih·itiha·param·para could mean ‘what has been transmitted dogmatically’. And since the reduplication param·para
seems to emphasize the idea of transmission, it would make sense in our
case to render it as ‘what has been transmitted [by a tradition]’.




3. iti·kira: [iti+kira]
(lit: ‘thus surely/one would expect’) - ‘hearsay’ (B. Bodhi) -
tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or general consensus’,
but we may note the misspelling of the word that might be a source of
confusion. This word does not appear in any other context, so we are left with a semantical analysis and guesses. ‘General consensus’ seems to make sense.




4. piṭakasampadāna: [piṭaka+sampadāna]
- ‘a collection of scriptures’ (B. Bodhi) - scripture (Than. B.) -
‘what is in a scripture’ (Soma Th.). B. Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā) signifies any collection of religious texts regarded as infallible.”
The term is quite self-explanatory. However, given the order of the
words in this compound, the emphasis seems to be rather on the last one.
And given the fact that at that time the knowledge was transmitted
orally (so
’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.




5. takka·hetu:
logical reasoning (B. Bodhi) - logical conjecture (Than. B.) - surmise
(Soma Th.). The compound itself does not appear in any other context, so we are again left with a semantic analysis. Takka means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1 and MN 76, the words takkī, and thereby takka, are explained as follows:





..idh·ekacco satthā takkī hoti vīmaṃsī. So takka·pariyāhataṃ vīmaṃs·ānucaritaṃ sayaṃ·paṭibhānaṃ dhammaṃ deseti.


..a certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.




So takka seems to be satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in compounds, may mean ‘on account of–, for the sake of–, by reason of–, in consequence of–’ etc. So finally takka·hetu could be rendered by ‘on the basis of logical reasoning’.




6. naya·hetu:
inferential reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma
Th.). Once again, the compound itself does not appear in any other
context. Naya comes from nayati (=neti), which
means ‘to lead, guide, conduct, to take, carry (away)’, or ‘to draw (a
conclusion), to understand, to take as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu seems to be satisfyingly rendered by ‘on the basis of inference’.




7. ākāra·parivitakka: reflection on reasons, reasoned reflection (B. Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra
has quite a large panel of meanings: ’state, condition, property,
quality, attribute, sign, appearance, form, way, mode, manner, reason,
ground, account’. ‘Appearance’ seems to fit the context better than
‘reasons’. In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.




8. diṭṭhi·nijjhāna·kkhanti:
acceptance of a view after pondering it (B. Bodhi) - agreement through
pondering views (Than. B.) - bias toward a notion that has been
pondered over [doesn’t seem quite appropriate] (Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression ‘nijjhānaṃ khamati’. The best way to understand it is to see in which contexts it appears elsewhere:


SN 25.1



Cakkhuṃ.. mano anicco vipariṇāmī
aññathā·bhāvī. (…) Yassa kho, bhikkhave, ime dhammā evaṃ paññāya
mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhamm·ānusārī..’


The eye.. the mind is inconstant, changeable, alterable. (…) One who,
after pondering with a modicum of discernment, has accepted that these
phenomena are this way is called a Dhamma-follower..



SN 55.24



Tathāgata·ppaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.


The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.



So it is clear that nijjhāna·kkhanti refers to an intellectual acceptation that involves some moderate application of paññā, but which is not enough yet to come to a definite conclusion. See the example of the elephant footprints given at MN 27. Therefore, ‘agreement after pondering views’ seems to be an appropriate rendering for diṭṭhi·nijjhāna·kkhanti.



9. bhabba·rūpatā:
the seeming competence of a speaker (B. Bodhi) - probability (Than. B.)
- another’s seeming ability (Soma Th.). B. Bodhi and Soma Th. simply
follow the Aṭṭhakathā (older commentary). The Aṭṭhakathā, mentions a
speaker as being a bhikkhu, but that doesn’t fit the context of the
Kālāmas (who have been seeing ascetics of different origin), and there
is no mention of any speaker in this expression. The term appears only
once at Ud 70, in a very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’)
out of which it is difficult to draw any clear conclusion, all the more
that the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.


Bhabba means ‘able, capable, fit for, possible’, and is mostly used in the latter sense. Rūpatā
means ‘appearance, accordance, conformity’. Two renderings seem to fit
the context: ‘what seems possible’, ‘what seems probable’. That might
refer for example to choosing the most adequate rendering for a
translation.

https://www.youtube.com/watch?v=ucmaYY3_QAw
The Way of the Buddha - El Camino de el Buda
revivirconciencia
Published on Jul 22, 2019
“Kālāmās, fue por esto que dijimos: ‘Venid vosotros Kālāmās. No
aceptéis por tradición oral, no por linaje de la enseñanza, no por
rumores, no por colección de escrituras, no a causa de la lógica, no a
causa de la inferencia, no por consideración de causas, no por
aceptación reflexiva de una idea, no por la competencia [del maestro],
no porque el asceta es nuestro maestro.
Pero, Kālāmās, cuando vosotros comprendáis en vosotros mismos: ‘Estas
cosas son insanas, estas cosas son reprochables, estas cosas son
censuradas por los sabios, estas cosas, cuando aceptadas y practicadas,
conducen al sufrimiento y perjuicio, entonces, Kālāmās, vosotros
deberíais abandonarlas’. Por esta razón esto fue dicho.”


“Venid vosotros Kālāmās. No aceptéis por tradición oral, no por linaje
de la enseñanza, no por rumores, no por colección de escrituras, no a
causa de la lógica, no a causa de la inferencia, no por consideración de
causas, no por aceptación reflexiva de una idea, no por la competencia
[del maestro], no porque el asceta es nuestro maestro. Pero, Kālāmās,
cuando vosotros comprendáis en vosotros mismos: ‘Estas cosas son sanas,
estas cosas son irreprochables, estas cosas son elogiadas por los
sabios, estas cosas, cuando aceptadas y practicadas, conducen a la
felicidad y beneficio, entonces, Kālāmās, vosotros, habiendo
comprendido, deberíais morar [en ellas].

AN 3,65 Kesamutti Sutta (Kalama Sutta) - Discurso a los Kalamas de Kesamutti
Category
Nonprofits & Activism


About This Website
youtube.com
“Kālāmās, fue por esto que dijimos: ‘Venid vosotros Kālāmās. No aceptéis…

https://www.youtube.com/watch?v=wlaZSx6tqRo&list=RDpZy8115sNXM&index=2



Zariya - AR Rahman, Ani Choying, Farah Siraj - Coke Studio @ MTV Season 3
Coke Studio India
Published on Aug 1, 2013
Giving
a whole new spin to the term ‘world music’ — A.R.Rahman spins his
magic on an absolute scorcher, featuring Jordanian singer –Farah Siraj
along with Nepalese Buddhist Nun Ani Choying. With the traditional
Nepalese Buddhist hymn forming the base of the song, layered with a
traditional Jordanian melody, and bridged seamlessly with composition
written by A.R.Rahman, this song truly brings together diverse cultures
and musical genres. Everything from the background vocals to Sivamani’s
percussion takes a big leap across musical styles and creates a storm of
inspired rhythms, to give this track that extra flavour. Completely
based around the theme of motherhood, compassion & ultimately
happiness, this is the very first track of what promises to be an
unforgettable Season 3 of CS@MTV!
If you cannot view the video here, go to:
http://mtv.in.com/videos/all-videos/s…

Credits:
Traditional Buddhist & Jordanian Composition.
Composed & Produced by A.R.Rahman
Singers: Ani Choying Drolma, Farah Siraj
Lyrics: Traditional Jordanian Lyrics & Hindi Lyrics by Prasoon Joshi
Keys & Continuum Keyboard: A R Rahman
Percussion: Sivamani
Guitar: Prasanna
Guitar: Keba Jeremiah
Bass: Mohini Dey
Percussions: KKMC : Kahaan Shah, Yash Pathak, Pradvay Sivashankar, Suyash Medh
Backing
Vocals: Abhilasha Chellum, Deblina Bose, Kanika Joshi, Prajakta Shukre,
Sasha Trupati , Varsha Tripathy, Aditi Pual, Suchi, Rayhanah, Issrath
Quadhri
String Section: Carol George, Herald E A, Francis Xavier P D, Vian Pereira
Creative Producer: Aditya Modi
Asst Music Director: Kevin Doucette
Music Programmer: Jerry Vincent
Post Production: Hari, Nitish Kumar
Recorded by: Steve Fitzmaurice, Ashish Manchanda, assisted by Darren Heelis & Raaj Jagtap
Sound Engineers:
Panchathan Record-Inn, Chennai:
Suresh Permal, Hentry Kuruvilla, R.Nitish Kumar, Srinidhi Venkatesh,
Kevin Doucette, Jerry Vincent, Santhosh Dayanidhi, Marc.
Premier Digital Mastering Studios, Mumbai:
Aditya Modi, Hari.
Mixed by: Jerry Vincent, R.Nitish Kumar and Kevin Doucette at Panchathan Record-Inn, Chennai.
Mastered by: Ashish Manchanda at Flying Carpet Productions, Mumbai.

Download this song NOW!
http://www.itunes.com/cokestudio

For Full Tracks, Caller Tunes & Mobile Downloads:
sms “SMCS” to 56060

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Lyrics:

Tu Zariya, hun mein zariya (You’re a path, so am I)
Aur uski kirpa, dariya dariya (And His compassion, like an ocean..an ocean)
Hain jo ankhiya nirmal, duniya nirmal (The world is pure, if pure is your vision)
Chalka..chalka, chhal chhal chhal chhal (Brimming o’er, brimming o’er, on and on)

Ho zuba koyeebhi (Whichever language, doesn’t matter)
Bol dil se tu bol (When from the heart, words you utter)
Ya misri si ho (Like sugar maybe)
Ya shahad si ho (Or even like honey)

Anti al umm (You are the mother)
Anti il hayaa (You are the life)
Anti alhob (You are love)
Anti lee aldunya (You are the world to me)
Anti lee aldunya (You are the world to me)

Tu Zariya, hun mein zariya (You’re a path, so am I)
Aur uski kirpa, dariya dariya (And His compassion, like an ocean..an ocean)
Hain jo ankhiya nirmal, duniya nirmal (The world is pure, if pure is your vision)
Chalka..chalka, chhal chhal chhal chhal (Brimming o’er, brimming o’er, on and on)

Reedaha, reedaha (I love her, I love her)
Kefima, reedaha (However it may be, I love her)
Teflatan ya halee (She is a young beauty)
Wil asaal reegaha (In her voice there is honey)
Category

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#02


§ 3. Buddha’s Birth

    1. To Suddhodana was born Siddharth Gautama, and
this was the manner of Gautama’s birth.

    2. It was a custom among the Sakyas to observe an
annual midsummer festival which fell in the month of Ashad. It was celebrated
by all the Sakyas throughout the State, and also by the members of the
ruling family.

    3. It was the usual practice to celebrate the festival
for seven days.

    4. On one occasion Mahamaya decided to observe the
festival with gaiety, with splendour, with flowers, with perfume, but without
drinking intoxicants.

    5. On the seventh day she rose early, bathed in
scented water, bestowed a gift of 4,00,000 pieces of money as alms, adorned
herself with all precious ornaments, ate [the] choicest food, took upon
herself the fast-day vows, and entered the splendidly adorned royal bedchamber
to sleep.

    6. That night Suddhodana and Mahamaya came together,
and Mahamaya conceived. Lying on the royal bed, she fell asleep. While
asleep she had a dream.

    7. In her dreams she saw that the four world-guardians
raised her as she was sleeping on her bed  and carried her to the
tableland of the Himalayas, placed her under a great sal tree, and stood
on one side.

    8. The wives of the four world-guardians then approached,
and took her to the lake Mansarovar.

    9. They bathed her, robed her in a dress, anointed
her with perfumes, and decked her with flowers in a manner fit to meet
some divinity.

    10. Then a Bodhisatta, by name Sumedha, appeared
before her saying, “I have decided to take my last and final birth on this
earth, will you consent to be my mother?” She said, “Yes, with great pleasure.”
At this moment Mahamaya awoke.

    11. Next morning Mahamaya told her dream to Suddhodana.
Not knowing how to interpret the dream, Suddhodana summoned eight Brahmins
who were most famous in divination.

    12. They were Rama, Dhaga, Lakkana, Manti, Yanna,
Suyama, Subhoga, and Sudatta and prepared for them a befitting reception.

    13. He caused the ground to be strewn with festive
flowers, and prepared high seats for them.

    14. He filled the bowls of the Brahmins with gold
and silver, and fed them on cooked ghee, honey, sugar, and excellent rice
and milk. He also gave them other gifts, such as new clothes and tawny
cows.

    15. When the Brahmins were propitiated, Suddhodana
related to them the dream Mahamaya had [had], and said, ” Tell me what
it means.”

    16. The Brahmins said, “Be not anxious. You will
have a son, and if he leads a householder’s life he will become a universal
monarch, and if he leaves his home and goes forth into a homeless state,
and becomes a sanyasi, he will become a Buddha, a dispeller of illusions
in the world.”

    17. Bearing the Bodhisatta in her womb like oil
in a vessel for ten lunar months, Mahamaya, as her time of delivery was
coming nearer, desired to go to her parents’ home for delivery. Addressing
her husband, she said, ” I wish to go to Devadaha, the city of my father.”

    18. “Thou knowest that thy wishes will be done,”
replied Suddhodana. Having seated her in a golden palanquin borne by couriers,
he sent her forth with a great retinue to her father’s house.

    19. Mahamaya, on her way to Devadaha, had to pass
through a pleasure-grove of sal trees and other trees, flowering and non-flowering.
It was known as the Lumbini Grove.

    20. As the palanquin was passing through it, the
whole Lumbini Grove seemed like the heavenly Cittalata grove or like a
banqueting pavilion adorned for a mighty king.

    21. From the roots to the tips of the branches the
trees were loaded with fruits, flowers and numberless bees of the fine
colours, uttering curious sounds, and flocks of various kinds of birds,
singing sweet melodies.

    22. Witnessing the scene, there arose a desire in
the heart of Mahamaya for halting and sporting therein for a while. Accordingly
she told the couriers to take her in[to] the sal-grove and wait there.

    23. Mahamaya alighted from her palanquin and walked
up to the foot of a royal sal tree. A pleasant wind, not too strong, was
blowing, and the boughs of the trees were heaving up and down, and Mahamaya
felt like catching one of them.

    24. Luckily one of the boughs heaved down sufficiently
low to enable her to catch it. So she rose on her toes and caught the bough.
Immediately she was lifted up by its upward movement, and being shaken,
she felt the pangs of childbirth. While holding the branch of the sal tree
she was delivered of a son in a standing position.

    25. The child was born in the year 563 B.C. on the
Vaishakha Paurnima day.

    26. Suddhodana and Mahamaya were [=had been] married
for a long time. But they had no issue. Ultimately [=finally] when a son
was born to them, his birth was celebrated with great rejoicing, with great
pomp and ceremony, by Suddhodana and his family and also by the Sakyas.

    27. At the time of the birth of the child it was
the turn of Suddhodana to be the ruler of Kapilavatsu, and as such [he]
was in the enjoyment of the title of Raja. Naturally the boy was called
Prince.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

§ 3. புத்தரின் பிறப்பு
    1. சுத்தோதனனுக்கு சித்தார்த் க ut தமா பிறந்தார், இது க ut தமனின் பிறப்பு முறை.
    2.
ஆஷாத் மாதத்தில் விழுந்த வருடாந்திர மிட்சம்மர் திருவிழாவைக்
கடைப்பிடிப்பது சாக்கியர்களிடையே ஒரு வழக்கம். இது மாநிலம் முழுவதும் உள்ள
அனைத்து சாக்கியர்களாலும், ஆளும் குடும்ப உறுப்பினர்களாலும்
கொண்டாடப்பட்டது.
    3. திருவிழாவை ஏழு நாட்கள் கொண்டாடுவது வழக்கம்.
    4.
ஒரு சந்தர்ப்பத்தில் மகாமாயா திருவிழாவை அழகாகவும், அற்புதமாகவும்,
பூக்களாலும், வாசனை திரவியங்களுடனும், ஆனால் போதைப்பொருட்களைக்
குடிக்காமலும் கடைபிடிக்க முடிவு செய்தார்.
    5. ஏழாம் நாளில் அவள்
சீக்கிரம் எழுந்து, நறுமணமுள்ள நீரில் குளித்தாள், 4,00,000 பணம் துண்டாக
பிச்சை கொடுத்தாள், எல்லா விலைமதிப்பற்ற ஆபரணங்களாலும் தன்னை
அலங்கரித்தாள், மிகச்சிறந்த உணவை சாப்பிட்டாள், வேகமான நாள் சபதங்களை
எடுத்துக் கொண்டாள் , மற்றும் தூங்குவதற்கு அழகாக அலங்கரிக்கப்பட்ட அரச
படுக்கை அறைக்குள் நுழைந்தது.
    6. அன்று இரவு சுத்தோதனாவும்
மகாமயாவும் ஒன்றாக வந்து, மகாமாயா கருத்தரித்தார்கள். அரச படுக்கையில்
படுத்து அவள் தூங்கிவிட்டாள். தூங்கும்போது அவளுக்கு ஒரு கனவு இருந்தது.
    7.
அவள் கனவில், நான்கு உலக பாதுகாவலர்கள் அவள் படுக்கையில் தூங்கிக்
கொண்டிருந்தபோது அவளை வளர்த்து, இமயமலையின் மேசைக்கு அழைத்துச் சென்று, ஒரு
பெரிய சால் மரத்தின் கீழ் வைத்து, ஒரு பக்கத்தில் நின்றதைக் கண்டாள்.
    8. நான்கு உலக பாதுகாவலர்களின் மனைவிகள் பின்னர் அணுகி, அவளை மன்சரோவர் ஏரிக்கு அழைத்துச் சென்றனர்.
    9.
அவர்கள் அவளைக் குளிப்பாட்டினார்கள், ஒரு ஆடையில் கொள்ளையடித்தார்கள்,
வாசனை திரவியங்களால் அபிஷேகம் செய்தார்கள், சில தெய்வீகத்தன்மையைச்
சந்திக்க ஏற்ற விதத்தில் பூக்களால் அலங்கரித்தார்கள்.
    10. பின்னர்
சுமேதா என்ற ஒரு போதிசட்டா, “இந்த பூமியில் எனது கடைசி மற்றும் இறுதிப்
பிறப்பை எடுக்க முடிவு செய்துள்ளேன், என் தாயாக இருக்க
ஒப்புக்கொள்வீர்களா?” “ஆம், மிகுந்த மகிழ்ச்சியுடன்” என்றாள். இந்த
நேரத்தில் மகாமயா விழித்தாள்.
    11. அடுத்த நாள் காலை மகாமயா தனது
கனவை சுத்தோதனாவிடம் சொன்னாள். கனவை எவ்வாறு விளக்குவது என்று தெரியாமல்,
சுத்தோதனா கணிப்பில் மிகவும் பிரபலமான எட்டு பிராமணர்களை வரவழைத்தார்.
    12.
அவர்கள் ராமர், தாகா, லக்கனா, மந்தி, யன்னா, சுயாமா, சுபோகா, மற்றும்
சுட்டாட்டா மற்றும் அவர்களுக்கு ஏற்ற வரவேற்பைத் தயாரித்தனர்.
    13. அவர் பண்டிகை மலர்களால் தரையை அசைக்கச் செய்தார், அவர்களுக்காக உயர்ந்த இருக்கைகளைத் தயாரித்தார்.
    14.
அவர் பிராமணர்களின் கிண்ணங்களை தங்கம் மற்றும் வெள்ளியால் நிரப்பி, சமைத்த
நெய், தேன், சர்க்கரை மற்றும் சிறந்த அரிசி மற்றும் பால் ஆகியவற்றில்
உணவளித்தார். புதிய உடைகள் மற்றும் மெல்லிய பசுக்கள் போன்ற பிற
பரிசுகளையும் அவர் அவர்களுக்கு வழங்கினார்.
    15. பிராமணர்கள்
முன்மொழியப்பட்டபோது, ​​சுதோதானா அவர்களுடன் மஹாமாயா கொண்டிருந்த கனவு
தொடர்பானது, “இதன் பொருள் என்னவென்று சொல்லுங்கள்” என்று கூறினார்.
    16.
பிராமணர்கள், “கவலைப்படாதீர்கள், உங்களுக்கு ஒரு மகன் இருப்பார், அவர் ஒரு
வீட்டுக்காரரின் வாழ்க்கையை நடத்தினால் அவர் ஒரு உலகளாவிய
மன்னராகிவிடுவார், மேலும் அவர் தனது வீட்டை விட்டு வெளியேறி வீடற்ற
நிலைக்குச் சென்று ஒரு சன்யாசியாக மாறுகிறார், அவர் ஒரு புத்தராக மாறுவார்,
உலகில் மாயைகளை அகற்றுவார். “
    17. பத்து சந்திர மாதங்களுக்கு ஒரு
பாத்திரத்தில் எண்ணெய் போன்ற போதிசட்டாவைத் தாங்கிய மகாமயா, பிரசவ நேரம்
நெருங்கி வருவதால், பிரசவத்திற்காக தனது பெற்றோரின் வீட்டிற்குச் செல்ல
விரும்பினார். கணவரிடம் உரையாற்றிய அவர், “நான் எனது தந்தையின் நகரமான
தேவதாஹாவுக்குச் செல்ல விரும்புகிறேன்” என்றாள்.
    18. “உங்கள்
விருப்பம் நிறைவேறும் என்பதை நீங்கள் அறிவீர்கள்” என்று சுத்தோதனா
பதிலளித்தார். கூரியர்களால் பரப்பப்பட்ட ஒரு தங்க பல்லக்கில் அவளை
அமர்ந்தபின், அவர் அவளை ஒரு பெரிய மறுபிரவேசத்துடன் தனது தந்தையின்
வீட்டிற்கு அனுப்பினார்.
    19. மகாமயா, தேவதாஹாவுக்குச் செல்லும்
வழியில், சால் மரங்கள் மற்றும் பிற மரங்களின் இன்பம்-தோப்பு வழியாக,
பூக்கும் மற்றும் பூக்காத வழியாக செல்ல வேண்டியிருந்தது. இது லும்பினி
தோப்பு என்று அழைக்கப்பட்டது.
    20. பல்லக்கு அதன் வழியாகச்
செல்லும்போது, ​​முழு லும்பினி தோப்பும் பரலோக சிட்டலட்டா தோப்பு போலவோ
அல்லது வலிமைமிக்க ராஜாவுக்கு அலங்கரிக்கப்பட்ட விருந்து பெவிலியன் போலவோ
தோன்றியது.
    21. வேர்கள் முதல் கிளைகளின் நுனிகள் வரை மரங்கள்
பழங்கள், பூக்கள் மற்றும் எண்ணற்ற தேனீக்கள் நிறைந்த வண்ணங்களில்
ஏற்றப்பட்டன, ஆர்வமுள்ள ஒலிகளை உச்சரித்தன, மற்றும் பல்வேறு வகையான
பறவைகளின் மந்தைகள், இனிமையான மெல்லிசைகளைப் பாடின.
    22. காட்சிக்கு
சாட்சியாக, சிறிது நேரம் அதை நிறுத்துவதற்கும் விளையாடுவதற்கும் மகாமயாவின்
இதயத்தில் ஒரு ஆசை எழுந்தது. அதன்படி கூரியர்களிடம் அவளை சால்-தோப்புக்கு
அழைத்துச் சென்று அங்கேயே காத்திருக்கச் சொன்னாள்.
    23. மகாமயா தனது
பல்லக்கிலிருந்து இறங்கி ஒரு அரச சால் மரத்தின் கால் வரை நடந்தாள். ஒரு
இனிமையான காற்று, மிகவும் வலுவாக இல்லை, வீசியது, மற்றும் மரங்களின்
கொம்புகள் மேலும் கீழும் வெப்பமடைந்து கொண்டிருந்தன, அவற்றில் ஒன்றைப்
பிடிப்பது போல் மகாமாயா உணர்ந்தார்.
    24. அதிர்ஷ்டவசமாக ஒரு
கொம்புகள் அதைப் பிடிக்க ஏதுவாக போதுமான அளவைக் குறைத்தன. அதனால் அவள்
கால்விரல்களில் எழுந்து கொம்பைப் பிடித்தாள். உடனே அவள் அதன் மேல்நோக்கிய
இயக்கத்தால் உயர்த்தப்பட்டு, நடுங்கியதால், பிரசவத்தின் வேதனையை அவள்
உணர்ந்தாள். சால் மரத்தின் கிளையை வைத்திருந்தபோது, ​​அவள் ஒரு மகனை நின்று
கொண்டிருந்தாள்.
    25. குழந்தை 563 பி.சி. வைஷாக்க பூர்ணிமா நாளில்.
    26.
சுத்தோதனாவும் மகாமயாவும் [= திருமணமாகி] நீண்ட காலமாக இருந்தனர். ஆனால்
அவர்களுக்கு எந்த பிரச்சினையும் இல்லை. இறுதியில் [= இறுதியாக] அவர்களுக்கு
ஒரு மகன் பிறந்தபோது, ​​அவனது பிறப்பு மிகுந்த மகிழ்ச்சியுடன்,
ஆடம்பரமாகவும், விழாவுடனும், சுத்தோதனா மற்றும் அவரது குடும்பத்தினரால்
மற்றும் சாகியர்களால் கொண்டாடப்பட்டது.
27.
குழந்தை பிறந்த நேரத்தில், கபிலவாட்சுவின் ஆட்சியாளராக சுத்தோதனாவின்
திருப்பம் இருந்தது, மேலும் [அவர்] ராஜா என்ற பட்டத்தின் இன்பத்தில்
இருந்தார்.
இயற்கையாகவே சிறுவன் இளவரசன் என்று அழைக்கப்பட்டான்.

https://www.youtube.com/watch…
Relaxing Music with Amazing Nature Scenery HD Video 1080p - 6 Hours
LoungeV Films - Relaxing Music and Nature Sounds
Published on Nov 30, 2016
6 hours of super relaxing music with amazing nature scenery HD Video
(1080p), 300 most beautiful landscapes. This video is a mix of footage
recorded by LoungeV studio with some of the most relaxing music tracks
from various composers listed below.

Relax Music rights belong to the following artists:

“Music for Manatees”, Relaxing Piano Music”, “Peace of mind”, “Fluidscape” by Kevin MacLeod (incompetech.com)
Licensed under Creative Commons: By Attribution 3.0 License
http://creativecommons.org/licenses/b

We also purchased the rights for the following tracks: “Dreamscape” by Silencio music and “Amazon Evening” by Bjirn Lynne

Copyright © 2011-2018
Contact us for licensing questions: http://www.loungev.com/contact/
Category
Music


56) Classical Khmer- ខ្មែរបុរាណ,
៥៦) បុរាណខ្មែរ - ខ្មែរបុរាណ,

http://wisdomquotes.com/buddha-quotes/

សម្រង់ព្រះពុទ្ធ ១៥០ អង្គដែលនឹងធ្វើអោយអ្នកមានប្រាជ្ញា (លឿន)

    មិនមានការភ័យខ្លាចចំពោះមនុស្សម្នាក់ដែលគំនិតរបស់ពួកគេមិនត្រូវបានបំពេញដោយបំណងប្រាថ្នា។ ព្រះពុទ្ធ។

ពាក្យដកស្រង់របស់ពុទ្ធបរិស័ទធ្វើឱ្យសេចក្តីសង្រ្គោះផ្ទាល់ខ្លួនរបស់អ្នកមិនពឹងផ្អែកលើប្រាជ្ញាអ្នកដទៃ។

    ខំប្រឹងរកសេចក្ដីសង្រ្គោះដោយខ្លួនឯង។ កុំពឹងផ្អែកលើអ្នកដទៃ។ ព្រះពុទ្ធ។

ព្រះពុទ្ធដកស្រង់អ្វីដែលសមនឹងប្រាជ្ញារបស់អ្នក។

    ប្រសិនបើមានអ្វីដែលគួរធ្វើសូមធ្វើដោយអស់ពីចិត្ត។ ព្រះពុទ្ធ។

buddha

ដកស្រង់សំដីបុរសមិនត្រូវបានគេហៅថាជាមនុស្សមានប្រាជ្ញានោះទេព្រោះគាត់និយាយនិងនិយាយម្តងទៀតប៉ុន្តែប្រសិនបើគាត់មានសេចក្តីស្រលាញ់និងការភ័យខ្លាចដោយសន្តិវិធីនោះគាត់ពិតជាត្រូវបានគេហៅថាការដកស្រង់ប្រាជ្ញាប្រកបដោយគតិបណ្ឌិត។

    បុរសមិនត្រូវបានគេហៅថាមានប្រាជ្ញាទេពីព្រោះគាត់និយាយនិងជជែកគ្នាម្តងទៀត។

ប៉ុន្តែប្រសិនបើគាត់មានសន្តិភាពសេចក្ដីស្រឡាញ់និងការភ័យខ្លាចនោះគាត់ត្រូវបានគេហៅថាជាអ្នកមានប្រាជ្ញា។
ព្រះពុទ្ធ។

buddha ដកស្រង់សំដីមិនស្វែងរកនរណាម្នាក់នៅក្នុងទីសក្ការៈលើកលែងតែប្រាជ្ញារបស់ខ្លួនឯង។

    កុំស្វែងរកទីជម្រកនៅក្នុងនរណាម្នាក់លើកលែងតែខ្លួនឯង។ ព្រះពុទ្ធ។

ព្រះពុទ្ធដកស្រង់ថាគ្មាននរណាជួយយើងទេតែខ្លួនយើងផ្ទាល់អាចដើរតាមមាគ៌ាប្រាជ្ញាបាន។

    គ្មាននរណាម្នាក់ជួយសង្គ្រោះយើងទេក្រៅពីខ្លួនយើង។
គ្មាននរណាម្នាក់អាចនិងនរណាម្នាក់អាចធ្វើបានទេ។
យើងខ្លួនយើងត្រូវតែដើរតាមផ្លូវ។ ព្រះពុទ្ធ។

buddha ដកស្រង់ពីការរស់នៅដោយមិនគិតតែពីប្រយោជន៍ផ្ទាល់ខ្លួនមនុស្សម្នាក់មិនត្រូវរាប់បញ្ចូលអ្វីដែលជាកម្មសិទ្ធិរបស់ប្រាជ្ញាទេ។

    ដើម្បីរស់នៅក្នុងជីវិតដែលមិនគិតពីប្រយោជន៍ផ្ទាល់ខ្លួនអ្នកណាម្នាក់មិនត្រូវរាប់បញ្ចូលអ្វីដែលជារបស់ខ្លួននៅក្នុងភាពបរិបូរណ៍នោះទេ។
ព្រះពុទ្ធ។

buddha ដកស្រង់អ្វីទាំងអស់ដែលយើងជាលទ្ធផលនៃអ្វីដែលយើងបានគិតដកស្រង់ប្រាជ្ញា។

    ទាំងអស់ដែលយើងជាលទ្ធផលនៃអ្វីដែលយើងបានគិត។ ព្រះពុទ្ធចុចដើម្បីធ្វីត។

ពាក្យដកស្រង់របស់ពុទ្ធបរិស័ទខកខានមើលថែរក្សាអ្នកដទៃនៅពេលពួកគេត្រូវការជំនួយតើអ្នកណានឹងមើលថែរក្សាប្រាជ្ញារបស់យើង។

    ប្រសិនបើយើងខកខានមើលថែរក្សាអ្នកដទៃនៅពេលពួកគេត្រូវការជំនួយតើអ្នកណានឹងមើលថែរក្សាយើង? ព្រះពុទ្ធ។

ព្រះពុទ្ធដកស្រង់សំដីអ្នកដែលប្រព្រឹត្ដតាមសេចក្ដីពិតរីករាយនឹងពិភពលោកនេះហួសពីប្រាជ្ញា។

    អ្នកដែលប្រព្រឹត្ដតាមសេចក្ដីពិតគឺរីករាយនៅក្នុងពិភពលោកនេះនិងទៅអនាគត។ ព្រះពុទ្ធ។

សម្រង់ព្រះពុទ្ធល្អបំផុត។

    ផ្តល់ឱ្យសូម្បីតែអ្នកមានតិចតួច។

    សូម្បីតែមនុស្សស្លាប់ក៏មិនត្រូវខ្លាចដោយមនុស្សម្នាក់ដែលបានរស់នៅដោយប្រាជ្ញាដែរ។

    ទឹកឆានែលស្រោចស្រព; ព្រុយតម្រង់ព្រួញ; ជាងឈើពត់ឈើ; មេដែលមានប្រាជ្ញា។

    ទម្លាក់មួយតំណក់គឺជាសក្តានុពលទឹកដែលបានបំពេញ។ ដូចគ្នានេះដែរបុរសដែលមានប្រាជ្ញាប្រមូលវាបន្តិចម្តង ៗ បំពេញខ្លួនឯងដោយភាពល្អ។

    អំណោយដ៏អស្ចារ្យបំផុតគឺផ្តល់ឱ្យមនុស្សនូវការបំភ្លឺរបស់អ្នកចែករំលែកវា។ វាត្រូវតែអស្ចារ្យបំផុត។

    ប្រសិនបើអ្នកដឹងពីអ្វីដែលខ្ញុំដឹងអំពីអំណាចនៃការផ្តល់ឱ្យអ្នកនឹងមិនអនុញ្ញាតឱ្យអាហារតែមួយហុចដោយមិនចែករំលែកវាតាមមធ្យោបាយណាមួយឡើយ។

    ឫសគល់នៃទុក្ខវេទនាគឺជាការភ្ជាប់។

    ស្ងាត់បុរសខឹងដោយក្ដីស្រឡាញ់។
បំបិទមាត់បុរសដែលមានចរិតស្លូតបូតដោយចិត្តល្អ។
បំបិទសំឡេងវង្វេងស្មារតីដោយភាពសប្បុរស។ បំបិទមាត់អ្នកកុហកដោយការពិត។

    មនុស្សដែលមានយោបល់គ្រាន់តែទៅរំខានគ្នា។

    ទោះបីជាថ្មរឹងមិនរញ្ជួយដោយខ្យល់ក៏ដោយក៏អ្នកមានប្រាជ្ញាមិនរង្គោះរង្គើដោយការសរសើរឬស្តីបន្ទោសដែរ។

    អ្នកខ្លួនឯងត្រូវតែខិតខំ។ ព្រះពុទ្ធចង្អុលតែផ្លូវប៉ុណ្ណោះ។

    គ្មានអ្វីដែលអាចធ្វើបាបអ្នកដូចគំនិតផ្ទាល់ខ្លួនរបស់អ្នកដែលមិនត្រូវបានអនុវត្ត។

    ធ្វើសមាធិ … កុំបង្អង់យូរក្រែងអ្នកស្ដាយក្រោយនៅពេលក្រោយ។

    ប្រសើរជាងពាក្យមួយពាន់ពាក្យគឺជាពាក្យមួយដែលនាំមកនូវសន្តិភាព។

    ការយល់ដឹងគឺជាចំណុចសំខាន់នៃពាក្យដែលនិយាយបានល្អ។

    ឈប់ធ្វើអំពើអាក្រក់ដាំដុះល្អធ្វើចិត្ត ឲ្យ បរិសុទ្ធ៖ នេះជាការបង្រៀនរបស់ព្រះពុទ្ធ។

    រីករាយក្នុងការធ្វើសមាធិនិងនៅតែឯង។ តែងខ្លួនអ្នកសូមរីករាយ។ អ្នកគឺជាអ្នកស្វែងរក។

    ឧស្សាហ៍ធ្វើនៅថ្ងៃនេះនូវអ្វីដែលត្រូវធ្វើ។ អ្នកណាដឹង? ថ្ងៃស្អែកការស្លាប់នឹងមកដល់។

    អ្នកគឺជាអ្វីដែលអ្នកបានធ្វើ។ អ្វីដែលអ្នកនឹងធ្វើគឺជាអ្វីដែលអ្នកធ្វើឥឡូវនេះ។

    ប្រសិនបើអ្នកស្នើសុំនិយាយតែងតែសួរខ្លួនឯងថាតើវាជាការពិតវាចាំបាច់ទេ?

    ប្រសិនបើអ្នករកឃើញគ្មាននរណាម្នាក់គាំទ្រអ្នកនៅលើផ្លូវខាងវិញ្ញាណទេចូរដើរតែម្នាក់ឯង។

ព្រះពុទ្ធដកស្រង់ចេញថា…
សម្រង់ព្រះពុទ្ធសាសនាបំផុសគំនិត។

    ឈប់, ឈប់។ មិន​ត្រូវ​និយាយ។ ការពិតចុងក្រោយគឺមិនគិត។ ចុចដើម្បីធ្វីត។

    យើងជាអ្វីដែលយើងគិត។ អ្វីទាំងអស់ដែលយើងកើតឡើងដោយគំនិតរបស់យើង។ ជាមួយនឹងគំនិតរបស់យើងយើងបង្កើតពិភពលោក។

    ដូចជាមហាសមុទ្រដ៏អស្ចារ្យមានរសជាតិមួយរសជាតិអំបិលដូច្នេះការបង្រៀននិងវិន័យនេះក៏មានរសជាតិតែមួយដែរគឺរសជាតិនៃការរំដោះ។

    អ្នកដែលលែងមានតណ្ហានិងស្រេកទឹកដែលលែងមានហើយ។ តើអ្នកអាចតាមដានថាភ្ញាក់ដឹងខ្លួនមួយដែលគ្មានដែនកំណត់និងគ្មានដែនកំណត់។

    ការស៊ូទ្រាំគឺជាវិញ្ញាសាមួយដែលពិបាកបំផុតប៉ុន្តែវាគឺសម្រាប់អ្នកដែលស៊ូទ្រាំថាជ័យជំនះចុងក្រោយនឹងមកដល់។

    យប់ជាយូរមកហើយសម្រាប់អ្នកដែលភ្ញាក់ដឹងខ្លួន។
អ្នកដែលនឿយហត់នឹងនៅឆ្ងាយណាស់
មនុស្សល្ងីល្ងើដែលមិនស្គាល់ក្រិត្យវិន័យពិតនឹងរស់នៅបានយូរ។

    អ្វីដែលមានតម្លៃដែលមាននៅក្នុងពិភពលោកនៅស្ថានសួគ៌គឺគ្មានអ្វីដែលអាចប្រៀបផ្ទឹមនឹងមនុស្សដែលភ្ញាក់ដឹងខ្លួនបានឡើយ។

    ជីវិតរបស់យើងត្រូវបានជះឥទ្ធិពលដោយគំនិតរបស់យើង។
យើងក្លាយជាអ្វីដែលយើងគិត។
សេចក្តីអំណរធ្វើតាមគំនិតដ៏បរិសុទ្ធដូចជាស្រមោលដែលមិនដែលចាកចេញ។

    ដូចជាផ្កាល្អស្រស់ស្អាតមើលទៅប៉ុន្តែដោយគ្មានក្លិនក្រអូបពាក្យល្អ ៗ គ្មានផ្លែនៅក្នុងបុរសដែលមិនប្រព្រឹត្ដស្របតាមពួកគេ។


ទ្រឹស្តីរបស់យើងដែលនៅអស់កល្បជានិច្ចគឺមានតម្លៃដូចគ្នានឹងកូនមាន់ដែលមិនបានបែកចេញពីសំបករបស់វាដែលអាចបង្កើតជាពិភពខាងក្រៅ។

    គំនិតដែលត្រូវបានអភិវឌ្ឍនិងដាក់ឱ្យដំណើរការគឺសំខាន់ជាងគំនិតដែលមានតែគំនិតមួយ។

    ទោះយ៉ាងណាអ្នកបានអានពាក្យដ៏បរិសុទ្ធជាច្រើនទោះយ៉ាងណាអ្នកនិយាយច្រើនតើអ្នកនឹងធ្វើល្អអ្វីប្រសិនបើអ្នកមិនអនុវត្តវា?

    ភាពវឹកវរគឺមាននៅក្នុងសមាសធាតុផ្សំទាំងអស់។ ព្យាយាមដោយឧស្សាហ៍ព្យាយាម។

https://www.youtube.com/watch?v=ld4EpjJazhY

រឿងជីវិតជីវចលព្រះពុទ្ធជាភាសាអង់គ្លេស | ។ រឿងគុណតម្លៃសីលធម៌ជាភាសាអង់គ្លេសសំរាប់កុមារ។

Pebbles រស់នៅ។
ចេញផ្សាយថ្ងៃទី ១៨ ខែតុលាឆ្នាំ ២០១៦ ។
សូមរង់ចាំទស្សនារឿង “សាន់ដេប៊ែនរឿងគេងពេលរាត្រី || 3 NON STOP រឿងសត្វសម្រាប់កុមារ || ភាគ ៧, ៨, ៩ || ហិណ្ឌូ 4K វីដេអូ”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
ទស្សនាចម្រៀងកុមារសម័យថ្មី ………
https: //www.youtube.com/watch? v = DYMK4 … Pebbles បង្ហាញរឿងរ៉ាវគុណធម៌ព្រះពុទ្ធសាសនា Gautam ជាភាសាអង់គ្លេសសម្រាប់កុមារ។

កំណើតព្រះពុទ្ធ។
ព្រះអង្គម្ចាស់សប្បុរស។
អាពាហ៍ពិពាហ៍។
ទេសភាពដែលមិននឹកស្មានដល់។
បានបំភ្លឺ។

រឿងរ៉ាវគុណធម៌សីលធម៍ព្រះពុទ្ធសម្រាប់កុមារ។

រឿងភាពស្មោះត្រង់និងសប្បុរសភាពល្បី

និងល្បីល្បាញបំផុតរឿងមិត្តភាពនិងការរួមគ្នារឿងថែរក្សានិងអភ័យទោសការគោរពនិងជំនួយមានប្រយោជន៍ជាភាសាអង់គ្លេសទាក់ទងនឹងកុមារក្នុងគុណភាព
HD ។

Pebbles
ក៏មានផ្តល់ជូននូវរឿងរ៉ាវជាច្រើនទៀតដូចជារឿងរ៉ាវយាយតារឿងជីតាសម្រាប់កុមាររឿងសីលធម៌សម្រាប់កុមាររឿងសត្វសម្រាប់កុមាររឿងរ៉ាវព្រៃសម្រាប់កុមាររឿង
Panchatantra សម្រាប់កុមាររឿង Birbal the Wise រឿង Tenali Raman
រឿងនិទាននិងរឿងជាច្រើនទៀត។ ។

រឿងពេញនិយមនិងគួរឱ្យចាប់អារម្មណ៍បំផុតនិងបុរាណសម្រាប់ទារកក្មេងថ្នាលនិងកុមារគ្រប់វ័យដោយប៉ុស្តិ៍ Pebbles English Stories ។

រឿងរ៉ាវគុណតម្លៃព្រះពុទ្ធរបស់ Pebbles Gautam ជាភាសាអង់គ្លេស។
កំណើតនៃព្រះពុទ្ធហ្គូតាំ,
ព្រះពុទ្ធ Gautam ជាព្រះអង្គម្ចាស់សប្បុរស, អាពាហ៍ពិពាហ៍របស់ព្រះពុទ្ធ
Gautam, ព្រះពុទ្ធ Gautam មើលឃើញទេសភាពដែលមិនបានរំពឹងទុក, ព្រះពុទ្ធ Gautam
ត្រូវបានបំភ្លឺ

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

សម្រង់ព្រះពុទ្ធខ្លី។

ការភ្ជាប់ទៅនឹងសេចក្តីទុក្ខ។

សូមឱ្យសត្វទាំងអស់មានចិត្តរីករាយ។

កើតចេញពីការព្រួយបារម្ភសម្រាប់មនុស្សទាំងអស់។

ខ្ញុំជាអព្ភូតហេតុ។

ក្អមបំពេញមួយដំណក់។

មនុស្សយើងម្នាក់ៗជាអ្នកនិពន្ធសុខភាពឬជំងឺផ្ទាល់ខ្លួន។

អណ្តាតដូចជាកាំបិតមុតស្រួច…សម្លាប់ដោយគ្មានឈាម។
អំពីគេហទំព័រនេះ។
youtube.com ។
រឿងជីវិតជីវចលព្រះពុទ្ធជាភាសាអង់គ្លេស | ។ រឿងគុណតម្លៃសីលធម៌ជាភាសាអង់គ្លេសសំរាប់កុមារ។

ព្រះពុទ្ធដកស្រង់អំពីជីវិតគ្រួសារនិងមិត្តភាព។

    រស់នៅគ្រប់សកម្មភាពឱ្យបានពេញលេញដូចជាពេលចុងក្រោយរបស់អ្នក។ ចុចដើម្បីធ្វីត។

    គុណធម៌ត្រូវបានធ្វើទុក្ខបុកម្នេញដោយមនុស្សអាក្រក់ជាងការស្រឡាញ់ដោយសេចក្តីល្អ។

    មិនមានអ្វីដែលមានតែម្នាក់ឯងទាំងស្រុងនោះទេ។ អ្វីៗទាំងអស់គឺទាក់ទងនឹងអ្វីៗផ្សេងទៀត។

    ភាពបរិសុទ្ធឬភាពមិនបរិសុទ្ធអាស្រ័យលើខ្លួនឯង។ គ្មាននរណាម្នាក់អាចបន្សុតអ្នកដទៃបានទេ។

    គាំទ្រម្តាយឪពុកស្រឡាញ់ភរិយានិងកូននិងមានជីវភាពសាមញ្ញ។ នេះគឺជាសំណាងល្អ។

    មួយភ្លែតអាចផ្លាស់ប្តូរមួយថ្ងៃមួយថ្ងៃអាចផ្លាស់ប្តូរជីវិតហើយមួយជីវិតអាចផ្លាស់ប្តូរពិភពលោក។

    នាងដែលដឹងពីចរន្តជីវិតមិនមានអារម្មណ៍ថាមិនពាក់ឬបង្ហូរទឹកភ្នែកមិនត្រូវការជួសជុលឬជួសជុលទេ។

    មិត្តអាក្រក់និងគួរអោយខ្លាចរមែងខ្លាចជាងសត្វសាហាវទៅទៀត។
សត្វសាហាវនឹងធ្វើ ឲ្យ រូបកាយអ្នករបួសរីឯមិត្តអាក្រក់នឹងធ្វើ ឲ្យ
ចិត្តអ្នករបួស។

    ពាក្យណាដែលយើងនិយាយគួរត្រូវបានជ្រើសរើសដោយយកចិត្តទុកដាក់ចំពោះមនុស្សនឹងស្តាប់ពួកគេហើយទទួលឥទ្ធិពលពីពួកគេសម្រាប់ការល្អឬជំងឺ។

    ការនៅស្ងៀមគឺជាផ្លូវដ៏ខ្លីឆ្ពោះទៅរកសេចក្តីស្លាប់ហើយការឧស្សាហ៍ព្យាយាមគឺជាផ្លូវនៃជីវិត។
មនុស្សល្ងីល្ងើល្ងង់មនុស្សមានប្រាជ្ញាឧស្សាហ៍ព្យាយាម។

    ប្រសិនបើអ្នកស្វែងរកមិនស្វែងរកដៃគូដែលល្អជាងឬស្មើគ្នាសូមឱ្យពួកគេខិតខំដើរដោយឯកឯង។

    ប្រសិនបើយើងអាចមើលឃើញអព្ភូតហេតុនៃផ្កាតែមួយយ៉ាងច្បាស់ជីវិតទាំងមូលរបស់យើងនឹងផ្លាស់ប្តូរ។

ព្រះពុទ្ធដកស្រង់អំពីសេចក្ដីស្រឡាញ់និងការដឹងគុណ។

    ស្នេហាពិតកើតចេញពីការយល់ដឹង។ ចុចដើម្បីធ្វីត។

    បញ្ចេញសេចក្តីស្រឡាញ់គ្មានព្រំដែនឆ្ពោះទៅរកពិភពលោកទាំងមូល។

    អ្នកខ្លួនអ្នកក៏ដូចជាមនុស្សគ្រប់គ្នានៅក្នុងសកលលោកទាំងមូលសមនឹងទទួលបានសេចក្តីស្រឡាញ់និងសេចក្តីស្រឡាញ់របស់អ្នក។

    មហិច្ឆិតាប្រៀបដូចជាស្នេហាភាពមិនចេះអត់ធ្មត់ទាំងការពន្យាពេលនិងគូប្រជែង។

    សេចក្តីស្រឡាញ់គឺជាអំណោយមួយនៃព្រលឹងដែលមាននៅក្នុងខ្លួនមួយទៅមួយទៀតដូច្នេះអ្នកទាំងពីរអាចមានសុខភាពល្អ។

    សូមឱ្យគំនិតអោបក្រសោបសម្រាប់មនុស្សទាំងអស់ក្លាយជារបស់អ្នក។

    យើងនឹងអភិវឌ្ឍនិងបណ្ដុះនូវការរំដោះចិត្តដោយសេចក្ដីស្រឡាញ់ធ្វើឱ្យវាក្លាយជាយានរបស់យើងធ្វើឱ្យវាមានមូលដ្ឋានធ្វើឱ្យមានស្ថេរភាពធ្វើលំហាត់ប្រាណដោយខ្លួនឯងនិងមានលក្ខណៈល្អឥតខ្ចោះ។

    ការស្អប់មិនចេះចប់តាមរយៈការស្អប់នៅពេលណាមួយឡើយ។ ការស្អប់ខ្ពើមបានឈប់តាមរយៈសេចក្ដីស្រឡាញ់។ នេះគឺជាច្បាប់ដែលមិនអាចដោះស្រាយបាន។

    អ្នកដែលស្រឡាញ់មនុស្ស 50 នាក់មានបញ្ហា 50 ។ អ្នកណាស្រឡាញ់អ្នកណាមិនមានទុក្ខលំបាកទេ។

    ភាពសប្បុរសគួរតែក្លាយជាវិធីធម្មជាតិនៃជីវិតមិនមែនជាករណីលើកលែងនោះទេ។

    និយាយតែការនិយាយគួរឱ្យស្រឡាញ់ការនិយាយដែលត្រូវបានស្វាគមន៍។ ការនិយាយនៅពេលដែលមិននាំមកនូវអំពើអាក្រក់ដល់អ្នកដទៃគឺជារឿងរីករាយ។

    មួយមិនត្រូវបានគេហៅថាថ្លៃថ្នូរដែលធ្វើឱ្យអន្តរាយដល់សត្វមានជីវិត។
ដោយមិនធ្វើឱ្យអន្តរាយដល់សត្វមានជីវិតមួយត្រូវបានគេហៅថាថ្លៃថ្នូរ។

    ត្រូវបានរៀនសូត្រជ្រៅជ្រះនិងមានជំនាញត្រូវបានបណ្តុះបណ្តាលនិងប្រើពាក្យនិយាយបានល្អ៖ នេះគឺជាសំណាងល្អ។

    ដូចជាម្ដាយការពារកូនតែមួយជាមួយជីវិតរបស់នាងដែរដូច្នេះសូមឱ្យមនុស្សម្នាក់បង្កើតសេចក្តីស្រឡាញ់គ្មានព្រំដែនចំពោះមនុស្សទាំងអស់។

    នៅក្នុងការដែលមិនមានការអាណិតអាសូរសម្រាប់សត្វមានជីវិត: ស្គាល់គាត់ថាជាមនុស្សដែលត្រូវបានគេដេញ។

    ចូរយើងក្រោកឈរឡើងហើយថ្លែងអំណរគុណព្រោះប្រសិនបើយើងមិនបានរៀនសូត្រច្រើនថ្ងៃនេះយ៉ាងហោចណាស់យើងបានរៀនបន្តិចបន្តួចហើយប្រសិនបើយើងមិនបានរៀនបន្តិចបន្តួចយ៉ាងហោចណាស់យើងមិនឈឺហើយប្រសិនបើយើងឈឺ
យ៉ាងហោចណាស់យើងមិនបានស្លាប់ទេ។ ដូច្នេះសូមឱ្យយើងទាំងអស់គ្នាអរគុណ។

ព្រះពុទ្ធដកស្រង់ចេញពីគំនិតហើយធ្វើជាម្ចាស់លើខ្លួនឯង។

    គាត់គឺជាអ្នកដែលគិតថាគាត់អាចធ្វើបាន។ ចុចដើម្បីធ្វីត។

    វាជាគំនិតផ្ទាល់ខ្លួនរបស់បុរសមិនមែនសត្រូវឬសត្រូវរបស់គាត់ដែលទាក់ទាញគាត់ឱ្យទៅរកផ្លូវអាក្រក់។

    រីករាយក្នុងការប្រុងប្រយ័ត្ន! ប្រយ័ត្នគំនិតរបស់អ្នក!

    អ្វីគ្រប់យ៉ាងគឺផ្អែកលើគំនិតត្រូវបានដឹកនាំដោយគំនិតត្រូវបានធ្វើឱ្យទាន់សម័យដោយគំនិត។

បើអ្នកនិយាយហើយធ្វើដោយគំនិតកខ្វក់ការរងទុក្ខនឹងមកតាមអ្នកដូចកង់របស់រទេះគោដើរតាមគន្លងរបស់គោ។

    គ្មានអ្វីដែលមិនស្តាប់បង្គាប់ដូចចិត្តគ្មានវិន័យហើយគ្មានអ្វីដែលស្តាប់បង្គាប់ដូចជាចិត្តដែលមានវិន័យនោះទេ។

    ចិត្តដែលមិនត្រូវបានការពារដោយជោគវាសនាពីការរួចផុតពីសេចក្តីទុក្ខព្រួយពីភាពស្មោកគ្រោកដែលបានសំអាតពីការភ័យខ្លាចបានរំដោះ
- នេះគឺជាពរជ័យដ៏អស្ចារ្យបំផុត។

    ដឹងពីទន្លេក្នុងការបោសសំអាតនិងនៅក្នុងផ្នូរ:
អ្នកដែលនៅក្នុងបណ្តាញតូចហូរយ៉ាងខ្លាំងលំហូរដ៏អស្ចារ្យស្ងាត់។
អ្វីដែលមិនពេញលេញធ្វើឱ្យមានសម្លេងរំខាន។ អ្វីក៏ដោយដែលពេញគឺស្ងាត់។

    អ្នកគឺជាអ្នកស្វែងរក។ រីករាយនឹងភាពពូកែនៃដៃនិងជើងរបស់អ្នកពាក្យសម្ដីនិងគំនិតរបស់អ្នក។

    ឃើញពួកវាមានអត្ថន័យជ្រាលជ្រៅនៅក្នុងអណ្តូងរ៉ែរបស់ខ្ញុំដូចជាត្រីនៅក្នុងរណ្តៅទឹកហូររីងស្ងួត
-
ហើយការមើលឃើញនេះរស់នៅដោយគ្មានអណ្តូងរ៉ែមិនមែនបង្កើតជាឯកសារភ្ជាប់សម្រាប់រដ្ឋនៃការក្លាយជា។

    As
ដូចខ្ញុំដែរអញ្ចឹង។ ដូចគ្នានឹងរឿងទាំងនេះដែរអញ្ចឹងខ្ញុំអញ្ចឹង។
‘គូរប៉ារ៉ាឡែលនឹងខ្លួនអ្នកហើយមិនសម្លាប់អ្នកដទៃហើយក៏មិនសម្លាប់អ្នកដទៃដែរ។

    បទពិសោធន៍ទាំងអស់ត្រូវបានដឹកនាំមុនដោយចិត្តមានគំនិតដូចជាមេបង្កើតដោយគំនិត។

    ដើម្បីទទួលបានសុខភាពល្អនាំមកនូវសុភមង្គលពិតប្រាកដដល់គ្រួសារមួយដើម្បីនាំមកនូវសេចក្តីសុខសាន្តដល់មនុស្សគ្រប់គ្នាត្រូវមានវិន័យនិងគ្រប់គ្រងចិត្តរបស់ខ្លួនឯងជាមុនសិន។

ប្រសិនបើបុរសអាចគ្រប់គ្រងគំនិតរបស់គាត់គាត់អាចរកផ្លូវទៅរកការត្រាស់ដឹងហើយប្រាជ្ញានិងគុណធម៌ទាំងអស់នឹងមកដល់គាត់តាមធម្មជាតិ។

    រាល់ការធ្វើខុសកើតឡើងដោយសារចិត្ត។ ប្រសិនបើគំនិតត្រូវបានផ្លាស់ប្តូរតើការធ្វើខុសអាចនៅតែមាន?

    អ្វីដែលយើងមានថ្ងៃនេះគឺចេញពីគំនិតរបស់យើងកាលពីម្សិលមិញហើយគំនិតបច្ចុប្បន្នបង្កើតជីវិតរបស់យើងនៅថ្ងៃស្អែក:
ជីវិតរបស់យើងគឺជាការបង្កើតគំនិតរបស់យើង។

អ្នកដែលបានច្បាំងឈ្នះខ្លួនឯងគឺជាវីរបុរសអស្ចារ្យជាងអ្នកដែលបានវាយឈ្នះមនុស្សមួយពាន់ដងក្នុងមួយពាន់។

    បញ្ញាវាងវៃកើតឡើងនៅពេលបញ្ញាបញ្ញាឈានដល់ដែនកំណត់របស់វាហើយប្រសិនបើអ្វីៗត្រូវដឹងនៅក្នុងលក្ខណៈពិតនិងចាំបាច់នោះដំណើរការនៃការគិតរបស់វាត្រូវតែត្រូវបានឆ្លងកាត់ដោយបណ្តឹងឧទ្ធរណ៍ទៅមហាវិទ្យាល័យផ្នែកខ្ពស់នៃការយល់ដឹង។

    ខ្ញុំនឹងមិនក្រឡេកមើលចេតនាចានផ្សេងទៀតអំពីការរកឃើញកំហុសទេ៖ ការបណ្តុះបណ្តាលត្រូវបានអង្កេត។

    ពិភពខាងក្រៅគ្រាន់តែជាការបង្ហាញពីសកម្មភាពរបស់ចិត្តប៉ុណ្ណោះហើយចិត្តក៏ចាប់យកវាជាពិភពខាងក្រៅធម្មតាដែរដោយសារតែទម្លាប់នៃការរើសអើងនិងហេតុផលមិនពិត។
សិស្សត្រូវតែមានទម្លាប់មើលអ្វីៗដោយពិត។

    គំនិតគឺស្ថិតនៅលើស្ថានភាពផ្លូវចិត្តទាំងអស់។ ចិត្តគឺជាប្រធានរបស់ពួកគេ។ ពួកគេទាំងអស់សុទ្ធតែមានគំនិត។

    ប្រសិនបើដោយមានគំនិតបរិសុទ្ធមនុស្សម្នាក់និយាយឬធ្វើសកម្មភាពសុភមង្គលដើរតាមគាត់ដូចជាស្រមោលដែលមិនចេះរីងស្ងួត។

សម្រង់ដោយព្រះពុទ្ធលើសុភមង្គលនិងសេចក្តីអំណរ។

    មិនមានផ្លូវទៅកាន់សុភមង្គលទេ៖ សុភមង្គលគឺជាផ្លូវ។ ចុចដើម្បីធ្វីត។

    សុភមង្គលកើតឡើងនៅពេលដែលការងារនិងពាក្យសម្តីរបស់អ្នកផ្តល់ផលប្រយោជន៍ដល់ខ្លួនអ្នកនិងអ្នកដទៃ។

    អ្នកដែលបានត្រាស់ដឹងចេតនានៅចាណាគួរតែរីករាយនៅក្នុងព្រៃគួរហាត់ចាណានៅជើងដើមឈើដោយទទួលបានការពេញចិត្តផ្ទាល់ខ្លួន។

    ទៀនរាប់ពាន់អាចត្រូវបានបំភ្លឺពីទៀនតែមួយហើយអាយុកាលរបស់ទៀននឹងមិនត្រូវបានធ្វើឱ្យខ្លីទេ។ សុភមង្គលមិនដែលថយចុះទេដោយការចែករំលែក។

    វាគឺជាលក្ខណៈនៃអ្វីដែលសេចក្តីអំណរកើតឡើងចំពោះមនុស្សម្នាក់ដែលមិនមានវិប្បដិសារី។

    តាំងចិត្តធ្វើអំពើល្អ។ ធ្វើវាម្តងហើយម្តងទៀតហើយអ្នកនឹងពោរពេញដោយអំណរ។

    កុំរស់នៅក្នុងអតីតកាលកុំសុបិន្តពីអនាគតផ្តោតអារម្មណ៍លើពេលបច្ចុប្បន្ន។
សូមមើលផងដែរ៖ វិធី ១០ យ៉ាងដើម្បីចាប់ផ្តើមរស់នៅក្នុងពេលបច្ចុប្បន្ន។

    មនុស្សម្នាក់គួរធ្វើល្អទុកឱ្យគាត់ធ្វើវាម្តងហើយម្តងទៀត។
សូមឱ្យគាត់មានសេចក្តីរីករាយនៅទីនោះព្រោះសុខុដុមគឺជាការប្រមូលផ្តុំរបស់ល្អ។

    យើងត្រូវបានបង្កើតនិងបង្កើតដោយគំនិតរបស់យើង។
អ្នកដែលមានរាងដូចគំនិតអាត្មានិយមផ្តល់អំណរនៅពេលពួកគេនិយាយឬធ្វើសកម្មភាព។
សេចក្តីអំណរដើរតាមពួកគេដូចជាស្រមោលដែលមិនដែលទុកឱ្យពួកគេ។

សម្រង់ដោយព្រះពុទ្ធលើសមាធិនិងស្មារតី។

    ដូចជាទៀនមិនអាចឆេះដោយគ្មានភ្លើងទេមនុស្សមិនអាចរស់នៅដោយគ្មានជីវិតខាងវិញ្ញាណបានទេ។ ចុចដើម្បីធ្វីត។

    ក្រឡេកមើលជីវិតយ៉ាងជ្រាលជ្រៅដូចក្នុងពេលបច្ចុប្បន្នអ្នកធ្វើសមាធិរស់នៅក្នុងស្ថេរភាពនិងសេរីភាព។

    សមាធិនាំមកនូវប្រាជ្ញា;
កង្វះនៃការស្រមុះស្រមួលទុកឱ្យភាពល្ងង់ខ្លៅ។
ដឹងច្បាស់ពីអ្វីដែលនាំអ្នកឆ្ពោះទៅមុខនិងអ្វីដែលរារាំងអ្នកហើយជ្រើសរើសផ្លូវដែលនាំទៅរកប្រាជ្ញា។

    អ្វីក៏ដោយដែលព្រះសង្ឃនៅតែបន្តតាមការគិតនិងការត្រិះរិះពិចារណារបស់វាដែលក្លាយជាទំនោរនៃការយល់ដឹងរបស់គាត់។

សូមមើលផងដែរ: ពាក្យដកស្រង់ណែនាំ។
សម្រង់ដោយព្រះពុទ្ធលើសន្តិភាពការអភ័យទោសនិងការចាកចេញទៅ។

ចូលទៅកាន់តារាងមាតិកា។

    ហ្វឹកហាត់ខ្លួនអ្នកឱ្យទទួលបានសន្តិភាព។ ចុចដើម្បីធ្វីត។

    ជាការពិតណាស់ឥស្សរជនដែលបានឈប់សំរាកយ៉ាងពេញលេញមានភាពងាយស្រួលក្នុងគ្រប់មធ្យោបាយទាំងអស់។

គ្មានសេចក្តីប៉ងប្រាថ្នាណាមួយប្រកាន់ខ្ជាប់នឹងគាត់ដែលភ្លើងឆេះត្រជាក់និងដកហូតឥន្ធនៈ។

រាល់ឯកសារភ្ជាប់ទាំងអស់ត្រូវបានកាត់ផ្តាច់បេះដូងត្រូវបាននាំអោយមានការឈឺចាប់។
ស្ងប់ស្ងាត់គាត់សម្រាកដោយភាពងាយស្រួលបំផុត។
ចិត្តបានរកឃើញផ្លូវរបស់ខ្លួនឆ្ពោះទៅរកសន្តិភាព។

    អ្នកដែលអង្គុយតែម្នាក់ឯងដេកតែម្នាក់ឯងហើយដើរតែម្នាក់ឯងដែលមានភាពរឹងមាំហើយបន្ទាបខ្លួនតែម្នាក់ឯងនឹងរីករាយចំពោះភាពស្ងប់ស្ងាត់នៃព្រៃ។

    កុំងាកចេញពីអ្វីដែលបានផ្តល់ឱ្យអ្នកហើយកុំឈោងចាប់យកអ្វីដែលបានផ្តល់ឱ្យអ្នកដទៃក្រែងលោអ្នករំខានភាពស្ងប់ស្ងាត់របស់អ្នក។

    អ្នកដែលគ្មានគំនិតអាក់អន់ចិត្តប្រាកដជារកបានសេចក្តីសុខ។ ចុចដើម្បីធ្វីត។

សម្រង់ដោយព្រះពុទ្ធលើប្រាជ្ញានិងគុណធម៌។

    មនុស្សល្ងីល្ងើដែលដឹងថាគាត់ជាមនុស្សល្ងីល្ងើគឺឆ្លាតជាង។ ចុចដើម្បីធ្វីត។

    អ្វីដែលមានលក្ខណៈនៃការកើតឡើងមានលក្ខណៈនៃការឈប់។

    ការរួបរួមអាចត្រូវបានបង្ហាញដោយប្រព័ន្ធគោលពីរតែប៉ុណ្ណោះ។ ឯកភាពខ្លួនវាផ្ទាល់និងគំនិតនៃការរួបរួមគឺមានពីររួចទៅហើយ។

    តើឥរិយាបថសមស្របសម្រាប់បុរសឬស្ត្រីនៅកណ្តាលពិភពលោកនេះដែលមនុស្សម្នាក់ៗប្រកាន់ខ្ជាប់នូវបំណែកកំទេចកំទីរបស់គាត់គឺជាអ្វី?

តើអ្វីទៅជាការជំរាបសួរត្រឹមត្រូវរវាងមនុស្សនៅពេលពួកគេឆ្លងកាត់គ្នាក្នុងទឹកជំនន់នេះ?

    នៅពេលមើលខ្លួនឯងអ្នកមើលថែអ្នកដទៃ។ ពេលមើលអ្នកផ្សេងអ្នកមើលថែខ្លួនឯង។

    កុំអោយនរណាម្នាក់រកឃើញកំហុសជាមួយអ្នកដទៃឡើយ។
កុំអោយអ្នកណាម្នាក់ឃើញពីការខ្ជះខ្ជាយនិងគណៈកម្មការរបស់អ្នកដទៃ
ប៉ុន្តែអនុញ្ញាតឱ្យអ្នកមើលឃើញសកម្មភាពផ្ទាល់ខ្លួនធ្វើនិងធ្វើវិញ។

    មេពិតប្រាកដរស់នៅក្នុងសេចក្តីពិតសេចក្តីល្អនិងការអត់ធ្មត់មិនប្រើអំពើហឹង្សាល្មមនិងភាពបរិសុទ្ធ។

    ការប្រមាថទាំងពាក្យសម្តីរឺការប្រព្រឹត្ដ។
បរិភោគជាមួយល្មម។ រស់នៅក្នុងបេះដូងរបស់អ្នក។ ស្វែងរកមនសិការខ្ពស់បំផុត។
ធ្វើជាម្ចាស់លើខ្លួនឯងយោងទៅតាមច្បាប់។
នេះគឺជាការបង្រៀនដ៏សាមញ្ញនៃការភ្ញាក់ដឹងខ្លួន។

    ជីវិតគឺដូចជាខ្សែរពិណបើវារឹតតឹងពេកវានឹងមិនលេងទេបើវារលុងពេកវានឹងតានតឹង។

កុំជឿអ្វីទាំងអស់ដោយព្រោះអ្នកបាន
have ។
កុំជឿអ្វីទាំងអស់ដោយសាមញ្ញព្រោះវាត្រូវបាននិយាយនិងពាក្យចចាមអារ៉ាមពីសំណាក់មនុស្សជាច្រើន។

កុំជឿអ្វីទាំងអស់ដោយសាមញ្ញព្រោះវាត្រូវបានរកឃើញថាមានសរសេរនៅក្នុងសៀវភៅសាសនារបស់អ្នក។

កុំជឿលើអ្វីទាំងអស់គ្រាន់តែជាសិទ្ធិអំណាចរបស់គ្រូនិងព្រឹទ្ធាចារ្យរបស់អ្នកប៉ុណ្ណោះ។
កុំជឿលើប្រពៃណីព្រោះវាត្រូវបានគេប្រគល់ឱ្យមនុស្សជាច្រើនជំនាន់។
ប៉ុន្តែបន្ទាប់ពីការសង្កេតនិងវិភាគនៅពេលអ្នកឃើញថាមានអ្វីដែលយល់ស្របនឹងហេតុផលហើយមានអំណោយផលដល់ផលល្អនិងអត្ថប្រយោជន៍របស់មួយហើយទាំងអស់បន្ទាប់មកទទួលយកវាហើយរស់នៅឱ្យវា។

    ដូចជាទ្រព្យសម្បត្តិត្រូវបានរកឃើញពីផែនដីដែរដូច្នេះគុណធម៌លេចឡើងពីការប្រព្រឹត្ដល្អហើយប្រាជ្ញាលេចឡើងពីគំនិតបរិសុទ្ធនិងសន្តិភាព។

ដើម្បីដើរដោយសុវត្ថិភាពក្នុងជីវិតមនុស្សយើងត្រូវការពន្លឺនៃប្រាជ្ញានិងការណែនាំពីគុណធម៌។

    អ្នកដែលមានប្រាជ្ញាយកគំរូតាមការគិតរបស់ពួកគេដោយបង្វែរវាចេញដូចជាគ្រាប់ធញ្ញជាតិត្រូវបានបញ្ចោញចេញពីស៊ីណា។

    គុណធម៌ដូចជា Muses តែងតែត្រូវបានគេមើលឃើញជាក្រុម។ គោលការណ៍ល្អមិនដែលត្រូវបានគេរកឃើញនៅលីវក្នុងសុដន់ទេ។

ការដកស្រង់ដោយព្រះពុទ្ធនៅលើកាម៉ានិងនិព្វាន។

    អ្នកដែលបានជិះយានជំនិះព្រះពោធិសត្វគួរសំរេចថា
I
ខ្ញុំត្រូវតែដឹកនាំសត្វលោកទៅរកព្រះនិព្វានដែលស្ថិតនៅក្នុងពិភពនិព្វានដែលមិនមានអ្វីនៅពីក្រោយ។
តើអ្វីទៅជាអាណាចក្រនៃនិព្វានដែលមិនមានអ្វីនៅពីក្រោយ?

សម្រង់ដោយព្រះពុទ្ធលើការផ្លាស់ប្តូរការបរាជ័យនិងការរងទុក្ខ។

    គ្មានអ្វីជារៀងរហូតលើកលែងតែការផ្លាស់ប្តូរ។ ចុចដើម្បីធ្វីត។

    មិនមានភ្លើងដូចតណ្ហាមិនមានត្រីឆ្លាមដូចការស្អប់គ្មានការជាប់អន្ទាក់ដូចជាភាពល្ងីល្ងើរគ្មានខ្សែដូចលោភលន់។

    ទាំងពីអតីតកាលនិងពេលនេះវាគ្រាន់តែជាការរងទុក្ខដែលខ្ញុំរៀបរាប់ហើយការបញ្ចប់នៃការរងទុក្ខ។

    អ្នកណាដែលអាចទប់កំហឹងរបស់ខ្លួនបានភ្លាមៗនៅពេលវាកើតឡើងដូចជាថ្នាំប្រឆាំងនឹងជំងឺនឹងពិនិត្យមើលពិសរបស់ពស់ដែលរាលដាលយ៉ាងឆាប់រហ័ស
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ដូចជាព្រះសង្ឃមួយអង្គដែលលះបង់ចោលនៅទីនេះនិងនៅឆ្ងាយដូចជាពស់បានស្រក់ស្បែកដែលបាត់ទៅ។

    សូមអោយអ្នកដែលមានជីវិតបានរួចផុតពីការរងទុក្ខ។

    វាងាយស្រួលក្នុងការមើលឃើញកំហុសរបស់អ្នកដទៃប៉ុន្តែពិបាកក្នុងការមើលកំហុសផ្ទាល់ខ្លួន។

កំហុសមួយបង្ហាញពីកំហុសរបស់អ្នកដទៃដូចជាការវាយធ្វើបាបដោយខ្យល់ប៉ុន្តែមនុស្សម្នាក់ទៀតលាក់បាំងនូវកំហុសផ្ទាល់ខ្លួនរបស់ខ្លួនដូចជាអ្នកលេងល្បែងដ៏ប៉ិនប្រសប់លាក់បាំងគ្រាប់ឡុកឡាក់របស់គាត់។

ព្រះពុទ្ធដកស្រង់ពីការភ័យខ្លាច។

    អ្នកដែលភ្ជាប់ជាមួយសញ្ញាណ I ខ្ញុំជា and ហើយដើម្បីមើលពិភពលោកដែលធ្វើឱ្យមនុស្សអាក់អន់ចិត្ត។ ចុចដើម្បីធ្វីត។

    គ្មានអ្វីគួរឱ្យខ្លាចជាងទំលាប់នៃការសង្ស័យនោះទេ។
ការសង្ស័យបំបែកមនុស្ស។
វាគឺជាថ្នាំពុលដែលបំផ្លាញមិត្តភាពនិងបំបែកទំនាក់ទំនងរីករាយ។
វាជាបន្លាដែលធ្វើឱ្យរលាកនិងឈឺចាប់។ វាជាដាវដែលសម្លាប់។

    មនុស្សដែលត្រូវបានគេដេញដោយការស្រេកឃ្លានរត់ដូចជាសត្វកណ្តុរដែលជាប់អន្ទាក់។
ដូច្នេះចូរខំប្រឹងធ្វើយ៉ាងណាកុំអោយស្រេកឃ្លានដោយខំប្រឹងតណ្ហាដើម្បីខ្លួន។

    នៅពេលមនុស្សម្នាក់មានអារម្មណ៍មិនចូលចិត្តអំពើអាក្រក់នៅពេលមនុស្សម្នាក់មានអារម្មណ៍ស្ងប់ស្ងាត់មនុស្សម្នាក់រីករាយក្នុងការស្តាប់ការបង្រៀនល្អ
ៗ ។
នៅពេលដែលមនុស្សម្នាក់មានអារម្មណ៍ទាំងនេះហើយអោយតម្លៃដល់ពួកគេម្នាក់មិនមានការភ័យខ្លាចទេ។

    ភ្លាមៗយើងមានអារម្មណ៍ខឹងយើងបានឈប់ព្យាយាមរកការពិតហើយបានចាប់ផ្តើមព្យាយាមសម្រាប់ខ្លួនយើង។

ព្រះពុទ្ធដកស្រង់លើកំហឹងនិងការច្រណែន។

ចូលទៅកាន់តារាងមាតិកា។

    អ្នកនឹងមិនត្រូវបានដាក់ទណ្ឌកម្មចំពោះកំហឹងរបស់អ្នកទេអ្នកនឹងត្រូវទទួលទណ្ឌកម្មដោយកំហឹងរបស់អ្នក។ ចុចដើម្បីធ្វីត។

    ពាក់អត្មារបស់អ្នកដូចជាសម្លៀកបំពាក់សម។

    អ្នកខ្លះមិនយល់ថាយើងត្រូវតែស្លាប់ទេប៉ុន្តែអ្នកដែលដឹងរឿងនេះដោះស្រាយជម្លោះរបស់ពួកគេ។

    ការស្អប់មិនដែលត្រូវបានស្អប់ដោយការស្អប់នៅក្នុងពិភពលោកនេះទេ។
ដោយការមិនស្អប់តែម្នាក់ឯងគឺការស្អប់ខ្ពើម។ នេះគឺជាច្បាប់អស់កល្បជានិច្ច។

    ញាប់ញ័រដោយអំពើឃោរឃៅ ទាំងអស់ខ្លាចការស្លាប់។ ការដាក់ខ្លួនអ្នកជំនួសម្នាក់ទៀតមិនត្រូវសំលាប់ហើយក៏មិនបណ្តាលឱ្យអ្នកដទៃសម្លាប់។

    ខ្ញុំមិនជំទាស់នឹងពិភពលោកទេ។ ផ្ទុយទៅវិញពិភពលោកនេះមានជម្លោះជាមួយខ្ញុំ។

    ពួកគេស្តីបន្ទោសអ្នកដែលនៅស្ងៀមពួកគេបន្ទោសអ្នកដែលនិយាយច្រើនពួកគេបន្ទោសអ្នកដែលនិយាយល្មម។
នៅលើលោកនេះគ្មាននរណាម្នាក់ដែលមិនត្រូវបានស្តីបន្ទោសឡើយ។

    អ្នកដែលប្រកាន់ខ្ជាប់នូវការយល់ឃើញនិងទស្សនៈវង្វេងស្មារតីពិភពលោកធ្វើឱ្យមនុស្សអាក់អន់ចិត្ត។

    អ្នកណាដែលមិនឆេវឆាវអ្នកដែលខឹងនឹងឈ្នះការប្រយុទ្ធពិបាកនឹងឈ្នះ។

    កំហឹងនឹងមិនរលាយបាត់ឡើយដរាបណាគំនិតនៃការអាក់អន់ចិត្តត្រូវបានគេយកចិត្តទុកដាក់នៅក្នុងចិត្ត។

កំហឹងនឹងរលាយបាត់ភ្លាមៗនៅពេលដែលគំនិតនៃការអាក់អន់ចិត្តត្រូវបានគេបំភ្លេចចោល។

    កុំធ្វើអ្វីហួសហេតុពេកនូវអ្វីដែលអ្នកបានទទួលហើយកុំច្រណែននឹងអ្នកដទៃ។
អ្នកណាដែលច្រណែននឹងអ្នកដទៃអ្នកនោះមិនមានសេចក្ដីសុខក្នុងចិត្ដទេ។

នៅក្នុងភាពដាច់ដោយឡែកគឺជាភាពវេទនាដ៏ធំបំផុតរបស់ពិភពលោក។ នៅក្នុងក្តីមេត្តាគឺជាកម្លាំងពិតរបស់ពិភពលោក។

    ចូរធ្វើជាចង្កៀងសម្រាប់អ្នករាល់គ្នា។
ជាជម្រកផ្ទាល់ខ្លួនរបស់អ្នក។ ស្វះស្វែងរកអ្នកផ្សេង។
អ្វីៗទាំងអស់ត្រូវតែឆ្លងកាត់។ ព្យាយាមដោយឧស្សាហ៍ព្យាយាម។ កុំបោះបង់។

    វាប្រសើរជាងក្នុងការរស់នៅមួយថ្ងៃដោយមើលឃើញការកើនឡើងនិងការធ្លាក់ចុះនៃអ្វីជាជាងរស់នៅមួយរយឆ្នាំដោយមិនដែលឃើញការកើនឡើងនិងការធ្លាក់ចុះនៃអ្វីៗ។

    ប្រសិនបើអ្នកមិនផ្លាស់ប្តូរទិសដៅទេអ្នកអាចបញ្ចប់កន្លែងដែលអ្នកកំពុងធ្វើដំណើរ។

សម្រង់អត់ធ្មត់បន្ថែមសម្រង់កម្លាំង។
ព្រះពុទ្ធដកស្រង់អំពីសុខភាព។

    សុខភាពគឺជាអំណោយដ៏អស្ចារ្យបំផុតការស្កប់ស្កល់នូវទ្រព្យសម្បត្តិដ៏អស្ចារ្យភាពស្មោះត្រង់គឺជាទំនាក់ទំនងដ៏ល្អបំផុត។ ព្រះពុទ្ធ។

    ដើម្បីធ្វើឱ្យរាងកាយមានសុខភាពល្អគឺជាកាតព្វកិច្ច…បើមិនដូច្នេះទេយើងនឹងមិនអាចរក្សាចិត្តឱ្យរឹងមាំនិងច្បាស់លាស់បានទេ។

“ ពារាំង។

    បើគ្មានជីវិតសុខភាពមិនមែនជាជីវិតទេ។ វាគ្រាន់តែជាស្ថានភាពនៃការធូរស្បើយនិងទុក្ខវេទនា - រូបភាពនៃការស្លាប់។

    អាថ៌កំបាំងនៃសុខភាពសម្រាប់ទាំងផ្លូវចិត្តនិងរាងកាយគឺមិនត្រូវកាន់ទុក្ខចំពោះអតីតកាលមិនបារម្ភអំពីអនាគតមិនគិតពីអនាគតទេតែត្រូវរស់នៅក្នុងពេលបច្ចុប្បន្នដោយឈ្លាសវៃនិងអស់ពីចិត្ត។

ព្រះពុទ្ធដកស្រង់ពីសេចក្តីពិត។

    អ្នកដែលមិនបានធ្វើការឆ្ពោះទៅរកការពិតបានខកខានគោលបំណងនៃការរស់នៅ។ ចុចដើម្បីធ្វីត។

    បង្រៀនសេចក្តីពិតបីដងនេះដល់មនុស្សគ្រប់គ្នា៖

ចិត្តសប្បុរសការនិយាយសប្បុរសនិងជីវិតសេវាកម្មនិងការអាណិតអាសូរគឺជារឿងដែលរំrenewកមនុស្សជាតិ។

    មានកំហុសពីរដែលមនុស្សម្នាក់អាចធ្វើនៅតាមផ្លូវឆ្ពោះទៅរកសេចក្តីពិត … មិនទៅតាមផ្លូវហើយមិនចាប់ផ្តើម។

    ស្ងប់ស្ងៀមនិយាយថាអ្វីដែលនិយាយល្អគឺល្អបំផុត។
ទីពីរអ្នកណាម្នាក់គួរនិយាយអ្វីដែលត្រូវគឺមិនទុច្ចរិត។
ទីបីអ្វីដែលគាប់ព្រះហឫទ័យគឺមិនគាប់ចិត្ដ។ ទីបួនអ្វីដែលពិតមិនពិតមិនពិត។

    យកឈ្នះកំហឹងដោយមិនខឹង។ យកឈ្នះមនុស្សអាក្រក់ដោយសេចក្តីល្អ។ យកឈ្នះភាពល្ងង់ខ្លៅដោយភាពសប្បុរសនិងអ្នកកុហកដោយនិយាយការពិត។

    រឿងបីយ៉ាងមិនអាចលាក់បាំងបានយូរទេគឺព្រះអាទិត្យព្រះច័ន្ទនិងសេចក្តីពិត។

https://www.youtube.com/watch?v=0pivV3DVIhI
24 buddha quotes that will make you wiser - Part 1
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Music for Zen Meditation, Tai Chi, Relaxation, Sleep & Beyond - Shastro & Raphael

Inspiring Music - Malimba Records
Published on Jan 12, 2015
The intent of Shastro and Raphael in creating this album was to provide
one hour of music to help listeners access a deeper space within
themselves. For this reason a particular emphasis was put not only on
the notes that are being played but also on the silences in between
them. The result of this dialectical process is a profound space where
one can let go into the music and relax deeply into the present moment.

The main format of the album is that of improvisation between two
beautiful acoustic instruments - harp and clarinet - creating a dialogue
that feels always spontaneous, fresh and alive with loving presence.

This music will be the ideal companion for any activity - or
non-activity! - where this delicate balance between sound and silence is
required, where a meditative space is desired.
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in 01) Classical Magahi Magadhi,


02) Classical Chandaso language,
03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
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,Klassískt 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,класичен малгашки,
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 Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
10`) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש


110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu



















Dove-02-june.gif (38556 bytes)







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

Awakeness Practices


All 84,000 Khandas As Found in the Pali Suttas


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


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



ESSENCE OF TIPITAKA
Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org

LESSONS

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

The Great Discourse on the Total Unbinding

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

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

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

from

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health mind in a healthy body.

 


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LESSON 3102 Tue 27 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma A Quest to Recover Buddha’s True Teachings - Part 5
Filed under: General
Posted by: site admin @ 8:25 am

LESSON 3102 Tue 27 Aug 2019

TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

A Quest to Recover Buddha’s True Teachings - Part 5


http://www.buddha-vacana.org/sutta/anguttara/10/an10-025.html




AN 10.25 (A v 46)

Kasiṇa Sutta




This is the standard description of the practice on the ten kasiṇas.




Note: info·bubbles on every Pali word


05) Classical Pali,



dasa·y·imāni, bhikkhave, kasiṇ·āyatanāni. katamāni dasa? pathavī·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpo·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; tejo·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; vāyo·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; nīla·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; pīta·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; lohita·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; odāta·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; ākāsa·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; viññāṇa·kasiṇam·eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. imāni kho, bhikkhave, dasa kasiṇ·āyatanānī·ti.

29) Classical English,Roman




These, bhikkhus, are the ten kasiṇas bases. Which ten?
One contemplates the earth kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the water kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the fire kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the air kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the blue kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the yellow kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the red kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the white kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the space kasiṇa, above, below, transversely, undivided, all-permeating;
one contemplates the consciousness kasiṇa, above, below, transversely, undivided, all-permeating.
These, bhikkhus, are the ten kasiṇas bases.





99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

இவை, பிக்குக்கள், பத்து காசிய தளங்கள். எந்த பத்து?
ஒருவர் பூமியின் காசியைப் பற்றி சிந்திக்கிறார், மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் செல்கிறார்;
ஒருவர் நீர் காசியாவை, மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் சிந்திக்கிறார்;
ஒருவர் தீ காசியைப் பற்றி சிந்திக்கிறார், மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் செல்கிறார்;
ஒருவர் காற்று காசியைப் பற்றி சிந்திக்கிறார், மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவி;
ஒருவர் நீல காசியாவை, மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் சிந்திக்கிறார்;
ஒருவர் மஞ்சள் காசியாவை, மேலே, கீழே, குறுக்குவெட்டு, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் செல்கிறார்;
ஒருவர் சிவப்பு காசியாவை, மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் செல்கிறார்;
ஒருவர் வெள்ளை காசியாவை, மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் சிந்திக்கிறார்;
ஒருவர் விண்வெளி காசியாவை, மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் செல்கிறார்;
ஒருவர் காசியாவை, மேலே, கீழே, நேர்மாறாக, பிரிக்கப்படாத, அனைத்தையும் ஊடுருவிச் செல்கிறார்.
இவை, பிக்குக்கள், பத்து காசிய தளங்கள்.

Bodhi leaf


http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#02

https://www.youtube.com/watch?v=1PpJGqmDYic
Pakistanis have Hindu/Buddhist Ancestry - A Pakistani Woman
Dude With A Progressive Attitude
Published on Mar 16, 2014
A candid Fouzia Saeed (social activist & television commentator)
bashes Zaid Hamid (war-monger & conspiracy theorist) and shows the
courage to speak the truth.

For Subscribing — http://www.youtube.com/user/TheProgre
Category
News & Politics

§ 2. His Ancestry

1. The capital of the Sakyas was the city called Kapilavatsu, perhaps after the name of the great Rationalist Kapila.
2. There lived in Kapilavastu a Sakya, by name Jaya Sena. Sinahu
was his son. Sinahu was married to Kaccana. Sinahu had five sons,
Suddhodana, Dhotodana, Sakkodana, Suklodana, and Amitodana. Besides five
sons, Sinahu had two daughters, Amita and Pamita.
3. The Gotra of the family was Aditya.
4. Suddhodana was married to Mahamaya. Her father’s name was
Anjana, and mother’s Sulakshana. Anjana was a Koliya, and was residing
in the village called Devadaha.
5. Suddhodana was a man of great
military prowess. When Suddhodana had shown his martial powers, he was
allowed to take a second wife, and he chose Mahaprajapati. She was the
elder sister of Mahamaya.
6. Suddhodana was a wealthy person.
The lands he held were very extensive, and the retinue under him was
very large. He employed, it is said, one thousand ploughs to till the
land he owned.
7. He lived quite a luxurious life and had many palaces.


About This Website
youtube.com
A candid Fouzia Saeed (social activist & television commentator) bashes…

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#02

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

https://www.youtube.com/watch?v=1PpJGqmDYic
பாகிஸ்தானியர்களுக்கு இந்து / ப Buddhist த்த வம்சாவளி உள்ளது - ஒரு பாகிஸ்தான் பெண்
ஒரு முற்போக்கான அணுகுமுறையுடன் கனா
மார்ச் 16, 2014 அன்று வெளியிடப்பட்டது
ஒரு
நேர்மையான ஃப ou சியா சயீத் (சமூக ஆர்வலர் மற்றும் தொலைக்காட்சி
வர்ணனையாளர்) ஜைத் ஹமீத்தை (போர் செய்பவர் & சதி கோட்பாட்டாளர்)
அடித்து நொறுக்கி உண்மையை பேச தைரியம் காட்டுகிறார்.

சந்தா செலுத்துவதற்கு —


http: //www.youtube.com/user/TheProgre …
வகை
செய்தி & அரசியல்

§ 2. அவரது வம்சாவளி

1. சாகியர்களின் தலைநகரம் கபிலவாட்சு என்று அழைக்கப்படும் நகரம், ஒருவேளை பெரிய பகுத்தறிவாளர் கபிலாவின் பெயருக்குப் பிறகு.
2.
ஜெயசேனா என்ற பெயரில் கபிலவஸ்து ஒரு சக்யாவில் வாழ்ந்தார். சினாஹு அவரது
மகன். சினாஹு கக்கனாவை மணந்தார். சினாஹுவுக்கு சுத்தோதனா, தோடோதனா,
சக்கோதன, சுக்லோடனா, மற்றும் அமிதோதனா ஆகிய ஐந்து மகன்கள் இருந்தனர். ஐந்து
மகன்களைத் தவிர, சினாவுக்கு அமிதா மற்றும் பமிதா என்ற இரண்டு மகள்கள்
இருந்தனர்.
3. குடும்பத்தின் கோத்ரா ஆதித்யா.
4. சுத்தோதனா மகாமயாவை
மணந்தார். அவரது தந்தையின் பெயர் அஞ்சனா, மற்றும் தாயின் சுலக்ஷனா. அஞ்சனா
ஒரு கோலியா, மற்றும் தேவதாஹா என்ற கிராமத்தில் வசித்து வந்தார்.
5.
சுத்தோதனா ஒரு சிறந்த இராணுவ வலிமை கொண்ட மனிதர். சுத்தோதனா தனது தற்காப்பு
சக்தியைக் காட்டியபோது, ​​இரண்டாவது மனைவியை அழைத்துச் செல்ல
அனுமதிக்கப்பட்டார், மேலும் அவர் மகாபிராஜபதியைத் தேர்ந்தெடுத்தார். அவர்
மகாமயாவின் மூத்த சகோதரி.
6. சுத்தோதனா ஒரு பணக்காரர். அவர் வைத்திருந்த
நிலங்கள் மிகவும் விரிவானவை, அவருக்குக் கீழான மறுபிரவேசம் மிகப் பெரியது.
அவர் தனக்குச் சொந்தமான நிலம் வரை ஆயிரம் உழுதல்களைப் பயன்படுத்தினார்.
7. அவர் மிகவும் ஆடம்பரமான வாழ்க்கை வாழ்ந்தார் மற்றும் பல அரண்மனைகளைக் கொண்டிருந்தார்.

https://duckduckgo.com/?q=classical+tamil-%E0%AE%AA%E0%AE%BE%E0%AE%B0%E0%AE%AE%E0%AF%8D%E0%AE%AA%E0%AE%B0%E0%AE%BF%E0%AE%AF+%E0%AE%87%E0%AE%9A%E0%AF%88%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AE%AE%E0%AE%BF%E0%AE%B4%E0%AF%8D&t=fpas&ia=web&atb=v167-1



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

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

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

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

ESSENCE OF TIPITAKA
Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
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LESSONS

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

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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08/25/19
TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma A Quest to Recover Buddha’s True Teachings - Part 4
Filed under: General
Posted by: site admin @ 6:48 pm

LESSON 3101 Mon 26 Aug 2019

TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

A Quest to Recover Buddha’s True Teachings - Part 4

http://www.buddha-vacana.org/wbw.html

https://puredhamma.net/sutta-interpretations/nikaya-sutta-pitaka/



AN 3.164 (A i 297)

Kammapatha Sutta


— Courses of action —
[kammapatha]


It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.




Note: info·bubbles on every Pali word


05) Classical Pali,



29) Classical English,Roman



Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

Endowed with these three things, bhikkhus, as if one was carried off
and put down there, one is in hell. Which three? One destroys life
oneself, one incites others to destroy life, and one approves of
destroying life.{1} Endowed with these three things, bhikkhus, as if one was carried off and put down there, one is in hell.


Bodhi leaf




Note


1. one approves of destroying life: purchasing
dead animals’ flesh, in a context where other reasonable harmless
choices are available, cannot be carried out without approving their
killing.



https://puredhamma.net/sutta-interpret…/nikaya-sutta-pitaka/

AN 3.164 (A i 297)
Kammapatha Sutta
— Courses of action —
[kammapatha]

It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.

Note: info·bubbles on every Pali word


05) Classical Pali,



Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ
niraye. Katamehi tīhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte
samādapeti, pāṇātipāte ca samanuñño hoti. Imehi kho, bhikkhave, tīhi
dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.


29) Classical English,Roman


Endowed with these three things, bhikkhus, as if one was carried off and
put down there, one is in hell. Which three? One destroys life oneself,
one incites others to destroy life, and one approves of destroying
life.{1} Endowed with these three things, bhikkhus, as if one was
carried off and put down there, one is in hell.

Bodhi leaf

Note


1. one approves of destroying life: purchasing dead animals’ flesh, in a
context where other reasonable harmless choices are available, cannot
be carried out without approving their killing.

https://www.youtube.com/watch?v=TSwtv7VqMh0&t=38s
What Did the Buddha Say About Eating Meat? Jivaka Sutta MN 55
Bhante Vimalaramsi
Published on Feb 14, 2010
In this snippet Bhante describes the 5 Rules of killing, that without
all these in place, there is no fault. These are found in the Anguttara
Nikaya. He talks about the 3 conditions that must be in place for a
monk to accept meat and not have blame. These rules are found in Jivaka
Sutta 55 Majjhima Nikaya. Many other interpretations came later by
other sects but the Majjhima Nikaya is thought to be from the original
teachings of the Buddha. This is followed by the majority of monks of
the Theravada tradition in countries like Burma, Thailand and Sri Lanka.
Buddhist Monks in the Mahayana tradition do not eat meat based on
decisions made by monks many many years after the Buddha died during the
3rd council. They went against the Suttas and said it was not OK for
monks to eat meat.

Bhante Vimalaramsi was ordained a Theravada
monk and follows the Theravadan Suttas and does not follow the Mahayana
Suttas which do not allow meat. These Buddhist sects disagree with each
other on this issue but again Bhante is using the the Theravadan Suttas
and explaining what they say. These Suttas are what the Buddha said
per this tradition. Other sects said he said something else - so you
decide.

Another Venerable monk comments about this here:
http://www.tbcm.org.my/are-buddhist-v

For more information on this and other talks please visit http://www.DhammaSukha.Org Search for more videos using “Vimalaramsi” as the key word at Google Video/Youtube.
More information at http://www.dhammasukha.org
Check out Bhante’s books on Amazon. Just search “Vimalaramsi” on http://www.amazon.com
http://www.dhammasukha.org

Book just published on Bhante’s teachings
http://www.thepathtonibbana.com/

“Raw Stench”
Sutta “Raw Stench” Sn2.2 where the Buddha says basically not following
the moral precepts is unwholesome - NOT the eating of meat (as long as
it is not seen or heard by you or suspected to have been killed for
you).

2:2 Raw Stench
Access to Insight :Suttas/KN/Sn/2:2


According to SnA, this poem is a dialogue between a brahman ascetic,
Tissa, and the previous Buddha, Kassapa, who—unlike “our” Buddha,
Gotama—was born into the brahman caste.

Tissa:
“Those peacefully eating
millet, Job’s tears, green gram,
leaf-fruit, tuber-fruit, water-chestnut-fruit,
obtained in line with the Dhamma,
don’t desire sensual-pleasures
or tell falsehoods.

But when eating what is well-made,
well-prepared,
exquisite, given, offered by others,
when consuming cooked rice,
Kassapa, one consumes a raw stench.

Yet you, kinsman of Brahmā, say,
‘Raw stench is not proper for me,’
while consuming cooked rice
and the well-prepared fleshes of birds.

So I ask you, Kassapa, the meaning of that:
Of what sort is ‘raw stench’ for you?”

The Buddha Kassapa:

“Killing living beings,
hunting, cutting, binding,
theft, lying, fraud, deceptions,
useless recitations,
associating with the wives of others:
This is a raw stench,
not the eating of meat.

Those people here
who are unrestrained in sensuality,
greedy for flavors,
mixed together with what’s impure,
annihilationists,
discordant & indomitable:

This is a raw stench,
not the eating of meat.

Those who are rough, pitiless,
eating the flesh off your back,
betraying their friends,
uncompassionate, arrogant,
habitually ungenerous,
giving to no one:

This is a raw stench,
not the eating of meat.

Anger, intoxication,
stubbornness, hostility,
deceptiveness, resentment,
boasting, conceit & pride,
befriending those of no integrity:

This is a raw stench,
not the eating of meat.

Those of evil habits,
debt-repudiators, informers,
cheats in trading, counterfeiters,
vile men who do evil things:

This is a raw stench,
not the eating of meat.

Those people here
who are unrestrained toward beings,
taking what’s others’,
intent on injury,
immoral hunters, harsh, disrespectful:

This is a raw stench,
not the eating of meat.

Those who are very greedy,
constantly intent
on hindering and killing;
beings who, after passing away,
go to darkness,
fall headfirst into hell:

This is a raw stench,
not the eating of meat.

One should go about guarded

with regard to those things,
one’s faculties understood,
standing firm in the Dhamma,
delighting in being straightforward & mild.

Attachments past,
all suffering abandoned,
the enlightened one
isn’t smeared
by what’s heard or seen.”

Thus the Blessed One,
explained the meaning again & again.
The one who had mastered chants understood it.

With variegated verses the sage—
free from raw stench,
unfettered, indomitable—proclaimed it.

Hearing the Awakened One’s well-spoken word—
free from raw stench,
dispelling all stress—
the one with lowered mind
paid homage to the Tathāgata,
chose the Going Forth right there.

vv. 239–252
https://www.dhammatalks.org/suttas/KN
Category
Education

https://www.youtube.com/watch?v=guZO_OZ6O6c
Why do Muslims have Non-Vegetarian food? Can a person be a Vegetarian and yet be a Muslim?
Dr Zakir Naik
Published on Oct 8, 2014
Dr Zakir Naik answers a Question posed by Non-Muslim Brother Mahendra Kumar.
Why do Muslims have Non-Vegetarian food? Can a person be a vegetarian and yet be a Muslim? by Dr Zakir Naik

PLEASE VISIT OUR OFFICIAL WEBSITES
www.irf.net
www.facebook.com/zakirnaik
www.plus.google.com/+Drzakirchannel
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Category
Education
There are Muslims and Christian who are not only Vegetarians but also pure Vegans


puredhamma.net
Pali
Canon of Buddhsim has three major sections called pitaka. The sutta
pitaka is in five sections or nikaya: Diga, Kuddhaka, Majjima,
Samyutta,…
THE
BUDDHA


 
AND
HIS
DHAMMA

                
by Dr. B. R. Ambedkar

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/00_pref_unpub.html


UNPUBLISHED

PREFACE

April 6, 1956

[Text provided by Eleanor Zelliot, as prepared by Vasant
Moon]

A question is always asked to me: how I happen[ed] to take such [a]
high degree of education. Another question is being asked: why I am inclined
towards Buddhism. These questions are asked because I was born in a community
known in India as the “Untouchables.” This preface is not the place for
answering the first question. But this preface may be the place for answering
the second question.

The direct answer to this question is that I regard the Buddha’s Dhamma
to be the best. No religion can be compared to it. If a modern man who
knws science must have a religion, the only religion he can have is the
Religion of the Buddha. This conviction has grown in me after thirty-five
years of close study of all religions.

How I was led to study Buddhism is another story. It may be interesting
for the reader to know. This is how it happened.

My father was a military officer, but at the same time a very religious
person. He brought me up under a strict discipline. From my early age I
found certain contradictions in my father’s religious way of life. He was
a Kabirpanthi, though his father was Ramanandi. As such, he did not believe
in Murti Puja (Idol Worship), and yet he performed Ganapati Puja–of course
for our sake, but I did not like it. He read the books of his Panth. At
the same time, he compelled me and my elder brother to read every day before
going to bed a portion of [the] Mahabharata and Ramayana
to my sisters and other persons who assembled at my father’s house to hear
the Katha. This went on for a long number of years.

The year I passed the English Fourth Standard Examination, my community
people wanted to celebrate the occasion by holding a public meeting to
congratulate me. Compared to the state of education in other communities,
this was hardly an occasion for celebration. But it was felt by the organisers
that I was the first boy in my community to reach this stage; they thought
that I had reached a great height. They went to my father to ask for his
permission. My father flatly refused, saying that such a thing would inflate
the boy’s head; after all, he has only passed an examination and done nothing
more. Those who wanted to celebrate the event were greatly disappointed.
They, however, did not give way. They went to Dada Keluskar, a personal
friend of my father, and asked him to intervene. He agreed. After a little
argumentation, my father yielded, and the meeting was held. Dada Keluskar
presided. He was a literary person of his time. At the end of his address
he gave me as a gift a copy of his book on the life of the Buddha, which
he had written for the Baroda Sayajirao Oriental Series. I read the book
with great interest, and was greatly impressed and moved by it.

I began to ask why my father did not introduce us to the Buddhist literature.
After this, I was determined to ask my father this question. One day I
did. I asked my father why he insisted upon our reading the Mahabharata
and Ramayana, which recounted the greatness of the Brahmins and
the Kshatriyas and repeated the stories of the degradation of the Shudras
and the Untouchables. My father did not like the question. He merely said,
“You must not ask such silly questions. You are only boys; you must do
as you are told.” My father was a Roman Patriarch, and exercised most extensive
Patria Pretestas over his children. I alone could take a little liberty
with him, and that was because my mother had died in my childhood, leaving
me to the care of my auntie.

So after some time, I asked again the same question. This time my father
had evidently prepared himself for a reply. He said, “The reason why I
ask you to read the Mahabharata and Ramayana is this: we
belong to the Untouchables, and you are likely to develop an inferiority
complex, which is natural. The value of [the] Mahabharata and Ramayana
lies in removing this inferiority complex. See Drona and Karna–they were
small men, but to what heights they rose! Look at Valmiki–he was a Koli,
but he became the author of [the] Ramayana. It is for removing this
inferiority complex that I ask you to read the Mahabharata and Ramayana.”

I could see that there was some force in my father’s argument. But I
was not satisfied. I told my father that I did not like any of the figures
in [the] Mahabharata. I said, “I do not like Bhishma and Drona,
nor Krishna. Bhishma and Drona were hypocrites. They said one thing and
did quite the opposite. Krishna believed in fraud. His life is nothing
but a series of frauds. Equal dislike I have for Rama. Examine his conduct
in the Sarupnakha [=Shurpanakha] episode [and]  in the Vali Sugriva
episode, and his beastly behaviour towards Sita.” My father was silent,
and made no reply. He knew that there was a revolt.

This is how I turned to the Buddha, with the help of the book given
to me by Dada Keluskar. It was not with an empty mind that I went to the
Buddha at that early age. I had a background, and in reading the Buddhist
Lore I could always compare and contrast. This is the origin of my interest
in the Buddha and His Dhamma.

The urge to write this book has a different origin. In 1951 the Editor
of the Mahabodhi Society’s Journal of Calcutta asked me to write an article
for the Vaishak Number. In that article I argued that the Buddha’s Religion
was the only religion which a society awakened by science could accept,
and without which it would perish. I also pointed out that for the modern
world Buddhism was the only religion which it must have to save itself.
That Buddhism makes [a] slow advance is due to the fact that its literature
is so vast that no one can read the whole of it. That it has no such thing
as a bible, as the Christians have, is its greatest handicap. On the publication
of this article, I received many calls, written and oral, to write such
a book. It is in response to these calls that I have undertaken the task.

To disarm all criticism I would like to make it clear that I claim no
originality for the book. It is a compilation and assembly plant. The material
has been gathered from various books. I would particularly like to mention
Ashvaghosha’s Buddhavita [=Buddhacharita], whose poetry no
one can excel. In the narrative of certain events I have even borrowed
his language.

The only originality that I can claim in [=is] the order of presentation
of the topics, in which I have tried to introduce simplicity and clarity.
There are certain matters which give headache[s] to the student of Buddhism.
I have dealt with them in the Introduction.

It remains for me to express my gratitude to those who have been helpful
to me. I am very grateful to Mr. Nanak Chand Rattua of Village Sakrulli
and Mr. Parkash Chand of Village Nangal Khurd in the district of Hoshiarpur
(Punjab) for the burden they have taken upon themselves to type out the
manuscript. They have done it several times. Shri Nanak Chand Rattu took
special pains and put in very hard labour in accomplishing this great task.
He did the whole work of typing etc. very willingly and without caring
for his health and [=or] any sort of remuneration. Both Mr. Nanak Chand
Rattu and Mr. Parkash Chand did their job as a token of their greatest
love and affection towards me. Their labours can hardly be repaid. I am
very much grateful to them.

When I took up the task of composing the book I was ill, and [I] am
still ill. During these five years there were many ups and downs in my
health. At some stages my condition had become so critical that doctors
talked of me as a dying flame. The successful rekindling of this dying
flame is due to the medical skill of my wife and Dr. Malvankar. They alone
have helped me to complete the work. I am also thankful to Mr. M. B. Chitnis,
who took [a] special interest in correcting [the] proof and to go [=in
going] through the whole book.

I may mention that this is one of the three books which will form a
set for the proper understanding of Buddhism. The other books are: (i)
Buddha
and Karl Marx
; and (ii) Revolution and Counter-Revolution in Ancient
India
. They are written out in parts. I hope to publish them soon.

B. R. Ambedkar

26 Alipur Road, Delhi

6-4-56
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,


http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/00_pref_unpub.html
image.png

வெளியிடப்படாதது

முன்னுரை

ஏப்ரல் 6, 1956

[வசந்த் மூன் தயாரித்தபடி எலினோர் ஜெலியட் வழங்கிய உரை]

ஒரு
கேள்வி எப்போதுமே என்னிடம் கேட்கப்படுகிறது: இதுபோன்ற [ஒரு] உயர் கல்வியை
எடுக்க நான் எப்படி நடக்கிறது. மற்றொரு கேள்வி கேட்கப்படுகிறது: நான் ஏன் ப
.த்த மதத்தை நோக்கிச் செல்கிறேன். இந்த கேள்விகள் கேட்கப்படுகின்றன,
ஏனெனில் நான் இந்தியாவில் “தீண்டத்தகாதவர்கள்” என்று அழைக்கப்படும் ஒரு
சமூகத்தில் பிறந்தேன். இந்த முன்னுரை முதல் கேள்விக்கு பதிலளிப்பதற்கான
இடம் அல்ல. ஆனால் இந்த முன்னுரை இரண்டாவது கேள்விக்கு பதிலளிக்கும் இடமாக
இருக்கலாம்.

இந்த கேள்விக்கு நேரடி பதில் என்னவென்றால், புத்தரின்
தம்மத்தை மிகச் சிறந்ததாக நான் கருதுகிறேன். எந்த மதத்தையும் அதனுடன்
ஒப்பிட முடியாது. அறிவியலை பின்னிப்பிணைக்கும் ஒரு நவீன மனிதனுக்கு ஒரு
மதம் இருக்க வேண்டும் என்றால், அவனுடைய ஒரே மதம் புத்தரின் மதம்.
முப்பத்தைந்து ஆண்டுகள் அனைத்து மதங்களையும் நெருக்கமாகப் படித்த பிறகு
இந்த நம்பிக்கை என்னுள் வளர்ந்துள்ளது.

ப Buddhism த்த மதத்தைப்
படிக்க நான் எவ்வாறு வழிநடத்தப்பட்டேன் என்பது மற்றொரு கதை. வாசகருக்குத்
தெரிந்துகொள்வது சுவாரஸ்யமாக இருக்கலாம். இப்படித்தான் நடந்தது.

என்
தந்தை ஒரு இராணுவ அதிகாரி, ஆனால் அதே நேரத்தில் மிகவும் மத நபர். அவர்
என்னை கடுமையான ஒழுக்கத்தின் கீழ் வளர்த்தார். எனது தந்தையின் மத வாழ்க்கை
முறைகளில் சில முரண்பாடுகளை எனது சிறு வயதிலிருந்தே கண்டேன். இவரது தந்தை
ராமானந்தி என்றாலும் அவர் கபிர்பந்தி. அது போல, அவர் மூர்த்தி பூஜை (சிலை
வழிபாடு) மீது நம்பிக்கை வைக்கவில்லை, ஆனாலும் அவர் கணபதி பூஜையை
நிகழ்த்தினார் - நிச்சயமாக எங்கள் பொருட்டு, ஆனால் எனக்கு அது
பிடிக்கவில்லை. அவர் தனது பந்தின் புத்தகங்களைப் படித்தார். அதே சமயம்,
மகாபாரதம் மற்றும் ராமாயணத்தின் ஒரு பகுதியை படுக்கைக்குச் செல்வதற்கு
முன்பு ஒவ்வொரு நாளும் என்னையும் என் மூத்த சகோதரரையும் படிக்கும்படி அவர்
கட்டாயப்படுத்தினார், என் சகோதரிகள் மற்றும் கதையைக் கேட்க என் தந்தையின்
வீட்டில் கூடியிருந்த பிற நபர்களுக்கும். இது நீண்ட ஆண்டுகளாக நீடித்தது.

நான்
ஆங்கில நான்காம் வகுப்பு தேர்வில் தேர்ச்சி பெற்ற ஆண்டு, எனது சமூக மக்கள்
என்னை வாழ்த்துவதற்காக ஒரு பொதுக் கூட்டத்தை நடத்தி இந்த நிகழ்வைக்
கொண்டாட விரும்பினர். மற்ற சமூகங்களின் கல்வி நிலையுடன் ஒப்பிடும்போது,
​​இது கொண்டாட்டத்திற்கான ஒரு சந்தர்ப்பமல்ல. ஆனால் எனது சமூகத்தில் இந்த
கட்டத்தை அடைந்த முதல் பையன் நான் என்று அமைப்பாளர்களால் உணரப்பட்டது; நான்
ஒரு பெரிய உயரத்தை அடைந்துவிட்டேன் என்று அவர்கள் நினைத்தார்கள். அவர்கள்
என் தந்தையிடம் அனுமதி கேட்கச் சென்றார்கள். என் தந்தை அப்படி
மறுத்துவிட்டார், இதுபோன்ற ஒரு விஷயம் சிறுவனின் தலையை உயர்த்தும் என்று
கூறினார்; எல்லாவற்றிற்கும் மேலாக, அவர் ஒரு தேர்வில் தேர்ச்சி பெற்றார்,
அதற்கு மேல் எதுவும் செய்யவில்லை. நிகழ்வைக் கொண்டாட விரும்பியவர்கள்
மிகுந்த ஏமாற்றமடைந்தனர். இருப்பினும், அவர்கள் வழி கொடுக்கவில்லை. அவர்கள்
எனது தந்தையின் தனிப்பட்ட நண்பரான தாதா கெலுஸ்கரிடம் சென்று தலையிடச்
சொன்னார்கள். அவன் ஏற்றுக்கொண்டான். ஒரு சிறிய வாக்குவாதத்திற்குப் பிறகு,
என் தந்தை ஒப்புக்கொண்டார், கூட்டம் நடைபெற்றது. தாதா கெலுஸ்கர் தலைமை
தாங்கினார். அவர் அக்காலத்தில் ஒரு இலக்கிய நபராக இருந்தார். தனது உரையின்
முடிவில் அவர் பரோடா சயாஜிராவ் ஓரியண்டல் தொடருக்காக எழுதிய புத்தரின்
வாழ்க்கை குறித்த தனது புத்தகத்தின் நகலை எனக்கு பரிசாக வழங்கினார். நான்
மிகுந்த ஆர்வத்துடன் புத்தகத்தைப் படித்தேன், அதிலிருந்து பெரிதும்
ஈர்க்கப்பட்டேன்.

எனது தந்தை ஏன் ப Buddhist த்த இலக்கியங்களை
எங்களுக்கு அறிமுகப்படுத்தவில்லை என்று நான் கேட்க ஆரம்பித்தேன். இதற்குப்
பிறகு, என் தந்தையிடம் இந்தக் கேள்வியைக் கேட்க நான் உறுதியாக இருந்தேன்.
ஒரு நாள் செய்தேன். பிராமணர்கள் மற்றும் க்ஷத்திரியர்களின் மகத்துவத்தை
விவரிக்கும் மஹாபாரதம் மற்றும் ராமாயணத்தை ஏன் படிக்க வேண்டும் என்று என்
தந்தையிடம் கேட்டேன், மேலும் ஷுத்திரர்கள் மற்றும் தீண்டத்தகாதவர்களின்
சீரழிவின் கதைகளை மீண்டும் மீண்டும் சொன்னேன். என்ற கேள்வி என் தந்தைக்கு
பிடிக்கவில்லை. அவர் வெறுமனே, “நீங்கள் இதுபோன்ற வேடிக்கையான கேள்விகளைக்
கேட்கக்கூடாது. நீங்கள் சிறுவர்கள் மட்டுமே; நீங்கள் சொன்னபடி செய்ய
வேண்டும்.” என் தந்தை ஒரு ரோமானிய தேசபக்தர், மற்றும் அவரது குழந்தைகள்
மீது மிக விரிவான பாட்ரியா பிரிட்டெஸ்டாஸைப் பயன்படுத்தினார். நான் மட்டும்
அவருடன் கொஞ்சம் சுதந்திரம் எடுக்க முடியும், அதற்கு காரணம் என் குழந்தை
பருவத்திலேயே என் அம்மா இறந்துவிட்டதால், என் அத்தை பராமரிப்பிற்கு என்னை
விட்டுவிட்டார்.

எனவே சிறிது நேரம் கழித்து, மீண்டும் அதே
கேள்வியைக் கேட்டேன். இந்த நேரத்தில் என் தந்தை ஒரு பதிலுக்காக தன்னை
தயார்படுத்திக் கொண்டார். அவர் கூறினார், “மகாபாரதத்தையும் ராமாயணத்தையும்
படிக்க நான் உங்களிடம் கேட்பதற்கான காரணம் இதுதான்: நாங்கள்
தீண்டத்தகாதவர்களைச் சேர்ந்தவர்கள், நீங்கள் ஒரு தாழ்வு மனப்பான்மையை
உருவாக்க வாய்ப்புள்ளது, இது இயற்கையானது. [மகாபாரதம் மற்றும் ராமாயணத்தின்
மதிப்பு இந்த தாழ்வு மனப்பான்மையை நீக்குகிறது. துரோணர் மற்றும் கர்ணனைப்
பாருங்கள் - அவர்கள் சிறிய மனிதர்கள், ஆனால் அவர்கள் எந்த உயரத்திற்கு
உயர்ந்தார்கள்! வால்மீகியைப் பாருங்கள் - அவர் ஒரு கோலி, ஆனால் அவர் [தி]
ராமாயணத்தின் ஆசிரியரானார். இந்த தாழ்வு மனப்பான்மையை நீக்குவதற்காகவே
மகாபாரதத்தையும் ராமாயணத்தையும் படிக்கும்படி நான் உங்களிடம் கேட்கிறேன். “

என்
தந்தையின் வாதத்தில் ஏதோ ஒரு சக்தி இருப்பதை என்னால் காண முடிந்தது. ஆனால்
நான் திருப்தி அடையவில்லை. [மகாபாரதத்தில் உள்ள எந்த புள்ளிவிவரங்களும்
எனக்குப் பிடிக்கவில்லை என்று என் தந்தையிடம் சொன்னேன். நான் சொன்னேன்,
“எனக்கு பீஷ்மரையும் துரோணனையும் கிருஷ்ணாவையும் பிடிக்கவில்லை. பீஷ்மரும்
துரோணரும் நயவஞ்சகர்கள். அவர்கள் ஒரு விஷயத்தைச் சொன்னார்கள், அதற்கு
நேர்மாறாகச் செய்தார்கள். கிருஷ்ணர் மோசடியை நம்பினார். அவரது வாழ்க்கை
தொடர்ச்சியான மோசடிகளைத் தவிர வேறில்லை. எனக்கு சமமான வெறுப்பு ராமருக்காக.
சாருப்நகா [= ஷுர்பனகா] எபிசோடில் [மற்றும்] வாலி சுக்ரீவா எபிசோடில்
அவரது நடத்தை மற்றும் சீதா மீதான அவரது மிருகத்தனமான நடத்தை ஆகியவற்றை
ஆராயுங்கள். ” என் தந்தை அமைதியாக இருந்தார், எந்த பதிலும் அளிக்கவில்லை.
ஒரு கிளர்ச்சி இருப்பதை அவர் அறிந்திருந்தார்.தாதா
கெலுஸ்கர் எனக்கு வழங்கிய புத்தகத்தின் உதவியுடன் நான் புத்தரிடம்
திரும்பினேன். வெற்று மனதுடன் நான் அந்த சிறு வயதிலேயே புத்தரிடம்
சென்றேன். எனக்கு ஒரு பின்னணி இருந்தது, ப L த்த லாரைப் படிப்பதில் நான்
எப்போதும் ஒப்பிட்டுப் பார்க்க முடியும். புத்தர் மற்றும் அவரது தம்மத்தின்
மீதான எனது ஆர்வத்தின் தோற்றம் இதுதான்.

இந்த புத்தகத்தை எழுத
வேண்டும் என்ற வேட்கை வேறுபட்ட தோற்றத்தைக் கொண்டுள்ளது. 1951 ஆம் ஆண்டில்
கல்கத்தா மகாபோதி சொசைட்டியின் ஜர்னலின் ஆசிரியர் வைஷாக் எண்ணுக்கு ஒரு
கட்டுரை எழுதச் சொன்னார். அந்த கட்டுரையில் நான் அறிவித்தேன், அறிவியலால்
விழித்தெழுந்த ஒரு சமூகம் ஏற்றுக்கொள்ளக்கூடிய ஒரே மதம் புத்தரின் மதம்,
அது இல்லாமல் அது அழிந்துவிடும். நவீன உலகத்தைப் பொறுத்தவரை ப Buddhism
த்தம் மட்டுமே தன்னைக் காப்பாற்றிக் கொள்ள வேண்டிய ஒரே மதம் என்பதையும்
நான் சுட்டிக்காட்டினேன். ப Buddhism த்தம் [ஒரு] மெதுவான முன்னேற்றத்தை
ஏற்படுத்துகிறது, ஏனெனில் அதன் இலக்கியம் மிகப் பெரியதாக இருப்பதால், அதை
முழுவதுமாக யாரும் படிக்க முடியாது. கிறிஸ்தவர்களுக்கு இருப்பதைப் போல, இது
ஒரு பைபிள் போன்ற எதுவும் இல்லை என்பது அதன் மிகப்பெரிய ஊனமுற்றதாகும்.
இந்த கட்டுரையின் வெளியீட்டில், அத்தகைய புத்தகத்தை எழுத எனக்கு பல
அழைப்புகள், எழுதப்பட்ட மற்றும் வாய்வழி வந்தன. இந்த அழைப்புகளுக்கு
பதிலளிக்கும் விதமாகவே நான் பணியை மேற்கொண்டேன்.

எல்லா
விமர்சனங்களையும் நிராயுதபாணியாக்க நான் புத்தகத்திற்கு அசல் இல்லை என்று
கூறுகிறேன் என்பதை தெளிவுபடுத்த விரும்புகிறேன். இது ஒரு தொகுப்பு மற்றும்
சட்டசபை ஆலை. பல்வேறு புத்தகங்களிலிருந்து பொருள் சேகரிக்கப்பட்டுள்ளது.
அஸ்வகோஷாவின் புத்தவிதா [= புத்தச்சாரிதா] ஐ நான் குறிப்பாக குறிப்பிட
விரும்புகிறேன், அதன் கவிதை யாராலும் சிறந்து விளங்க முடியாது. சில
நிகழ்வுகளின் கதைகளில் நான் அவருடைய மொழியைக் கூட கடன் வாங்கியிருக்கிறேன்.

[=]
இல் நான் கோரக்கூடிய ஒரே அசல், தலைப்புகளின் விளக்கக்காட்சி வரிசை, இதில்
எளிமை மற்றும் தெளிவை அறிமுகப்படுத்த முயற்சித்தேன். ப Buddhism த்த மத
மாணவருக்கு தலைவலி தரும் சில விஷயங்கள் உள்ளன. அறிமுகத்தில் நான்
அவர்களுடன் கையாண்டேன்.

எனக்கு உதவியாக இருந்தவர்களுக்கு எனது
நன்றியைத் தெரிவித்துக் கொள்கிறேன். கையெழுத்துப் பிரதியைத் தட்டச்சு செய்ய
அவர்கள் தங்களை ஏற்றுக் கொண்ட சுமைக்கு கிராம சக்ருல்லியைச் சேர்ந்த திரு
நானக் சந்த் ரட்டுவா மற்றும் ஹோஷியார்பூர் (பஞ்சாப்) மாவட்டத்தில் உள்ள
நங்கல் குர்தின் திரு.பர்காஷ் சந்த் ஆகியோருக்கு நான் மிகவும்
நன்றியுள்ளவனாக இருக்கிறேன். அவர்கள் அதை பல முறை செய்துள்ளனர். ஸ்ரீ நானக்
சந்த் ரட்டு சிறப்பு வேதனையை எடுத்து இந்த மகத்தான பணியை நிறைவேற்றுவதில்
மிகவும் கடினமாக உழைத்தார். தட்டச்சு போன்ற முழு வேலைகளையும் அவர் மிகவும்
விருப்பத்துடன் மற்றும் அவரது உடல்நலம் மற்றும் [= அல்லது] எந்தவிதமான
ஊதியத்தையும் கவனிக்காமல் செய்தார். திரு. நானக் சந்த் ரட்டு மற்றும் திரு.
பிரகாஷ் சந்த் இருவரும் தங்கள் வேலையை என்னிடம் மிகுந்த அன்பு மற்றும்
பாசத்தின் அடையாளமாகச் செய்தனர். அவர்களின் உழைப்பை திருப்பிச் செலுத்த
முடியாது. நான் அவர்களுக்கு மிகவும் நன்றியுள்ளவனாக இருக்கிறேன்.

புத்தகத்தை
இயற்றும் பணியை நான் மேற்கொண்டபோது எனக்கு உடல்நிலை சரியில்லை, [நான்]
இன்னும் உடல்நிலை சரியில்லாமல் இருக்கிறேன். இந்த ஐந்து ஆண்டுகளில் எனது
ஆரோக்கியத்தில் பல ஏற்ற தாழ்வுகள் இருந்தன. சில கட்டங்களில் என் நிலை
மிகவும் மோசமாகிவிட்டது, மருத்துவர்கள் என்னை ஒரு இறக்கும் சுடர் என்று
பேசினர். இறக்கும் இந்த சுடரை வெற்றிகரமாக புதுப்பிக்க என் மனைவி மற்றும்
டாக்டர் மால்வங்கரின் மருத்துவ திறன் காரணமாகும். அவர்கள் மட்டுமே எனக்கு
வேலையை முடிக்க உதவியுள்ளனர். [ஆதாரத்தை] திருத்துவதில் [ஒரு] சிறப்பு
ஆர்வம் காட்டிய திரு. எம். பி. சிட்னிஸுக்கும் நான் நன்றி கூறுகிறேன்.


Buddhism த்தத்தைப் பற்றிய சரியான புரிதலுக்கான தொகுப்பை உருவாக்கும்
மூன்று புத்தகங்களில் இதுவும் ஒன்று என்பதை நான் குறிப்பிடலாம். மற்ற
புத்தகங்கள்: (i) புத்தர் மற்றும் கார்ல் மார்க்ஸ்; மற்றும் (ii) பண்டைய
இந்தியாவில் புரட்சி மற்றும் எதிர் புரட்சி. அவை பகுதிகளாக
எழுதப்பட்டுள்ளன. விரைவில் அவற்றை வெளியிடுவேன் என்று நம்புகிறேன்.

பி. ஆர். அம்பேத்கர்
26 அலிபூர் சாலை, டெல்லி
6-4-56

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/00_intro.html

INTRODUCTION

Indications of a growth in the volume of interest in Buddhism are noticeable
in some sections of the Indian people. Along with it there is naturally
a growing demand for a clear and consistent statement of the life and teachings
of the Buddha.

Anyone who is not a Buddhist finds it extremely difficult to present
the life and teachings of the Buddha in a manner which would make it a
consistent whole. Depending on the Nikayas, not only the presentation
of a consistent story of the life of the Buddha becomes a difficult thing
and the presentation of some parts of his teachings becomes much more so.
Indeed it would not be an exaggeration to say that of all the founders
of religions in the world, the presentation of the life and teachings of
the founder of Buddhism presents a problem which is quite puzzling if not
baffling. Is it not necessary that these problems should be solved, and
the path for the understanding of Buddhism be made clear? Is it not time
that those who are Buddhists should take up these problems, at least for
general discussion, and throw what light they can on these problems?

With a view to raise a discussion on these problems, I propose to set
them out here. The first problem relates to the main event in the life
of the Buddha, namely, Parivraja. Why did the Buddha take Parivraja? The
traditional answer is that he took Parivraja because he saw a dead person,
a sick person and an old person. This answer is absurd on the face of it.
The Buddha took Parivraja at the age of 29. If he took Parivraja as a result
of these three sights, how is it he did not see these three sights earlier?
These are common events occurring by hundreds, and the Buddha could not
have failed to come across them earlier. It is impossible to accept the
traditional explanation that this was the first time he saw them. The explanation
is not plausible and does not appeal to reason. But if this is not the
answer to the question, what is the real answer?

The second problem is created by the four Aryan Truths. Do they form
part of the original teachings of the Buddha? This formula cuts at the
root of Buddhism. If life is sorrow, death is sorrow, and rebirth is sorrow,
then there is an end of everything. Neither religion nor philosophy can
help a man to achieve happiness in the world. If there is no escape from
sorrow, then what can religion do, what can Buddha do, to relieve man from
such sorrow which is ever there in birth itself? The four Aryan Truths
are a great stumbling block in the way of non-Buddhists accepting the gospel
of Buddhism. For the four Aryan Truths deny hope to man. The four Aryan
Truths make the gospel of the Buddha a gospel of pessimism. Do they form
part of the original gospel, or are they a later accretion by the monks?

The third problem relates to the doctrines of soul, of karma and rebirth.
The Buddha denied the existence of the soul. But he is also said to have
affirmed the doctrine of karma and rebirth. At once a question arises.
If there is no soul, how can there be karma? If there is no soul, how can
there be rebirth? These are baffling questions. In what sense did the Buddha
use the words karma and rebirth? Did he use them in a different sense than
the sense in which they were used by the Brahmins of his day? If so, in
what sense? Did he use them in the same sense in which the Brahmins used
them? If so, is there not a terrible contradiction between the denial of
the soul and the affirmation of karma and rebirth? This contradiction needs
to be resolved.

The fourth problem relates to the Bhikkhu. What was the object of the
Buddha in creating the Bhikkhu? Was the object to create a perfect man?
Or was his object to create a social servant devoting his life to service
of the people and being their friend, guide and philosopher? This is a
very real question. On it depends the future of Buddhism. If the Bhikkhu
is only a perfect man he is of no use to the propagation of Buddhism, because
though a perfect man he is a selfish man. If, on the other hand, he is
a social servant, he may prove to be the hope of Buddhism. This question
must be decided not so much in the interest of doctrinal consistency but
in the interest of the future of Buddhism.

If I may say so, the pages of the journal of the Mahabodhi Society make,
to me at any rate, dull reading. This is not because the material presented
is not interesting and instructive. The dullness is due to the fact that
it seems to fall upon a passive set of readers. After reading an article,
one likes to know what the reader of the journal has to say about it. But
the reader never gives out his reaction. This silence on the part of the
reader is a great discouragement to the writer. I hope my questions will
excite the readers to come and make their contribution to their solution.

 

 





PROLOGUE

“From time to time men find themselves forced to reconsider current
and inherited beliefs and ideas, to gain some harmony between present and
past experience, and to reach a position which shall satisfy the demands
of feeling and reflexion and give confidence for facing the future. If,
at the present day, religion, as a subject of critical or scientific inquiry,
of both practical and theoretical significance has attracted increasing
attention, this can be ascribed to (a) the rapid progress of scientific
knowledge and thought; (b) the deeper intellectual interest in the subject;
(c) the widespread tendencies in all parts of the world to reform or reconstruct
religion, or even to replace it by some body of thought, more ‘rational’
and ’scientific’ or less ’superstitious’; and (d) the effect of social,
political, and international events of a sort which, in the past, have
both influenced and been influenced by religion. Whenever the ethical or
moral value of activities or conditions is questioned, the value of religion
is involved; and all deep-stirring experiences invariably compel a reconsideration
of the most fundamental ideas, whether they are explicitly religious or
not. Ultimately there arise problems of justice, human destiny, God, and
the universe; and these in turn involve problems of the relation between
‘religious’ and other ideas, the validity of ordinary knowledge, and practicable
conceptions of ‘experience’ and ‘reality’.”

–From “Encyclopaedia of Religion and Ethics,” Vol. X, p. 669.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/00_intro.html

அறிமுகம்


Buddhism த்த மதத்தின் மீதான ஆர்வத்தின் அளவின் வளர்ச்சியின் அறிகுறிகள்
இந்திய மக்களின் சில பிரிவுகளில் குறிப்பிடத்தக்கவை. அதனுடன் இயற்கையாகவே
புத்தரின் வாழ்க்கை மற்றும் போதனைகள் பற்றிய தெளிவான மற்றும் நிலையான
அறிக்கைக்கான தேவை அதிகரித்து வருகிறது.

ப Buddhist த்தரல்லாத
எவரும் புத்தரின் வாழ்க்கையையும் போதனைகளையும் ஒரு நிலையான முழுமையாக்கும்
வகையில் முன்வைப்பது மிகவும் கடினம். நிகாய்களைப் பொறுத்து, புத்தரின்
வாழ்க்கையின் ஒரு நிலையான கதையை வழங்குவது கடினமான காரியமாக மாறுவது
மட்டுமல்லாமல், அவருடைய போதனைகளின் சில பகுதிகளை வழங்குவதும் மிகவும்
அதிகமாகிறது. உண்மையில், உலகில் உள்ள அனைத்து மதங்களின் ஸ்தாபகர்களிடமும், ப
Buddhism த்த மதத்தை நிறுவியவரின் வாழ்க்கை மற்றும் போதனைகளை வழங்குவது
ஒரு பிரச்சினையை முன்வைக்கிறது என்று சொல்வது மிகையாகாது. இந்த
பிரச்சினைகள் தீர்க்கப்பட வேண்டிய அவசியமில்லை, ப Buddhism த்தத்தைப்
புரிந்து கொள்வதற்கான பாதை தெளிவுபடுத்தப்பட வேண்டுமா? ப ists த்தர்களாக
இருப்பவர்கள் இந்த பிரச்சினைகளை, குறைந்தபட்சம் பொது விவாதத்திற்கு
எடுத்துக் கொள்ள வேண்டும், இந்த பிரச்சினைகளில் தங்களால் இயன்ற வெளிச்சத்தை
எறிய வேண்டும்?

இந்த பிரச்சினைகள் குறித்து ஒரு விவாதத்தை
எழுப்பும் நோக்கில், அவற்றை இங்கே அமைக்க முன்மொழிகிறேன். முதல் சிக்கல்
புத்தரின் வாழ்க்கையின் முக்கிய நிகழ்வான பரிவ்ராஜாவுடன் தொடர்புடையது.
புத்தர் பரிவ்ராஜாவை ஏன் அழைத்துச் சென்றார்? இறந்தவர், நோய்வாய்ப்பட்ட
நபர் மற்றும் ஒரு வயதானவரைப் பார்த்ததால் அவர் பரிவ்ராஜாவை அழைத்துச்
சென்றார் என்பது பாரம்பரிய பதில். இந்த பதில் அதன் முகத்தில் அபத்தமானது.
புத்தர் தனது 29 வயதில் பரிவ்ராஜாவை அழைத்துச் சென்றார். இந்த மூன்று
காட்சிகளின் விளைவாக பரிவ்ராஜாவை எடுத்துக் கொண்டால், இந்த மூன்று
காட்சிகளையும் அவர் முன்பு பார்க்காதது எப்படி? இவை
நூற்றுக்கணக்கானவர்களால் நிகழும் பொதுவான நிகழ்வுகள், இதற்கு முன்னர்
புத்தர் அவற்றைக் காணத் தவறியிருக்க முடியாது. அவர் அவர்களைப் பார்த்தது
இதுவே முதல் முறை என்ற பாரம்பரிய விளக்கத்தை ஏற்க முடியாது. விளக்கம்
நம்பத்தகுந்ததல்ல, காரணத்தை ஈர்க்காது. ஆனால் இது கேள்விக்கு பதில்
இல்லையென்றால், உண்மையான பதில் என்ன?

இரண்டாவது சிக்கல் நான்கு ஆரிய
சத்தியங்களால் உருவாக்கப்பட்டது. அவை புத்தரின் அசல் போதனைகளின் ஒரு
பகுதியாக அமைகின்றனவா? இந்த சூத்திரம் ப .த்தத்தின் வேரில் வெட்டுகிறது.
வாழ்க்கை துக்கம், மரணம் துக்கம், மறுபிறப்பு துக்கம் என்றால்,
எல்லாவற்றிற்கும் ஒரு முடிவு இருக்கிறது. உலகில் மகிழ்ச்சியை அடைய ஒரு
மனிதனுக்கு மதமோ தத்துவமோ உதவ முடியாது. துக்கத்திலிருந்து தப்பிக்க
முடியாவிட்டால், பிறப்பிலேயே எப்போதும் இருக்கும் இத்தகைய
துக்கத்திலிருந்து மனிதனை விடுவிக்க மதம் என்ன செய்ய முடியும், புத்தர்
என்ன செய்ய முடியும்? நான்கு ஆரிய சத்தியங்கள் ப Buddhism த்தரல்லாதவர்கள் ப
.த்த மதத்தின் நற்செய்தியை ஏற்றுக்கொள்வதில் பெரும் தடுமாற்றம். நான்கு
ஆரிய சத்தியங்கள் மனிதனுக்கு நம்பிக்கையை மறுக்கின்றன. நான்கு ஆரிய
சத்தியங்கள் புத்தரின் நற்செய்தியை அவநம்பிக்கையின் நற்செய்தியாக
ஆக்குகின்றன. அவை அசல் நற்செய்தியின் ஒரு பகுதியை உருவாக்குகின்றனவா,
அல்லது அவை பிக்குகளின் பிற்காலத்தில் கிடைத்ததா?

மூன்றாவது சிக்கல்
ஆன்மா, கர்மா மற்றும் மறுபிறப்பு பற்றிய கோட்பாடுகளுடன் தொடர்புடையது.
புத்தர் ஆத்மா இருப்பதை மறுத்தார். ஆனால் அவர் கர்மா மற்றும் மறுபிறப்பு
கோட்பாட்டை உறுதிப்படுத்தியதாகவும் கூறப்படுகிறது. உடனே ஒரு கேள்வி
எழுகிறது. ஆன்மா இல்லை என்றால், கர்மா எப்படி இருக்க முடியும்? ஆன்மா இல்லை
என்றால், மறுபிறப்பு எப்படி இருக்கும்? இவை குழப்பமான கேள்விகள். புத்தர்
கர்மா மற்றும் மறுபிறப்பு என்ற சொற்களை எந்த அர்த்தத்தில் பயன்படுத்தினார்?
அவர் தனது நாளின் பிராமணர்களால் பயன்படுத்தப்பட்ட அர்த்தத்தை விட வேறு
அர்த்தத்தில் அவற்றைப் பயன்படுத்தினாரா? அப்படியானால், எந்த அர்த்தத்தில்?
பிராமணர்கள் அவற்றைப் பயன்படுத்திய அதே அர்த்தத்தில் அவர் அவற்றைப்
பயன்படுத்தினாரா? அப்படியானால், ஆத்மாவின் மறுப்புக்கும் கர்மா மற்றும்
மறுபிறப்பு உறுதிப்படுத்தலுக்கும் இடையே ஒரு பயங்கரமான முரண்பாடு இல்லையா?
இந்த முரண்பாடு தீர்க்கப்பட வேண்டும்.

நான்காவது பிரச்சினை பிக்கு
தொடர்பானது. பிக்குவை உருவாக்குவதில் புத்தரின் பொருள் என்ன? ஒரு சரியான
மனிதனை உருவாக்குவதற்கான பொருள் இருந்ததா? அல்லது மக்களின் சேவைக்காக தனது
வாழ்க்கையை அர்ப்பணித்து, அவர்களின் நண்பர், வழிகாட்டி மற்றும்
தத்துவஞானியாக இருப்பது ஒரு சமூக ஊழியரை உருவாக்குவதே அவரது பொருளாக
இருந்ததா? இது மிகவும் உண்மையான கேள்வி. அது ப Buddhism த்தத்தின்
எதிர்காலத்தைப் பொறுத்தது. பிக்கு ஒரு சரியான மனிதர் மட்டுமே என்றால் அவர் ப
Buddhism த்த மதத்தைப் பரப்புவதில் பயனில்லை, ஏனென்றால் ஒரு சரியான மனிதர்
என்றாலும் அவர் ஒரு சுயநல மனிதர். மறுபுறம், அவர் ஒரு சமூக சேவகர்
என்றால், அவர் ப Buddhism த்த மதத்தின் நம்பிக்கையாக நிரூபிக்கப்படலாம்.
இந்த கேள்வியை கோட்பாட்டு நிலைத்தன்மையின் நலனுக்காக அல்ல, ப Buddhism
த்தத்தின் எதிர்கால நலனுக்காகவே தீர்மானிக்க வேண்டும்.

நான்
அப்படிச் சொன்னால், மகாபோதி சொசைட்டியின் பத்திரிகையின் பக்கங்கள் எனக்கு
எந்த வகையிலும் மந்தமான வாசிப்பை உண்டாக்குகின்றன. இது வழங்கப்பட்ட பொருள்
சுவாரஸ்யமானதாகவும் அறிவுறுத்தலாகவும் இல்லாததால் அல்ல. மந்தமான தன்மை ஒரு
செயலற்ற வாசகர்கள் மீது விழுவதாகத் தெரிகிறது. ஒரு கட்டுரையைப் படித்த
பிறகு, பத்திரிகையின் வாசகர் அதைப் பற்றி என்ன கூறுகிறார் என்பதை அறிய
விரும்புகிறார். ஆனால் வாசகர் ஒருபோதும் தனது எதிர்வினையை
வெளிப்படுத்துவதில்லை. வாசகரின் தரப்பில் இந்த ம silence னம்
எழுத்தாளருக்கு பெரும் ஊக்கம். எனது கேள்விகள் வாசகர்கள் வந்து அவர்களின்
தீர்வுக்கு அவர்களின் பங்களிப்பைச் செய்ய உற்சாகப்படுத்தும் என்று
நம்புகிறேன்.முன்னுரையாக

“அவ்வப்போது
ஆண்கள் தற்போதைய மற்றும் பரம்பரை நம்பிக்கைகள் மற்றும் யோசனைகளை
மறுபரிசீலனை செய்ய வேண்டிய கட்டாயத்தில் உள்ளனர், தற்போதைய மற்றும் கடந்த
கால அனுபவங்களுக்கு இடையில் சில நல்லிணக்கத்தைப் பெறுவதற்கும், உணர்வு
மற்றும் பிரதிபலிப்பு கோரிக்கைகளை பூர்த்திசெய்து எதிர்காலத்தை
எதிர்கொள்வதற்கான நம்பிக்கையை அளிக்கும் ஒரு நிலையை அடைவதற்கும்.
நிகழ்காலத்தில், நடைமுறை மற்றும் தத்துவார்த்த முக்கியத்துவம் வாய்ந்த
விமர்சன அல்லது விஞ்ஞான விசாரணையின் ஒரு பொருளாக மதம் அதிகரித்து வரும்
கவனத்தை ஈர்த்திருந்தால், (அ) விஞ்ஞான அறிவு மற்றும் சிந்தனையின் விரைவான
முன்னேற்றத்திற்கு இது காரணமாக இருக்கலாம்; (ஆ) இந்த விஷயத்தில் ஆழ்ந்த
அறிவுசார் ஆர்வம்; (இ) மதத்தை சீர்திருத்த அல்லது புனரமைக்க, அல்லது சில
சிந்தனை அமைப்புகளால் அதை மாற்றுவதற்கான உலகின் எல்லா பகுதிகளிலும் பரவலான
போக்குகள், அதிக ‘பகுத்தறிவு’ மற்றும் ‘அறிவியல்’ அல்லது குறைவான
‘மூடநம்பிக்கை’; மற்றும் (ஈ) சமூக, அரசியல் மற்றும் சர்வதேச நிகழ்வுகளின்
விளைவு, கடந்த காலங்களில், மதத்தால் செல்வாக்கு செலுத்தியது மற்றும்
தாக்கம் செலுத்தியது. நடவடிக்கைகள் அல்லது நிலைமைகளின் நெறிமுறை அல்லது
தார்மீக மதிப்பு எப்போது மதிப்பிடப்பட்ட, மதத்தின் மதிப்பு
சம்பந்தப்பட்டுள்ளது; மேலும் ஆழ்ந்த பரபரப்பான அனுபவங்கள் அனைத்தும் மிக
அடிப்படையான கருத்துக்களை மறுபரிசீலனை செய்ய நிர்பந்திக்கின்றன, அவை
வெளிப்படையாக மதமாக இருந்தாலும் இல்லாவிட்டாலும். இறுதியில் நீதி, மனித
விதி, கடவுள் மற்றும் பிரபஞ்சம் போன்ற பிரச்சினைகள் எழுகின்றன; இவை ‘மத’
மற்றும் பிற யோசனைகளுக்கிடையேயான உறவின் சிக்கல்கள், சாதாரண அறிவின்
செல்லுபடியாகும் மற்றும் ‘அனுபவம்’ மற்றும் ‘யதார்த்தம்’ ஆகியவற்றின்
நடைமுறை கருத்தாக்கங்களை உள்ளடக்கியது. “

- “மதம் மற்றும் நெறிமுறைகளின் கலைக்களஞ்சியம்,” தொகுதி. எக்ஸ், ப. 669.

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html

BOOK ONE:  SIDDHARTH
GAUTAMA — HOW A BODHISATTA BECAME THE BUDDHA

Book One, Part I—From Birth to Parivraja

1.*His Kula* — 2. *His
Ancestry
* — 3. *His Birth* — 4. *Visit
by Asita
* — 5. *Death of Mahamaya* — 6.
*Childhood and Education* — 7. *Early
Traits
* — 8. *Marriage* — 9. *Father’s
Plans to Save His Son
* — 10. *The Failure of
the Women to Win the Prince
* — 11. *The Prime
Minister’s Admonition to the Prince
* — 12. *The
Prince’s Reply to the Prime Minister
* — 13. *Initiation
into the Sakya Sangh
* — 14. *Conflict with
the Sangh
* — 15. *Offer of Exile* — 16.
*Parivraja—the Way Out* — 17. *Parting
Words
* — 18. *Leaving His Home* — 19.
*The Prince and the Servant* — 20. *The
Return of Channa
* — 21. *The Family in Mourning*


§ 1. His Kula


    1. Going back to the sixth century B.C.,
Northern India did not form a single Sovereign State.

    2. The country was divided into many States, some
large, some small. Of these, some were monarchical and some non-monarchical.

    3. The monarchical States were altogether sixteen
in number. They were known by the name[s] of Anga, Magadha, Kasi, Kosala,
Vriji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, Saursena, Asmaka, Avanti,
Gandhara, and Kambhoja.

    4. The non-monarchical States were those of the
Sakyas of Kapilvastu, the Mallas of Pava and Kushinara, the Lichhavis of
Vaisali, the Videhas of Mithila, the Koliyas of Ramagam, the Bulis of Allakapa,
the Kalingas of Resaputta, the Mauriyas of Pipphalvana, and the Bhaggas
with their capital on Sumsumara Hill.

    5. The monarchical States were known as Janapada,
and the non-monarchical as Sangh or Gana.

    6. Not much is known about the nature of the polity
of the Sakyas of Kapilvatsu, whether it was republican or oligarchic.

    7. This much, however, is definitely known, that
there were many ruling families in the Republic of the Sakyas, and that
they ruled in turns.

    8. The head of the ruling family was known as Raja.

    9. At the time of the birth of Siddharth Gautama,
it was the turn of Suddhodana to be the Raja.

    10. The Sakya State was situated in the northeast
corner of India. It was an independent State. But at a later stage the
King of Kosala had succeeded in establishing his paramountcy over it.

    11. The result of this paramountcy was that the
Sakya State could not exercise certain sovereign powers without the sanction
of the King of Kosala.

    12. Of the kingdoms then in existence, Kosala was
a powerful kingdom. So was the kingdom of Magadha. Pasanedi, King of Kosala,
and Bimbisara, King of Magadha, were the contemporaries of Siddharth Gautama.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html

புத்தகம் ஒன்று: சித்தார்த் க ut தமா - புத்தருக்கு எப்படி ஒரு போதிசட்டா ஆனது

புத்தகம் ஒன்று, பகுதி I Birth பிறப்பு முதல் பரிவ்ராஜா வரை

1.
* அவரது குலா * - 2. * அவரது வம்சாவளி * - 3. * அவரது பிறப்பு * - 4. *
ஆசிதாவின் வருகை * - 5. * மகாமாயாவின் மரணம் * - 6. * குழந்தைப் பருவமும்
கல்வியும் * - - 7. * ஆரம்பகால பண்புகள் * - 8. * திருமணம் * - 9. *
தந்தையின் மகன் தன் மகனைக் காப்பாற்றுவதற்கான திட்டங்கள் * - 10. * இளவரசரை
வெல்வதில் பெண்கள் தோல்வி * - 11. * பிரதமரின் அறிவுரை இளவரசருக்கு * -
12. * பிரதமருக்கு இளவரசரின் பதில் * - 13. * சாக்கிய சங்கத்தில் துவக்கம் *
- 14. * சங்கத்துடன் மோதல் * - 15. * நாடுகடத்தப்பட்ட சலுகை * - 16 . *
பரிவ்ராஜா Out வெளியேறும் வழி * - 17. * சொற்களைப் பிரித்தல் * - 18. *
தனது வீட்டை விட்டு வெளியேறுதல் * - 19. * இளவரசனும் வேலைக்காரனும் * - 20.
* சன்னா திரும்புவது * - 21. * துக்கத்தில் உள்ள குடும்பம் *
    § 1. அவரது குலா

        1. ஆறாம் நூற்றாண்டு பி.சி.க்குச் சென்றால், வட இந்தியா ஒரு இறையாண்மை அரசை உருவாக்கவில்லை.
        2.
நாடு பல மாநிலங்களாகப் பிரிக்கப்பட்டது, சில பெரியது, சில சிறியது.
இவர்களில் சிலர் முடியாட்சி மற்றும் சிலர் முடியாட்சி அல்லாதவர்கள்.
        3.
முடியாட்சி நாடுகள் மொத்தம் பதினாறு. அங்க, மாகதா, காசி, கோசலா, வ்ரிஜி,
மல்லா, சேடி, வாட்சா, குரு, பஞ்சலா, மத்ஸ்யா, ச ur ர்சேனா, அஸ்மகா, அவந்தி,
காந்தாரா மற்றும் கம்போஜா ஆகிய பெயர்களால் அவை அறியப்பட்டன.
        4.
முடியாட்சி அல்லாத மாநிலங்கள் கபில்வாஸ்துவின் சாக்கியர்கள், பாவா மற்றும்
குஷினாராவின் மல்லாக்கள், வைசாலியின் லிச்சாவிஸ், மிதிலாவின் வித்ஹாக்கள்,
ராமகத்தின் கோலியாக்கள், அல்லகபாவின் புலிஸ், ரெசபுட்டாவின் கலிங்கங்கள்,
மவுரியாக்கள் சிப்புமாரா மலையில் பிப்பல்வனா, மற்றும் பாகாக்கள் தங்கள்
தலைநகருடன்.
        5. முடியாட்சி நாடுகள் ஜனபாதா என்றும், முடியாட்சி அல்லாதவை சங்கம் அல்லது கானா என்றும் அழைக்கப்பட்டன.
        6.
கபில்வாட்சுவின் சாக்கியர்களின் அரசியலின் தன்மை, அது குடியரசுக் கட்சியாக
இருந்தாலும், தன்னலக்குழுவாக இருந்தாலும் அதிகம் தெரியவில்லை.
        7.
இருப்பினும், இது நிச்சயமாக அறியப்படுகிறது, சாகிய குடியரசில் பல ஆளும்
குடும்பங்கள் இருந்தன, அவை திருப்பங்களில் ஆட்சி செய்தன.
        8. ஆளும் குடும்பத்தின் தலைவர் ராஜா என்று அழைக்கப்பட்டார்.
        9. சித்தார்த் க ut தமா பிறந்த நேரத்தில், சுத்தோதனனின் ராஜாவாக மாறியது.
        10.
சக்யா மாநிலம் இந்தியாவின் வடகிழக்கு மூலையில் அமைந்துள்ளது. அது ஒரு
சுதந்திர அரசு. ஆனால் பிற்காலத்தில் கோசலா மன்னர் தனது முக்கியத்துவத்தை
நிலைநிறுத்துவதில் வெற்றி பெற்றார்.
        11. இந்த
முக்கியத்துவத்தின் விளைவாக, கோசல மன்னரின் அனுமதியின்றி சாக்கிய அரசால்
சில இறையாண்மை அதிகாரங்களைப் பயன்படுத்த முடியாது.
        12. அப்போது
இருந்த ராஜ்யங்களில், கோசலா ஒரு சக்திவாய்ந்த ராஜ்யமாக இருந்தது. மகத
ராஜ்யமும் அவ்வாறே இருந்தது. சித்தல்த் க ut தமரின் சமகாலத்தவர்கள் கோசலா
மன்னர் பசனேடி, மகத மன்னர் பிம்பிசாரா.

52) Classical Japanese-古典的なイタリア語,

https://www.google.com/search…:

52)古典日本語-古典的なイタリア語、

http://wisdomquotes.com/buddha-quotes/

あなたが賢くなる150の仏の引用(高速)

心が欲望で満たされていない人には恐れはありません。仏

仏の引用は、他人の知恵に依存せずに、あなた自身の救いを解決します

あなた自身の救いを考え出してください。他人に依存しないでください。仏

仏はあなたの囲炉裏の知恵でやりがいのあることを引用します

何かする価値がある場合は、心を尽くしてやります。仏

仏は、彼が話し、再び話すので、男は賢明と呼ばれないが、彼が平和的な愛情と恐れを知らないなら、賢明な引用と呼ばれる真実であると引用します

彼は再び話し、話すので、男は賢明と呼ばれません。しかし、彼が平和で、愛情があり、恐れを知らないなら、彼は賢明と呼ばれる真実にいます。仏

仏は自分の知恵を除いて聖域を探しません

自分以外の人に聖域を探してはいけません。仏

仏は誰も私たちを救うことはないが、私たち自身が道の知恵を歩かなければならない

誰も私たち自身を救ってくれません。誰もできません。私たち自身が道を歩かなければなりません。仏

仏の引用は純粋な利他的な人生を生きる

純粋な利己的な生活を送るためには、豊かさの中で自分自身として何も数える必要はありません。仏

仏は私たちが知恵の引用を考えた結果であるすべてを引用します

私たちのすべては、私たちが考えたことの結果です。仏像クリックしてツイート

仏の引用は、彼らが私たちの知恵の世話をする助けを必要とするときに他人の世話に失敗します

助けが必要なときに他の人の面倒を見ることができない場合、誰が面倒を見ますか?仏

仏は知恵を超えてこの世界を幸せに真実を演じる人を引用します

真実に基づいて行動する人は、この世界とそれ以降で幸せです。仏

最高の仏の引用

あなたが少ししか持っていなくても。

死さえも賢明に生きてきた人に恐れられるべきではありません。

灌漑水路;フレッチャーは矢印を真っ直ぐにします。大工は木材を曲げます。賢いマスター自身。

一滴ずつ水が満たされたポットです。同様に、賢明な人は、少しずつそれを集めて、自分自身を善で満たします。

最大の贈り物は、人々にあなたの悟りを与え、それを共有することです。それは最高でなければなりません。

与える力について私が知っていることを知っていれば、何らかの形でそれを共有することなく、1回の食事を許可しません。

苦しみの根源は愛着です。

怒った男を愛で沈黙させてください。不親切な男を優しさで沈黙させてください。寛大さで悲惨な人を黙らせてください。嘘つきの真実を黙らせる。

意見を持っている人は、単にお互いを悩ませます。

堅い岩が風に揺さぶられなくても、賢明な人は賞賛や非難に揺さぶられません。

あなた自身が努力しなければなりません。仏Theは道を指し示すだけです。

あなた自身の考えが無防備である限り、何もあなたに害を及ぼすことはありません。

瞑想する…後悔しないように、遅らせないでください。

千の空虚な言葉よりも、平和をもたらす言葉の一つです。

理解はよく話される言葉の心材です。

悪をやめ、善を耕し、心を浄化する:これが仏の教えです。

瞑想と孤独の喜び。落ち着いて、幸せになってください。あなたは探求者です。

今日、熱心にやらなければならないことをしてください。知るか?明日、死が来る。

あなたが何であるかはあなたがされているものです。あなたがすることは、今あなたがしていることです。

話すことを提案する場合、常に自問してください、それは本当ですか、必要ですか、親切ですか。

霊的な道であなたをサポートしてくれる人が見つからない場合は、一人で歩いてください。

仏の引用は…
心に強く訴える仏の引用

やめてしゃべらないで。究極の真実は考えることすらありません。クリックしてツイート

私たちは私たちが考えていることです。私たちのすべては、私たちの考えから生じます。私たちの考えで、私たちは世界を作ります。

大海が塩の味を持っているのと同じように、この教えと訓練も解放の味を持っています。

もはや存在しない渇望と渇きが存在しない人。目覚めたもの、無限の範囲、無限の範囲をどのように追跡できますか。

忍耐は最も困難な分野の1つですが、最後の勝利が来るのは忍耐です。

目覚めている彼にとっての夜は長い。疲れている彼にとっては長い距離です。真の律法を知らない愚かな者にとっては長い人生です。

天の世界にどんな貴重な宝石があっても、目覚めた人に匹敵するものはありません。

私たちの人生は私たちの心によって形作られています。私たちは私たちが考えるものになります。喜びは、決して去らない影のような純粋な考えに従います。

見た目は美しいが香りのない美しい花のように、良い言葉は、それに従って行動しなかった人には実りがありません。



永遠の私たちの理論は、その殻を通り抜けていないひよこが外の世界を形成するかもしれないものと同じくらい貴重です。

開発され実行されたアイデアは、アイデアとしてのみ存在するアイデアよりも重要です。

どんなに多くの聖なる言葉を読んだとしても、多くの人が話したとしても、あなたがそれらに基づいて行動しなければ、彼らは何をするでしょうか?

カオスはすべての複合物に内在しています。勤勉に努力してください。

https://www.youtube.com/watch?v=ld4EpjJazhY

英語でのゴータマ・ブッダのアニメーション・ライフ・ストーリー|子供向け英語の道徳的価値の物語

小石ライブ
2016年10月18日に公開
ご覧ください:「スンダルバンのベッドタイムストーリー|| 3子供のためのノンストップアニマルストーリー||エピソード7、8、9 ||ヒンディー語4Kビデオ」
https://www.youtube.com/watch?v = t9WS2 …-〜-
最新のキッズソングを見る………
https://www.youtube.com/watch?v = DYMK4 …小石は子供のために英語でゴータマ・ブッダ・モラル・バリューの物語を提示します。

仏の誕生
優しい王子様
結婚
予期せぬ光景
悟りを開いた

子供のためのゴータム仏道徳価値物語。

最も人気のある有名な誠実さと優しさの物語、友情と一体感の物語、思いやりと許しの物語、尊敬と役立つ英語のHD品質の子供向けの物語。

Pebblesは、おばあちゃんのストーリー、子供向けのおじいちゃんのストーリー、子供向けのモラルストーリー、子供向けのアニマルストーリー、子供向けのジャングルストーリー、子供向けのパンチャタントラストーリー、ビルバルザワイズ、テナリラマン、おとぎ話など、さまざまなストーリーも提供しています。

Pebbles English Storiesチャンネルのすべての年齢層の赤ちゃん、保育園の子供、子供向けの最も人気のある、興味深い&古代の物語。

小石ゴータマ仏の道徳的価値は英語で
ゴータマ・ブッダの誕生、ゴータマ・ブッダ親切な王子様、ゴータマ・ブッダの結婚、ゴータマ・ブッダは予期しない光景を見る、ゴータマ・ブッダは悟りを開いた

https://www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

短い仏の引用

愛着は苦しみにつながります。

すべての存在が幸せな心を持つように。

すべての存在に対する関心から生まれた。

私は奇跡です。

水差しが一滴一杯になります。

すべての人間は自分の健康や病気の作者です。

鋭いナイフのような舌…血を引くことなく殺します。
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人生、家族、友情についての仏Quoteの引用

それがあなたの最後であるかのように、すべての行為を完全に生きます。クリックしてツイート

美徳は、善人に愛されるよりも邪悪な人に迫害されます。

完全に単独で存在するものはありません。すべてが他のすべてに関連しています。

純度または不純物は自分次第です。誰も他の人を浄化することはできません。

母と父を支援し、妻と子を大切にし、シンプルな生活を送る。これは幸運です。

1つの瞬間が1日を変え、1日が人生を変え、1つの人生が世界を変えます。

人生の流れを知っている彼女は、摩耗や裂け目を感じず、修繕や修理を必要としません。

不誠実で邪悪な友人は、野獣よりも恐れられるべきです。野生の獣はあなたの体を傷つけるかもしれませんが、邪悪な友人はあなたの心を傷つけます。

私たちが口にする言葉は、人々に注意して選ばれなければならないので、それを聞いて、善悪の影響を受けます。

怠idleであることは死への短い道であり、勤勉であることは生き方です。愚かな人々は怠idleであり、賢明な人々は勤勉です。

シーカーがより良いまたは同等の仲間を見つけられない場合は、彼らは断固として孤独なコースを追求してみましょう。

一輪の花の奇跡をはっきりと見ることができれば、私たちの人生全体が変わります。

仏の愛と感謝の言葉

真の愛は理解から生まれます。クリックしてツイート

全世界に向けて無限の愛を放ちます。

あなた自身、宇宙全体の誰と同じように、あなたの愛と愛情に値します。

野望は愛のようなもので、遅れとライバルの両方を待ち焦がれます。

愛は、ある人の最も内側の魂から別の人への贈り物です。

すべての存在に対するすべてを包含する考えをあなたのものにしましょう。

私たちは、愛情によって心の解放を発展させ、育て、それを私たちの乗り物にし、それを私たちの基礎にし、それを安定させ、その中で自分自身を行使し、それを完全に完成させます。

憎しみはいつでも憎しみをやめません。憎しみは愛によって終わります。これは変更できない法律です。

50人を愛する彼には50の災難があります。誰も愛していない人には苦痛はありません。

優しさは例外ではなく、自然な生き方になるはずです。

愛情のこもったスピーチ、歓迎されるスピーチのみを話します。他人に悪をもたらさないスピーチは楽しいことです。

生物を傷つける貴族とは呼ばれません。生物を傷つけないことで、高貴と呼ばれます。

深く学び、熟練し、よく訓練され、よく話された言葉を使うこと:これは幸運です。

母親が彼女の人生で彼女の一人っ子を守るのと同じように、すべての生き物に対する限りない愛を育てましょう。

生き物に同情のない人:彼を追放者として知ってください。

起きて感謝しましょう。今日多くを学ばなかったなら、少なくとも少し学んだし、少し学ばなかったら、少なくとも病気にならず、病気になったなら、少なくとも私たちは死ななかった。だから、みんなに感謝しましょう。

仏は心に引用し、あなた自身をマスターする

彼は自分ができると思う人がいる。クリックしてツイート

彼を邪悪な方法に誘うのは、敵や敵ではなく、人間自身の心です。

細心の注意を払ってください!あなたの考えをしっかり守ってください!

すべては心に基づいており、心によって導かれ、心によって形作られています。汚染された心で話して行動すると、牛車の車輪が牛の足跡をたどるので、苦しみが続きます。

規律のない心ほど不従順なものはなく、規律のある心ほど従順なものはありません。

悲しみから解放され、汚れから浄化され、解放された恐怖から、幸運の気まぐれに悩まされない心。これは最大の祝福です。

裂け目や隙間の川から知ってください。小さな水路の川は騒々しく流れ、大きな流れは静かです。満杯ではないものは何でも音を立てます。何がいっぱいでも静かです。

あなたは探求者です。あなたの手と足、あなたの言葉とあなたの考えをマスターしてください。

干上がった小川の水たまりにいる魚のように、自分の感覚でカレイをしている彼らを見てください。

『私もそうです、そうです。これらと同様に、私もそうです。

すべての経験は心によって先行され、心によって創造されたマスターとしての心を持っています。

健康を享受し、家族に真の幸福をもたらし、すべての人に平和をもたらすためには、まず自分の心を鍛え、コントロールしなければなりません。人が心をコントロールできるなら、悟りへの道を見つけることができ、すべての知恵と美徳が自然に彼にやってくるでしょう。

すべての不正行為は心のために生じます。心が変容した場合、不正行為が残る可能性がありますか?

今日の私たちは、昨日の考えから来ています。現在の考えは、明日の人生を築きます。私たちの人生は、私たちの心の創造です。


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自分自身を征服した人は、千人を千回倒した人よりもはるかに偉大なヒーローです。

知的心が限界に達すると超越知能が高まり、物事が真の本質的な性質で実現される場合、その思考プロセスは、認知のより高い学部へのアピールによって超越されなければなりません。

私は、他の人の障害を見つけるためのボウルの意図、つまり観察されるべきトレーニングを見ません。

外界は心そのものの活動の現れに過ぎず、心は単に差別と偽りの推論の習慣のために外界としてそれを把握します。弟子は物事を正直に見る習慣を身につけなければなりません。

心はすべての精神状態に先行します。心は彼らのチーフです。それらはすべて心が鍛えられています。

純粋な心で人が話すか、または行動するならば、彼の決して去らない影のように幸福は彼に従います。

幸福と喜びに関する仏の引用

幸福への道はありません。幸福が道です。クリックしてツイート

幸福は、あなたの仕事や言葉が自分自身や他の人に利益をもたらすときにもたらされます。

悟りを開いた者は、ジャナを意図して、森に喜びを見出し、木の根元でジャナを練習し、彼自身の満足を得る必要があります。

1本のキャンドルから数千本のキャンドルを灯すことができ、キャンドルの寿命は短くなりません。共有されることで幸福が減ることはありません。

後悔のない人に喜びが生じるのは、物事の性質です。

良いことを心がけましょう。それを何度も繰り返してください。そうすれば、あなたは喜びに満たされるでしょう。

過去に住むな、未来を夢見るな、今の瞬間に心を集中するな。参照:現在の生活を始めるための10のヒント

人が良いことをしたら、何度も何度もやらせてください。幸福は善の蓄積だからです。

私たちは私たちの考えによって形成され、形作られています。心が無私無欲な思考によって形作られている人は、話すときや行動するときに喜びを与えます。喜びは彼らを決して去らない影のように彼らに従う。

瞑想と精神性に関する仏の引用

ろうそくが火なしでは燃えないように、男性は精神的な生活なしでは生きられません。クリックしてツイート

この瞬間にあるように人生を深く見ると、瞑想者は安定性と自由に宿っています。

瞑想は知恵をもたらします。調停の欠如は無知を残す。何があなたを前進させ、何があなたを阻むかをよく理解し、知恵に導く道を選択してください。

修道士が彼の思考と熟考で追求し続けるものは何でも、それは彼の意識の傾向になります。

参照:内向的な引用
仏の平和、許し、手放しに関する引用

目次に移動

平和を達成するために自分自身を断固として訓練する。クリックしてツイート

確かに、完全に癒された賢者は、あらゆる点で安心して休みます。火が冷め、燃料を奪われた彼には何の欲求も固執しません。すべての愛着が断ち切られ、心は痛みから解放されました。静かで、彼は最大限の安らぎで休みます。心は平和への道を見つけました。

一人で座り、一人で眠り、一人で歩き、精力的で一人で独り占めする人は、森の孤独に喜びを感じるでしょう。

あなたに与えられたものを背けたり、他人に与えられたものに手を伸ばしたりしないでください。

resする思いから解放された人々は、確かに平和を見出します。クリックしてツイート

知恵と美徳に関する仏の引用

彼が愚か者であることを知っている愚か者はそれほど賢明です。クリックしてツイート

生じるという性質を持つものはすべて、やめるという性質を持っています。

ユニティは、バイナリによってのみ明示できます。 Unity自体とUnityのアイデアはすでに2つです。

この世界の真ん中で、各人が自分の破片にしがみついている男性または女性にとって適切な行動は何ですか?この洪水で人々がすれ違うときの適切なあいさつは何ですか?

自分の世話をするとき、他人の世話をします。他人の後を見るとき、あなたは自分の後を見る。

他の人に過失を見つけさせないでください。他人の不作為や委任を誰にも見せないでください。しかし、自分の行為を見て、やり終えて元に戻しましょう。

真の主人は、真実と善と抑制、非暴力、節度、そして清さの中に生きています。

言葉も行為も怒らない。適度に食べてください。あなたの心に住んでください。最高の意識を求めます。法律に従って自分を習得してください。これは目覚めた人の簡単な教えです。

人生はハープ弦のようなものです。あまりにもきつく張ると演奏できなくなり、あまりにもゆるすぎると垂れ下がり、美しい音を生み出す緊張感が真ん中にあります。


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聞いたことがあるからといって、何も信じないでください。多くの人に話され、噂されているという理由だけで、何も信じないでください。単にそれがあなたの宗教の本に書かれているので、何も信じないでください。教師や長老の権威だけで何も信じないでください。彼らは多くの世代に受け継がれているので、伝統を信じないでください。しかし、観察と分析の後、何かが理由に同意し、すべての人の善と利益を助長することがわかったら、それを受け入れてそれに応えます。

地球から宝物が発見されるように、善行から美徳が現れ、純粋で平和な心から知恵が現れます。人間の人生の迷路を安全に歩くには、知恵の光と美徳の導きが必要です。

賢明な人たちは、穀物がふるいを通してふるい分けられるようにふるい分けて、自分の考えでスピーチを作りました。

ミューズのような美徳は、常にグループで見られます。どんな乳房でも、良い原則が単独で見つかることはありませんでした。

KammaとNibbanaの仏による引用

Boの乗り物に乗り出した人は、「私はすべての存在をnに導き、何も残さないrealの領域に導かなければならない」と決めるべきです。何も残さないこのニルヴァーナの領域は何ですか?

仏の変化、失敗、苦しみに関する引用

変化以外に永遠のものはありません。クリックしてツイート

情熱のような火はありません。憎しみのようなサメはありません。愚かさのようなわなはありません。貪欲のような急流はありません。

以前も現在も、私が説明しているのは苦しみであり、苦しみの停止です。

タイムリーな解毒剤がヘビの毒をチェックするため、怒りが発生するとすぐに彼の怒りを抑えることができる人は、蛇がその使い古した皮を落とすように、そのような僧があちこちをあきらめます。

人生を持っているすべてが苦しみから救われるように

他人の過ちを見るのは簡単ですが、自分の過ちを見るのは難しいです。風でふるい落とされたもみ殻のような他の人の欠点を示しますが、unningなギャンブラーがサイコロを隠すので、自分の欠点を隠します。

恐怖の仏の引用

「私は」という観念や観念に付随するものは、世界を怒らせる人々をpeopleします。クリックしてツイート

疑いの習慣ほど恐ろしいものはありません。疑いは人々を分離します。それは友情を崩壊させ、快適な関係を壊す毒です。それはいらいらして痛みを伴うとげです。それは殺す剣です。

渇きに駆られた男性は、うさぎのように走り回ります。したがって、men病者が自分自身のために情熱を失った後に努力することによって渇きを追い払うことができます。

悪に対する嫌悪感を抱いているとき、静かに感じているとき、良い教えを聞くことに喜びを感じます。これらの感情を持ち、それらを高く評価するとき、人は恐怖から解放されます。

怒りを感じた瞬間、私たちはすでに真実を求めて努力をやめ、自分自身のために努力し始めました。

怒りとJに対する仏の引用

目次に移動

あなたはあなたの怒りによって罰せられることはありません。あなたはあなたの怒りによって罰せられます。クリックしてツイート

ゆったりした衣服のようにエゴを着てください。

私たちが死ななければならないことを理解していない人もいますが、これに気付いた人は口論を解決します。

憎しみは、この世界で憎しみによって決してなだめられません。非憎しみだけでは、憎しみはなだめられます。これは永遠の法です。

すべてが暴力に震えています。すべてが死を恐れます。自分を別の場所に置いて、他の人を殺したり殺したりしてはなりません。

私は世界と争いません。むしろそれは私と争っている世界です。

彼らは沈黙している人々を非難し、多くを話す人々を非難し、適度に話す人々を非難する。非難されていない世界には誰もいません。

認識や意見にしがみつく人々は、人々を怒らせる世界をさまよいます。

怒っている人に燃え上がっていない人は、勝つのが難しい戦いに勝ちます。

怒りの思考が心の中で大事にされる限り、怒りは決して消えません。怒りの考えが忘れられるとすぐに怒りは消えます。

受け取ったものを過大評価したり、他人をvyまないでください。他の人をうらやむ人は、安心を得られません。


pinterest.com
Stolen Childhoods - I have been in this country…. makes me think! Myanmar, Burma, 02/2011, BURMA-10283

https://www.pinterest.jp/pin/409898003567858438/
別世界には世界最大の悲惨さがあります。思いやりに世界の真の力があります。

自分のランプになります。自分の避難所になります。他を求めない。オール・シングス・マスト・パス。熱心に努力します。あきらめてはいけません。

物事の盛衰を見ることなく100年生きるよりも、物事の盛衰を見て一日生きる方が良い。

方向を変えない場合、あなたはあなたが向かっているところに行き着くかもしれません。

より多くの忍耐の引用、強さの引用
健康に関する仏の引用

健康は最大の贈り物、満足は最大の富、忠実さは最高の関係です。仏

体を健康に保つことは義務です。そうでなければ、心を強く明確に保つことができません。

“エンドウ

健康がなければ人生は人生ではありません。それはただの言語と苦しみの状態であり、死のイメージです。

心と体の両方の健康の秘密は、過去をforむのではなく、未来を心配するのではなく、未来を予測するのではなく、現在の瞬間を賢明かつ真剣に生きることです。

仏Buの真実の引用

真実に向かって失敗した人々は、生きる目的を逃しました。クリックしてツイート

この三重の真実をすべての人に教えてください。寛大な心、親切なスピーチ、奉仕と思いやりの人生は、人類を新たにするものです。

真実への道に沿って犯すことができる2つの間違いがあります。

落ち着いた人は、よく話されていることが最善であると言います。第二に、不義ではなく、正しいことを言うべきです。第三に、不快ではなく、楽しいこと。第四に、偽りではなく真実です。

怒らないことで怒っている人を征服します。善によって邪悪な者を征服する。寛大さでケチを征服し、真実を話すことで嘘つきを征服します。

太陽、月、真実の3つのことを長く隠すことはできません。

in 01) Classical Magahi Magadhi,


02) Classical Chandaso language,
03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
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,Klassískt 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,класичен малгашки,
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 Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
10`) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,

106) Classical Vietnamese-Tiếng Việt cổ điển,

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש


110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu








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


Awakeness Practices


All 84,000 Khandas As Found in the Pali Suttas


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


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


ESSENCE OF TIPITAKA

Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

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LESSONS

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

The Great Discourse on the Total Unbinding

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

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

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

from

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LESSON 3101 Mon 26 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma A Quest to Recover Buddha’s True Teachings - Part 4
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LESSON 3101 Mon 26 Aug 2019
TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma

A Quest to Recover Buddha’s True Teachings - Part 4

http://www.buddha-vacana.org/wbw.html

https://puredhamma.net/sutta-interpretations/nikaya-sutta-pitaka/

comments (0)
08/24/19
LESSON 3100 Sun 25 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma A Quest to Recover Buddha’s True Teachings - Part 3
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Posted by: site admin @ 7:02 pm



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08/23/19
LESSON 3099 Sat 24 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma A Quest to Recover Buddha’s True Teachings-Part 2
Filed under: General
Posted by: site admin @ 10:39 pm
LESSON 3099 Sat 24 Aug 2019

TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma

A Quest to Recover Buddha’s True Teachings-Part 2

https://www.youtube.com/watch?v=TaQKy-gTHtM&list=RDTaQKy-gTHtM&start_radio=1&t=707

https://www.youtube.com/watch…
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http://www.buddha-vacana.org/sutta/anguttara/06/an06-118.html




AN 6.118 (A iii 450)

Dhammānupassī Sutta


— Observing dhammas —
[dhamma+anupassī]

It is worth having repeated the message given in this sutta:
six habits without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.



Note: info·bubbles on every Pali word


05) Classical Pali,



29) Classical English,Roman


Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ kāye kāy-anupassī viharituṃ.


There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing kāya in kāya internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattaṃ kāye kāy-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing kāya in kāya internally and externally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattaṃ kāye kāy-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing kāya in kāya internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattaṃ kāye kāy-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing kāya in kāya internally.

Cha bhikkhave dhamme appahāya abhabbo bahiddhā kāye kāy-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing kāya in kāya externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo bahiddhā kāye kāy-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing kāya in kāya internally and externally.

Cha bhikkhave dhamme pahāya bhabbo bahiddhā kāye kāy-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing kāya in kāya externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo bahiddhā kāye kāy-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing kāya in kāya externally.

Cha bhikkhave dhamme appahāya abhabbo ajjhattabahiddhā kāye kāy-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing kāya in kāya internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattabahiddhā kāye kāy-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing kāya in kāya internally and externally.

Cha bhikkhave dhamme pahāya bhabbo ajjhattabahiddhā kāye kāy-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing kāya in kāya internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā kāye kāy-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing kāya in kāya internally and externally.

Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ vedanāsu vedan-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing vedanā in vedanā internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattaṃ vedanāsu vedan-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing vedanā in vedanā internally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattaṃ vedanāsu vedan-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing vedanā in vedanā internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattaṃ vedanāsu vedan-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing vedanā in vedanā internally.

Cha, bhikkhave, dhamme appahāya abhabbo bahiddhā vedanāsu vedan-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing vedanā in vedanā externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo bahiddhā vedanāsu vedan-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing vedanā in vedanā externally.

Cha, bhikkhave, dhamme pahāya bhabbo bahiddhā vedanāsu vedan-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing vedanā in vedanā externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo bahiddhā vedanāsu vedan-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing vedanā in vedanā externally.

Cha, bhikkhave, dhamme appahāya abhabbo ajjhattabahiddhā vedanāsu vedan-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing vedanā in vedanā internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattabahiddhā vedanāsu vedan-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing vedanā in vedanā internally and externally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattabahiddhā vedanāsu vedan-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing vedanā in vedanā internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā vedanāsu vedan-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing vedanā in vedanā internally and externally.

Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ citte citt-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing citta in citta internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattaṃ citte citt-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing citta in citta internally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattaṃ citte citt-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing citta in citta internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattaṃ citte citt-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing citta in citta internally.

Cha, bhikkhave, dhamme appahāya abhabbo bahiddhā citte citt-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing citta in citta externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo bahiddhā citte citt-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing citta in citta externally.

Cha, bhikkhave, dhamme pahāya bhabbo bahiddhā citte citt-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing citta in citta externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo bahiddhā citte citt-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing citta in citta externally.

Cha, bhikkhave, dhamme appahāya abhabbo ajjhattabahiddhā citte citt-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing citta in citta internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattabahiddhā citte citt-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing citta in citta internally and externally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattabahiddhā citte citt-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing citta in citta internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā citte citt-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing citta in citta internally and externally.

Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ dhammesu dhamm-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing dhammas in dhammas internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattaṃ dhammesu dhamm-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing dhammas in dhammas internally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattaṃ dhammesu dhamm-anupassī viharituṃ.


There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing dhammas in dhammas internally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattaṃ dhammesu dhamm-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing dhammas in dhammas internally.

Cha, bhikkhave, dhamme appahāya abhabbo bahiddhā dhammesu dhamm-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing dhammas in dhammas externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo bahiddhā dhammesu dhamm-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing dhammas in dhammas externally.

Cha, bhikkhave, dhamme pahāya bhabbo bahiddhā dhammesu dhamm-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing dhammas in dhammas externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo bahiddhā dhammesu dhamm-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing dhammas in dhammas externally.

Cha, bhikkhave, dhamme appahāya abhabbo ajjhattabahiddhā dhammesu dhamm-anupassī viharituṃ.

There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing dhammas in dhammas internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme appahāya abhabbo ajjhattabahiddhā dhammesu dhamm-anupassī viharitu nti.


Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing dhammas in dhammas internally and externally.

Cha, bhikkhave, dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhamm-anupassī viharituṃ.

There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing dhammas in dhammas internally and externally.

Katame cha? Kamm-ārāmataṃ, bhass-ārāmataṃ, nidd-ārāmataṃ, saṅgaṇik-ārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.


Which six? Delight in activities, delight in conversations, delight in sleep, delight in socialization, lack of indriyesu guttadvāratā and lack of bhojane mattaññutā.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhamm-anupassī viharitu nti.


Having abandoned these six dhammas, bhikkhus, it is possible to remain observing dhammas in dhammas internally and externally.


Bodhi leaf



Translation suggested by the webmaster.

———oOo———
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AN 5.209 (A iii 251)

Gītassara Sutta


— A melodic intonation —
[gīta+sara]


This sutta has been largely overlooked by the various buddhist
traditions: the Buddha explains why he does not allow the bhikkhus to
perform any melodic chanting.



Note: info·bubbles on every Pali word


05) Classical Pali,



29) Classical English,Roman


Pañc·ime, bhikkhave, ādīnavā āyatakena gīta·s·sarena dhammaṃ bhaṇantassa. Katame pañca?


There are, bhikkhus, these five drawbacks of reciting the Dhamma with a sustained melodic intonation. Which five?

Attanā·pi tasmiṃ sare sārajjati, pare·pi tasmiṃ sare sārajjanti, gahapati··pi ujjhāyanti:yath·eva mayaṃ gāyāma, evam·evaṃ kho samaṇā sakyaputtiyā gāyantīti, sarakuttim·pi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati.


Oneself gets attached to that intonation, others get attached to that intonation, householders get angry: ‘Those ascetics who are followers of the Sakyans’ son sing in the same way that we do!’,{1} there is a break in concentration for those striving [to produce] musicality, and the upcoming generations imitate what they see.

Ime kho, bhikkhave, pañca ādīnavā āyatakena gīta·s·sarena dhammaṃ bhaṇantassā·ti.


These, bhikkhus, are the five drawbacks of reciting the Dhamma with a sustained melodic intonation.

Bodhi leaf




Note

1. householders get angry..:
this sutta is actually an excerpt from the Cūḷavagga of the Vinaya
Pitaka (Cv 249), where a certain group of six bhikkhus performs such a
chanting and householders are described to have been annoyed in those
terms (it is quite frequent in the Vinaya to find lay people criticizing
monks for enjoying sensual pleasures). Having been reported the matter,
the Buddha utters this sutta and then declares that doing so anyway
would constitute a dukkaṭa offense (ie. of wrong-doing, a light
offense). The Cūḷavagga then cites a case in which the Buddha states
that he nevertheless allows recitation with an intonation (sara·bhañña).

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/sectionmap.html

*Book One, Part II — Renunciation
for Ever
*


1. *From Kapilavatsu to Rajagraha*
– 2. *King Bimbisara and His Advice* — 3.
*Gautama answers Bimbisara* — 4. *Reply
by Gautama (concluded)
* — 5. *News of Peace*
– 6. *The problem in a New Perspective*


§ 1. From Kapilavatsu to Rajagraha

    1. Leaving Kapilavatsu, Siddharth Gautama thought
of going to Rajagraha, the capital of the kingdom of Magadha.

    2. The reigning king was Bimbisara. It was a place
which great philosophers and leaders of thought had made their headquarters.

    3. With this thought in mind he crossed the Ganges,
fearing not her rapid flow.

    4. On his way he halted at the hermitage of a Brahmin
woman, Saki, then at the hermitage of another Brahmin woman, by name Padma,
and then at the hermitage of the Brahmin sage Raivata. All of them entertained
him.

    5. Having seen his personality and dignity and his
splendid beauty, surpassing all other men, the people of that region were
all astonished at him [=his] wearing the clothes of a sanyasi.

    6. On seeing him, he who was going elsewhere stood
still, and he who was standing there followed him on the way; he who was
walking gently and gravely ran quickly, and he who was sitting at once
sprang up.

    7. Some people reverenced him with their hands,
others in worship saluted him with their heads, some addressed him with
affectionate words; not one went on without paying him homage.

    8. Those who were wearing gay-coloured dresses were
ashamed when they saw him, those who were talking on random subjects fell
to silence; no one indulged in an improper thought.

    9. His eyebrows, his forehead, his mouth,–his body,
his hand, his feet, or his gait,–whatever part of him anyone beheld, that
at once rivetted his gaze.

    10. After a long and arduous journey Gautama reached
Rajagraha surrounded by five hills, well guarded and adorned with mountains,
and supported and hallowed by auspicious and sacred places.

    11. On reaching Rajagraha he selected a spot at
the foot of the Pandava hill, and put up a small hut made of the leaves
of trees for his sojourn.

    12. Kapilavatsu by foot is nearly 400 miles distant
from Rajagraha.

    13. This long journey Siddharth Gautama did all
on foot.



§ 2. King Bimbisara and his Advice

    1. Next day he got up and started to go into the
city with a begging bowl, asking for alms. A vast crowd gathered round
him.

    2. Then Sreniya Bimbisara, the lord of the kingdom
of the Magadhas, beheld from the outside of his palace the immense concourse
of people, and asked the reason of it; and thus did a courtier recount
it to him:

    3. “He who was thus foretold by the Brahmins, ‘He
will either attain supreme wisdom or be the emperor of the earth’–it is
he, the son of the king of the Sakyas, who is now an ascetic. It is he
at whom the people are gazing at.”

    4. The king, having heard this and perceiving its
meaning in his mind, thus at once spoke to that courtier, “Let it be known
whither he is going”; and the courtier, receiving the command, followed
the prince.

    5. With fixed eyes, seeing only a yoke’s length
before him, with his voice hushed, and his walk slow and measured, he,
the noblest of mendicants, went begging for alms, keeping his limbs and
his wandering thoughts under control.

    6. Having received such alms as were offered, he
retired to a lonely corner of the mountain; and having eaten it there,
he ascended the Pandava hill.

    7. In that wood, thickly filled with lodhra
trees, having its thickness resonant with the notes of the peacocks, he,
the sun of mankind, shone, wearing his red dress, like the morning sun
above the eastern mountains.

    8. That royal courtier, having thus watched him
there, related it all to the king; and the king, when he heard it, in his
deep veneration, started himself to go thither with a modest retinue.

    9. Like a mountain in stature, the king ascended
the hill.

    10. There he beheld Gautama, resplendent as he sat
on his hams, with subdued senses, as if the mountain was moving, and he
himself was a peak thereof.

    11. Him, distinguished by his beauty of form and
perfect tranquillity, filled with astonishment and affectionate regard,
the king of men approached.

    12. Bimbisara having courteously drawn nigh to him,
inquired as to the condition of his bodily humours; and Gautama with equal
gentleness assured the king of his health of mind and freedom from all
ailments.

    13. Then the king sat down on the clean surface
of the rock, and being seated, he thus spoke, desiring to convey his state
of mind:

    14. “I have a strong friendship with thy family,
come down by inheritance and well proved; since from this, a desire to
speak to thee, my son, has arisen in me, therefore, listen to my words
of affection,

    15. “When I consider thy race, beginning with the
sun, thy fresh youth, and thy conspicuous beauty, I wonder whence comes
this resolve of thine, so out of all harmony with the rest, set wholly
on a mendicant’s life, not on a kingdom?

    16. “Thy limbs are worthy of red sandalwood perfumes,–they
do not deserve the rough contact of red cloth; this hand of thine is fit
to protect subjects, it deserves not to hold food given by another

    17. “If, therefore, gentle youth, thou desirest
not thy paternal kingdom, then in thy generosity, accept forthwith one
half of my kingdom.

    18. “If thou actest thus, there will be no sorrow
caused to thine own people, and by the mere lapse of time imperial power
at last flies for refuge to the tranquil mind; therefore, be pleased to
do me this kindness. The prosperity of the good becomes very powerful,
when aided by the good.

    19. “But if from thy pride of race thou dost not
now feel confidence in me, then plunge with thy arrows into countless armies,
and with me as thy ally seek to conquer thy foes.

    20. “Choose thou, therefore, one of these ends.
Pursue according to the rules of religious merit, wealth, and pleasure;
pursue love and the rest, in reverse order. These are the three objects
in life; when men die they pass into dissolution as far as regards this
world.

    21. “Do thou, therefore, by pursuing the three objects
of life, cause this personality of thine to bear its fruit; they say that
when the attainment of religion, wealth and pleasure is complete in all
its parts, then the end of man is complete.

    22. “Do not thou let these two brawny arms lie useless,
which are worthy to draw the bow; they are well fitted to conquer the three
worlds, much more the earth.

    23. “I speak this to you out of affection,–not
through love of dominion or through arrogance; beholding this mendicant-dress
of thine, I am filled with compassion, and I shed tears.

    24. “O, thou who desirest the mendicant’s stage
of life, enjoy pleasures now, in due time–ere old age comes on and overcomes
this thy beauty, well worthy of thy illustrious race.

    25. “The old man can obtain merit by religion; old
age is helpless for the enjoyment of pleasures; therefore, they say that
pleasures belong to the young man, wealth to the middle-aged, and religion
to the old.

    26. “Youth in this present world is the enemy of
religion and wealth–since pleasures, however much we guard against them,
are hard to hold, therefore, wherever pleasures are to be found, there
thy youth [should] seize them.

    27. “Old age is prone to reflection, it is grave
and intent on remaining quiet; it attains unimpassionedness with but little
effort, unavoidably, and for very shame.

    28. “Therefore, having passed through the deceptive
period of youth, fickle, intent on external objects, heedless, impatient,
not looking at the distance,–they take breath like men who have escaped
safe through a forest.

    29. “Let, therefore, this fickle time of youth first
pass by, reckless and giddy,–our early years are earmarked for pleasure,
they cannot be kept from the power of the senses.

    30. “Or, if religion is really thy one aim, then
offer sacrifices,–this is thy family’s immemorial custom, climbing to
highest heaven by sacrifices.

    31. “With their arms pressed by golden bracelets,
and their variegated diadems resplendent with the light of gems, royal
sages have reached the same goal by sacrifice which great sages reached
by self-mortification.”



§ 3. Gautama Answers Bimbisara

    1. Thus spoke the monarch of the Magadhas, who spoke
well and strongly like Indra; but having heard it, the prince did not falter.
He was firm like a mountain.

    2. Being thus addressed by the monarch of the Magadhas,
Gautama, in a strong speech with  friendly face,–self-possessed,
unchanged, thus made answer:

    3. “What you have said is not to be called a strange
thing for thee. O King! Born as thou art in the great family whose ensign
is the lion, and lover as thou art of thy friends, that ye should adopt
this line of approach towards him who stands as one of thy friends is only
natural.

    4. “Amongst the evil-minded, a friendship worthy
of their family ceases to continue, and fades; it is only the good who
keep increasing the old friendship of their ancestors by a new succession
of friendly acts.

    5. “But those men who act unchangingly towards their
friends in reverses of fortune, I esteem in my heart as true friends. Who
is not the friend of the prosperous man, in his times of abundance?

    6. “So those who, having obtained riches in the
world, employ them for the sake of their friends and religions,–their
wealth has real solidity, and when it perishes it produces no pain at the
end.

    7. “This thy suggestion concerning me, O King, is
prompted by pure generosity and friendship; I will meet thee courteously
with simple friendship, I would not utter aught else in my reply.

    8. “I am not so afraid even of serpents nor of thunderbolts
falling from heaven, nor of flames blown together by the wind, as I am
afraid of these worldly objects.

    9. “These transient pleasures,–the robbers of our
happiness and our wealth, and which float empty and like illusions through
the world,–infatuate man’s minds even when they are only hoped for,–still
more when they take up their abode in the soul.

    10. “The victims of pleasure attain not to happiness
even in the heaven of the gods, still less in the world of mortals; he
who is athirst is never satisfied with pleasures, as the fire, the friend
of the wind, with fuel.

    11. “There is no calamity in the world like pleasures,
people are devoted to them through delusion; when he once knows the truth
and so fears evil, what wise man would of his own choice desire evil?

    12. “When they have obtained all the earth girdled
by the sea, kings wish to conquer the other side of the great ocean; mankind
is never satiated with pleasures, as the ocean with the waters that fall
into it.

    13, “When it had rained a golden shower from heaven,
and when he had conquered the continents and had even obtained the half
of Sakra’s throne, Mandhatri was still full of craving for worldly objects.

    14. “Though he enjoyed the kingdom of the gods in
heaven, when Indra had concealed himself through fear of Vritra, and though
in his pride he had made the great Rishis bear his litter, Nahusha was
not satisfied.

    15. “Who would seek these enemies bearing the name
of pleasures, by whom even those sages have been overcome, who were devoted
to other pursuits, whose only clothes were rags, whose food roots, fruits,
and water, and who wear their twisted locks as long as snakes

    16. “When they hear of the miseries of those who
are intent on pleasure and are devoted to worldly pursuits, it well befits
the self-controlled to fling it away.

    17. “Success in pleasure is to be considered a misery
in the man of pleasure, for he becomes intoxicated when the pleasures of
his desire are attained; through intoxication he does what should not be
done, not what should be done ; and being wounded thereby he falls into
a miserable end.

    18. “These pleasures which are gained and kept by
toil, which after deceiving leave you and return whence they came,–these
pleasures which are but borrowed for a time,–what man of self-control,
if he is wise, would delight in them?

    19. “What man of self-control could find satisfaction
in these pleasures which are like a torch of hay,–which excite thirst
when you seek them and when you grasp them?

    20. “What man of self-control could find satisfaction
in these pleasures which are like flesh that has been flung away, and which
produces [=produce] misery by their being held in common with kings?

    21. “What man of self-control could find satisfaction
in these pleasures, which, like the senses, are destructive, which bring
calamity on every hand to those who abide in them?

    22. “Those men of self-control who are bitten by
them in their hearts, fall into ruin and attain not bliss–what man of
self-control could find satisfaction in these pleasures, which are like
an angry, cruel serpent?

    23. “Even if they enjoy them men are not satisfied,–like
dogs famishing with hunger over a bone–what man of self control could
find satisfaction in these pleasures, which are like a skeleton composed
of dry bones?

    24. “He whose intellect is blinded with pleasures,
the wretch who is the miserable slave of hope for the sake of pleasures,
well deserves the pain of death even in the world of living.

    25. “Deer are lured to their destruction by songs,
insects for the sake of the brightness fly into the fire, the fish greedy
for the flesh swallows the iron hook,–therefore, worldly pleasures produce
misery as their end.

    26. “As for the common opinion, ‘pleasures are enjoyment’,
none of them when examined are worthy of being enjoyed; fine garments and
the rest are only the accessories of things,–they are to be regarded as
merely the remedies for pain.

    27. “Water is desired for allaying thirst; food
in the same way for removing hunger; a house for keeping off the wind,
the heat of the sun, and the rain; and dress for keeping off the cold and
to cover one’s nakedness.

    28. “So too a bed is for removing drowsiness; a
carriage for remedying the fatigue of a journey; a seat for alleviating
the pain of standing; so bathing as [=is] a means for washing, health,
and strength.

    29. “External objects therefore are to human beings
means for remedying pain–not in themselves sources of enjoyment; what
wise man would allow that he enjoys those delights which are only used
as remedial?

    30. “He who, when burned with the heat of bilious
fever, maintains that cold appliances are an enjoyment, when he is only
engaged in alleviating pain,–he indeed might give the name of enjoyment
to pleasures.

    31. “Since variableness is found in all pleasures,
I cannot apply to them the name of enjoyment; the very conditions which
mark pleasure, bring also in their turn pain.

    32. “Heavy garments and fragrant aloe-wood are pleasant
in the cold, but an annoyance in the heat; and the moonbeams and sandalwood
are pleasant in the heat, but a pain in the cold.

    33. “Since the well-known opposite pairs, such as
gain and loss and the rest, are inseparably connected with everything in
this world,–therefore, no man is invariably happy on the earth, nor invariably
wretched.

    34. “When I see how the nature of pleasure and pain
are mixed, I consider royalty and slavery as the same; a king does not
always smile, nor is a slave always in pain.

    35. “Since to be a king involves a wider range of
responsibility, therefore the sorrows of a king are great; for a king is
like a peg,–he endures trouble for the sake of the world.

    36. “A king is unfortunate, if he places his trust
in his royalty which is apt to desert, and loves crooked turns; and, on
the other hand, if he does not trust in it, then what can be the happiness
of a timid king?

    37. “And since after even conquering the whole earth,
one city only can serve as a dwelling place, and even there only one house
can be inhabited, is not royalty mere labour for others?

    38. “And even in royalty nothing more than one pair
of garments is all he needs, and just enough food to keep off hunger; so
only one bed, and only one seat is all that a king needs; other distinctions
are only for pride.

    39. “And if all these fruits are desired for the
sake of satisfaction, I can be satisfied without a kingdom; and if a man
is once satisfied in this world, are not all distinctions unnecessary?

    40. “He then who has attained the auspicious road
to happiness is not to be deceived in regard to pleasures. Remembering
thy professed friendship, I ask, tell me again and again, are the pleasures
worth anything?

    41. “I have not left home through anger, nor because
my diadem has been dashed down by an enemy’s arrow; nor have I set my desires
on loftier objects, that I thus refuse thy proposal.

    42. “Only he who, having once let go a malignant,
incensed serpent, or a blazing hay-torch all on fire, would strive again
to seize it, would ever seek pleasures again after having once abandoned
them.

    43. “Only he who, though seeing, would envy the
blind; though free, the bound; though wealthy, the destitute; though sound
in his reason, the maniac–only he, I say, would envy one who is devoted
to wordly objects.

    44. “He who lives on alms, my good friend, is not
to be pitied. He has here the best happiness, perfect calm, and hereafter
all sorrows are for him abolished.

    45. “But he is to be pitied who is overpowered by
craving though in the midst of great wealth,–who attains not the happiness
of calm here, while pain has to be experienced hereafter.

    46. “What thou has spoken to me is well worthy of
thy character, thy mode of life, and thy family; and to carry out my resolve
is also befitting my character, my mode of life, and my family.”



§ 4. Reply by Gautama (concluded)

    1. “I have been wounded by the strife of the world,
and I have come out longing to obtain peace; I would not accept any empire
in the third heaven, for saving me from all the ills of the earth; how
much less amongst men?

    2. “But as for what thou has said to me, O King,
that the universal pursuit of the three objects is the supreme end of man,–and
thou saidst that what I regard as the desirable is misery,–thy three objects
are perishable and also unsatisfying.

    3. “And as for what thou saidst, ‘wait till old
age comes, for youth is ever subject to change’;–this want of decision
is itself uncertain; for age too can be irresolute and youth can be firm.

    4. “But since Fate is so well skilled in its art
as to draw the world in all its various ages into its power,–how shall
the wise man, who desires tranquillity, wait for old age, when he knows
not when the time of death will be?

    5. “When death stands ready like a hunter, with
old age as his weapon, and diseases scattered about as his arrows, smiting
down living creatures who fly like deer to the forest of destiny, what
desire can there be in anyone for length of life?

    6. “It well befits the youthful son or the old man
or the child so to act with all promptitude, that they may choose the path
of the religious man whose soul is all mercy.

    7. “And as for what thou saidst, be diligent in
sacrifices for religion, such as are worthy of thy race and bring a glorious
fruit’,–honour to such sacrifices! I desire not that fruit which is sought
by causing pain to others!

    8. “To kill a helpless victim through a wish for
future reward,–it would be unseemly action for a merciful, good-hearted
man, even if the reward of the sacrifice were eternal.

    9. “And even if true religion did not consist in
quite another rule of conduct, by self-restraint, moral practice and a
total absence of passion,–still it would not be seemly to follow the rule
of sacrifice, where the highest reward is described as attained only by
slaughter.

    10. “Even that happiness which comes to a man while
he stays in this world, through the injury of another, is hateful to the
wise compassionate heart; how much more if it be something beyond our sight
in another life?

    11. “I am not to be lured into a course of action
for future reward,–my mind does not delight, O King, in future births;
these actions are uncertain and wavering in their direction, like plants
beaten by the rain from a cloud.”

    12. The king himself, folding his hands, replied,
“Thou art obtaining thy desire without hindrance; when thou has at last
accomplished all that thou has to do, thou shall show hereafter thy favour
towards me.”

    13. Having received a firm promise from Gautama
to visit him again, the monarch, taking his courtiers with him, returned
to the palace.



§ 5. News of Peace

    1. While Gautama was staying in Rajagraha there came
five other Parivrajakas, who also put up a hut by the side of the hut which
Gautama had erected for himself.

    2. These five Parivrajakas were Kaundinya, Ashvajit,
Kasyapa, Mahanam, and Bhaduka.

    3. They too were struck by Gautama’s appearance,
and wondered what could have led him to take Parivraja.

    4. They questioned him over the issue in the same
way as did King Bimbisara.

    5. When he explained to them the circumstances which
led him to take Parivraja, they said, “We have heard of it. But do you
know what has happened since you left?” they asked.

    6. Siddharth said, “No.” Then they told him that
after he left Kapilavatsu, there was a great agitation among the Sakyas
against going to war with the Koliyas.

    7. There were demonstrations and processions by
men and women, boys and girls, carrying flags with such slogans as, “Koliyas
are our brothers,” “It is wrong for a brother to fight against brother.”
“Think of the exile of Siddharth Gautama,” etc.

    8. The result of the agitation was that the Sakya
Sangh had to call a meeting and reconsider the question. This time the
majority was for compromise with the Koliyas.

    9. The Sangh decided to select five Sakyas to act
as their envoys and negotiate peace with the Koliyas.

    10. When the Koliyas heard of this they were very
glad. They too selected five Koliyas to deal with the envoys of the Sakyas.

    11. The envoys on the two sides met and agreed to
appoint a permanent Council of Arbitration, with authority to settle every
dispute regarding the sharing of the waters of the river Rohini, and both
sides to abide by its decision. Thus the threatened war had ended in peace.

    12. After informing Gautama of what had happened
at Kapilavatsu, the Parivrajakas said, “There is now no need for you to
continue to be a Parivrajaka. Why don’t you go home and join your family?”

    13. Siddharth said, “I am happy to have this good
news. It is a triumph for me. But I will not go back to my home. I must
not. I must continue to be a Parivrajaka.”

    14. Gautama asked the five Parivrajakas what their
programme was. They replied, “We have decided to do tapasya. Why
don’t you join us?” Siddharth said, “By and b ; I must examine other ways
first.”

    15. The five Parivrajakas then left.



§ 6. The Problem in a New Perspective

    1. The news brought by the five Parivrajakas that
the Koliyas and Sakyas had made peace, made Gautama very uneasy.

    2. Left alone, he began to reflect on his own position,
and to make sure if any reason was left for him to continue his Parivraja.

    3. He had left his people for what?, he asked himself.

    4. He had left his home because he was opposed to
war. “Now that the war is over, is there any problem left to me? Does my
problem end because war has ended?”

    5. On a deep reflection, he thought not.

    6. “The problem of war is essentially a problem
of conflict. It is only a part of a larger problem.

    7. “This conflict is going on not only between kings
and nations, but between nobles and Brahmins, between householders, between
mother and son, between son and mother, between father and son, between
sister and brother, between companion and companion.

    8. “The conflict between nations is occasional.
But the conflict between classes is constant and perpetual. It is this
which is the root of all sorrow and suffering in the world.

    9. “True, I left home on account of war. But I cannot
go back home, although the war between the Sakyas and Koliyas has ended.
I see now that my problem has become wider. I have to find a solution for
this problem of social conflict.

    10. “How far do the old-established philosophies
offer a solution of this problem?”

    11. Can [=Could] he accept any one of the social
philosophies?

    12. He was determined to examine everything for
himself.




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LESSON 3099 Sat 23 Aug 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma A Quest to Recover Buddha’s True Teachings-Part 1 Dhammacakkappavattana Sutta — Setting in Motion of the Wheel of Dhamma —
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LESSON 3099 Sat 23 Aug 2019
TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word


Pure Dhamma

A Quest to Recover Buddha’s True Teachings-Part 1


Dhammacakkappavattana Sutta


— Setting in Motion of the Wheel of Dhamma —
[Dhamma·cakka·pavattana ]

https://www.youtube.com/watch?v=MCc9A4jFI54&t=847s
Pali Chanting - DhammaCakkappavattana Sutta
Dhammadhara Y
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SN 56 1 : Dhammacakkappavattana Sutta - Setting the Wheel of Dhamma in Motion

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http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html


SN 56.11 (S v 420)

Dhammacakkappavattana Sutta


— Setting in Motion of the Wheel of Dhamma —
[Dhamma·cakka·pavattana ]


This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya·saccas for the first time.



Note: info·bubble on every Pali word


05) Classical Pali,



29) Classical English,Roman


Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:


On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:

Dve·me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo c·āyaṃ kāmesu kāma·sukh·allik·ānuyogo hīno gammo pothujjaniko an·ariyo an·attha·saṃhito, yo c·āyaṃ attakilamath·ānuyogo dukkho an·ariyo an·attha·saṃhito. Ete kho, bhikkhave, ubho ante an·upagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.


These two extremes, bhikkhus, should not be adopted by one who has gone
forth from the home life. Which two? On one hand, the devotion to
hedonism towards kāma, which is inferior, vulgar, common, an·ariya, deprived of benefit, and on the other hand the devotion to self-mortification, which is dukkha, an·ariya, deprived of benefit. Without going to these two extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima paṭipada, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.




Katamā ca , bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi. Ayaṃ kho , bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.


And what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has fully awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the Tathāgata has awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.



Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.


Furthermore, bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna’k'khandhas are dukkha.



Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.


Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.



Idaṃ kho pana, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ: yo tassā·y·eva taṇhāya asesa·virāga·nirodho cāgo paṭinissaggo mutti anālayo.


Furthermore, bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning, forsaking, emancipation and freedom from that very taṇhā.



Idaṃ kho pana, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ: ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi.


Furthermore, bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi, sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma, sammā·sati and sammā·samādhi.



Idaṃ dukkhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññeyya’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññāta’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.


‘This is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca has been completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.


Idaṃ dukkha·samudayaṃ ariyasaccanti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahīna’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.


‘This is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca is to be abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.


Idaṃ dukkha·nirodhaṃ ariyasaccanti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikata’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.


‘This is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has been personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.


Idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccanti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvetabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvita’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.


‘This is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.

Yāvakīvañ·ca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa·dassanaṃ na su·visuddhaṃ ahosi, neva tāv·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ.


And so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was not quite pure, I did not claim in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi.

Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa-dassanaṃ su·visuddhaṃ ahosi, ath·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇa·ñca pana me dassanaṃ udapādi:akuppā me vimutti, ayam·antimā jāti, natth·idāni puna·b·bhavoti.


But when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was quite pure, I claimed in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi. And the knowledge and vision arose in me: ‘my vimutti is unshakeable, this is my last jāti, now there is no further bhava.



Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmi·ñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhamma·cakkhuṃ udapādi:yaṃ kiñci samudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamma’ nti.


This is what the Bhagavā said. Delighted, the groupe of five bhikkhus approved of the Bhagavā’s words. And while this exposition was being spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from passion and stainless: ‘all that has the nature of samudaya has the nature of nirodha’.

Pavattite ca pana bhagavatā dhamma·cakke bhummā devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


And when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the devas of the earth, the Cātumahārājika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddam·anussāvesuṃ:etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena brāhmaṇena devena mārena brahmunā kenaci lokasmin·ti.


Having heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Iti·ha tena khaṇena tena muhuttena yāva brahma·lokā saddo abbhuggacchi. Aya·ñca dasasahassi·loka·dhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ dev·ānubhāva’ nti.


Thus in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and
a great, boundless radiance appeared in the world, surpassing the
effulgence of the devas

Atha kho bhagavā imaṃ udānaṃ udānesi:aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍaññoti! Iti hidaṃ āyasmato koṇḍaññassaaññāsi·koṇḍaññotv·eva nāmaṃ ahosīti.


Then the Bhagavā uttered this udāna:Koṇḍañña really understood! Koṇḍañña really understood!’ And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.

Bodhi leaf

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html#01


BOOK ONE:  SIDDHARTH
GAUTAMA — HOW A BODHISATTA BECAME THE BUDDHA

Book One, Part I—From Birth to Parivraja

1.*His Kula* — 2. *His
Ancestry
* — 3. *His Birth* — 4. *Visit
by Asita
* — 5. *Death of Mahamaya* — 6.
*Childhood and Education* — 7. *Early
Traits
* — 8. *Marriage* — 9. *Father’s
Plans to Save His Son
* — 10. *The Failure of
the Women to Win the Prince
* — 11. *The Prime
Minister’s Admonition to the Prince
* — 12. *The
Prince’s Reply to the Prime Minister
* — 13. *Initiation
into the Sakya Sangh
* — 14. *Conflict with
the Sangh
* — 15. *Offer of Exile* — 16.
*Parivraja—the Way Out* — 17. *Parting
Words
* — 18. *Leaving His Home* — 19.
*The Prince and the Servant* — 20. *The
Return of Channa
* — 21. *The Family in Mourning*



§ 1. His Kula

    1. Going back to the sixth century B.C.,
Northern India did not form a single Sovereign State.

    2. The country was divided into many States, some
large, some small. Of these, some were monarchical and some non-monarchical.

    3. The monarchical States were altogether sixteen
in number. They were known by the name[s] of Anga, Magadha, Kasi, Kosala,
Vriji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, Saursena, Asmaka, Avanti,
Gandhara, and Kambhoja.

    4. The non-monarchical States were those of the
Sakyas of Kapilvastu, the Mallas of Pava and Kushinara, the Lichhavis of
Vaisali, the Videhas of Mithila, the Koliyas of Ramagam, the Bulis of Allakapa,
the Kalingas of Resaputta, the Mauriyas of Pipphalvana, and the Bhaggas
with their capital on Sumsumara Hill.

    5. The monarchical States were known as Janapada,
and the non-monarchical as Sangh or Gana.

    6. Not much is known about the nature of the polity
of the Sakyas of Kapilvatsu, whether it was republican or oligarchic.

    7. This much, however, is definitely known, that
there were many ruling families in the Republic of the Sakyas, and that
they ruled in turns.

    8. The head of the ruling family was known as Raja.

    9. At the time of the birth of Siddharth Gautama,
it was the turn of Suddhodana to be the Raja.

    10. The Sakya State was situated in the northeast
corner of India. It was an independent State. But at a later stage the
King of Kosala had succeeded in establishing his paramountcy over it.

    11. The result of this paramountcy was that the
Sakya State could not exercise certain sovereign powers without the sanction
of the King of Kosala.

    12. Of the kingdoms then in existence, Kosala was
a powerful kingdom. So was the kingdom of Magadha. Pasanedi, King of Kosala,
and Bimbisara, King of Magadha, were the contemporaries of Siddharth Gautama.



§ 2. His Ancestry

    1. The capital of the Sakyas was the city called
Kapilavatsu, perhaps after the name of the great Rationalist Kapila.

    2. There lived in Kapilavastu a Sakya, by name Jaya
Sena. Sinahu was his son. Sinahu was married to Kaccana. Sinahu had five
sons, Suddhodana, Dhotodana, Sakkodana, Suklodana, and Amitodana. Besides
five sons, Sinahu had two daughters, Amita and Pamita.

    3. The Gotra of the family was Aditya.

    4. Suddhodana was married to Mahamaya. Her father’s
name was Anjana, and mother’s Sulakshana. Anjana was a Koliya, and was
residing in the village called Devadaha.

    5. Suddhodana was a man of great military prowess.
When Suddhodana had shown his martial powers, he was allowed to take a
second wife, and he chose Mahaprajapati. She was the elder sister of Mahamaya.

    6. Suddhodana was a wealthy person. The lands he
held were very extensive, and the retinue under him was very large. He
employed, it is said, one thousand ploughs to till the land he owned.

    7. He lived quite a luxurious life and had many
palaces.



§ 3. His Birth

    1. To Suddhodana was born Siddharth Gautama, and
this was the manner of Gautama’s birth.

    2. It was a custom among the Sakyas to observe an
annual midsummer festival which fell in the month of Ashad. It was celebrated
by all the Sakyas throughout the State, and also by the members of the
ruling family.

    3. It was the usual practice to celebrate the festival
for seven days.

    4. On one occasion Mahamaya decided to observe the
festival with gaiety, with splendour, with flowers, with perfume, but without
drinking intoxicants.

    5. On the seventh day she rose early, bathed in
scented water, bestowed a gift of 4,00,000 pieces of money as alms, adorned
herself with all precious ornaments, ate [the] choicest food, took upon
herself the fast-day vows, and entered the splendidly adorned royal bedchamber
to sleep.

    6. That night Suddhodana and Mahamaya came together,
and Mahamaya conceived. Lying on the royal bed, she fell asleep. While
asleep she had a dream.

    7. In her dreams she saw that the four world-guardians
raised her as she was sleeping on her bed  and carried her to the
tableland of the Himalayas, placed her under a great sal tree, and stood
on one side.

    8. The wives of the four world-guardians then approached,
and took her to the lake Mansarovar.

    9. They bathed her, robed her in a dress, anointed
her with perfumes, and decked her with flowers in a manner fit to meet
some divinity.

    10. Then a Bodhisatta, by name Sumedha, appeared
before her saying, “I have decided to take my last and final birth on this
earth, will you consent to be my mother?” She said, “Yes, with great pleasure.”
At this moment Mahamaya awoke.

    11. Next morning Mahamaya told her dream to Suddhodana.
Not knowing how to interpret the dream, Suddhodana summoned eight Brahmins
who were most famous in divination.

    12. They were Rama, Dhaga, Lakkana, Manti, Yanna,
Suyama, Subhoga, and Sudatta and prepared for them a befitting reception.

    13. He caused the ground to be strewn with festive
flowers, and prepared high seats for them.

    14. He filled the bowls of the Brahmins with gold
and silver, and fed them on cooked ghee, honey, sugar, and excellent rice
and milk. He also gave them other gifts, such as new clothes and tawny
cows.

    15. When the Brahmins were propitiated, Suddhodana
related to them the dream Mahamaya had [had], and said, ” Tell me what
it means.”

    16. The Brahmins said, “Be not anxious. You will
have a son, and if he leads a householder’s life he will become a universal
monarch, and if he leaves his home and goes forth into a homeless state,
and becomes a sanyasi, he will become a Buddha, a dispeller of illusions
in the world.”

    17. Bearing the Bodhisatta in her womb like oil
in a vessel for ten lunar months, Mahamaya, as her time of delivery was
coming nearer, desired to go to her parents’ home for delivery. Addressing
her husband, she said, ” I wish to go to Devadaha, the city of my father.”

    18. “Thou knowest that thy wishes will be done,”
replied Suddhodana. Having seated her in a golden palanquin borne by couriers,
he sent her forth with a great retinue to her father’s house.

    19. Mahamaya, on her way to Devadaha, had to pass
through a pleasure-grove of sal trees and other trees, flowering and non-flowering.
It was known as the Lumbini Grove.

    20. As the palanquin was passing through it, the
whole Lumbini Grove seemed like the heavenly Cittalata grove or like a
banqueting pavilion adorned for a mighty king.

    21. From the roots to the tips of the branches the
trees were loaded with fruits, flowers and numberless bees of the fine
colours, uttering curious sounds, and flocks of various kinds of birds,
singing sweet melodies.

    22. Witnessing the scene, there arose a desire in
the heart of Mahamaya for halting and sporting therein for a while. Accordingly
she told the couriers to take her in[to] the sal-grove and wait there.

    23. Mahamaya alighted from her palanquin and walked
up to the foot of a royal sal tree. A pleasant wind, not too strong, was
blowing, and the boughs of the trees were heaving up and down, and Mahamaya
felt like catching one of them.

    24. Luckily one of the boughs heaved down sufficiently
low to enable her to catch it. So she rose on her toes and caught the bough.
Immediately she was lifted up by its upward movement, and being shaken,
she felt the pangs of childbirth. While holding the branch of the sal tree
she was delivered of a son in a standing position.

    25. The child was born in the year 563 B.C. on the
Vaishakha Paurnima day.

    26. Suddhodana and Mahamaya were [=had been] married
for a long time. But they had no issue. Ultimately [=finally] when a son
was born to them, his birth was celebrated with great rejoicing, with great
pomp and ceremony, by Suddhodana and his family and also by the Sakyas.

    27. At the time of the birth of the child it was
the turn of Suddhodana to be the ruler of Kapilavatsu, and as such [he]
was in the enjoyment of the title of Raja. Naturally the boy was called
Prince.



§ 4. Visit by Asita

    1. At the moment when the child was born, there dwelt
on the Himalayas a great sage named Asita.

    2. Asita heard that the gods over the space of the
sky were shouting the word “Buddha” and making it resound. He beheld them
waving their garments and coursing hither and thither in delight. He thought,
what if I were to go and find out the land in which he was born?

    3. Surveying with his divine eyes the whole of the
Jambudvipa, Asita saw that a boy was born in the house of Suddhodana, shining
with all brilliance, and that it was over his birth that the gods were
excited.

    4. So the great sage Asita, with his nephew Nardatta,
rose up and came to the abode of Raja Suddhodana, and stood at the door
of his palace.

    5. Now Asita, the sage, saw that at the door of
Suddhodana’s palace many hundred thousand beings had assembled. So he approached
the door-keeper and said, “Go, man, inform the Raja that a sage is standing
at the door.”

    6. Then the door-keeper approached Suddhodana and
with clasped hands said, “Know, O Raja, that an aged sage, old and advanced
in years, stands at the door, and says that he desires to see you.”

    7. The king prepared a seat for Asita and said to
the door-keeper, “Let the sage enter.” So coming out of the palace the
door-keeper said to Asita, “Please go in.”

    8. Now Asita approached King Suddhodana and, standing
in front of him, said, “Victory, Victory, O Raja, may you live long, and
rule thy kingdom righteously.”

    9. Then Suddhodana in reverence to Asita fell at
his feet and offered him the seat; and seeing him seated in comfort, Suddhodana
said, “I do not remember to have seen thee before this, O Sage! With what
purpose has thou come hither? What is the cause?”

    10. Thereupon Asita said to Suddhodana, “A son is
born to thee, O Raja! Desiring to see him, have I come.”

    11. Suddhodana said, “The boy is asleep, O Sage!
Will you wait for a while? ” The sage said, “Not long, O King, do such
great beings sleep. Such good beings are by nature wakeful.”

    12. Then did the child, out of compassion for Asita,
the great sage, make a sign of awaking.

    13. Seeing that the child had become awake, Suddhodana
took the boy firmly in both hands and brought him into the presence of
the sage.

    14. Asita, observing the child, beheld that it was
endowed with the thirty-two marks of a great man and adomed with the eighty
minor marks, his body surpassing that of Sakra [and] Brahma, and his aura
surpassing them a hundred thousand-fold [he] breathed forth this solemn
utterance, “Marvellous, verily, is this person that has appeared in the
world,” and rising from his seat clasped his hands, fell at his feet, made
a rightwise circuit round, and taking the child in his own hand stood in
contemplation.

    15. Asita knew the old well-known prophecy that
anyone endowed with the thirty-two marks of a great man, as Gautama was,
has two careers open to him, and no third. “If he becomes a householder,
he will become a universal monarch. But if he goes forth from the home
to a homeless life, he will become a fully enlightened Buddha.”

    16. Asita was sure that the child would not remain
a householder.

    17. And looking at the child he wept, and shedding
tears, sighed deeply.

    18. Suddhodana beheld Asita shedding tears, and
sighing deeply.

    19. Beholding him thus weeping, the hair of his
body rose, and in distress Suddhodana said to Asita, “Why, O Sage, dost
thou weep and shed tears, and sigh so deeply? Surely, there is no misfortune
in store for the child.”

    20. At this Asita said to the Raja, “O King, I weep
not for the sake of the child. There will be no misfortune for him. But
I weep for myself.”

    21. “And why?” asked Suddhodana. Asita replied,
“I am old, aged, advanced in years, and this boy will without doubt become
a Buddha and attain supreme and complete enlightenment; and having done
so, will turn the supreme wheel of the Doctrine that has not been turned
before him by any other being in the world; for the weal and happiness
of the world will he teach his Doctrine.”

    22. “The religious life, the Doctrine, that he will
proclaim will be good in the beginning, good in the middle, good in the
end, complete in the letter and the spirit, whole and pure.”

    23. “Just as an Oudumbara flower at some time and
place arises in the world, even so at some time and place, after countless
cycles, revered Buddhas arise in the world. So also, O Raja! this boy will
without doubt obtain supreme, complete enlightenment, and having done so
will take countless beings across the ocean of sorrow and misery to a state
of happiness.”

    24. ” But I shall not see that Buddha. Hence, O
Raja, I weep, and in sadness I sigh deeply, for I shall not be able to
reverence him.”

    25. The king thereafter offered to the great sage
Asita and Nardatta, his nephew, suitable food, and having given him robes,
made a rightwise circuit round him.

    26. Thereupon Asita said to Nardatta, his nephew,
“When thou shalt hear, Nardatta, that the child has become a Buddha, then
go and take refuge in his teachings. This shall be for thy weal and welfare
and happiness.” So saying, Asita took leave of the Raja and departed for
his hermitage.



§ 5. Death of Mahamaya

    1. On the fifth day, the ceremony of name-giving
took place. The name chosen for the child was Siddharth. His clan name
was Gautama. Popularly, therefore, he came to be called Siddharth Gautama.

    2. In the midst of rejoicing over the birth and
the naming of the child, Mahamaya suddenly fell ill, and her illness became
very serious.

    3. Realising that her end was near, she called Suddhodana
and Prajapati to her bedside and said, ” I am sure that the prophecy made
by Asita about my son will come true. My regret is that I will not live
to see it fulfilled.”

    4. “My child will soon be a motherless child. But
I am not worried in the least as to whether after me my child will be carefully
nursed, properly looked after, and brought up in a manner befitting his
future.”

    5. “To you, Prajapati, I entrust my child; I have
no doubt that you will be to him more than his mother.”

    6. “Now do not be sorry. Permit me to die. God’s
call has come, and His messengers are waiting to take me.” So saying, Mahamaya
breathed her last. Both Suddhodana and Prajapati were greatly grieved and
wept bitterly.

    7. Siddharth was only seven days old when his mother
died.

    8. Siddharth had a younger brother, by name Nanda.
He was the son of Suddhodana, born to Mahaprajapati.

    9. He had also several cousins, Mahanama and Anuruddha,
sons of his uncle Suklodan; Ananda, son of his uncle Amitodan; and Devadatta,
son of his aunt Amita. Mahanama was older than Siddharth, and Ananda was
younger.

    10. Siddharth grew up in their company.



§ 6. Childhood and Education

    1. When Siddharth was able to walk and speak, the
elders of the Sakyas assembled and asked Suddhodana that the boy should
be taken to the temple of the village goddess Abhya.

    2. Suddhodana agreed, and asked Mahaprajapati to
dress the boy.

    3. While she was doing so the child Siddharth, with
a most sweet voice, asked his aunt where he was being taken. On learning
that he was being taken to the temple, he smiled. But he went, conforming
to the custom of the Sakyas.

    4. At the age of eight, Siddharth started his education.

    5. Those very eight Brahmins whom Suddhodana had
invited to interpret Mahamaya’s dream, and who had predicted his future,
were his first teachers.

    6. After they had taught him what they knew, Suddhodana
sent for Sabbamitta of distinguished descent and of high lineage in the
land of Uddikka, a philologist and grammarian, well read in the Vedas,
Vedangas,
and Upanishads.  Having poured out water of dedication from
a golden vase, Suddhodana handed over the boy to his charge, to be taught.
He was his second teacher.

    7. Under him Gautama mastered all the philosophic
systems prevalent in his day.

    8. Besides this, he had learned the science of concentration
and meditation from one Bhardawaj, a disciple of Alara Kalam, who had his
ashram at Kapilavatsu.



§ 7. Early Traits

    1. Whenever he went to his father’s farm and found
no work, he repaired to a quiet place, and practised meditation.

    2. While everything for the cultivation of the mind
was provided, his education in the military science befitting a Kshatriya
was not neglected.

    3. For Suddhodana was anxious not to make the mistake
of having cultivated the mind of his son at the cost of his manliness.

    4. Siddharth was of kindly disposition. He did not
like exploitation of man by man.

    5. Once he went to his father’s farm with some of
his friends, and saw the labourers ploughing the land, raising bunds, cutting
trees, etc., dressed in scanty clothes under a hot burning sun.

    6. He was greatly moved by the sight.

    7. He said to his friends, can it be right that
one man should exploit another? How can it be right that the labourer should
toil, and the master should live on the fruits of his labour?

    8. His friends did not know what to say. For they
believed in the old philosophy of life that the worker was born to serve,
and that in serving his master he was only fulfilling his destiny.

    9. The Sakyas used to celebrate a festival called
Vapramangal. It was a rustic festival performed on the day of sowing. On
this day, custom had made it obligatory on every Sakya to do ploughing
personally.

    10. Siddharth always observed the custom, and did
engage himself in ploughing.

    11. Though a man of learning, he did not despise
manual labour.

    12. He belonged to a warrior class, and had been
taught archery and the use of weapons. But he did not like causing unnecessary
injury.

    13. He refused to join hunting parties. His friends
used to say, “Are you afraid of tigers?” He used to retort by saying, “I
know you are not going to kill tigers, you are going to kill harmless animals
such as deer and rabbits.”

    14. “If not for hunting, come to witness how accurate
is the aim of your friends,” they said. Even such invitations Siddharth
refused, saying, “I do not like to see the killing of innocent animals.”

    15. Prajapati Gautami was deeply worried over this
attitude of Siddharth.

    16. She used to argue with him, saying, “You have
forgotten that you are a Kshatriya and fighting is your duty. The art of
fighting can be learned only through hunting, for only by hunting can you
learn how to aim accurately. Hunting is a training ground for the warrior
class.”

    17. Siddharth often used to ask Gautami, “But, mother,
why should a Kshatriya fight? And Gautami used to reply, “Because it is
his duty.”

    18. Siddharth was never satisfied by her answer.
He used to ask Gautami, “Tell me, how can it be the duty of man to kill
man?” Gautami argued, “Such an attitude is good for an ascetic. But Kshatriyas
must fight. If they don’t, who will protect the kingdom?”

    19. “But mother! If all Kshatriyas loved one another,
would they not be able to protect their kingdom without resort to killing?”
Gautami had to leave him to his own opinion.

    20. He tried to induce his companions to join him
in practising meditation. He taught them the proper pose. He taught them
to fix their mind on a subject. He advised them to select such thoughts
as “May I be happy, may my relations be happy, may all living animals be
happy.”

    21. But his friends did not take the matter seriously.
They laughed at him.

    22. On closing their eyes, they could not concentrate
on their subject of meditation. Instead, some saw before their eyes deer
for shooting or sweets for eating.

    23. His father and his mother did not like his partiality
for meditation. They thought it was so contrary to the life of a Kshatriya.

    24. Siddharth believed that meditation on right
subjects led to development of the spirit of universal love. He justified
himself by saying, “When we think of living things, we begin with distinction
and discrimination. We separate friends from enemies, we separate animals
we rear from human beings. We love friends and domesticated animals and
we hate enemies and wild animals.”

    25. “This dividing line we must overcome. and this
we can do when we in our contemplation rise above the limitations of practical
life.” Such was his reasoning.

    26. His childhood was marked by the presence of
[a] supreme sense of compassion.

    27. Once he went to his father’s farm. During recess
he was resting under a tree. enjoying the peace and beauty of nature. While
[he was] so seated, a bird fell from the sky just in front of him.

    28. The bird had been shot at by an arrow which
had pierced its body, and was fluttering about in great agony.

    29. Siddharth rushed to the help of the bird. He
removed the arrow, dressed its wound, and gave it water to drink. He picked
up the bird, came to the place where he was [=had been] seated, and wrapped
up the bird in his upper garment and held it next to his chest to give
it warmth.

    30. Siddharth was wondering who could have shot
this innocent bird. Before long there came his cousin Devadatta, armed
with all the implements of shooting. He told Siddharth that he had shot
a bird flying in the sky, the bird was wounded but it flew some distance
and fell somewhere there, and asked him if he had seen it.

    31. Siddharth replied in the affirmative and showed
him the bird, which had by that time [had] completely recovered.

    32. Devadatta demanded that the bird be handed over
to him. This Siddharth refused to do. A sharp argument ensued between the
two.

    33. Devadatta argued that he was the owner of the
bird, because by the rules of the game, he who kills a game becomes the
owner of the game.

    34. Siddharth denied the validity of the rule. He
argued that it is only he who protects that has the right to claim ownership.
How can he who wants to kill be the owner?

    35. Neither party would yield. The matter was referred
to arbitration. The arbitrator upheld the point of view of Siddharth Gautama.

    36. Devadatta became his permanent enemy. But Gautama’s
spirit of compassion was so great that he preferred to save [=saving] the
life of an innocent bird to securing the goodwill of his cousin.

    37. Such were the traits of character found in the
early life of Siddharth Gautama.



§ 8. Marriage

    1. There was a Sakya by name Dandapani. Yeshodhara
was his daughter. She was well known for her beauty and for her ’sila’.

    2. Yeshodhara had reached her sixteenth year, and
Dandapani was thinking about her marriage.

    3. According to custom Dandapani sent invitations
to young men of all the neighbouring countries, for the Swayamvar of his
daughter.

    4. An invitation was also sent to Siddharth Gautama.

    5. Siddharth Gautama had completed his sixteenth
year. His parents also were equally anxious to get him married.

    6. They asked him to go to the Swayamvar and offer
his hand to Yeshodhara. He agreed to follow his parents’ wishes.

    7. From amongst the young men Yeshodhara’s choice
fell on Siddharth Gautama.

    8. Dandapani was not very happy. He felt doubtful
about the success of the marriage.

    9. Siddharth, he felt, was addicted to the company
of saints and sages. He preferred loneliness. How could he be a successful
householder?

    10. Yeshodhara, who was determined to marry none
but Siddharth, asked her father whether to be in the company of saints
and sages was a crime. She did not think it was.

    11. Knowing her daughter’s determination to marry
no one but Siddharth Gautama, the mother of Yeshodhara told Dandapani that
he must consent. Dandapani did.

    12. The rivals of Gautama were not only disappointed,
but felt that they were insulted.

    13. They wanted that in fairness to them, Yeshodhara
should have applied some test for her selection. But she did not.

    14. For the time being they kept quiet, believing
that Dandapani would not allow Yeshodhara to choose Siddharth Gautama,
so that their purpose would be served.

    15. But when Dandapani failed, they made bold and
demanded [=to demand] that a test of skill in archery be prescribed. Dandapani
had to agree.

    16. At first Siddharth was not prepared for this.
But Channa, his charioteer, pointed out to him what disgrace his refusal
would bring upon his father, upon his family, and upon Yeshodhara.

    17. Siddharth Gautama was greatly impressed by this
argument, and agreed to take part in the contest.

    18. The contest began. Each candidate showed his
skill in turn.

    19. Gautama’s turn came last. But his was the highest
marksmanship.

    20. Thereafter the marriage took place. Both Suddhodana
and Dandapani were happy. So was [=were] Yeshodhara and Mahaprajapati.

    21. After a long term of married life Yeshodhara
gave birth to a son. He was named Rahula.



§ 9. Father’s Plans to Save His Son

    1. While the king was happy to see his son married,
and thus enter[ing] the life of a householder, the prophecy of the sage
Asita continued to haunt him.

    2. To prevent the prophecy from coming true, he
thought of getting him engrossed in the pleasures and carnal joys of life.

    3. With this object in view, Suddhodana built three
luxurious palaces for his son to live in, one for summer, one for the rainy
season, and one for winter, furnished with all the requirements and excitements
for a full amorous life.

    4. Each palace was surrounded by an extensive garden
beautifully laid out with all kinds of trees and flowers.

    5. In consultation with his family priest Udayin,
he thought of providing a harem for the prince with very beautiful inmates.

    6. Suddhodana then told Udayin to advise the girls
how to go about the business of winning over the prince to the pleasures
of life.

    7. Having collected the inmates of the harem, Udayin
first advised them how they should win over the prince.

    8. Addressing them he said, “Ye are all skilled
in all the graceful arts, ye are proficient in understanding the language
of amorous sentiments, ye are possessed of beauty and gracefulness, ye
are thorough masters in your own styles.

    9. “With these graces of yours, ye are able to move
even sages who have lost all their desires, and to ensnare even the gods,
who are charmed by heavenly nymphs.

    10. “By your skill in expressing the heart’s feelings,
by your coquetry, your grace, and your perfect beauty, ye are able to enrapture
even women–how much more easily, men.

    11. “Thus, skilled as ye are, each set in your own
proper sphere, it should not be beyond your reach to captivate and capture
the prince and hold him in your bondage.

    12. “Any timid action on your part would be fit
for new brides whose eyes are closed through shame.

    13. “What though this hero be great by his exalted
glory, yet ‘great is the might of woman’. Let this be your firm resolve.

    14. “In olden time a great seer, hard to be conquered
even by gods, was spurned by a harlot, the beauty of Kasi, planting her
feet upon him.

    15. “And the great seer Visvamitra, though plunged
in a profound penance, was carried captive for ten years in the forests
by the nymph Ghritaki.

    16. “Many such seers as these have women brought
to naught–how much more, then, a delicate prince in the first flower of
his age?

    17. “This being so, boldly put forth your efforts,
that the posterity of the king’s family may not be turned away from him.

    18. “Ordinary women captivate simple men; but they
are truly women, who subdue the nature of high and hard.”



§ 10. The Failure of the Women to Win the Prince

    1. Having heard these words of Udayin, the women,
stung to the heart, rose even above themselves for the conquest of the
prince.

    2. But even with their brows, their glances, their
coquetries, their smiles, their delicate movements, the girls of the harem
did not feel sure of themselves.

    3. But they soon regained their confidence through
the command of the family priest and the gentle temperament of the prince,
and through the power of intoxication and of love.

    4. The women then set upon their task and made the
prince wander in the woods like an elephant in the forests of Himavat,
accompanied by a herd of females.

    5. Attended by women, he shone in that pleasant
grove, as the sun surrounded by Apsaras in his royal garden.

    6. There, some of them, urged by passion, pressed
him with their full, firm bosoms in gentle collisions.

    7. Others violently embraced him after pretending
to stumble, then leaning on him with their shoulders drooping down, and
with their gentle creeper-like arms.

    8. Others with their mouths smelling of spirituous
liquor, their lower lips red like copper, whispered in bis ear, “Let my
secret be heard.”

    9. Others, all wet with unguents, as if giving him
a command, clasped his hand eagerly and said, “Perform thy rites of. adoration
here.”

    10. Another, with her blue garments continually
slipping down in pretended intoxication, stood conspicuous with her tongue
visible, like the night with its lightning lashing.

    11. Others, with their golden ones tinkling, wandered
about here and there, showing him their bodies veiled with thin cloth.

    12. Others leaned, holding a mango bough in hand,
displaying their bosoms like golden jars.

    13. Some, coming from a lotus bed, carrying lotuses
and with eyes like lotuses, stood like the lotus goddess Padma, by the
side of that lotus-faced prince.

    14. Another sang a sweet song easily understood,
and with the proper gesticulations, rousing him, self-subdued though he
was, by her glance, as saying, “O how thou art deluded!”

    15. Another, having armed herself with her bright
face, with its brow drawn to its full, imitated his action, as playing
the hero.

    16. Another, with beautiful, full bosoms, and having
her earrings waving in the wind, laughed loudly at him, as if saying, “Catch
me, sir, if you can!”

    17. Some, as he was going away, bound him with strings
of garlands; others punished him with words like an elephant-driver’s hook,
gentle yet reproachful.

    18. Another, wishing to argue with him, seizing
a mango spray, asked, all bewildered with passion, “‘This flower, whose
is it?”

    19. Another, assuming a gait and attitude like that
of a man, said to him, “You who are conquered. by a woman, go and conquer
this earth!”

    20. Then another, with rolling eyes, smelling a
blue lotus, thus addressed the prince with words slightly indistinct in
her excitement:

    21. “See, my lord, this mango covered with its honey-scented
flowers, where the bird kokila sings, as if imprisoned in a golden
cage.

    22. “Come and see this Asoka tree, which
augments lovers’ sorrows, where the bees make a noise as if they were scorched
by fire.

    23. “Come and see this Tilaka tree, embraced
by a slender mango branch, like a man in a white garment by a woman decked
with yellow ungents.

    24. “Behold the kurubaka in flower, bright like
fresh resin-juice, which bends down as if it felt reproached by the colour
of women’s nails.

    25. “Come and see this young Asoka, covered
all over with new shoots, which stands as if it were ashamed at the beauty
of our hands.

    26. “See this lake surrounded by the Sinduvara
shrubs growing on its banks, like a fair woman reclining, clad in fine
white cloth.

    27. “See the imperial power of females–yonder Ruddygoose
in the water goes behind his mate, following her like a slave.

    28. “Come and listen to the notes of the intoxicated
Cuckoo
as he sings, while another cuckoo sings as if consenting wholly
without care.

    29. “Would that thine was the intoxication of the
birds which the spring produces, and not the thought of a thinking man,
ever pondering how wise he is!”

    30. Thus these young women, their souls carried
away by love, assailed the prince with all kinds of stratagems.

    31. But although thus attacked, he, having his sense
guarded by self-control; neither rejoiced nor smiled.

    32. Having seen them in their real condition, the
Prince pondered with an undisturbed and steadfast mind.

    33. “What is it that these women lack, that they
perceive not that youth is fickle? For old age will destroy whatever beauty
has.”

    34. This round of blandishment went on for months
and years with no results.



§ 11. The Prime Minister’s Admonition to the Prince

    1. Udayin realized that the girls had failed, and
that the Prince had shown no interest in them.

    2. Udayin, well skilled in the rules of policy,
thought of talking to the prince.

    3. Meeting the prince all alone, Udayin said, “Since
I was appointed by the king as a fitting friend for thee, therefore I wish
to speak to thee in the friendliness of my heart.” So began Udayin.

    4. “To hinder from what is disadvantageous, to urge
to do what is advantageous, and not to forsake in misfortune, these are
the three marks of a friend.

    5. “If I, after having promised my friendship, were
not to heed when thou turnest away from the great end of man, there would
be no friendship in me.

    6. “It is right to woo a woman even by guile; this
is useful both for getting rid of shame and for one’s own enjoyment.

    7. “Reverential behaviour and compliance with her
wishes are what bind a woman’s heart; good qualities truly are a cause
of love, and women love respect.

    8. “Wilt thou not then, O large-eyed prince, even
if thy heart is unwilling, seek to please them with a courtesy worthy of
this beauty of thine?

    9. “Courtesy is the balm of women, courtesy is the
best ornament; beauty without courtesy is like a grove without flowers.

    10. “But of what use is courtesy by itself? Let
it be assisted by the heart’s feelings; surely, when worldly objects so
hard to attain are in the grasp, thou wilt not despise them.

    11. “Knowing that pleasure was the best of objects,
even the god Purandara (Indra) wooed in olden times Ahalya, the wife of
the saint Gautama.

    12. “So too Agastya wooed Rohini, the wife of Soma;
and therefore, as Sruti saith, a like thing befell Lopamudra.

    13. “The great ascetic Brihaspati begot Bharadwaja
on Mamata the daughter of the Maruta, the wife of Autathya.

    14. “The Moon, the best of offerers, begat Buda
of divine nature on the spouse of Vrihaspati, as she was offering a libation.

    15. “So too in old times Parasara, overpowered by
passion on the banks of the Yamuna, lay with the maiden Kali, who was the
daughter of the son of Varuna.

    16. “The sage Vasishtha through lust begot a son,
Kapinglada, on Akshmala, a despised low-caste woman.

    17. “And the seer-king Yayat, even when the vigour
of his prime was gone, sported in the Kaitrartha forest with the Apsara
Visvaki.

    18. “And the Kaurava king Pandu, though he knew
that intercourse with his wife would end in death, yet overcome by the
beauty and good qualities of Madri, yielded to the pleasures of love.

    19. “Great heroes such as these pursued even contemptible
desires for the sake of pleasure, how much more so when they are praiseworthy
of their kind?

    20. “And yet thou, a young man, possessed of strength
and beauty, despisest enjoyments which rightly belong to thee and to which
the whole world is devoted.”



§ 12. The Prince’s Reply to the Prime Minister

    1. Having heard these specious words of his, well-supported
by sacred tradition, the prince made reply, in a voice like the thundering
of a cloud:

    2. “This speech manifesting affection is well-befitting
in thee; but I will convince thee as to where thou wrongly judgest me.

    3. “I do not despise worldly objects, I know that
all mankind is bound up therein. But remembering that the world is transitory,
my mind cannot find pleasure in them.

    4. “Yet even though this beauty of women were to
remain perpetual, still delight in the pleasures of desires would not be
worthy of the wise man.

    5. “And as for what thou sayest as to even those
great men having become victims to desire, do not be led away by them;
for destruction was also their lot.

    6. “Real greatness is not to be found there, where
there is destruction, or where there is attachment to earthly objects,
or a want of self-control.

    7. “And when thou sayest, ‘Let one deal with women
by guile’, I know about guile, even if it be accompanied with courtesy.

    8. “That compliance too with a woman’s wishes pleases
me not, if truthfulness be not there; if there be not a union with one’s
whole soul and nature, then ‘out upon it’ say I.

    9. “A soul overpowered by passion, believing in
falsehood, carried away by attachment and blind to the faults of its objects,
what is there in it worth being deceived?

    10. “And if the victims of passion do deceive one
another, are not men unfit for women to look at and women for men?

    11. “Since then these things are so, thou surely
wouldst not lead me astray into ignoble pleasures.”

    12. Udayin felt silenced by the firm and strong
resolve of the prince and reported the matter to his father.

    13. Suddhodana, when he heard how his son’s mind
turned away from all objects of sense, could not sleep all that night.
Like an elephant with an arrow in his heart, he was full of pain.

    14. He and his ministers spent much of their time
in consultation, hoping to find some means to draw Siddharth to the pleasures
of carnal life, and thus to dissuade him from the likely turn which he
may [=might] give to his life. But they found no other means besides those
they had tried.

    15. And the seraglio of women, wearing their garlands
and ornaments in vain, with their graceful arts and endearments all fruitless,
concealing their love deep in their hearts, was disbanded.



§ 13. Initiation into the Sakya Sangh

    1. The Sakyas had their Sangh. Every Sakya youth
above twenty had to be initiated into the Sangh and be a member of the
Sangh.

    2. Siddharth Gautama had reached the age of twenty.
It was time for him to be initiated into the Sangh and become a member
thereof.

    3. The Sakyas had a meeting-house which they called
Sansthagar. It was situated in Kapilavatsu. The session of the Sangh was
also held in the Sansthagar.

    4. With the object of getting Siddharth initiated
into the Sangh, Suddhodana asked the Purohit of the Sakyas to convene a
meeting of the Sangh.

    5. Accordingly the Sangh met at Kapilavatsu in the
Sansthagar of the Sakyas.

    6. At the meeting of the Sangh, the Purohit proposed
that Siddharth be enrolled as a member of the Sangh.

    7. The Senapati of the Sakyas then rose in his seat
and addressed the Sangh as follows, “Siddharth Gautama, born in the family
of Suddhodana of the Sakya clan, desires to be a member of the Sangh. He
is twenty years of age and is in every way fit to be a member of the Sangh.
I, therefore, move that he be made a member of the Sakya Sangh. Pray, those
who are against the motion speak.”

    8. No one spoke against it. “A second time do I
ask those who are against the motion to speak,” said the Senapati.

    9. No one rose to speak against the motion. Again
the Senapati said, “A third time do I ask those who are against the motion
to speak.”

    10. Even for the third time no one spoke against
it.

    11. It was the rule of procedure among the Sakyas
that there could be no debate without a motion, and no motion could be
declared carried unless it was passed three times.

    12. The motion of the Senapati having been carried
three times without opposition, Siddharth was declared to have been duly
admitted as a member of the Sakya Sangh.

    13. Thereafter the Purohit of the Sakyas stood up
and asked Siddharth to rise in his place.

    14. Addressing Siddharth, he said, “Do you realize
that the Sangh has honoured you by making you a member of it?” “I do, sir,”
replied Siddharth.

    15. “Do you know the obligation of membership of
the Sangh?” “I am sorry, sir, I do not. But I shall be happy to know them,
sir,” said Siddharth.

    16. “I shall first tell you what your duties as
a member of the Sangh are ” said the Purohit and he then related them one
by one:” (1) You must safeguard the interests of the Sakyas by your body,
mind and money. (2) You must not absent yourself from the meetings of the
Sangh. (3) You must without fear or favour expose any fault you may notice
in the conduct of a Sakya. (4) You must not be angry if you are accused
of an offence, but confess if you are guilty or state if you are innocent.”

    17. Proceeding, the Purohit said, “I shall next
tell you what will disqualify you for membership of the Sangh: (1) You
cannot remain a member of the Sangh if you commit rape. (2) You cannot
remain a member of the Sangh if you commit murder. (3) You cannot remain
a member of the Sangh if you commit theft. (4) You cannot remain a member
of the Sangh if you are guilty of giving false evidence.”

    18. “I am grateful to you, sir,” said Siddharth,
“for telling me the rules of discipline of the Sakya Sangh. I assure you
I will do my best to follow them in letter and in spirit.”



§ 14. Conflict with the Sangh

    1. Eight years had passed by since Siddharth was
made a member of the Sakya Sangh.

    2. He was a very devoted and steadfast member of
the Sangh. He took the same interest in the affairs of the Sangh as he
did in his own. His conduct as a member of the Sangh was exemplary, and
he had endeared himself to all.

    3. In the eighth year of his membership, an event
occurred which resulted in a tragedy for the family of Suddhodana and a
crisis in the life of Siddharth.

    4. This is the origin of the tragedy.

    5. Bordering on the State of the Sakyas was the
State of the Koliyas. The two kingdoms were divided by the river Rohini.

    6. The waters of the Rohini were used by both the
Sakyas and the Koliyas for irrigating their fields. Every season there
used to be disputes between them as to who should take the water of the
Rohini first, and how much. These disputes resulted in quarrels and sometimes
in affrays.

    7. In the year when Siddharth was twenty-eight,
there was a major clash over the waters between the servants of the Sakyas
and the servants of the Koliyas. Both sides suffered injuries.

    8. Coming to know of this, the Sakyas and the Koliyas
felt that the issue must be settled once for all by war.

    9. The Senapati of the Sakyas, therefore, called
a session of the Sakya Sangh to consider the question of declaring war
on the Koliyas.

    10. Addressing the members of the Sangh, the Senapati
said, “Our people have been attacked by the Koliyas and they had to retreat.
Such acts of aggression by the Koliyas have taken place more than once.
We have tolerated them so far. But this cannot go on. It must be stopped,
and the only way to stop it is to declare war against the Koliyas. I propose
that the Sangh do declare war on the Koliyas. Those who wish to oppose
may speak.”

    11. Siddharth Gautama rose in his seat and said,
“I oppose this resolution. War does not solve any question. Waging war
will not serve our purpose. It will sow the seeds of another war. The slayer
gets a slayer in his turn; the conqueror gets one who conquers him; a man
who despoils is despoiled in his turn.”

    12. Siddharth Gautama continued, “I feel that the
Sangh should not be in hase to declare war on the Koliyas. Careful investigation
should be made to ascertain who is the guilty party. I hear that our men
have also been aggressors. If this be true, then it is obvious that we
too are not free from blame.”

    13. The Senapati replied, “Yes, our men were the
aggressors. But it must not be forgotten that it was our turn to take the
water first.”

    14. Siddharth Gautama said, “This shows that we
are not completely free from blame. I therefore propose that we elect two
men from us, and the Koliyas should be asked to elect two from them, and
the four should elect a fifth person, and these should settle the dispute.”

    15. The amendment moved by Siddharth Gautama was
duly seconded. But the Senapati opposed the amendment, saying, “I am sure
that this menace of the Koliyas will not end unless they are severely punished.”

    16. The resolution and the amendment had therefore
to be put to vote. The amendment moved by Siddharth Gautama was put first.
It was declared lost by an overwhelming majority.

    17. The Senapati next put his own resolution to
vote. Siddharth Gautama again stood up to oppose it. “I beg the Sangh,”
he said, “not to accept the resolution. The Sakyas and the Koliyas are
close relations. It is unwise that they should destroy each other.”

    18. The Senapati encountered the plea urged by Siddharth
Gautama. He stressed that in war the Kshatriyas cannot make a distinction
between relations and strangers. They must fight even against brothers
for the sake of their kingdom.

    19. Performing sacrifices is the duty of the Brahmins,
fighting is the duty of the Kshatriyas, trading is the duty of the Vaishyas,
and service is the duty of the Shudras. There is merit in each class performing
its duty. Such is the injunction of our Shastras.

    20. Siddharth replied, “Dharma, as I understand
it, consists in recognising that enmity does not disappear by enmity. It
can be conquered by love only.”

    21. The Senapati, getting impatient, said, “It is
unnecessary to enter upon this philosophical disquisition. The point is
that Siddharth is opposed to my resolution. Let us ascertain what the Sangh
has to say about it by putting it to [a] vote.”

    22. Accordingly the Senapati put his resolution
to [a] vote. It was declared carried by an overwhelming majority.



§ 15. Offer of Exile

    1. Next day the Senapati called another meeting of
the Sakya Sangh, to have his plan of mobilisation considered by the Sangh.

    2. When the Sangh met, he proposed that he be permitted
to proclaim an order calling to arms, for the war against the Koliyas,
every Sakya between the ages of 20 and 50.

    3. The meeting was attended by both sides–those
who at the previous meeting of the Sangh had voted in favour of a declaration
of war, as well as those who had voted against it.

    4. For those who had voted in favour, there was
no difficulty in accepting the proposal of the Senapati. It was a natural
consequence of their earlier decision.

    5. But the minority who had voted against it had
a problem to face. Their problem was—to submit or not to submit to the
decision of the majority.

    6. The minority was determined not to submit to
the majority. That is the reason why they had decided to be present at
the meeting. Unfortunately, none of them had the courage to say so openly.
Perhaps they knew the consequences of opposing the majority.

    7. Seeing that his supporters were silent, Siddharth
stood up, and addressing the Sangh, said, “Friends! You may do what you
like. You have a majority on your side, but I am sorry to say I shall oppose
your decision in favour of mobilisation. I shall not join your army, and
I shall not take part in the war.”

    8. The Senapati, replying to Siddharth Gautama,
said, “Do remember the vows you had taken when you were admitted to the
membership of the Sangh? If you break any of them, you will expose yourself
to public shame.”

    9. Siddharth replied, “Yes, I have pledged myself
to safeguard the best interests of the Sakyas by my body, mind and money.
But I do not think that this war is in the best interests of the Sakyas.
What is public shame to me before the best interests of the Sakyas?”

    10. Siddharth proceeded to caution the Sangh by
reminding it of how the Sakyas have [=had] become the vassals of the King
of Kosala by reason of their quarrels with the Koliyas. “It is not difficult
to imagine,” he said, “that this war will give him a greater handle to
further reduce the freedom of the Sakyas.”

    11. The Senapati grew angry and, addressing Siddharth,
said, “Your eloquence will not help you. You must obey the majority decision
of the Sangh. You are perhaps counting upon the fact that the Sangh has
no power to order an offender to be hanged or to exile him without the
sanction of the king of the Kosalas, and that the king of the Kosalas will
not give permission if either of the two sentences was passed against you
by the Sangh.”

    12. “But remember, the Sangh has other ways of punishing
you. The Sangh can declare a social boycott against your family, and the
Sangh can confiscate your family lands. For this the Sangh does not have
to  obtain the permission of the king of the Kosalas.”

    13. Siddharth realised the consequences that would
follow if he continued his opposition to the Sangh in its plan of war against
the Koliyas. He had three alternatives to consider–to join the forces
and participate in the war; to consent to being hanged or exiled; and to
allow the members of his family to be condemned to a social boycott and
confiscation of property.

    14. He was firm in not accepting the first. As to
the third, he felt it was unthinkable. Under the circumstances, he felt
that the second alternative was the best.

    15. Accordingly, Siddharth spoke to the Sangh. “Please
do not punish my family. Do not put them in distress by subjecting them
to a social boycott. Do not make them destitute by confiscating their land,
which is their only means of livelihood. They are innocent. I am the guilty
person. Let me alone suffer for my wrong. Sentence me to death or exile,
whichever you like. I will willingly accept it, and I promise I shall not
appeal to the king of the Kosalas.”



§ 16. Parivraja–the Way Out

    1. The Senapati said, “It is difficult to accept
your suggestion. For even if you voluntarily agreed to undergo the sentence
of death or exile, the matter is sure to become known to the king of the
Kosalas, and he is sure to conclude that it is the Sangh which has inflicted
this punishment, and take action against the Sangh.”

    2. “If this is the difficulty, I can easily suggest
a way out,” said Siddharth Gautama. “I can become a Parivrajaka and leave
this country. It is a kind of an exile.”

    3. The Senapati thought this was a good solution.
But he had still some doubt about Siddharth being able to give effect to
it.

    4. So the Senapati asked Siddharth, “How can you
become a Parivrajaka unless you obtain the consent of your parents and
your wife?”

    5. Siddharth assured him that he would do his best
to obtain their permission.  I promise,” he said, “to leave this country
immediately, whether I obtain their consent or not.”

    6. The Sangh felt that the proposal made by Siddharth
was the best way out, and they agreed to it.

    7. After finishing the business before the meeting,
the Sangh was about to rise when a young Sakya got up in his place and
said, “Give me a hearing, I have something important to say.”

    8. Being granted permission to speak, he said, “I
have no doubt that Siddharth Gautama will keep his promise and leave the
country immediately. There is, however, one question over which I do not
feel very happy.

    9. “Now that Siddharth will soon be out of sight,
does the Sangh propose to give immediate effect to its declaration of war
against the Koliyas?

    10. “I want the Sangh to give further consideration
to this question. In any event, the king of the Kosalas is bound to come
to know of the exile of Siddharth Gautama. If the Sakyas declare a war
against the Koliyas immediately, the king of [the] Kosalas will understand
that Siddharth left only because he was opposed to war against the Koliyas.
This will not go well with us.

    11. “I, therefore, propose that we should also allow
an interval to pass between the exile of Siddharth Gautama and the actual
commencement of hostilities, so as not to allow the King of Kosala to establish
any connection between the two.”

    12. The Sangh realised that this was a very important
proposal. And as a matter of expediency, the Sangh agreed to accept it.

    13. Thus ended the tragic session of the Sakya Sangh,
and the minority which was opposed to the war but who had not the courage
to say so, heaved a sigh of relief that it was able to overcome a situation
full of calamitous consequences.



§ 17. Parting Words

    1. The news of what happened at the meeting of the
Sakya Sangh had travelled to the Raja’s palace long before the return of
Siddharth Gautama.

    2. For on reaching home, he found his parents weeping
and plunged in great grief.

    3. Suddhodana said, “We were talking about the evils
of war. But I never thought that you would go to such lengths.”

    4. Siddharth replied,  I too did not think
things would take such a turn. I was hoping that I would be able to win
over the Sakyas to the cause of peace by my argument.

    5. “Unfortunately, our military officers had so
worked up the feelings of the men that my argument failed to have any effect
on them.

    6. “But I hope you realise how I have saved the
situation from becoming worse. I have not given up the cause of truth and
justice, and whatever the punishment for my standing for truth and justice,
I have succeeded in making its infliction personal to me.”

    7. Suddhodana was not satisfied with this. “You
have not considered what is to happen to us.” “But that is the reason why
I undertook to become a Parivrajaka,” replied Siddharth. “Consider the
consequences if the Sakyas had ordered the confiscation of your lands.”

    8. “But without you what is the use of these lands
to us?” cried Suddhodana. “Why should not the whole family leave the country
of the Sakyas and go into exile along with you?”

    9. Prajapati Gautami, who was weeping, joined Suddhodana
in argument, saying, “I agree. How can you go alone leaving us here like
this?”

    10. Siddharth said, “Mother, have you not always
claimed to be the mother of a Kshatriya? Is that not so? You must then
be brave. This grief is unbecoming of [=to] you. What would you have done
if I had gone to the battle-field and died? Would you have grieved like
this?”

    11. “No,” replied Gautami. “That would have been
befitting a Kshatriya. But you are now going into the jungle far away from
people, living in the company of wild beasts. How can we stay here in peace?
I say you should take us along with you.”

    12. “How can I take you all with me? Nanda is only
a child. Rahul my son is just born. Can you come, leaving them here?” he
asked Gautami.

    13. Gautami was not satisfied. She urged, “It is
possible for us all to leave the country of the Sakyas, and go to the country
of the Kosalas under the protection of their king.”

    14. “But mother! What would the Sakyas say?” asked
Siddharth. “Would they not regard it as treason? Besides, I pledged that
I will do nothing either by word or by deed to let the king of the Kosalas
know the true cause of my Parivraja.

    15. “It is true that I may have to live alone in
the jungle. But which is better? To live in the jungle, or to be a party
to the killing of the Koliyas!”

    16. “But why this impatience?” asked Suddhodana.
“The Sakyas Sangh has decided to postpone the date of the hostilities for
some time.

    17. “Perhaps the hostilities may not be started
at all. Why not postpone your Parivraja? Maybe it would be possible to
obtain the permission of the Sangh for you to stay among the Sakyas.”

    18. This idea was repellent to Siddharth. “It is
because I promised to take Parivraja that the Sangh decided to postpone
the commencement of hostilities against the Koliyas.

    19. “It is possible that after I take Parivraja
the Sangh may be persuaded to withdraw their declaration of war. All this
depends upon my first taking Parivraja.

    20. “I have made a promise, and I must carry it
out. The consequences of any breach of promise may be very grave both to
us and to the cause of peace.

    21. “Mother, do not now stand in my way. Give me
your permission and your blessings. What is happening is for the best.”

    22. Gautami and Suddhodana kept silent.

    23. Then Siddharth went to the apartment of Yeshodhara.
Seeing her, he stood silent, not knowing what to say and how to say it.
She broke the silence by saying, “I have heard all that has happened at
the meeting of the Sangh at Kapilavatsu.”

    24. He asked her, “Yeshodhara, tell me what you
think of my decision to take Parivraja.”

    25. He expected she would collapse. Nothing of the
kind happened.

    26. With full control over her emotions, she replied,
“What else could I have done if I were in your position? I certainly would
not have been a party to a war on the Koliyas.

    27. “Your decision is the right decision. You have
my consent and my support. I too would have taken Parivraja with you. If
I do not, it is only because I have Rahula to look after.

    28. “I wish it had not come to this. But we must
be bold and brave and face the situation. Do not be anxious about your
parents and your son. I will look after them till [=as long as] there is
life in me.

    29. “All I wish is that now that you are becoming
a Parivrajaka, leaving behind all who are near and dear to you, you will
find a new way of life which would result in the happiness of mankind.”

    30. Siddharth Gautama was greatly impressed. He
realised as never before what a brave, courageous and noble-minded woman
Yeshodhara was, and how fortunate he was in having her as his wife, and
how fate had put them asunder. He asked her to bring Rahula. He cast his
fatherly look on him, and left.



§ 18. Leaving His Home

    1. Siddharth thought of taking Parivraja at the hands
of Bharadwaja, who had his Ashram at Kapila-vatsu. Accordingly he rose
the next day and started for the Ashram on his favourite horse Kanthaka,
with his servant Channa walking along.

    2. As he came near the Ashram, men and women came
out and thronged the gates to meet him as a newly arrived bridegroom.

    3. And when they came up to him, their eyes wide
open in wonder, they performed their due homage with hands folded like
a lotus calyx.

    4. Then they stood surrounding him, their minds
overpowered by passion, as if they were drinking him in, with their eyes
motionless and blossoming wide with love.

    5. Some of the women verily thought that he was
Kama incarnate, decorated as he was with his brilliant signs as with connate
[?] ornaments.

    6. Others thought from his gentleness and his majesty
that it was the moon with its ambrosial beams, as it were, visibly come
down to the earth.

    7. Others, smitten by his beauty, yawned as if to
swallow him, and fixing their eyes on each other, softly sighed.

    8. Thus the women only looked upon him, simply gazing
with their eyes. They spoke not, nor did they smile. They surrounded him
and stood aghast, thinking of his decision to take Parivraja.

    9. With great difficulty he extricated himself from
the crowd and entered the gates of the Ashram.

    10. Siddharth did not like [=wish] Suddhodana and
Prajapati Gautami to be present to witness his Parivraja. For he knew that
they would break down under the weight of grief. But they had already reached
the Ashram without letting him know.

    11. As he entered the compound of the Ashram, he
saw in the crowd his father and mother.

    12. Seeing his parents he first went to them and
asked for their blessing. They were so choked with emotion that they could
hardly say a word. They wept and wept, held him fast, and bathed him with
their tears.

    13. Channa had tied Kanthaka to a tree in the Ashram
and was standing [by]. Seeing Suddhodana and Prajapati in tears, he too
was overcome with emotion and was weeping.

    14. Separating himself with great difficulty from
his parents, Siddharth went to the place where Channa was standing. He
gave him his dress and his ornaments to take back home.

    15. Then he had his head shaved, as was required
for a Parivrajaka. His cousin Mahanama had brought the clothes appropriate
for a Parivrajaka, and a begging bowl. Siddharth wore them [=put them on].

    16. Having thus prepared himself to enter the life
of a Parivrajaka, Siddharth approached Bharadwaja [with a request] to confer
on him Parivraja.

    17. Bharadwaja, with the help of his disciples,
performed the necessary ceremonies, and declared Siddharth Gautama to have
become a Parivrajaka.

    18. Remembering that he had given a double pledge
to the Sakya Sangh, to take Parivraja and to leave the Sakya kingdom without
undue delay, Siddharth Gautama immediately, on the completion of the Parivraja
ceremony, started on his journey.

    19. The crowd which had collected in the Ashram
was unusually large. That was because the circumstances leading to Gautama’s
Parivraja were so extraordinary. As the prince stepped out of the Ashram,
the crowd also followed him.

    20. He left Kapilavatsu and proceeded in the direction
of the river Anoma. Looking back ,he saw the crowd still following him.

    21. He stopped and addressed them, saying, “Brothers
and sisters, there is no use your following me. I have failed to settle
the dispute between the Sakyas arid the Koliyas. But if you create public
opinion in favour of settlement you might succeed. Be, therefore, so good
as to return.” Hearing his appeal, the crowd started going back.

    22. Suddhodana and Gautami also returned to the
palace.

    23. Gautami was unable to bear the sight of the
robes and the ornaments discarded by Siddharth. She had them thrown into
a lotus pool.

    24. Siddharth Gautama was only twenty-nine when
he underwent Parivraja (Renunciation).

    25. People admired him and sighed for him; saying,
“Here was a Sakya blessed with high lineage, noble parentage, possessed
of considerable riches, in the bloom of youthful vigour, accomplished in
mind and body, brought up in luxury, who fought his kinsmen for the sake
of maintaining peace on earth and goodwill towards men.

    26. “Here was a Sakya youth who, when outvoted by
his kinsmen, refused to submit, but preferred to undergo voluntary punishment
which involved the exchange of riches for poverty, comfort for alms, home
for homelessness. And so he goes, with none in the world to care for him,
and with nothing in the world which he could claim as his own.

    27. “His was an act of supreme sacrifice willingly
made. His is a brave and a courageous act. There is no parallel to it in
the history of the world. He deserves to be called a Sakya Muni or Sakya
Sinha.”

    28. How true were the words of Kisa Gotami, a Sakya
maiden. When referring to Siddharth Gautama, she said, “Blessed indeed
is the mother, blessed indeed is the father, who has such a son. Blessed
indeed is the wife who has such a husband.”



§ 19. The Prince and the Servant

    1. Channa too should have gone back home with Kanthaka.
But he refused to go. He insisted on seeing the Prince off with Kanthaka
at least to the banks of the river Anoma, and so insistent was Channa that
the Gautama had to yield to his wishes.

    2. At last they reached the banks of the river Anoma.

    3. Then turning to Channa he said, “Good friend,
thy devotion to me has been proved by thy thus following me. I am wholly
won in heart by thee, ye who have such a love for your master.

    4. “I am pleased with your noble feelings towards
me, even though I am powerless of conferring [=to confer] any reward.

    5. “Who would not be favourably disposed to one
who stands to him as bringing him reward? But even one’s own people commonly
become mere strangers in a reverse of fortune.

    6. “A son is brought up for the sake of the family;
the father is honoured by the son for the sake of his own future support;
the world shows kindness for the sake of hope; there is no such thing as
unselfishness without a motive.

    7. “Thou art the only exception. Take now this horse
and return.

    8. “The king, with his loving confidence still unshaken,
must be enjoined to stay his grief.

    9. “Tell him, I have left him–with no thirst for
heaven, with no lack of love, nor feeling of anger.

    10. “He should not think of mourning for me who
am thus gone forth from my home; union, however long it may last, in time
will come to an end.

    11. “Since separation is certain, how shall there
not be repeated severings from one’s kindred?

    12. “At a man’s death there are doubtless heirs
to his wealth, but heirs to his merit are hard to find on the earth, or
exist not at all.

    13. “The king, my father, requires to be looked
after. The king may say, ‘He is gone at a wrong time.’ But there is no
wrong time for duty.

    14. “Do thou address the king, O friend, with these
and suchlike words; and do thou use thy efforts so that he may not even
remember me.

    15. “Yes, do thou repeat to my mother my utter unworthiness
to deserve her affection. She is a noble person, too noble for words.”

    16. Having heard these words, Channa, overwhelmed
with grief, made reply with folded hands, his voice choked by emotion:

    17. “Seeing that ye are causing affliction to thy
kindred, my mind, O my Lord, sinks down like an elephant in a river of
mud.

    18. “To whom would not such a determination as this
of thine, cause tears, even if his heart were of iron–how much more if
it were throbbing with love?

    19. “Where is gone this delicacy of limb, fit to
lie only in a palace, and where [in comparison] is the ground of the 
ascetic forest, covered with the shoots of rough Kusa grass?

    20. “How could I, O Prince, by mine own will, –knowing
this thy decision,–carry back the horse to the sorrow of Kapilavatsu?

    21. “Surely thou will not abandon that fond old
king, so devoted to his son, as a heretic might the true religion?  
.

    22. “And her, thy second mother, worn with the care
of bringing thee up,–thou will not surely forget her, as an ingrate does
a benefit?

    23. “Thou wilt not surely abandon thy wife endowed
with all virtues, illustrious for her family, devoted to her husband and
with a young son.

    24. “Thou wilt not abandon the young son of Yeshodhara,
worthy of all praise, thou the best of the cherishers of religion and fame,
as a dissolute spendthrift his choicest glory?

    25. “Or even if thy mind be resolved to abandon
thy kindred and thy kingdom, thou will not, O Master, abandon me,–thy
feet are my only refuge.

    26. “I cannot go to the city with my soul thus burning,
leaving thee behind in the forest.

    27. “What will the king say to me, returning to
the city without thee, or what shall I say to thy wife by way of telling
them good news?

    28. “As for what thou sayest,  thou must repeat
my unworthiness to the king’, who could think or believe it?” continued
Channa. “Even if I ventured to speak it, with a heart ashamed and a tongue
cleaving to my mouth, he may not appreciate it.

    29.  “Him who is always compassionate and who
never fails to feel pity, it ill befits to abandon one who loves; turn
back and have mercy on me.”

    30. Having heard these words of Channa overcome
with sorrow, Siddharth Gautama with the utmost gentleness answered:

    31. “Abandon this distress ,Channa, regarding thy
separation from me,–change is inevitable in corporeal beings who are subject
to different births.

    32. “Even. if I, through affection, were not to
abandon my kindred, death would still make us helplessly abandon one another.

    33. “She, my mother, by whom I was born in the womb
with great thirst and pains,–where am I now with regard to her, and where
is she with regard to me?

    34. “As birds go to their roosting-tree and then
depart, so the meeting of beings inevitably ends in separation.

    35. “As clouds, having come together, depart asunder
again, such I consider the meeting and parting of living things.

    36. “And since this world goes away, each one deceiving
the other,–it is not right to think anything thine own in a time of union
which is a dread.

    37. “Therefore, since it is so, grieve not, my good
friend, but go; or if thy love lingers, then go and afterwards return.

    38. “Say without reproaching me, to the people of
Kapilavatsu, ‘Let your love for him be given up, and hear his resolve.’”

    39. Having heard this conversation between the master
and the servant, Kanthaka, the noblest steed, licked his [=Gautam’s] feet
with his tongue and dropped hot tears.

    40. With his hand whose fingers were untied [=not
joined] with a membrane, and which was marked with the auspicious svastika,
and with its middle part curved, Gautama stroked him and addressed him
like a friend:

    41. “Shed not tears, Kanthaka, bear with it, thy
labours will soon have its [=their] fruit.”

    42. Then Channa, knowing that the time for the parting
of the ways had come, forthwith paid honour to the sylvan dress of Gautama.

    43. Then Gautama, having bidden good-bye to Kanthaka
and Channa, went on his way.

    44. While his master, thus regardless of his kingdom,
was going to the ascetic-wood in mean garments, the groom, tossing up his
arms, wailed bitterly and fell on the ground.

    45. Having looked back again he wept aloud, and
embraced the horse Kanthaka with his arms; and then, hopeless and repeatedly
lamenting, started on his return journey.

    46. On the way, sometimes he pondered, sometimes
he lamented, sometimes he stumbled, and sometimes he fell; and so going
along, wretched through his devoted attachment, he performed all kinds
of actions on the road, knowing not what he was doing.



§20. The Return of Channa

    1. Then Channa, in deep distress, when his master
thus went into the forest, made every effort on the road to dissolve his
load of sorrow.

    2. His heart was so heavy that the road which he
used to traverse in one night with Kanthaka, that same road he now took
eight days to travel, pondering over his lord’s absence.

    3. The horse Kanthaka, though he still went on bravely,
fagged and had lost all spirit; and decked though he was with ornaments,
he in the absence of his master seemed to have lost all his beauty.

    4. And turning round towards the direction in which
his master went, he neighed repeatedly with a mournful sound; and though
pressed with hunger, he welcomed not, nor tasted, any grass or water on
the road, as before.

    5. Slowly the two at long last reached Kapila-vatsu,
which seemed empty when deserted by Gautama. They reached the city in body
but not in soul.

    6. Bright as it was with lotus-covered waters, adorned
with trees full of flowers, the citizens had lost all their gladness.

    7. When the two, their brightness gone and their
eyes dim with tears, slowly entered the city, it seemed all bathed in gloom.

    8. Having heard that they had returned with their
limbs all relaxed, coming back without the pride of the Sakya race, the
men of the city shed tears.

    9. Full of wrath, the people followed Channa in
the road, crying behind him with tears, “Where is the king’s son, the glory
of his race and his kingdom?”

    10. “This city bereft of him is a forest, and that
forest which possesses him is a city; the city without him has no charms
for us.”

    11. Next the women crowded to the rows of windows,
crying to one another, “The prince has returned”; but having seen that
his horse had an empty back, they closed the windows again and wailed aloud.



§21 The Family in Mourning

    1. The members of the family of Suddhodana were anxiously
awaiting the return of Channa, in the hope that he might persuade Gautama
to return home.

    2. On entering the royal stable, Kanthaka uttered
a loud sound, uttering his woe to the palace people.

    3. Then the people who were in the neighbourhood
of the king’s inner apartments, thought in their hearts, “Since the horse
Kanthaka neighs, it must be that the prince has come.”

    4. And the women who were fainting with sorrow,
now in wild joy, with their eyes rolling to see the prince, rushed out
of the palace full of hope. But they were disappointed. There was Kanthaka
without the prince.

    5. Gautami, abandoning all self-control, cried aloud–she
fainted, and with a weeping face exclaimed:

    6. “With his long arms and lion gait, his bull-like
eye, and his beauty, bright like gold, his broad chest, and his voice deep
as a drum or a cloud,–should such a hero as this dwell in a hermitage?

    7. “This earth is indeed unworthy as regards that
peerless doer of noble actions, for such a virtuous hero has gone away
from us.

    8. “Those two feet of his, tender with their beautiful
web spread between the toes, with their ankles, concealed and soft like
a blue lotus,–how can they, bearing a wheel mark in the middle, walk on
the hard ground of the skirts of the forest?

    9. “That body, which deserves to sit or lie on the
roof of a palace, honoured with costly garments, aloes, and sandalwood,
how will that manly body live in the woods, exposed to the attacks of the
cold, the heat, and the rain?

    10. “He who was proud of his family, goodness, strength,
energy, sacred learning, beauty, and youth, who was ever ready to give,
not ask, how will he go about begging alms from others?

    11. “He who, lying on a spotless golden bed, was
awakened during the night by the concert of musical instruments, how alas!
will he, my ascetic, sleep today on the bare ground with only one rag of
cloth interposed?”

    12. Having heard this piteous lamentation, the women,
embracing one another with their arms, rained tears from their eyes, as
the shaken creepers drop honey from their flowers.

    13. Then Yeshodhara, forgetting that she had permitted
him to go, fell upon the ground in utter bewilderment.

    14. “How has he abandoned me. his lawful wife? He
has left me widowed. He could have allowed his lawful wife to share his
new life with him.

    15. “I have no longing for the heaven’ my one desire
was that my beloved may never leave me either in this world or the next.

    16. “Even if I am unworthy to look on my husband’s
face with its long eyes and bright smile, still is this poor Rahula never
to roll about in his father’s lap?

    17. “Alas! the mind of that wise hero is terribly
stern, gentle as his beauty seems, it is pitilessly cruel. Who can desert
of his own accord such an infant son with his inarticulate talk, one who
would charm even an enemy?

    18. “My heart too is certainly most stern, yea,
made of rock or fashioned even of iron, which does not break when its lord
is gone to the forest, deserted by his royal glory like an orphan,–he
so well worthy of happiness. But what can I do? My grief is too heavy for
me to bear.”

    19. So fainting in her woe, Yeshodhara wept and
wept aloud–self-possessed though she was by nature, yet in her distress
she had lost her fortitude.

    20. Seeing Yeshodhara thus bewildered with her wild
utterances of grief, and fallen on the ground, all the women cried out,
with their faces streaming with tears like large lotuses beaten by the
rain.

    21. Having heard of the arrival of both Channa and
Kanthaka, and having learned of the fixed resolve of his son, Suddhodana
fell, struck down by sorrow.

    22. Distracted by his grief for his son, being held
up for a moment by his attendants, Suddhodana gazed on the horse with his
eyes filled with tears, and then falling on the ground wailed aloud.

    23. Then Suddhodana got up and entered his temple,
offered prayers, performed auspicious rites, and vowed certain sacrifices
for the safe return of his son.

    24. So Suddhodana, Gautami, and Yeshodhara passed
their days asking, “How long, O God, how long, before, shall we see him
again?”


 


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08/22/19
LESSON 3098 Fri 22 Aug 2019 http://wisdomquotes.com/buddha-quotes/ Buddha Quotes That Will Make You Wiser (Fast) in 104) Classical Urdu- کلاسیکی اردو 22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),
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LESSON 3098 Fri 22 Aug 2019

http://wisdomquotes.com/buddha-quotes/


Buddha Quotes That Will Make You Wiser (Fast)

in 104) Classical Urdu- کلاسیکی اردو
22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),
104) Classical Urdu- کلاسیکی اردو


https://www.youtube.com/watch?v=U5rupRkHxKw
Buddha Quotes - Gautam buddha quotes in Urdu
Golden Words
Published on Nov 15, 2017
Very nice selected quotes of Gautam buddha in urdu.
Category
Education
104) کلاسیکی اردو- کلاسیکی اردو۔

http://wisdomquotes.com/buddha-quotes/

150 بدھ کے حوالے جو آپ کو وائزر بنائیں گے (تیز)

جس کا دماغ خواہشات سے پُر نہ ہو اس کے لئے کوئی خوف نہیں ہے۔ بدھ

بڈھا کے حوالے آپ کی اپنی نجات کا کام دوسروں کی حکمت پر منحصر نہیں ہے۔

اپنی نجات کا کام کریں۔ دوسروں پر انحصار نہ کریں۔ بدھ

بڈھا نے آپ کی چوت کی دانشمندی کے ساتھ کچھ کرنے کے قابل حوالہ دیا۔

اگر کچھ کرنے کے قابل ہے تو ، اسے پورے دل سے کریں۔ بدھ


بدھا کے حوالے سے آدمی کو عقلمند نہیں کہا جاتا کیوں کہ وہ بات کرتا ہے
اور دوبارہ بات کرتا ہے لیکن اگر وہ پر امن اور نڈر ہے تو وہ سچائی کے ساتھ
عقلمند دانشمند حوالہ کہلاتا ہے۔

آدمی کو عقلمند نہیں کہا جاتا
کیوں کہ وہ بات کرتا ہے اور دوبارہ بات کرتا ہے۔ لیکن اگر وہ پر امن ،
محبت کرنے والا اور نڈر ہے تو پھر وہ سچائی کے ساتھ عقلمند کہلاتا ہے۔ بدھ

بڈھا حوالہ جات آپ کی خود حکمت کے علاوہ کسی کو بھی حرمت کی تلاش نہیں کرتے ہیں۔

اپنے نفس کے علاوہ کسی میں بھی حرمت کی تلاش نہ کرو۔ بدھ

بڈھا کے حوالوں سے کوئی بھی ہمیں بچا نہیں سکتا لیکن ہم خود ہی حکمت کے راستے پر چل سکتے ہیں۔

ہمارے سوا کسی نے نہیں بچایا۔ کوئی نہیں کرسکتا ہے اور کوئی نہیں کرسکتا ہے۔ ہمیں خود ہی راستے پر چلنا چاہئے۔ بدھ

بدھ کے حوالہ خالص بے لوث زندگی بسر کرنا چاہئے ، کسی کو کچھ بھی نہیں ہونا چاہئے جس میں کثرت سے حکمت ہو۔

خالص بے لوث زندگی گزارنے کے ل one ، کثرت کے بیچ کسی کو اپنی ذات کی حیثیت سے کچھ بھی نہیں گننا چاہئے۔ بدھ

بڈھا نے ان تمام حوالوں کا حوالہ دیا جو ہم ہیں اس کا نتیجہ ہے جو ہم نے دانشمند کے حوالے سے سوچا ہے۔

ہم جو کچھ بھی ہیں ہم اس کے نتیجے میں ہیں جو ہم نے سوچا ہے۔ بدھ ٹویٹ کرنے کے لئے کلک کریں۔


بدھا کے حوالہ جات دوسروں کی دیکھ بھال کرنے میں ناکام رہتے ہیں جب انہیں
مدد کی ضرورت ہوتی ہے جو ہماری دانشمندی کی نگہداشت کرے گا۔

اگر ہم دوسروں کی مدد کی ضرورت پر نگہداشت کرنے میں ناکام رہتے ہیں تو ، کون ہماری دیکھ بھال کرے گا؟ بدھ

بدھا نے ایک ایسے شخص کا حوالہ دیا ہے جو سچائی پر عمل کرتا ہے اس دنیا کو حکمت سے پرے خوش ہے۔

جو شخص حق پر عمل کرتا ہے وہ اس دنیا اور اس سے آگے خوش ہے۔ بدھ

بہترین بدھ کے حوالے۔

دے دو ، خواہ آپ کے پاس تھوڑا سا ہی ہو۔

یہاں تک کہ موت کا خوف اس شخص سے نہیں ہونا چاہئے جو دانشمندی سے زندگی گزارے۔

آبپاشیوں کے چینل کے پانی؛ پھسلنے والے تیر سیدھے کردیتے ہیں۔ بڑھیا لکڑی موڑنے؛ عقلمند مالک خود۔

قطرہ بہ قطرہ پانی کا برتن بھرا ہوا ہے۔ اسی طرح ، عقلمند آدمی ، اسے تھوڑا تھوڑا جمع کرکے اپنے آپ کو بھلائی سے بھر دیتا ہے۔

سب سے بڑا تحفہ ہے لوگوں کو اپنا روشن خیال بتانا ، بانٹنا۔ یہ سب سے بڑا ہونا ہے۔


اگر آپ جانتے ہو کہ میں دینے کی طاقت کے بارے میں کیا جانتا ہوں تو ،
آپ کسی ایک کھانے کو کسی طرح بانٹ دیئے بغیر گزرنے نہیں دیتے۔

تکلیف کی جڑ منسلک ہے۔


ناراض آدمی کو محبت سے خاموش کرو۔ بیمار طبع انسان کو مہربانی سے
خاموش کرو۔ فراخی کے ساتھ بد گمانی پر خاموشی اختیار کرو۔ جھوٹے کو سچائی
سے خاموش کرو۔

رائے کے حامل لوگ صرف ایک دوسرے کو پریشان کرتے رہتے ہیں۔

جس طرح ٹھوس چٹان ہوا سے ہلتی ہے ، اسی طرح عقلمند بھی تعریف یا الزام تراشی سے متزلزل ہیں۔

آپ خود جدوجہد کریں۔ بدھ صرف راستہ کی نشاندہی کرتے ہیں۔

کوئی بھی چیز آپ کو اتنا نقصان نہیں پہنچا سکتی جتنا آپ کے اپنے خیالات کی حمایت کی گئی ہے۔

غور کریں… تاخیر نہ کریں ، ایسا نہ ہو کہ آپ کو بعد میں پچھتاوا ہو۔

ایک ہزار کھوکھلے الفاظ سے بہتر ، ایک ایسا لفظ ہے جو امن لاتا ہے۔

افہام و تفہیم ، اچھے الفاظ میں دل کی لکڑ ہے۔

برائی کو چھوڑنا ، نیکی کاشت کرنا ، دل کو پاک کرنا: یہ بدھوں کی تعلیم ہے۔

مراقبہ اور خلوت میں خوشی۔ اپنے آپ کو تحریر کرو ، خوش رہو۔ آپ متلاشی ہیں۔

آج کیا کرنا چاہئے اتفاقی طور پر. کسے پتا؟ کل موت آتی ہے۔

آپ جو ہیں وہی ہے جو آپ رہے ہیں۔ اب آپ جو کریں گے وہی ہوگا۔

اگر آپ بولنے کی تجویز دیتے ہیں تو ہمیشہ اپنے آپ سے پوچھیں ، کیا یہ سچ ہے ، کیا یہ ضروری ہے ، کیا یہ مہربان ہے؟

اگر آپ کو روحانی راہ پر آپ کا تعاون کرنے کے لئے کوئی نہیں ملتا ہے تو ، تنہا چلیں۔

بدھ کی قیمتیں جو ہیں…
متاثر کن بدھ کی قیمتیں

رک جاؤ ، رک جاؤ۔ مت بولو. حتمی حقیقت سوچنا بھی نہیں ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

ہم وہی ہیں جو ہم سوچتے ہیں۔ وہ سب جو ہم اپنے خیالات کے ساتھ پیدا ہوتے ہیں۔ اپنے خیالات سے ، ہم دنیا بناتے ہیں۔

جس طرح عظیم سمندر کا ایک ذائقہ ہے ، نمک کا ذائقہ ، اسی طرح اس تعلیم و ضبط کا ایک ذائقہ ہے ، آزادی کا ذائقہ۔


وہ جس میں اب تڑپ اور پیاس کا وجود نہیں جو مستقل بن جاتا ہے۔ آپ کس
طرح جاگ اٹھے ، ٹریک لیس ، اور لا محدود حد سے باخبر رہ سکتے ہیں۔

برداشت ایک سب سے مشکل مضامین میں سے ایک ہے ، لیکن یہ وہی ہے جو برداشت کرتا ہے کہ آخری فتح آتی ہے۔


جاگنے والوں کے لئے رات لمبی ہے۔ جو تھکا ہوا ہے اس کے لئے ایک میل
لمبا ہے۔ ان احمقوں کی زندگی طویل ہے جو حقیقی شریعت کو نہیں جانتے ہیں۔

آسمانی دنیا میں جو بھی قیمتی زیور ہے ، اس کے مقابلہ میں جاگ اٹھنے والا کوئی چیز نہیں ہے۔


ہماری زندگی ہمارے دماغ کی شکل اختیار کرتی ہے۔ ہم جو سوچتے ہیں وہ بن
جاتے ہیں۔ خوشی سائے کی طرح ایک خالص سوچ کی پیروی کرتی ہے جو کبھی نہیں
چھوڑتی ہے۔

عمدہ پھول کی طرح ، دیکھنے میں خوبصورت لیکن خوشبو
کے بغیر ، اچھے الفاظ ایسے آدمی میں بے نتیجہ ہیں جو ان کے مطابق کام نہیں
کرتا ہے۔


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Very nice selected quotes of Gautam buddha in urdu.

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Gautam Buddha History In Urdu/Hindi | Biography of Gautam Bhikkhu Buddhadatta

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gautam buddha birth place,
gautama buddha teachings,
gautam buddha quotes,
buddha story,
when did buddha die,
life of buddha,
gautama buddha was born under which tree,
Category
Education
ہمارے ابدی نظریات بھی اتنے ہی قیمتی ہیں جتنا کہ ایک چھوٹی جس نے اپنے
خول سے اپنا راستہ نہیں توڑا ہے وہ بیرونی دنیا کی شکل اختیار کرسکتا ہے۔

ایک خیال جس کو تیار کیا جاتا ہے اور اس کو عملی جامہ پہنایا جاتا ہے
اس خیال سے زیادہ اہم ہوتا ہے جو صرف ایک خیال کے طور پر موجود ہوتا ہے۔

اگرچہ آپ بہت سارے مقدس الفاظ پڑھتے ہیں ، لیکن آپ بہت سارے الفاظ
بولتے ہیں ، اگر آپ ان پر عمل نہیں کرتے ہیں تو وہ آپ کا کیا فائدہ کریں
گے؟

افراتفری تمام مخلوط چیزوں میں موروثی ہے۔ تندہی کے ساتھ جدوجہد کریں۔

https://www.youtube.com/watch؟v=ld4EpjJazhY۔

انگریزی میں گوتم بدھ کی متحرک زندگی کی کہانی | بچوں کے لئے انگریزی میں اخلاقی اقدار کی کہانیاں۔

کنکر جیتے ہیں۔
18 اکتوبر 2016 کو شائع ہوا۔
براہ کرم دیکھیں: “سندربن سونے کے وقت کی کہانیاں || 3 بچوں کے لئے جانوروں کی نہیں کہانیاں || قسط 7، 8، 9 || ہندی 4K ویڈیو”
https: //www.youtube.com/watch؟ v = t9WS2 … - ~ -
بچوں کے تازہ ترین گانے دیکھیں ………
https: //www.youtube.com/watch؟ v = DYMK4 … کنکریاں گوتم بدھ اخلاقی اقدار کی کہانیاں انگریزی میں بچوں کے لئے پیش کرتی ہیں۔

بدھ کی پیدائش۔
مہربان پرنس
شادی
غیر متوقع مقامات۔
روشن خیال۔

گوتم بدھ اخلاقی اقدار کی کہانیاں بچوں کے لئے۔

ایچ ڈی کوالٹی میں بچوں کے لئے انگریزی میں سب سے مشہور اور مشہور
ایمانداری اور مہربانی کی کہانیاں ، دوستی اور ساتھ دینے کی کہانیاں ،
نگہداشت اور بخشش کی کہانیاں ، احترام اور مددگار کہانیاں۔

پیبلس
متعدد دوسری کہانیاں بھی پیش کرتا ہے جیسے دادی کی کہانیاں ، بچوں کے لئے
دادا کہانیاں ، بچوں کے لئے اخلاقی کہانیاں ، بچوں کے لئے جانوروں کی
کہانیاں ، بچوں کے لئے جنگل کی کہانیاں ، بچوں کے لئے پنچتنتر کہانیاں ،
بربل دی وار ، تیناالی رمن ، پریوں کی کہانیاں اور بہت سی دوسری چیزیں۔ .

پیبلز انگلش اسٹوریز چینل کے ذریعہ بچوں ، نرسری کے بچوں اور ہر عمر کے بچوں کے لئے سب سے مشہور ، دلچسپ اور قدیم کہانیاں۔

انگریزی میں پتھر گوتم بدھ اخلاقی اقدار کی کہانیاں ہیں۔
گوتم بدھ کی پیدائش ، گوتم بدھ ایک قسم کا شہزادہ ، گوتم بدھ کی شادی ،
گوتم بدھ نے غیر متوقع مقامات کو دیکھا ، گوتم بدھ کو روشن کیا گیا

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4۔

مختصر بدھ کے حوالے۔

ملحق مصائب کا باعث بنتا ہے۔

سبھی انسانوں کے خوش دماغ ہوں۔

تمام مخلوقات کے ل concern تشویش پیدا ہوئے۔

میں معجزہ ہوں۔

ایک جگ ایک قطرہ قطرہ بھرتا ہے۔

ہر انسان اپنی صحت یا بیماری کا مصنف ہے۔

تیز دھار چاقو کی طرح زبان… بغیر خون کھینچے مار ڈالتا ہے۔
اس ویب سائٹ کے بارے میں۔
youtube.com۔
انگریزی میں گوتم بدھ کی متحرک زندگی کی کہانی | بچوں کے لئے انگریزی میں اخلاقی اقدار کی کہانیاں۔


About This Website
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Gautam Buddha History In Urdu/Hindi | Biography of Gautam Buddha

https://www.youtube.com/watch?v=98GhDUyb7Ww
History of Budhmat in Urdu/Hindi - Gautam Buddha Kon Tha ?

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Published on Mar 4, 2018
Please watch: “Napoleon Bonaparte | Life Story of Napoleon | Napoleon ki Kahani Urdu/hindi ”
https://www.youtube.com/watch?v=UTGiH… –~–
History of Budhmat in Urdu/Hindi - Gautam Buddha Kon Tha ?

Dosto Aj ki Video mai Gautama buddha story, The buddha full
documentary, Inspirational story by gautama buddha, Brief history of
buddhism, Hindugautam buddha history in urdu/hindi, Gautam buddha life
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hindi, Buddhisam urdu, Gautam buddha urdu, Gautam buddha, Buddhism.,
Buddha, History Ki Detail Ap ko Batayn gy…

Video Link : https://youtu.be/98GhDUyb7Ww
Category
Education
زندگی ، خاندان اور دوستی کے بارے میں بدھ کے حوالے۔

ہر عمل کو پوری طرح زندہ رکھیں ، گویا یہ آپ کی آخری بات ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

شریر کی طرف سے فضیلت پر ظلم کیا جاتا ہے اس سے کہ وہ نیکی کو پسند کرتا ہے۔

کچھ بھی کبھی بھی اکیلے مکمل طور پر موجود نہیں ہوتا ہے۔ ہر چیز ہر چیز سے متعلق ہے۔

پاکیزگی یا نجاست کا انحصار خود اپنے آپ پر ہے۔ کوئی دوسرے کو پاک نہیں کرسکتا۔

ماں اور باپ کی تائید کرنا ، بیوی اور بچے کی پرورش کرنا اور عام معاش کا حصول۔ یہ اچھی قسمت ہے۔

ایک لمحہ ایک دن بدل سکتا ہے ، ایک دن زندگی بدل سکتا ہے اور ایک زندگی ہی دنیا کو بدل سکتی ہے۔

وہ جو جانتی ہے کہ زندگی بہتی ہے ، اسے کوئی لباس اور آنسو محسوس نہیں ہوتا ہے ، اسے کوئی اصلاح یا مرمت کی ضرورت نہیں ہے۔

ایک درندہ صفت اور شریر دوست سے جنگلی جانور سے زیادہ خوف آتا ہے۔ ایک
جنگلی جانور آپ کے جسم کو زخمی کرسکتا ہے ، لیکن ایک شریر دوست آپ کے دماغ
کو زخمی کردے گا۔

جو بھی الفاظ ہم بولتے ہیں ان کا انتخاب
لوگوں کے لئے احتیاط کے ساتھ کرنا چاہئے وہ انہیں سنیں گے اور اچھے یا
بیمار ہونے کی وجہ سے ان سے متاثر ہوں گے۔

بے کار ہونا موت کا ایک مختصر راستہ ہے اور مستعد رہنا ایک زندگی کا راستہ ہے۔ بے وقوف لوگ بیکار ہیں ، عقلمند لوگ محنتی ہیں۔

اگر کسی سالک کو کوئی ایسا ساتھی نہ ملے جو بہتر یا برابر ہو تو وہ عزم کے ساتھ تنہائی کا راستہ اپنائے۔

اگر ہم ایک ہی پھول کا معجزہ واضح طور پر دیکھ سکتے ہیں تو ، ہماری پوری زندگی بدل جائے گی۔

بدھ کے حوالے سے محبت اور شکر گزار۔

سچی محبت افہام و تفہیم سے پیدا ہوتی ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

پوری دنیا کی طرف بے حد محبت کو پھیریں۔

آپ ، خود ، ساری کائنات میں جتنا بھی کوئی بھی ، آپ اپنے پیار اور پیار کے مستحق ہیں۔

خواہش محبت کی طرح ہے ، تاخیر اور حریف دونوں سے بے چین۔

محبت کسی کی باطنی روح کا تحفہ دوسرے کو ہوتا ہے تاکہ دونوں مکمل ہوسکیں۔

سب مخلوقات کے ل all خیالات کو آپ کے لئے رہنے دیں۔

ہم محبت کے ساتھ ذہنی آزادی کی ترقی اور ترقی کریں گے ، اسے اپنی گاڑی
بنائیں گے ، اسے اپنی بنیاد بنائیں گے ، اسے مستحکم کریں گے ، اس میں خود
کو ورزش کریں گے ، اور اسے مکمل طور پر کامل بنائیں گے۔

نفرت کسی بھی وقت نفرت سے باز نہیں آتی۔ نفرت محبت سے ختم ہوتی ہے۔ یہ ایک ناقابل تلافی قانون ہے۔

جو 50 لوگوں سے پیار کرتا ہے اس کی 50 پریشانی ہوتی ہے۔ جو کسی سے محبت نہیں کرتا اسے کوئی پریشانی نہیں ہوتی۔

مہربانی ، رعایت نہیں بلکہ فطری طرز زندگی بننا چاہئے۔

صرف پیارے تقریر کریں ، تقریر جس کا خیرمقدم کیا جائے۔ تقریر ، جب یہ
دوسروں کو کوئی برائی نہیں پہنچاتی ، تو خوشگوار بات ہوتی ہے۔

ایک ایسا شخص نہیں کہا جاتا جو جانداروں کو نقصان پہنچائے۔ جانداروں کو تکلیف نہ پہنچانے سے انسان کو رئیس کہا جاتا ہے۔

گہرائی سے سیکھا اور ہنر مند ہونا ، اچھی طرح سے تربیت یافتہ ہونا اور اچھے بولے ہوئے الفاظ استعمال کرنا: یہ خوش قسمتی ہے۔

جس طرح ایک ماں اپنے اکلوتے بچے کو اپنی زندگی سے بچائے گی ، اسی طرح
کسی کو بھی تمام مخلوقات کے ساتھ بے حد محبت پیدا کرنا چاہئے۔

جس میں زندہ انسانوں کے لئے ہمدردی نہیں ہے: اسے آؤٹ فاسٹ کے نام سے جانئے۔

آئیے ہم اٹھ کھڑے ہوں اور شکر گزار ہوں ، کیوں کہ اگر ہم آج بہت کچھ
نہیں سیکھتے ، کم سے کم ہم نے تھوڑا سیکھا ، اور اگر ہم تھوڑا نہیں سیکھتے
تو کم سے کم ہم بیمار نہیں ہوتے ، اور اگر ہم بیمار ہوجاتے ہیں۔ ، کم سے کم
ہم مر نہیں گئے؛ لہذا ، ہم سب کا مشکور ہوں۔

مہاتما اور خود پر مہارت حاصل کرنے والے بدھ کے حوالے۔

وہ قابل ہے جو سوچتا ہے کہ وہ قابل ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

یہ انسان کا اپنا دماغ ہے ، نہ کہ اس کا دشمن یا دشمن ، جو اسے برے طریقوں پر راغب کرتا ہے۔

غفلت میں خوشی! اپنے خیالات کی حفاظت کرو!

ہر چیز ذہن پر مبنی ہوتی ہے ، ذہن سے چلتی ہے ، ذہن کے ذریعہ تیار کی
جاتی ہے۔ اگر آپ آلودہ دماغ کے ساتھ بات کرتے ہیں اور عمل کرتے ہیں تو ،
تکلیف آپ کے پیچھے ہوگی ، کیونکہ آکسکارٹ کے پہیے بیل کے نقش قدم پر چلتے
ہیں۔

غیر منطقی ذہن کی حیثیت سے اتنی نافرمان کوئی چیز نہیں ہے ، اور اس میں تابعدار ذہن کی حیثیت سے اتنی تابع کوئی چیز نہیں ہے۔

خوش بختی کی قسمتوں سے عدم دماغ ، غم سے آزاد ، بدنامیوں سے پاک ، خوف سے آزاد - یہ سب سے بڑی نعمت ہے۔

دریاؤں اور درانی دریاؤں سے جانئے: چھوٹے چھوٹے چینلوں میں وہ شور
مچاتا ہے ، خاموش خاموش۔ جو بھی نہیں ہے وہ شور مچاتا ہے۔ جو کچھ بھرا ہوا
ہے وہ خاموش ہے۔

آپ متلاشی ہیں۔ اپنے ہاتھوں اور پیروں ، اپنے الفاظ اور اپنے خیالات میں مہارت حاصل کریں۔

انہیں دیکھو ، ان کے اپنے معنی میں بھڑکتے ہو ، جیسے کسی سوکھے ندی کے
تالابوں میں مچھلی۔ اور یہ دیکھ کر ، میرے بغیر زندہ رہنا ، بننے کی کیفیت
سے منسلک نہیں۔

‘جیسا کہ میں ہوں ، یہ بھی ہیں۔ جیسا کہ یہ ہیں
، میں بھی ہوں۔ ’اپنے آپ کو متوازی بنانا ، نہ تو مارنا اور نہ ہی دوسروں
کو مارنے کے ل.۔

تمام تجربات ذہن سے پہلے ہوتے ہیں ، ذہن کو اپنا مالک بناتے ہیں ، ذہن کے ذریعے۔

اچھی صحت سے لطف اندوز ہونے کے ل، ، کسی کے کنبے میں سچی خوشی لانے کے
ل peace ، سب کو سکون پہنچانے کے ل one ، پہلے کسی کو اپنے نفس کو نظم و
ضبط اور قابو رکھنا چاہئے۔ اگر انسان اپنے ذہن پر قابو پا سکتا ہے تو وہ
روشن خیالی کا راستہ تلاش کرسکتا ہے ، اور تمام حکمت اور فضیلت اس کے پاس
فطری طور پر آجائے گی۔

تمام غلط کام ذہن کی وجہ سے پیدا ہوتے ہیں۔ اگر ذہن تبدیل ہوجائے تو کیا غلط کام باقی رہ سکتے ہیں؟

آج ہم جو کل ہیں وہ ہمارے کل کے خیالات سے آتے ہیں ، اور ہمارے موجودہ
خیالات کل کی ہماری زندگی کی تعمیر کرتے ہیں: ہماری زندگی ہمارے ذہن کی
تخلیق ہے۔


About This Website
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Please watch: “Napoleon Bonaparte | Life Story of Napoleon | Napoleon…

https://in.pinterest.com/pin/335870084693629373/
جس نے خود فتح حاصل کی وہ اس سے کہیں زیادہ بڑا ہیرو ہے جس نے ہزار مرتبہ ہزار مردوں کو شکست دی ہے۔

ظاہری ذہانت اس وقت بلند ہوتی ہے جب فکری ذہن اپنی حد کو پہنچ جاتا ہے
اور اگر چیزوں کو ان کی حقیقی اور ضروری فطرت میں سمجھنا ہے تو ، اس کے
افکار کو معرفت کی کچھ اعلی فیکلٹی کی اپیل کے ذریعے عبور کرنا چاہئے۔

میں غلطی ڈھونڈنے کے لئے کسی اور کے باؤل ارادے پر نظر نہیں ڈالوں گا: مشاہدہ کرنے کی تربیت۔

بیرونی دنیا صرف ذہن کی سرگرمیوں کا ہی ایک مظہر ہے ، اور ذہن اسے
اپنی بیرونی دنیا کی حیثیت سے محض اپنی امتیازی سلوک اور غلط استدلال کی
وجہ سے پکڑ لیتا ہے۔ شاگرد کو چاہئے کہ وہ چیزوں کو سچائی سے دیکھنے کی
عادت میں آجائے۔

دماغ تمام ذہنی حالتوں سے پہلے ہے۔ دماغ ان کا سردار ہے۔ وہ سب دماغی ہیں

اگر ایک خالص ذہن کے ساتھ کوئی شخص بولتا ہے یا کام کرتا ہے تو خوشی اس کے پیچھے چلتی ہے جیسے کبھی نہ چھوڑنے والا سایہ۔

خوشی اور خوشی کے ذریعے بدھ کے حوالے سے قیمتیں۔

خوشی کا کوئی راستہ نہیں ہے: خوشی ہی راستہ ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

خوشی اس وقت آتی ہے جب آپ کے کام اور الفاظ اپنے اور دوسروں کے لئے فائدہ مند ہوں۔

روشن خیال ، جھانا کا ارادہ رکھتا ہے ، اسے جنگل میں خوشی ملنی چاہئے ،
ایک درخت کے دامن پر جھانا پر عمل کرنا چاہئے ، اور اپنا اطمینان حاصل
کرنا چاہئے۔

ایک ہی موم بتی سے ہزاروں شمعیں روشن کی جاسکتی ہیں
، اور موم بتی کی زندگی مختصر نہیں ہوگی۔ خوشی شیئر ہونے سے کبھی کم نہیں
ہوتی۔

یہ ان چیزوں کی فطرت میں ہے جو انسان میں پچھتاوے سے آزاد ہوتا ہے۔

نیک کام کرنے پر دل لگاؤ۔ اسے بار بار کرو ، اور آپ خوشی سے بھر جائیں گے۔

ماضی میں مت بسر کریں ، مستقبل کا خواب نہ دیکھیں ، موجودہ لمحے پر
ذہن کو مرتکز کریں۔ یہ بھی ملاحظہ کریں: حال میں زندگی گزارنے کے لئے 10
نکات۔

اگر کوئی فرد نیک کام کرے تو اسے بار بار کرنا چاہئے۔ وہ اس میں خوشی پائے ، کیونکہ بھلائی جمع ہے۔

ہم اپنے خیالات سے تشکیل اور ڈھال جاتے ہیں۔ وہ لوگ جن کے دماغ بے لوث
خیالات کی شکل اختیار کرتے ہیں وہ بولتے یا عمل کرتے وقت خوشی دیتے ہیں۔
خوشی ان کی پیروی سائے کی طرح کرتی ہے جو انھیں کبھی نہیں چھوڑتی ہے۔

مدارج اور روحانیت پر بدھ کے حوالے سے قیمتیں۔

جس طرح موم بتی آگ کے بغیر نہیں جل سکتی ، اسی طرح مرد روحانی زندگی کے بغیر نہیں جی سکتے۔ ٹویٹ کرنے کے لئے کلک کریں۔

زندگی کو گہرائی سے دیکھنا جیسا کہ اسی لمحے میں ہے ، مراقبہ استحکام اور آزادی میں رہتا ہے۔

مراقبہ حکمت لاتا ہے؛ ثالثی کی کمی جہالت کو چھوڑ دیتی ہے۔ اچھی طرح
جانتے ہو کہ کون سی چیز آپ کو آگے لے جاتی ہے اور کس چیز نے آپ کو پیچھے
چھوڑ دیا ہے ، اور اس راہ کا انتخاب کریں جو حکمت کی طرف جاتا ہے۔

جو بھی راہب اپنی سوچ اور غور و فکر کے ساتھ پیچھے رہتا ہے ، وہی اس کی آگہی کا جھکاو بن جاتا ہے۔

یہ بھی ملاحظہ کریں: انٹروورٹ قیمتیں۔
بشمول بدھ Onہ کے امن کے بارے میں حوالہ ، معافی اور جانے دینا۔

مندرجات کی میز پر جائیں۔

امن کے حصول کے لئے پوری طرح سے خود کو تربیت دیں۔ ٹویٹ کرنے کے لئے کلک کریں۔

در حقیقت ، وہ بابا جو پوری طرح سے بجھا ہوا ہے ، ہر طرح سے آرام سے
رہتا ہے۔ کوئی احساس خواہش اس کی پابند نہیں ہے جس کی آگ ٹھنڈی ہوچکی ہے
اور ایندھن سے محروم ہے۔ تمام منسلکات منقطع کردیئے گئے ہیں ، دل کو درد سے
دور کردیا گیا ہے۔ سکون ہے ، وہ بہت آسانی سے آرام کرتا ہے۔ ذہن کو امن کا
راستہ مل گیا ہے۔

جو تنہا بیٹھتا ہے ، تنہا سوتا ہے ، اور تنہا
چلتا ہے ، جو سخت ہے اور خود کو تنہا کرتا ہے ، اسے جنگل کی تنہائی میں
خوشی ملے گی۔

جو چیز آپ کو دی جاتی ہے اس سے منہ پھیر نہ کرو ،
اور نہ ہی دوسروں کو دیئے جانے والے چیز کی تکمیل کرو ، ایسا نہ ہو کہ آپ
اپنی خاموشی کو پریشان کردیں۔

جو لوگ ناراض خیالات سے پاک ہیں انہیں یقینا سکون ملتا ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

حکمت اور فضائل کے بارے میں بدھ کے حوالے سے قیمتیں۔

جو احمق جانتا ہے کہ وہ بے وقوف ہے وہ اتنا سمجھدار ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

جو بھی پیدا ہونے کی نوعیت رکھتا ہے اس کی فطرت ہوتی ہے۔

اتحاد صرف ثنائی کے ذریعہ ہی ظاہر ہوسکتا ہے۔ اتحاد خود اور اتحاد کا نظریہ پہلے ہی دو ہے۔

اس دنیا کے بیچ میں مرد یا عورت کے لئے کیا مناسب سلوک ہے ، جہاں ہر
شخص اپنے ملبے کے ٹکڑے سے چمٹا ہوا ہے؟ اس سیلاب میں ایک دوسرے کے گزرتے
ہوئے لوگوں کے مابین مناسب سلام کیا ہے؟

اپنی دیکھ بھال کرتے وقت ، آپ دوسروں کی دیکھ بھال کرتے ہیں۔ دوسروں کی دیکھ بھال کرتے وقت ، آپ خود دیکھتے ہیں۔

کسی کو بھی دوسروں کے ساتھ غلطی نہ ہونے دیں۔ کسی کو بھی دوسروں کی
غلطیاں اور کمیشن نظر نہ آنے دیں۔ لیکن کسی کو اپنی اپنی حرکتیں ، انجام
اور کالعدم دیکھیں۔

حقیقی مالک حق ، نیکی اور تحمل ، عدم تشدد ، اعتدال پسندی اور پاکیزگی میں جیتا ہے۔

نہ لفظ اور نہ ہی کام میں مجرم۔ اعتدال کے ساتھ کھائیں۔ اپنے دل میں
زندہ رہو۔ اعلی شعور کی تلاش. خود کو قانون کے مطابق عبور کرو۔ یہ بیدار کی
آسان تعلیم ہے۔

زندگی باری باری کی طرح ہے ، اگر یہ بہت تنگ ہو
تو یہ نہیں کھیلے گی ، اگر یہ بہت ڈھیلی ہو تو لٹک جاتی ہے ، تناؤ جو
خوبصورت آواز پیدا کرتا ہے وہ وسط میں واقع ہے۔

https://in.pinterest.com/pin/638385315904799664/
کسی بھی بات پر یقین نہ کریں کیونکہ آپ نے سنا ہے۔ کسی بھی چیز پر صرف اس
لئے یقین نہ کریں کیونکہ یہ بہت سارے لوگوں کے ذریعہ بات اور افواہ ہے۔ کسی
بھی چیز پر صرف اس لئے یقین نہ کریں کیونکہ یہ آپ کی دینی کتابوں میں لکھا
ہوا پایا گیا ہے۔ محض اپنے اساتذہ اور بزرگوں کے اختیار پر کسی بھی چیز پر
یقین نہ کریں۔ روایات پر یقین نہ کریں کیونکہ وہ کئی نسلوں کے حوالے ہیں۔
لیکن مشاہدے اور تجزیہ کے بعد ، جب آپ کو معلوم ہوگا کہ کوئی بھی چیز
معقولیت سے متفق ہے اور ایک اور سب کے فائدے کے لئے موزوں ہے تو اس کو قبول
کریں اور اسی پر قائم رہو۔

جس طرح زمین سے خزانوں کا پردہ چاک
ہوتا ہے ، اسی طرح نیکیوں سے بھی فضیلت ظاہر ہوتی ہے ، اور حکمت خالص اور
پرامن ذہن سے ظاہر ہوتی ہے۔ انسانی زندگی کے بھولبلییا سے محفوظ طریقے سے
چلنے کے لئے ، کسی کو دانشمندی کی روشنی اور فضیلت کی رہنمائی کی ضرورت ہے۔

عقلمندوں نے اپنی سوچ کے ساتھ تقریر کی اور اسے اناج کے طور پر چھاننے کے ذریعے چھان لیا۔

مذاہب کی طرح خوبی ، ہمیشہ گروہوں میں دیکھا جاتا ہے۔ ایک اچھا اصول کسی بھی چھاتی میں کبھی تنہا نہیں پایا گیا تھا۔

بُما آن کمما اور نِبanaانا کے حوالے۔


جو کوئی بودھی ستوا کی گاڑی میں نکلا ہے اسے فیصلہ کرنا چاہئے کہ
‘مجھے لازما. تمام مخلوقات کو نروان کی طرف لے جانا چاہئے ، نروان کے اس
دائرے میں جانا ہے جس میں کچھ پیچھے نہیں ہے’۔ نروان کا یہ دائر؟ کیا ہے جس
میں کچھ پیچھے نہیں رہتا ہے؟

بدلے کے بدھ کے حوالے ، حوالہ جات ، ناکامی اور مصائب۔

کچھ بھی نہیں ہمیشہ کے لئے تبدیلی کے۔ ٹویٹ کرنے کے لئے کلک کریں۔

جذبہ کی طرح آگ نہیں ، نفرت کی طرح شارک نہیں ، حماقت جیسا کوئی جال نہیں ، لالچ کی طرح کوئی سیلاب نہیں ہے۔

پہلے اور اب دونوں ہی ، یہ صرف وہ تکلیف ہے جس کی میں بیان کرتا ہوں ، اور مصائب کا خاتمہ۔


جو اپنے قہر کو جیسے ہی پیدا ہوتا ہے اس پر قابو پاسکتا ہے ، جیسے
بروقت تریاق سانپ کے زہر کی جانچ کرے گا جو اتنی جلدی پھیلتا ہے ، - ایسا
راہب جس طرح سانپ نے اپنی خراب ہوئی جلد کو بہا دیتا ہے ، اسی طرح یہاں اور
اس سے آگے نکل جاتا ہے۔

زندگی کے سب کو تکالیف سے نجات مل سکے۔


دوسروں کے عیب دیکھنا آسان ہے ، لیکن اپنے غلطیوں کو دیکھنا مشکل ہے۔
ایک دوسروں کے عیب دکھاتا ہے جیسے چاف ہوا میں غائب ہوجاتا ہے ، لیکن کوئی
شخص اپنے غلطیوں کو چھپا دیتا ہے جیسے ایک ہوشیار جواری اپنا ڈائس چھپا
دیتا ہے۔

خوف سے بدھ کے حوالے۔

وہ لوگ جو ’میں ہوں‘ اور اس نظریے سے منسلک ہیں جو لوگوں کو ناراض کرتے ہوئے دنیا میں گھومتے ہیں۔ ٹویٹ کرنے کے لئے کلک کریں۔


شک کی عادت سے زیادہ خوفناک کوئی اور چیز نہیں ہے۔ شک لوگوں کو الگ
کرتا ہے۔ یہ ایک ایسا زہر ہے جو دوستی کو ختم کر دیتا ہے اور خوشگوار
تعلقات کو توڑ دیتا ہے۔ یہ ایک کانٹا ہے جو پریشان اور تکلیف دیتا ہے۔ یہ
تلوار ہے جو مارتی ہے۔

پیاس کے مارے چلنے والے آدمی ، بکھرے
ہوئے خروں کی طرح بھاگتے ہیں۔ لہذا اپنے آپ کو بے ہوش کرنے کی کوشش کرتے
ہوئے صداقت کو پیاس نکالیں۔

جب کسی کو برائی سے ناپسندیدگی کا
احساس ہوتا ہے ، جب کسی کو سکون محسوس ہوتا ہے تو ، اچھی تعلیمات سننے میں
شخص خوشی محسوس کرتا ہے۔ جب کسی کے پاس یہ جذبات ہوتے ہیں اور ان کی تعریف
کرتے ہیں تو ، کوئی خوف و ہراس سے پاک ہوتا ہے۔

ہم ناراض ہونے کے لمحے ہم نے حق کے ل for جدوجہد پہلے ہی ترک کردی ہے ، اور اپنے لئے جدوجہد شروع کردی ہے۔

ناراضگی اور حسد پر بدھ کے حوالے۔

مندرجات کی میز پر جائیں۔

آپ کو اپنے غصے کی سزا نہیں دی جائے گی ، آپ کو اپنے غصے کی سزا دی جائے گی۔ ٹویٹ کرنے کے لئے کلک کریں۔

اپنی انا کو ڈھیلے ڈھیلے کپڑوں کی طرح پہنیں۔

کچھ نہیں سمجھتے کہ ہمیں مرنا چاہئے ، لیکن جو لوگ اس کا احساس کرتے ہیں وہ اپنے جھگڑے طے کرتے ہیں۔

نفرت اس دنیا میں نفرت سے کبھی کم نہیں ہوتی۔ صرف عداوت ہی سے نفرت کو کم کیا جاتا ہے۔ یہ ابدی قانون ہے۔


تمام تشدد پر کانپ رہے ہیں۔ سب موت سے ڈرتے ہیں۔ اپنے آپ کو دوسرے کی
جگہ رکھنا ، کسی کو نہ مارنا چاہئے اور نہ ہی دوسرے کو مارنے کا سبب بننا
چاہئے۔

میں دنیا سے متنازعہ نہیں ہوں۔ بلکہ یہ دنیا ہی ہے جو مجھ سے جھگڑا کرتی ہے۔


وہ خاموش رہنے والوں پر الزام لگاتے ہیں ، زیادہ بولنے والے کو مورد
الزام ٹھہراتے ہیں ، اعتدال میں بولنے والوں پر الزام لگاتے ہیں۔ دنیا میں
کوئی نہیں ہے جس پر الزام نہیں لگایا جاتا ہے۔

وہ لوگ جو خیالات اور نظریات سے چمٹے رہتے ہیں وہ لوگوں کو ناراض لوگوں سے گھومتے ہیں۔

جو شخص ناراض ہے کسی سے بھڑک نہیں پڑتا ہے وہ جیتنا مشکل جنگ جیتتا ہے۔


جب تک ناراضگی کے خیالات ذہن میں رکھے جائیں تو غصہ کبھی ختم نہیں
ہوگا۔ ناراضگی کے خیالات کو بھول جانے کے ساتھ ہی غصہ ختم ہوجائے گا۔


جو آپ کو موصول ہوا ہے اس پر زیادتی نہ کریں اور نہ ہی دوسروں سے حسد
کریں۔ جو دوسروں سے حسد کرتا ہے اسے ذہنی سکون حاصل نہیں ہوتا۔

کامیابی ، صبر اور طاقت پر بدھ کے حوالے۔

نہ ہی آگ ، ہوا ، نہ پیدائش اور موت ہی ہمارے نیک اعمال کو مٹا سکتا ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔


اگر آپ کو اپنی غلطیوں کی نشاندہی کرنے کے لئے کوئی عقلمند نقاد مل
جائے تو ، اس کی پیروی کریں جیسا کہ آپ پوشیدہ خزانے کی راہنمائی کریں گے۔

جس طرح میدان جنگ میں ایک ہاتھی تیروں کے چاروں طرف سے تیروں کا مقابلہ کرتا ہے اسی طرح مجھے بھی زیادتی برداشت کرنی ہوگی۔


تعریف اور الزام ، فائدہ اور نقصان ، خوشی اور غم ہوا کی طرح آتے اور
جاتے ہیں۔ خوش رہنے کے لئے ، ان سب کے بیچ کسی بڑے درخت کی طرح آرام کرو۔


pinterest.com.au
Suman Gille | Paintings by Suman Gille | Suman…

https://in.pinterest.com/pin/537969117984292533/
علیحدگی میں دنیا کا سب سے بڑا تکلیف ہے۔ ہمدردی میں ہی دنیا کی حقیقی طاقت ہے۔

اپنے لئے چراغ بنو۔ اپنی ہی پناہ بنو۔ کسی اور کی تلاش نہ کریں۔ تمام چیزیں گزرنی چاہ.۔ تندہی سے جدوجہد کریں۔ ہمت نہیں ہارنا

چیزوں کے عروج و زوال کو دیکھتے ہوئے ایک دن زندہ رہنا بہتر ہے جب کبھی چیزوں کے عروج و زوال کو دیکھے بغیر سو سال جینا

اگر آپ سمت تبدیل نہیں کرتے ہیں تو ، آپ جہاں جا رہے ہیں ختم ہو سکتے ہیں۔

زیادہ صبر کی قیمت درج کرنے ، طاقت کی قیمت درج کرنے
صحت پر بدھ کے حوالے۔

صحت سب سے بڑا تحفہ ، قناعت سب سے بڑی دولت ، وفاداری کا بہترین رشتہ ہے۔ بدھ

جسم کو اچھی صحت میں رکھنا ایک فرض ہے… ورنہ ہم اپنے دماغ کو مضبوط اور صاف نہیں رکھ پائیں گے۔

“مٹر

صحت کے بغیر زندگی زندگی نہیں ہے۔ یہ موت کی ایک تصویر ہے۔

دماغ اور جسم دونوں کے لئے صحت کا راز ماضی کے لئے ماتم کرنا ، مستقبل
کی فکر کرنے کا نہیں ، مستقبل کی توقع کرنا نہیں ، بلکہ موجودہ لمحے کو
دانشمندی اور ایمانداری سے زندگی گزارنا ہے۔

حقیقت پر بدھا کی قیمت درج ہے۔

جو لوگ حق کی طرف کام کرنے میں ناکام رہے ہیں انہوں نے زندگی گزارنے کا مقصد کھو دیا ہے۔ ٹویٹ کرنے کے لئے کلک کریں۔

سب کو یہ ٹریپل سچائی سکھائیں: فراخ دل ، مہربان تقریر ، خدمت خلق اور ہمدردی وہ چیزیں ہیں جو انسانیت کو تازہ کرتی ہیں۔

سچائی تک جانے کے راستے میں دو غلطیاں ہوسکتی ہیں۔

پرسکون کہتے ہیں کہ جو اچھی طرح سے بولا جاتا ہے وہ بہترین ہے۔ دوسرا ،
یہ کہنا چاہئے کہ صحیح ہے ، ناجائز نہیں۔ تیسرا ، کیا خوش کن ہے ، ناگوار
نہیں؛ چوتھا ، کیا سچ ہے ، جھوٹا نہیں۔

ناراض نہ ہوکر ناراض شخص پر قابو پالیں۔ نیکی سے شریروں کو فتح دو۔ کنجوس کو فراخ دلی سے اور جھوٹے کو سچ بولنے پر فتح دو۔

تین چیزیں زیادہ وقت تک پوشیدہ نہیں ہوسکتی ہیں: سورج ، چاند اور سچائی۔



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

https://www.youtube.com/watch?v=YP1qjTzxQNE
The Animated History of China | Part 1

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Published on Jun 19, 2018
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The Yellow River Civilisation competes with Egypt and Mesopotamia for
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Discover the folklore behind the rise of the Imperial Chinese Dynasties
and how the Han people came to dominate the region of East Asia.


Chinese culture is a titan on the world stage, fascinating westerners
since the days of Marco Polo and Zheng He, bringing tales of the Orient
to the rest of the world. Join us now in the first chapter in the
History of China!

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Category
Education
22)古典中文(简体) - 古典中文(简体),

http://wisdomquotes.com/buddha-quotes/

150个佛陀行情会让你更聪明(快速)

对于一个没有充满欲望的人来说,不用担心。佛

佛陀的引语可以解决你自己的救赎,而不是依赖别人的智慧

找出自己的救恩。不要依赖别人。佛

佛陀引用任何值得用你的灵魂智慧做的事情

如果有什么值得做的话,全心全意去做。佛

佛引用一个男人并不是明智的,因为他再次谈话和谈话,但如果他是和平的爱和无所畏惧,那么他实际上被称为明智的智慧引用

一个人不会被称为聪明,因为他再次谈话和谈话;但如果他是和平的,充满爱心和无所畏惧的,那么他实际上就是明智的。佛

除了你的自我智慧之外,佛陀的引语不是寻求庇护的人

除了你自己以外,不要寻找任何人的庇护所。佛

佛陀引用没有人拯救我们,但我们自己可以自己必须走智慧之路

除了我们自己,没有人救我们。没有人可以也没有人可以。我们自己必须走这条路。佛

佛陀引用纯洁无私的生活,一定要算不上自己中间丰富的智慧

为了过上纯洁无私的生活,人们必须在丰富的时代中将自己视为自己的生命。佛

佛陀引用我们所有的一切都是我们所想到的智慧引用的结果

我们所有的一切都是我们所想的结果。佛点击推文

当他们需要帮助来照顾我们的智慧时,佛陀引用失败了

如果我们在需要帮助时没有照顾别人,谁会照顾我们?佛

佛陀引用一个行事真理的人,这个世界超越了智慧

一个对真理采取行动的人在这个世界及其他地方都很快乐。佛

最佳佛陀行情

即使你只有一点点,也要给予。

一个聪明地生活的人不会害怕死亡。

灌溉渠道水域; fletchers拉直箭;木匠弯木;聪明的主人自己。

水滴一滴一滴地滴落。同样,聪明的人,一点一点地收集它,充满了自己。

最大的礼物就是给人们你的启示,分享它。它必须是最伟大的。

如果你知道我对给予力量的了解,你就不会在没有以某种方式分享的情况下通过一顿饭。

痛苦的根源是依恋。

用爱使沉默的男人沉默。善良地使这个恶心的男人沉默。用慷慨来贬低吝啬鬼。用真相使骗子沉默。

有意见的人只是互相打扰。

即使坚硬的岩石在风中也不动摇,因此赞美或责备也是坚定不移的。

你自己必须努力。佛陀只指明了道路。

没有任何东西可以像你自己的想法一样伤害你。

冥想……不要拖延,以免你后来后悔。

好于千言万语,是带来和平的一个词。

理解是说得好的话语的核心。

停止做恶,培养善良,净化心灵:这就是佛陀的教导。

喜欢冥想和孤独。自己动手,快乐。你是一个寻求者。

今天热切地做必须做的事情。谁知道?明天,死亡来了。

你是什​​么样的人。你将成为现在所做的。

如果你打算说话总是问问自己,这是真的,是否有必要,是否善良。

如果你发现没有人在精神道路上支持你,那就独自行走吧。

佛陀行情是……
鼓舞人心的佛陀行情

停下来,停下来。不要说话。最终的事实甚至没有想到。点击推文

我们是我们的想法。我们所有的一切都来自我们的想法。凭借我们的思想,我们创造了世界。

正如伟大的海洋有一种味道,盐的味道,所以这种教学和纪律也有一种口味,解放的味道。

那个不再存在永久存在的渴望和渴望的人;你怎么能跟踪觉醒的,无轨的和无限的范围。

耐力是最困难的学科之一,但是对于那个忍受最终胜利的人来说也是如此。

清醒的是他的夜晚;对于累了的人来说,距离是一英里;对于那些不懂真法的愚蠢人来说,生命是长久的。

无论天上的世界里有什么珍贵的宝石,都没有什么能比得上觉醒的人。

我们的生活是由我们的思想塑造的;我们成为我们的想法。快乐遵循纯粹的思想,就像一个永不离开的影子。

就像一朵美丽的花朵,看起来很漂亮,但没有香味,对于一个不按照它们行事的男人来说,精致的话语毫无结果。


About This Website
youtube.com
https://www.audible.com/suibhne OR Text SUIBHNE to 500500 to get…

https://in.pinterest.com/pin/567172146817000220/
我们对永恒的理论与那些没有穿过它的外壳的小鸡可能形成外部世界的那些一样有价值。

开发并付诸实践的想法比仅作为想法存在的想法更重要。

无论你读了多少圣言,无论你说多少,如果你不采取行动,他们会对你有什么好处?

混乱是所有复合事物中固有的。努力奋斗。

https://www.youtube.com/watch?v=ld4EpjJazhY

Gautam Buddha的英文动画生活故事|儿童英语的道德价值观故事

鹅卵石住
发布于2016年10月18日
请注意:“Sundarban睡前故事|| 3个非停止儿童动物故事||第7,8,9页||印度语4K视频”
https://www.youtube.com/watch?v = t9WS2 … - 〜 -
观看最新儿童歌曲………
https://www.youtube.com/watch?v = DYMK4 … Pebbles为孩子们提供英语的Gautam Buddha道德价值观故事。

佛陀的诞生
亲切的王子
婚姻
意想不到的景象
开明

Gautam Buddha道德价值观儿童故事。

最受欢迎和着名的诚实和善良的故事,友谊和团结的故事,关怀和宽恕的故事,尊重和乐于助人的故事英语为儿童高清质量。

Pebbles还提供各种其他故事,如奶奶故事,儿童爷爷故事,儿童道德故事,儿童动物故事,儿童丛林故事,儿童Panchatantra故事,智者Birbal,Tenali拉曼,童话故事等等。

Pebbles English Stories频道为所有年龄段的婴儿,幼儿园儿童和儿童提供最受欢迎,最有趣和最古老的故事。

Pebbles Gautam Buddha道德价值观英语故事
乔达摩佛的诞生,乔达摩佛,亲切的王子,乔达摩佛的婚姻,乔达摩佛看到意想不到的景象,乔达摩佛被开悟了

HTTPS://www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

短佛言行情

依恋会导致痛苦。

愿所有众生都有幸福的心灵。

出于对所有众生的关注而出生。

我是奇迹。

一壶水滴一滴一滴。

每个人都是自己健康或疾病的作者。

舌头就像一把锋利的刀子……没有抽血就杀了。
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Gautam Buddha的英文动画生活故事|儿童英语的道德价值观故事



https://www.youtube.com/watch?v=yr1_HUHLtFw
中國古典舞簡介
Shen Yun Official Account
Published on Jul 16, 2013
自從上古時期以來,中國文化一直被認為是上天賜予人類的瑰寶,這其中包括一種流傳至今的高超的藝術形式:中國古典舞。她奠基於傳統美學之上,經過幾千年的鍛造形成了一種豐富而完備的舞蹈體系。通過這個視頻,您可以更多地了解這一種極具表現力的神奇藝術。
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Category
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关于生活,家庭和友谊的佛陀行情

充分发挥每一个行为,好像这是你的最后一次。点击推文

恶人受恶人的侵害比被善良所爱。

什么都不存在,完全孤立;一切都与其他一切有关。

纯度或杂质取决于自己。没有人可以净化另一个人。

支持母亲和父亲,珍惜妻子和孩子,拥有简单的生计;这是好运。

一刻可以改变一天,一天可以改变生活,一个生命可以改变世界。

她知道生命的流动,感觉没有磨损,不需要修补或修理。

一个虚伪和邪恶的朋友比野兽更令人害怕;野兽可能伤到你的身体,但是一个邪恶的朋友会伤到你的心灵。

无论我们说出什么样的话都应该谨慎选择,人们会听到他们的声音并受到他们的好坏影响。

闲暇是一条通往死亡的短暂道路,勤奋是一种生活方式;愚蠢的人是闲着的,聪明的人是勤奋的。

如果寻求者没有找到一个更好或更平等的伴侣,那就让他们坚决地追求一个孤独的路线。

如果我们能够清楚地看到一朵花的奇迹,我们的整个生命就会改变。

在爱和感恩的菩萨行情

真正的爱是从理解中诞生的。点击推文

散发对整个世界无限的爱。

你,你自己,和整个宇宙中的任何人一样,都值得你的爱和感情。

野心就像爱情,对延迟和竞争对手都不耐烦。

爱是一个人内心最灵魂的礼物,所以两者都可以是完整的。

让所有众生的无所不包的想法成为你的。

我们将通过慈爱发展和培养心灵的解放,使其成为我们的载体,使其成为我们的基础,稳定它,在其中运用自己,并完全完善它。

仇恨在任何时候都不会停止仇恨。仇恨通过爱停止。这是一项不可改变的法律。

爱50个人的人有50个苦难;没有人爱的人没有困难。

仁慈应该成为自然的生活方式,而不是例外。

只说可爱的演讲,欢迎致辞。言语,当它给别人带来邪恶时,是一件令人愉快的事情。

一个人不被称为危害生物的贵族。通过不伤害生物,人们称之为贵族。

学识渊博,技术娴熟,训练有素,口语良好:这是好运。

就像一位母亲用她的生命保护她唯一的孩子一样,即便这样,也要培养对所有众生的无限爱。

谁对生物没有同情心:要把他当作流浪者。

让我们起来感恩,因为如果我们今天没有学到很多东西,至少我们学到了一点,如果我们没有学到一点,至少我们没有生病,如果我们生病了,至少我们没有死;所以,让我们都感恩。

佛陀引用心灵并掌握自己

他能够认为自己有能力。点击推文

这是一个男人自己的头脑,而不是他的敌人或敌人,诱使他走向邪恶的道路。

喜欢留意!守好你的想法!

一切都是基于头脑,由心灵引导,由心灵塑造。如果你用污秽的心灵说话和行动,痛苦就会跟着你,因为牛车的轮子跟着牛的脚步。

没有什么比没有纪律的头脑更不听话了,没有什么比一个训练有素的头脑更顺从了。

一个充满了财富变幻莫测,从悲伤中解脱出来,从被污染的污秽,从被解放的恐惧中解放出来的思想 - 这是最大的祝福。

从裂缝和缝隙中的河流中了解到:那些在小河道中流淌的人,大流淌的无声。无论什么都没有充满噪音。无论什么是满的都是安静的。

你是一个寻求者。喜欢掌握你的手脚,言语和思想。

看到他们,在他们的意义上挣扎,就像在干涸的小溪的水坑里的鱼一样 - 并且,看到这一点,没有我的生活,没有为成为的状态形成依恋。

“就像我一样,这些也是如此。就像这些一样,我也是。’与自己平行,既不杀人也不杀别人。

所有的经历都先于心灵,以心灵为主,由心灵创造。

为了享受健康,为家人带来真正的幸福,为所有人带来和平,首先必须训练和控制自己的心灵。如果一个人可以控制自己的思想,他就能找到启蒙之路,所有的智慧和美德自然会来到他身上。

所有错误的行为都是出于思想而产生的。如果改变思想可以做错事吗?

我们今天的成就来自于我们对昨天的思考,我们现在的思想构建了我们明天的生活:我们的生命就是我们思想的创造。


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自從上古時期以來,中國文化一直被認為是上天賜予人類的瑰寶,這其中包…

https://chinese-stories.com/main.php

English

Learn Mandarin from Chinese Stories

我们对永恒的理论与那些没有穿过它的外壳的小鸡可能形成外部世界的那些一样有价值。

开发并付诸实践的想法比仅作为想法存在的想法更重要。

无论你读了多少圣言,无论你说多少,如果你不采取行动,他们会对你有什么好处?

混乱是所有复合事物中固有的。努力奋斗。

https://www.youtube.com/watch?v=ld4EpjJazhY

Gautam Buddha的英文动画生活故事|儿童英语的道德价值观故事

鹅卵石住
发布于2016年10月18日
请注意:“Sundarban睡前故事|| 3个非停止儿童动物故事||第7,8,9页||印度语4K视频”
https://www.youtube.com/watch?v = t9WS2 … - 〜 -
观看最新儿童歌曲………
https://www.youtube.com/watch?v = DYMK4 … Pebbles为孩子们提供英语的Gautam Buddha道德价值观故事。

佛陀的诞生
亲切的王子
婚姻
意想不到的景象
开明

Gautam Buddha道德价值观儿童故事。

最受欢迎和着名的诚实和善良的故事,友谊和团结的故事,关怀和宽恕的故事,尊重和乐于助人的故事英语为儿童高清质量。

Pebbles还提供各种其他故事,如奶奶故事,儿童爷爷故事,儿童道德故事,儿童动物故事,儿童丛林故事,儿童Panchatantra故事,智者Birbal,Tenali拉曼,童话故事等等。

Pebbles English Stories频道为所有年龄段的婴儿,幼儿园儿童和儿童提供最受欢迎,最有趣和最古老的故事。

Pebbles Gautam Buddha道德价值观英语故事
乔达摩佛的诞生,乔达摩佛,亲切的王子,乔达摩佛的婚姻,乔达摩佛看到意想不到的景象,乔达摩佛被开悟了

HTTPS://www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

短佛言行情

依恋会导致痛苦。

愿所有众生都有幸福的心灵。

出于对所有众生的关注而出生。

我是奇迹。

一壶水滴一滴一滴。

每个人都是自己健康或疾病的作者。

舌头就像一把锋利的刀子……没有抽血就杀了。
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Gautam Buddha的英文动画生活故事|儿童英语的道德价值观故事


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https://www.youtube.com/watch?v=4FHKSs69Yk8
Classical Chinese Dance Technique Collection 2018 (2018年神韻藝術團新秀技巧表演)

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Published on Oct 30, 2018
Shen Yun Performing Arts’ rising stars present a range of classical
Chinese dance techniques. Physically rigorous and exquisitely
expressive, classical Chinese dance involves systematic training in
dance fundamentals as well as difficult flips, spins, leaps, postures,
and tumbling techniques. It is an incredibly rich art form that has
developed over 5,000 years of Chinese civilization, and is now being
revived and popularized again by a group of performing artists based in
upstate New York.

NOTE: This video only showcases classical
Chinese dance techniques and combinations. It does not depict an actual
Shen Yun performance, which involves a live orchestra, costumes,
backdrops, and often storytelling, and which tours nearly 200 cities
around the world each year (https://www.shenyun.com/tickets).

神韻藝術團年輕的領舞演員們近日來展示了高超的古典舞技術技巧。您看到的中國古典舞是傳承了五千年的中國文化中的一種表演藝術形式。自2006年起,總部設立於紐約的神韻藝術團,每年巡演五大洲,令中國古典舞這種藝術形式為全世界人所熟知。

身韻、身法、技巧加上表演是中國古典舞的特點和基礎。視頻中展示的是中國古典舞技巧組合,與神韻演出也不是一回事。神韻演出還包含現場樂隊伴奏、服裝、天幕、舞蹈和舞劇,每年在全世界的180多個城市巡迴演出(https://www.shenyun.com/tickets)。
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Tobias Marberger;
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POUNDING PERCUSSION 3
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征服自己的人比击败千人一万人的英雄要大得多。

当知识分子的思想达到极限时,先验智慧就会上升,如果事物要以真实和本质的方式实现,其思维过程必须通过对某些更高的认知能力的吸引力来超越。

我不会看另一个意图发现错误的碗:要观察的训练。

外部世界只是心灵本身活动的一种表现形式,而心灵只是因为其歧视和错误推理的习惯而把它作为一个外部世界。门徒必须养成如实看待事物的习惯。

心灵先于所有精神状态。心灵是他们的主要;他们都是精打细算的。

如果有一个纯洁的心灵,一个人说话或行为幸福跟随他,就像他永不离去的阴影一样。

佛陀关于幸福和喜悦的行情

没有通往幸福的道路:幸福就是道路。点击推文

当你的工作和言语对自己和他人有益时,幸福就来了。

意图加纳的开明者应该在森林中找到乐趣,应该在树下练习jhana,达到他自己的满足感。

可以用一根蜡烛点燃数以千计的蜡烛,蜡烛的寿命不会缩短。快乐从不会因为分享而减少。

事物的本质是,一个人没有悔恨,就会产生快乐。

把你的心放在做好事上。一遍又一遍地做,你会充满喜悦。

不要沉溺于过去,不要梦想未来,把精力集中在当下。另见:现在开始生活的10个技巧

如果一个人做得好,就让他一次又一次地做。让他在其中找到快乐,因为幸福就是好的积累。

我们是由我们的思想形成和塑造的。那些思想被无私的思想所塑造的人在说话或行动时会给予快乐。喜悦跟随他们就像一个永不离开他们的影子。

佛陀关于冥想和灵性的行情

正如蜡烛不能没有火焰一样燃烧,男人不能没有精神生活。点击推文

在这个时刻深刻地看待生活,禅修者沉浸在稳定与自由之中。

冥想带来智慧;缺乏调解会留下无知。要知道是什么导致你前进,什么阻碍你,并选择导致智慧的道路。

无论一个和尚一直在追求他的思考和思考,这就成了他意识的倾向。

另见:内向引号
佛陀对和平,宽恕和放手的行情

转到目录

坚决训练自己实现和平。点击推文

事实上,完全淬火的圣人在各方面都很放松;没有任何感觉愿望坚持他的火焰已经冷却,被剥夺了燃料。所有的附件都被切断了,心脏已经远离疼痛;安静,他非常轻松。头脑已经找到了通向和平的道路。

独自坐着,孤独地独自行走,独自行走,独自行走,独自制服的人,会对森林的孤独感到高兴。

不要拒绝给予你的东西,也不要伸手去拿别人的东西,以免扰乱你的安静。

那些没有怨恨的人肯定会找到平安。点击推文

佛陀对智慧和美德的行情

知道他是个傻瓜的傻瓜更聪明。点击推文

无论产生什么性质都具有停止的性质。

团结只能通过二元论来体现。 Unity本身和Unity的想法已经两个了。

对于一个男人或女人来说,在这个世界中,每个人都紧紧抓住他的碎片,这种行为是什么?人们在这场洪水中相互通过时,恰当的称呼是什么?

在看完自己之后,你会先看别人。在看别人之后,你会看着自己。

任何人都不要错过别人;让我们看不到别人的遗漏和佣金。但让我们看一个人自己的行为,完成和撤消。

真正的大师生活在真理,善良和克制,非暴力,适度和纯洁。

既不言行也不行。适量饮食。住在你的心里。寻求最高意识。依法掌握自己。这是被唤醒的简单教导。

生活就像竖琴弦一样,如果它太紧而不能演奏,如果太松,它会挂起,产生美妙声音的张力就在中间。


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Classical Chinese Dance Technique Collection 2018 (2018年神韻藝術團新秀技巧表演)

https://in.pinterest.com/pin/252272016611772057/

不要因为你已经听过它而相信任何事情。不要相信任何事情只是因为它被许多人说出来并传言。不要相信任何事情只是因为它被写在你的宗教书籍中。不要只相信你的老师和老人的权威。不要相信传统,因为它们传承了许多代。但经过观察和分析,当你发现任何事情都符合理性并且有利于所有人的利益时,那就接受它并不辜负它。

就像从地上发现的宝物一样,美德也是出于善行,而智慧则来自纯洁祥和的心灵。要安全地走过人类生活的迷宫,人们需要智慧之光和美德的引导。

聪明的人用他们的思想塑造了讲话,筛选过程,因为谷物通过筛子过筛。

像缪斯一样的美德总是在群体中出现。任何乳房都没有发现一个好的原则。

由Kamma和Nibbana的菩萨引述

曾经出现在菩萨车辆中的人应该决定“我必须把所有的生命带入必杀技,进入必然没有留下任何东西的必然境界”。什么是必杀技的境界,什么都不留下?

佛陀在改变,失败和痛苦的行情

除了改变,没有什么是永恒的。点击推文

没有像激情一样的火,没有鲨鱼般的仇恨,没有像愚蠢的网罗,没有像贪婪的洪流。

无论是以前还是现在,它只是我描述的痛苦和痛苦的停止。

一旦它出现就能遏制愤怒的人,作为及时的解毒剂,将检查蛇的毒液如此迅速地蔓延, - 这样的僧侣放弃了这里和更远的地方,就像一条蛇流下它破旧的皮肤一样。

愿所有有生命的人都能从痛苦中解脱出来。

很容易看到别人的错误,但很难看出自己的错误。其中一个显示了其他人的缺点,如在风中掠过的糠,但是当一个狡猾的赌徒隐瞒他的骰子时,人们会隐瞒自己的错误。

在恐惧的菩萨行情

那些依附于“我是”和观点的人在世界上冒犯了人们。点击推文

没有什么比怀疑的习惯更可怕了。怀疑将人们分开。这是一种解散友谊和破坏愉快关系的毒药。这是一种刺激和疼痛的刺;它是一把杀死的剑。

在口渴的情况下,男人像一只被诱捕的野兔一样奔跑;因此,乞求通过为自己追求无助而努力解渴。

当一个人有一种不喜欢邪恶的感觉时,当一个人感到平静时,就会很高兴听到好的教导;当一个人有这些感受并欣赏它们时,一个人就没有恐惧。

我们感到愤怒的那一刻,我们已经停止了为真理而奋斗,并开始为自己而奋斗。

在愤怒和嫉妒的菩萨行情

转到目录

你不会因为你的愤怒而受到惩罚,你将受到愤怒的惩罚。点击推文

像宽松的衣服一样穿你的自我。

有些人不明白我们必须死,但那些意识到这一点的人解决了他们的争吵。

在这个世界上,仇恨永远不会受到仇恨的影响。单靠非仇恨就是仇恨的安抚。这是永恒的法律。

所有人都在暴力中颤抖;都害怕死亡。把自己置于另一个地方,不应该杀人,也不应该让别人杀人。

我不与世界发生争执;相反,世界与我发生争执。

他们指责那些保持沉默的人,他们责怪那些​​说话多的人,他们责怪那些​​适度说话的人。世界上没有一个人没有受到指责。

那些坚持观念和观点的人会徘徊在冒犯世界的人们面前。

谁不会对生气的人大发雷霆赢得一场难以赢的战斗。

只要心中怀有怨恨的念头,愤怒永远不会消失。只要忘记怨恨的想法,愤怒就会消失。

不要高估你收到的东西,也不要嫉妒别人。嫉妒他人的人并不能获得安心。

佛陀行情成功,耐心和力量

无论是火还是风,出生还是死亡都无法抹去我们的善行。点击推文

如果你找到一个明智的批评者指出你的错误,跟随他,就像你对隐藏宝藏的指南一样。

由于战场上的大象能够承受四周弓箭射击,所以即使如此,我也要忍受虐待。

赞美和责备,得失,快乐和悲伤像风一样来去匆匆。要快乐,就像在他们中间的一棵巨树一样休息。


pinterest.com.au
“The picture we present to ourselves of who we think we ought to be obscures who we really are.” ~ Mark Epstein…

https://in.pinterest.com/pin/335870084701266735/
分开是世界上最大的苦难;同情是世界真正的力量。

为你自己做一盏灯。成为你自己的避难所。别人寻求。一切都必须通过。努力奋斗。不要放弃。

更好的是,有一天看到事物的兴衰,而不是生活一百年而没有看到事物的兴衰。

如果你不改变方向,你最终可能会走向何方。

更多耐心报价,实力报价
关于健康的菩萨行情

健康是最大的礼物,满足最大的财富,忠诚的最佳关系。佛

保持身体健康是一种责任……否则我们就无法保持头脑清醒。

“豌豆

没有健康生活不是生命;它只是一种流浪和痛苦的状态 - 一种死亡的形象。

身心健康的秘诀不是为过去而哀悼,不是为了未来而担心,不是为了预见未来,而是为了明智而认真地生活在当下。

佛陀引用真相

那些未能为真理而努力的人已经错过了生活的目的。点击推文

向所有人传授这个三重真理:慷慨的心,善意的言语,以及服务和同情的生活是让人类更新的事物。

在通向真理的道路上可能会犯两个错误……不会一路走下去,也不会开始。

平静的人说,说得好的话最好;第二,那个人应该说什么是正确的,而不是不正义的;第三,什么是令人愉快的,而不是令人不快的;第四,什么是真的,不是假的。

不生气地征服愤怒的人;用善良征服恶人;用慷慨征服吝啬,用说实话征服骗子。

不能长久隐藏三件事:太阳,月亮和真相。


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

https://www.youtube.com/watch?v=BpijOQZ3eYU
Beautiful Chinese Classical Dance 【2】《 千手觀音》Thousand Hand Bodhisattva 480p
che pin
Published on Jun 2, 2013
Beautiful Chinese Dance Playlist===https://www.youtube.com/playlist?list
Chinese Classical Dance And Classical Music===traditional chinese dance by deaf

===中國古代一些舞蹈姿態和造型,保存在中國的石窟壁畫、雕塑、畫像石、畫像磚、陶­俑,以及各種出土文物上的繪畫、紋飾舞蹈形象的造型中;中國文史資料也有大量的對過去­舞蹈形象的具體描述。中國舞蹈家從20世紀50年代開始進行的對中國古典舞的研究、整­理、復現和發展的工作,取得了很大的成績,建立了一套中國古典舞教材,創作出一大批具­有中國古典舞蹈風格的舞蹈和舞劇作品,形成了細膩圓潤、剛柔相濟、情景交融、技藝武藝­結合,以及精、氣、神和手、眼、身、法、步完美諧合與高度統一的美學特色.

中國古典舞有著極為悠久的歷史。它的淵源可以追溯到中國古代宮廷舞蹈或更為遙遠時代的­民間舞蹈。至周代開始,到漢、兩晉乃至唐代五代宮廷設立專門的樂舞機構,集中和培養專­業樂舞人員,並對流行於民間自娛性舞蹈和宗教舞蹈乃至外邦舞蹈進行了整理、研究、加工­和發展,形成了宮廷舞蹈。其中如周代的《六代舞》(包括《雲門》、《咸池》、《大韶》­、《大夏》、《大菠》、《大武》六個樂舞),唐代的《九部樂》、《十部樂》、《坐部伎­》、《樂部伎》、《大曲》等,異彩紛呈,各領風騷。中國宮廷舞蹈,是歷代統治者愉悅享­樂、歌功頌德的一種重要工具,以女樂為主。由於宮廷舞蹈以統治者的審美情趣而創作,其­一部分作品不可避免地存在著風格上的綺糜、內容上的消極;但大部分還是多由藝人們在中­國民間舞蹈基礎上創作出來的,所以不乏中國傳統藝術的精美之處。
Category
Film & Animation
22)古典中文(繁體) - 古典中文(繁體),
22)古典中文(繁體) - 古典中文(繁體),

http://wisdomquotes.com/buddha-quotes/

150個佛陀行情會讓你更聰明(快速)

對於一個沒有充滿慾望的人來說,不用擔心。佛

佛陀的引語可以解決你自己的救贖,而不是依賴別人的智慧

找出自己的救恩。不要依賴別人。佛

佛陀引用任何值得用你的靈魂智慧做的事情

如果有什麼值得做的話,全心全意去做。佛

佛引用一個男人並不是明智的,因為他再次談話和談話,但如果他是和平的愛和無所畏懼,那麼他實際上被稱為明智的智慧引用

一個人不會被稱為聰明,因為他再次談話和談話;但如果他是和平的,充滿愛心和無所畏懼的,那麼他實際上就是明智的。佛

除了你的自我智慧之外,佛陀的引語不是尋求庇護的人

除了你自己以外,不要尋找任何人的庇護所。佛

佛陀引用沒有人拯救我們,但我們自己可以自己必須走智慧之路

除了我們自己,沒有人救我們。沒有人可以也沒有人可以。我們自己必須走這條路。佛

佛陀引用純潔無私的生活,一定要算不上自己中間豐富的智慧

為了過上純潔無私的生活,人們必須在豐富的時代中將自己視為自己的生命。佛

佛陀引用我們所有的一切都是我們所想到的智慧引用的結果

我們所有的一切都是我們所想的結果。佛點擊推文

當他們需要幫助來照顧我們的智慧時,佛陀引用失敗了

如果我們在需要幫助時沒有照顧別人,誰會照顧我們?佛

佛陀引用一個行事真理的人,這個世界超越了智慧

一個對真理採取行動的人在這個世界及其他地方都很快樂。佛

最佳佛陀行情

即使你只有一點點,也要給予。

一個聰明地生活的人不會害怕死亡。

灌溉渠道水域; fletchers拉直箭;木匠彎木;聰明的主人自己。

水滴一滴一滴地滴落。同樣,聰明的人,一點一點地收集它,充滿了自己。

最大的禮物就是給人們你的啟示,分享它。它必須是最偉大的。

如果你知道我對給予力量的了解,你就不會在沒有以某種方式分享的情況下通過一頓飯。

痛苦的根源是依戀。

用愛使沉默的男人沉默。善良地使這個噁心的男人沉默。用慷慨來貶低吝嗇鬼。用真相使騙子沉默。

有意見的人只是互相打擾。

即使堅硬的岩石在風中也不動搖,因此讚美或責備也是堅定不移的。

你自己必須努力。佛陀只指明了道路。

沒有任何東西可以像你自己的想法一樣傷害你。

冥想……不要拖延,以免你後來後悔。

好於千言萬語,是帶來和平的一個詞。

理解是說得好的話語的核心。

停止做惡,培養善良,淨化心靈:這就是佛陀的教導。

喜歡冥想和孤獨。自己動手,快樂。你是一個尋求者。

今天熱切地做必須做的事情。誰知道?明天,死亡來了。

你是什​​麼樣的人。你將成為現在所做的。

如果你打算說話總是問問自己,這是真的,是否有必要,是否善良。

如果你發現沒有人在精神道路上支持你,那就獨自行走吧。

佛陀行情是……
鼓舞人心的佛陀行情

停下來,停下來。不要說話。最終的事實甚至沒有想到。點擊推文

我們是我們的想法。我們所有的一切都來自我們的想法。憑藉我們的思想,我們創造了世界。

正如偉大的海洋有一種味道,鹽的味道,所以這種教學和紀律也有一種口味,解放的味道。

那個不再存在永久存在的渴望和渴望的人;你怎麼能跟踪覺醒的,無軌的和無限的範圍。

耐力是最困難的學科之一,但是對於那個忍受最終勝利的人來說也是如此。

清醒的是他的夜晚;對於累了的人來說,距離是一英里;對於那些不懂真法的愚蠢人來說,生命是長久的。

無論天上的世界裡有什麼珍貴的寶石,都沒有什麼能比得上覺醒的人。

我們的生活是由我們的思想塑造的;我們成為我們的想法。快樂遵循純粹的思想,就像一個永不離開的影子。

就像一朵美麗的花朵,看起來很漂亮,但沒有香味,對於一個不按照它們行事的男人來說,精緻的話語毫無結果。


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我們對永恆的理論與那些沒有穿過它的外殼的小雞可能形成外部世界的那些一樣有價值。

開發並付諸實踐的想法比僅作為想法存在的想法更重要。

無論你讀了多少聖言,無論你說多少,如果你不採取行動,他們會對你有什麼好處?

混亂是所有復合事物中固有的。努力奮鬥。

https://www.youtube.com/watch?v=ld4EpjJazhY

Gautam Buddha的英文動畫生活故事|兒童英語的道德價值觀故事

鵝卵石住
發佈於2016年10月18日
請注意:“Sundarban睡前故事|| 3個非停止兒童動物故事||第7,8,9頁||印度語4K視頻”
https://www.youtube.com/watch?v = t9WS2 … - 〜 -
觀看最新兒童歌曲………
https://www.youtube.com/watch?v = DYMK4 … Pebbles為孩子們提供英語的Gautam Buddha道德價值觀故事。

佛陀的誕生
親切的王子
婚姻
意想不到的景象
開明

Gautam Buddha道德價值觀兒童故事。

最受歡迎和著名的誠實和善良的故事,友誼和團結的故事,關懷和寬恕的故事,尊重和樂於助人的故事英語為兒童高清質量。

Pebbles還提供各種其他故事,如奶奶故事,兒童爺爺故事,兒童道德故事,兒童動物故事,兒童叢林故事,兒童Panchatantra故事,智者Birbal,Tenali拉曼,童話故事等等。

Pebbles English Stories頻道為所有年齡段的嬰兒,幼兒園兒童和兒童提供最受歡迎,最有趣和最古老的故事。

Pebbles Gautam Buddha道德價值觀英語故事
喬達摩佛的誕生,喬達摩佛,親切的王子,喬達摩佛的婚姻,喬達摩彿看到意想不到的景象,喬達摩佛被開悟了

HTTPS://www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

短佛言行情

依戀會導致痛苦。

願所有眾生都有幸福的心靈。

出於對所有眾生的關注而出生。

我是奇蹟。

一壺水滴一滴一滴。

每個人都是自己健康或疾病的作者。

舌頭就像一把鋒利的刀子……沒有抽血就殺了。
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Gautam Buddha的英文動畫生活故事|兒童英語的道德價值觀故事


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我們對永恆的理論與那些沒有穿過它的外殼的小雞可能形成外部世界的那些一樣有價值。

開發並付諸實踐的想法比僅作為想法存在的想法更重要。

無論你讀了多少聖言,無論你說多少,如果你不採取行動,他們會對你有什麼好處?

混亂是所有復合事物中固有的。努力奮鬥。

https://www.youtube.com/watch?v=ld4EpjJazhY

Gautam Buddha的英文動畫生活故事|兒童英語的道德價值觀故事

鵝卵石住
發佈於2016年10月18日
請注意:“Sundarban睡前故事|| 3個非停止兒童動物故事||第7,8,9頁||印度語4K視頻”
https://www.youtube.com/watch?v = t9WS2 … - 〜 -
觀看最新兒童歌曲………
https://www.youtube.com/watch?v = DYMK4 … Pebbles為孩子們提供英語的Gautam Buddha道德價值觀故事。

佛陀的誕生
親切的王子
婚姻
意想不到的景象
開明

Gautam Buddha道德價值觀兒童故事。

最受歡迎和著名的誠實和善良的故事,友誼和團結的故事,關懷和寬恕的故事,尊重和樂於助人的故事英語為兒童高清質量。

Pebbles還提供各種其他故事,如奶奶故事,兒童爺爺故事,兒童道德故事,兒童動物故事,兒童叢林故事,兒童Panchatantra故事,智者Birbal,Tenali拉曼,童話故事等等。

Pebbles English Stories頻道為所有年齡段的嬰兒,幼兒園兒童和兒童提供最受歡迎,最有趣和最古老的故事。

Pebbles Gautam Buddha道德價值觀英語故事
喬達摩佛的誕生,喬達摩佛,親切的王子,喬達摩佛的婚姻,喬達摩彿看到意想不到的景象,喬達摩佛被開悟了

HTTPS://www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

短佛言行情

依戀會導致痛苦。

願所有眾生都有幸福的心靈。

出於對所有眾生的關注而出生。

我是奇蹟。

一壺水滴一滴一滴。

每個人都是自己健康或疾病的作者。

舌頭就像一把鋒利的刀子……沒有抽血就殺了。
關於本網站
youtube.com
Gautam Buddha的英文動畫生活故事|兒童英語的道德價值觀故事


About This Website
youtube.com
Wuhan conservatory of music. Dance department.

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關於生活,家庭和友誼的佛陀行情

充分發揮每一個行為,好像這是你的最後一次。點擊推文

惡人受惡人的侵害比被善良所愛。

什麼都不存在,完全孤立;一切都與其他一切有關。

純度或雜質取決於自己。沒有人可以淨化另一個人。

支持母親和父親,珍惜妻子和孩子,擁有簡單的生計;這是好運。

一刻可以改變一天,一天可以改變生活,一個生命可以改變世界。

她知道生命的流動,感覺沒有磨損,不需要修補或修理。

一個虛偽和邪惡的朋友比野獸更令人害怕;野獸可能傷到你的身體,但是一個邪惡的朋友會傷到你的心靈。

無論我們說出什麼樣的話都應該謹慎選擇,人們會聽到他們的聲音並受到他們的好壞影響。

閒暇是一條通往死亡的短暫道路,勤奮是一種生活方式;愚蠢的人是閒著的,聰明的人是勤奮的。

如果尋求者沒有找到一個更好或更平等的伴侶,那就讓他們堅決地追求一個孤獨的路線。

如果我們能夠清楚地看到一朵花的奇蹟,我們的整個生命就會改變。

在愛和感恩的菩薩行情

真正的愛是從理解中誕生的。點擊推文

散發對整個世界無限的愛。

你,你自己,和整個宇宙中的任何人一樣,都值得你的愛和感情。

野心就像愛情,對延遲和競爭對手都不耐煩。

愛是一個人內心最靈魂的禮物,所以兩者都可以是完整的。

讓所有眾生的無所不包的想法成為你的。

我們將通過慈愛發展和培養心靈的解放,使其成為我們的載體,使其成為我們的基礎,穩定它,在其中運用自己,並完全完善它。

仇恨在任何時候都不會停止仇恨。仇恨通過愛停止。這是一項不可改變的法律。

愛50個人的人有50個苦難;沒有人愛的人沒有困難。

仁慈應該成為自然的生活方式,而不是例外。

只說可愛的演講,歡迎致辭。言語,當它給別人帶來邪惡時,是一件令人愉快的事情。

一個人不被稱為危害生物的貴族。通過不傷害生物,人們稱之為貴族。

學識淵博,技術嫻熟,訓練有素,口語良好:這是好運。

就像一位母親用她的生命保護她唯一的孩子一樣,即便這樣,也要培養對所有眾生的無限愛。

誰對生物沒有同情心:要把他當作流浪者。

讓我們起來感恩,因為如果我們今天沒有學到很多東西,至少我們學到了一點,如果我們沒有學到一點,至少我們沒有生病,如果我們生病了,至少我們沒有死;所以,讓我們都感恩。

佛陀引用心靈並掌握自己

他能夠認為自己有能力。點擊推文

這是一個男人自己的頭腦,而不是他的敵人或敵人,誘使他走向邪惡的道路。

喜歡留意!守好你的想法!

一切都是基於頭腦,由心靈引導,由心靈塑造。如果你用污穢的心靈說話和行動,痛苦就會跟著你,因為牛車的輪子跟著牛的腳步。

沒有什麼比沒有紀律的頭腦更不聽話了,沒有什麼比一個訓練有素的頭腦更順從了。

一個充滿了財富變幻莫測,從悲傷中解脫出來,從被污染的污穢,從被解放的恐懼中解放出來的思想 - 這是最大的祝福。

從裂縫和縫隙中的河流中了解到:那些在小河道中流淌的人,大流淌的無聲。無論什麼都沒有充滿噪音。無論什麼是滿的都是安靜的。

你是一個尋求者。喜歡掌握你的手腳,言語和思想。

看到他們,在他們的意義上掙扎,就像在乾涸的小溪的水坑里的魚一樣 - 並且,看到這一點,沒有我的生活,沒有為成為的狀態形成依戀。

“就像我一樣,這些也是如此。就像這些一樣,我也是。’與自己平行,既不殺人也不殺別人。

所有的經歷都先於心靈,以心靈為主,由心靈創造。

為了享受健康,為家人帶來真正的幸福,為所有人帶來和平,首先必須訓練和控制自己的心靈。如果一個人可以控制自己的思想,他就能找到啟蒙之路,所有的智慧和美德自然會來到他身上。

所有錯誤的行為都是出於思想而產生的。如果改變思想可以做錯事嗎?

我們今天的成就來自於我們對昨天的思考,我們現在的思想構建了我們明天的生活:我們的生命就是我們思想的創造。


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Ghim của Nguyện Hạnh trên Phật trong 2019 | Đạo phật, Tôn giáo và Phật

https://in.pinterest.com/pin/708261478872874786/
征服自己的人比擊敗千人一萬人的英雄要大得多。

當知識分子的思想達到極限時,先驗智慧就會上升,如果事物要以真實和本質的方式實現,其思維過程必須通過對某些更高的認知能力的吸引力來超越。

我不會看另一個意圖發現錯誤的碗:要觀察的訓練。

外部世界只是心靈本身活動的一種表現形式,而心靈只是因為其歧視和錯誤推理的習慣而把它作為一個外部世界。門徒必須養成如實看待事物的習慣。

心靈先於所有精神狀態。心靈是他​​們的主要;他們都是精打細算的。

如果有一個純潔的心靈,一個人說話或行為幸福跟隨他,就像他永不離去的陰影一樣。

佛陀關於幸福和喜悅的行情

沒有通往幸福的道路:幸福就是道路。點擊推文

當你的工作和言語對自己和他人有益時,幸福就來了。

意圖加納的開明者應該在森林中找到樂趣,應該在樹下練習jhana,達到他自己的滿足感。

可以用一根蠟燭點燃數以千計的蠟燭,蠟燭的壽命不會縮短。快樂從不會因為分享而減少。

事物的本質是,一個人沒有悔恨,就會產生快樂。

把你的心放在做好事上。一遍又一遍地做,你會充滿喜悅。

不要沉溺於過去,不要夢想未來,把精力集中在當下。另見:現在開始生活的10個技巧

如果一個人做得好,就讓他一次又一次地做。讓他在其中找到快樂,因為幸福就是好的積累。

我們是由我們的思想形成和塑造的。那些思想被無私的思想所塑造的人在說話或行動時會給予快樂。喜悅跟隨他們就像一個永不離開他們的影子。

佛陀關於冥想和靈性的行情

正如蠟燭不能沒有火焰一樣燃燒,男人不能沒有精神生活。點擊推文

在這個時刻深刻地看待生活,禪修者沉浸在穩定與自由之中。

冥想帶來智慧;缺乏調解會留下無知。要知道是什麼導致你前進,什麼阻礙你,並選擇導致智慧的道路。

無論一個和尚一直在追求他的思考和思考,這就成了他意識的傾向。

另見:內向引號
佛陀對和平,寬恕和放手的行情

轉到目錄

堅決訓練自己實現和平。點擊推文

事實上,完全淬火的聖人在各方面都很放鬆;沒有任何感覺願望堅持他的火焰已經冷卻,被剝奪了燃料。所有的附件都被切斷了,心臟已經遠離疼痛;安靜,他非常輕鬆。頭腦已經找到了通向和平的道路。

獨自坐著,孤獨地獨自行走,獨自行走,獨自行走,獨自製服的人,會對森林的孤獨感到高興。

不要拒絕給予你的東西,也不要伸手去拿別人的東西,以免擾亂你的安靜。

那些沒有怨恨的人肯定會找到平安。點擊推文

佛陀對智慧和美德的行情

知道他是個傻瓜的傻瓜更聰明。點擊推文

無論產生什麼性質都具有停止的性質。

團結只能通過二元論來體現。 Unity本身和Unity的想法已經兩個了。

對於一個男人或女人來說,在這個世界中,每個人都緊緊抓住他的碎片,這種行為是什麼?人們在這場洪水中相互通過時,恰當的稱呼是什麼?

在看完自己之後,你會先看別人。在看別人之後,你會看著自己。

任何人都不要錯過別人;讓我們看不到別人的遺漏和佣金。但讓我們看一個人自己的行為,完成和撤消。

真正的大師生活在真理,善良和克制,非暴力,適度和純潔。

既不言行也不行。適量飲食。住在你的心裡。尋求最高意識。依法掌握自己。這是被喚醒的簡單教導。

生活就像豎琴弦一樣,如果它太緊而不能演奏,如果太鬆,它會掛起,產生美妙聲音的張力就在中間。


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“The feeling that any task is a nuisance will soon disappear if it is done in mindfulness.” ~ Thích Nhất Hạnh * Buddha…

https://in.pinterest.com/pin/348043877442947731/

不要因為你已經聽過它而相信任何事情。不要相信任何事情只是因為它被許多人說出來並傳言。不要相信任何事情只是因為它被寫在你的宗教書籍中。不要只相信你的老師和老人的權威。不要相信傳統,因為它們傳承了許多代。但經過觀察和分析,當你發現任何事情都符合理性並且有利於所有人的利益時,那就接受它並不辜負它。

就像從地上發現的寶物一樣,美德也是出於善行,而智慧則來自純潔祥和的心靈。要安全地走過人類生活的迷宮,人們需要智慧之光和美德的引導。

聰明的人用他們的思想塑造了講話,篩選過程,因為穀物通過篩子過篩。

像繆斯一樣的美德總是在群體中出現。任何乳房都沒有發現一個好的原則。

由Kamma和Nibbana的菩薩引述

曾經出現在菩薩車輛中的人應該決定“我必須把所有的生命帶入必殺技,進入必然沒有留下任何東西的必然境界”。什麼是必殺技的境界,什麼都不留下?

佛陀在改變,失敗和痛苦的行情

除了改變,沒有什麼是永恆的。點擊推文

沒有像激情一樣的火,沒有鯊魚般的仇恨,沒有像愚蠢的網羅,沒有像貪婪的洪流。

無論是以前還是現在,它只是我描述的痛苦和痛苦的停止。

一旦它出現就能遏制憤怒的人,作為及時的解毒劑,將檢查蛇的毒液如此迅速地蔓延, - 這樣的僧侶放棄了這里和更遠的地方,就像一條蛇流下它破舊的皮膚一樣。

願所有有生命的人都能從痛苦中解脫出來。

很容易看到別人的錯誤,但很難看出自己的錯誤。其中一個顯示了其他人的缺點,如在風中掠過的糠,但是當一個狡猾的賭徒隱瞞他的骰子時,人們會隱瞞自己的錯誤。

在恐懼的菩薩行情

那些依附於“我是”和觀點的人在世界上冒犯了人們。點擊推文

沒有什麼比懷疑的習慣更可怕了。懷疑將人們分開。這是一種解散友誼和破壞愉快關係的毒藥。這是一種刺激和疼痛的刺;它是一把殺死的劍。

在口渴的情況下,男人像一隻被誘捕的野兔一樣奔跑;因此,乞求通過為自己追求無助而努力解渴。

當一個人有一種不喜歡邪惡的感覺時,當一個人感到平靜時,就會很高興聽到好的教導;當一個人有這些感受並欣賞它們時,一個人就沒有恐懼。

我們感到憤怒的那一刻,我們已經停止了為真理而奮鬥,並開始為自己而奮鬥。

在憤怒和嫉妒的菩薩行情

轉到目錄

你不會因為你的憤怒而受到懲罰,你將受到憤怒的懲罰。點擊推文

像寬鬆的衣服一樣穿你的自我。

有些人不明白我們必須死,但那些意識到這一點的人解決了他們的爭吵。

在這個世界上,仇恨永遠不會受到仇恨的影響。單靠非仇恨就是仇恨的安撫。這是永恆的法律。

所有人都在暴力中顫抖;都害怕死亡。把自己置於另一個地方,不應該殺人,也不應該讓別人殺人。

我不與世界發生爭執;相反,世界與我發生爭執。

他們指責那些保持沉默的人,他們責怪那些說話多的人,他們責怪那些適度說話的人。世界上沒有一個人沒有受到指責。

那些堅持觀念和觀點的人會徘徊在冒犯世界的人們面前。

誰不會對生氣的人大發雷霆贏得一場難以贏的戰鬥。

只要心中懷有怨恨的念頭,憤怒永遠不會消失。只要忘記怨恨的想法,憤怒就會消失。

不要高估你收到的東西,也不要嫉妒別人。嫉妒他人的人並不能獲得安心。

佛陀行情成功,耐心和力量

無論是火還是風,出生還是死亡都無法抹去我們的善行。點擊推文

如果你找到一個明智的批評者指出你的錯誤,跟隨他,就像你對隱藏寶藏的指南一樣。

由於戰場上的大象能夠承受四周弓箭射擊,所以即使如此,我也要忍受虐待。

讚美和責備,得失,快樂和悲傷像風一樣來去匆匆。要快樂,就像在他們中間的一棵巨樹一樣休息。


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分開是世界上最大的苦難;同情是世界真正的力量。

為你自己做一盞燈。成為你自己的避難所。別人尋求。一切都必須通過。努力奮鬥。不要放棄。

更好的是,有一天能看到事物的興衰,而不是生活一百年而沒有看到事物的興衰。

如果你不改變方向,你最終可能會走向何方。

更多耐心報價,實力報價
關於健康的菩薩行情

健康是最大的禮物,滿足最大的財富,忠誠的最佳關係。佛

保持身體健康是一種責任……否則我們就無法保持頭腦清醒。

“豌豆

沒有健康生活不是生命;它只是一種流浪和痛苦的狀態 - 一種死亡的形象。

身心健康的秘訣不是為過去而哀悼,不是為了未來而擔心,不是為了預見未來,而是為了明智而認真地生活在當下。

佛陀引用真相

那些未能為真理而努力的人已經錯過了生活的目的。點擊推文

向所有人傳授這個三重真理:慷慨的心,善意的言語,以及服務和同情的生活是讓人類更新的事物。

在通向真理的道路上可能會犯兩個錯誤……不會一路走下去,也不會開始。

平靜的人說,說得好的話最好;第二,那個人應該說什麼是正確的,而不是不正義的;第三,什麼是令人愉快的,而不是令人不快的;第四,什麼是真的,不是假的。

不生氣地征服憤怒的人;用善良征服惡人;用慷慨征服吝嗇,用說實話征服騙子。

不能長久隱藏三件事:太陽,月亮和真相。


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LESSON 3097 Thu 21 Aug 2019 http://wisdomquotes.com/buddha-quotes/ 150 Buddha Quotes That Will Make You Wiser (Fast) in80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు, A question is always asked to me: how I happen[ed] to take such [a] high degree of education. Another question is being asked: why I am inclined towards Buddhism. These questions are asked because I was born in a community known in India as the “Untouchables”
Filed under: General
Posted by: site admin @ 12:55 am
LESSON 3097 Thu 21 Aug 2019

http://wisdomquotes.com/buddha-quotes/


150 Buddha Quotes That Will Make You Wiser (Fast)

in80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
A question is always asked to me: how I happen[ed] to take such [a]
high degree of education. Another question is being asked: why I am
inclined towards Buddhism. These questions are asked because I was born
in a community known in India as the “Untouchables”
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,



https://www.yourselfquotes.com/gautam-buddha-quotes/
Buddha Quotes on Life, Love, Happiness That Will Awaken You

Gautama Buddha Quotes

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

Gautam Buddha Quote

“If you find someone with Wisdom, good judgment, and good actions; make him a companion.” — Buddha

“Everything that has a beginning has an ending.. Make peace with that and all will be well.” — Buddha

Buddha Inspirational Quotes

“To be a mother is sweet, and a father. It is sweet to live arduously and to master yourself.” — Buddha

“What you think, you become. What you feel, you attract. What you imagine, you create.” — Buddha

“If you find no one to support you on the spiritual path, walk alone.” — Buddha Quotes

Best Buddha Quotes

“There is the taking on of a practice that is pleasant in the present and yields pleasure in the future.” — Buddha

“He has the most who is most content with the least.” — Buddha

Buddha Quotes Images

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

“It is better to conquer yourself than to win a thousand battles. Then
the victory is yours. It cannot be taken from you, not by angels or by
demons, heaven or hell.” — Buddha

Mahatma Buddha Quotes Images

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

“Meditate. Live purely. Be quiet. Do your work with mastery. Like the moon, come out from behind the clouds! Shine.” — Buddha

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

Quotes Buddha Images

“By this path the past, present and future Bodhisattvas have been saved, are being saved, and will be saved.” — Buddha

“Everyday is a new day! “No matter how hard the past, you can always begin again.” — Buddha

Buddha Quotes Thoughts

“Satisfied covering the body with robes and feeding the belly with
morsels I went with all my belongings wherever I went.” — Buddha

“There are these five clinging-aggregates: form, feeling, perception, impulses, and consciousness.” — Buddha

“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.” — Buddha

Famous Buddha Quotes

“Words have the power to both destroy and heal. When words are both true and kind, they can change our world.” — Buddha

“The five skandhas are the holding mass of matter, feelings,
perceptions, impulses and the holding mass of consciousness.” — Buddha

“Meditation brings wisdom; lack of meditation leaves ignorance.” — Buddha

“The Buddha dissuades beings from the notion of a self, and then through emptiness liberates them from samsara.” — Buddha

“Doubt everything. Find your own light.” — Buddha

Quotes Buddha

“To conquer oneself is a greater task than conquering others.” — Buddha

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

Buddhist Quote of the Day

“You are like the yellow leaf. The messengers of death are at hand. You
are to travel far away. What will you take with you?” — Buddha

“Though you may read many sutras and speak about them to others, what
good will they do you if you do not act upon them?” — Buddha

“Each morning we are born again. What we do today is what matters most.” — Buddha

Buddha Quotes

“Believe nothing, no matter where you read it, or who said it, unless
it agrees with your own reason and your own common sense.” — Buddha

“You can surely not assume that the real essence of form has actually been apprehended.” — Buddha

“The only real failure in life is not to be true to the best one knows.” — Buddha

Best Buddha Quote

“Every human being is the author of his own health or disease.” — Buddha

“It is in the nature of things that a dispassionate person realizes the knowledge and vision of release.” — Buddha

“Give, even if you only have a little.” — Buddha

Buddha Quotes of the day

“An idea that is developed and put into action is more important than an idea that exists only as an idea.” — Buddha

“Follow the awakened and from among the blind the light of your wisdom will shine out, purely.” — Buddha

“Work out your own salvation. Do not depend on others.” — Buddha

Work out your own salvation. Do not depend on others. Buddha

“If we could see the miracle of a single flower clearly, our whole life would change.” — Buddha

“It is in the nature of things that a person whose mind is concentrated knows and sees things as they actually are.” — Buddha

“Without faith there is no approaching; therefore faith is of much help for approaching the Dharma.” — Buddha

Quotes Of Lord Buddha
Buddha Quotes on Happiness

“Happiness does not depend on what you have or who you are. It solely relies on what you think.” — Buddha

Buddha Happiness Quote

“Happiness is not something ready-made. It comes from your own actions.” — Buddha

Happiness Buddha Quotes

“Happiness is nothing more than good health and a bad memory.” — Buddha

Buddha Quotes on Happiness

“Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.” — Buddha

“The secret of health for both mind and body is not to mourn for the
past, worry about the future, or anticipate troubles but to live in the
present moment wisely and earnestly.” — Buddha

“To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.” — Buddha

Buddha Quote on Health

“To enjoy good health, to bring true happiness to one’s family, to
bring peace to all, one must first discipline and control one’s own
mind. If a man can control his mind he can find the way to
Enlightenment, and all wisdom and virtue will naturally come to him.” —
Buddha

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

Buddha Happiness Quotes

“Believe nothing, no matter where you read it, or who said it, no
matter if I have said it unless it agrees with your own reason and your
own common sense.” — Buddha

“In a controversy the instant we feel
anger, we have already ceased striving for the truth, and have begun
striving for ourselves.” — Buddha

“Better than a thousand hollow words, is one word that brings peace.” — Buddha

“Do not dwell in the past, do not dream of the future, but concentrate the mind on the present moment.” — Buddha

Buddha Quotes in English
Buddha Quotes on Love

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

Buddha Quotes on Peace

“In the end, only three things matter: How much you loved, how gently
you lived, and how gracefully you let go of things not meant for you.” —
Buddha

“If you truly loved yourself, you could never hurt another.” — Buddha

“Love yourself and watch today, tomorrow … always. First, establish
yourself in the way, then teach — and so defeat sorrow.” — Buddha

Gautama Buddha Quotes on Love

“Hatred does not cease by hatred, but only by love; this is the eternal rule.” — Buddha

buddha quotes on life

“The world always finds a way to praise and a way to blame. It always has and it always will.” — Buddha

“The bodhisattva, having stood in the perfection of meditation, does not apprehend form or any of the other skandhas.” — Buddha

“There are only two mistakes one can make along the road to truth; not going all the way, and not starting.” — Buddha

Best Buddha Quotes Images

“Our sorrows and wounds are healed only when we touch them with compassion.” — Buddha

“We can never obtain peace in the outer world until we make peace with ourselves.” — Buddha

“If you have a person, you have something in him that is a part of
yourself. What isn’t part of ourselves doesn’t disturb us.” — Buddha

Quotes from Gautam Buddha

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

“Don’t blindly believe what others say. See for yourself what brings
contentment, clarity & peace. That is the path for you to follow.” —
Buddha

“The thought does not occur to a monk that ‘I am about to attain the cessation of perception and feeling.” — Buddha

Gautama Buddha Quotes Thought

“There is the taking on of a practice that is painful in the present but yields pleasure in the future.” — Buddha

“Go beyond this way or that way, to the farthest shore where the world dissolves and everything becomes clear.” — Buddha

“Believe, meditate, see. Be harmless. Be blameless. Awake to the Dharma and from all sorrow free yourself.” — Buddha

Real Buddha Quotes

“Have compassion for all beings, rich and poor alike; each has their
suffering. Some suffer too much, others too little.” — Buddha

“With the purified divine eye, surpassing that of men, a Buddha sees beings as they pass hence or come to be.” — Buddha

“The mind released through wisdom here and now; knowing and
realizing, one with the destruction of desires is a recluse.” — Buddha

Gautama Buddha Quotes and Sayings

“To be idle is a short road to death and to be diligent is a way of
life; foolish people are idle, wise people are diligent.” — Buddha

“If you cannot find a good companion to walk with, walk alone, like an
elephant roaming the jungle. It is better to be alone than to be with
those who will hinder your progress.” — Buddha

“Everything arises and passes away. When you see this, you are above sorrow. This is the shining way.” — Buddha

Spiritual Quotes from Gautama Buddha

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

“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.” — Buddha

buddha inspirational quotes

“Look not to the faults of others, nor to their omissions and
commissions. But rather look to your own acts, to what you have done and
left undone.” ― Gautama Buddha

Bhagwan Gautama Buddha Quotes

“To keep the body in good health. is a duty.” — Buddha Quotes

“Go beyond likes and dislikes, passion and desire, sensuousness and
lust, grief and fear, free yourself from attachment.” — Gautama Buddha

“There is no path to happiness. Happiness is the path.” — Gautama Buddha

Gautama Buddha Quotes on Happiness

“The secret of health for both mind and body is not to mourn for the
past, worry about the future, or anticipate troubles, but to live in the
present moment wisely and earnestly.” — Gautama Buddha

“In our
lives, change is unavoidable, a loss is unavoidable. In the adaptability
and ease with which we experience change, lies our happiness and
freedom.” — Gautama Buddha

“It is better to do nothing than to do what is wrong. For whatever you do, you do to yourself.” — Buddha

YourSelf Quotes By Buddha

“As dust thrown against the wind, mischief is blown back in the face of the fool who wrongs the pure and harmless.” — Buddha

Gautama Buddha Quotes Images

“Let us rise up and be thankful, for if we didn’t learn a lot today, at
least we learned a little, and if we didn’t learn a little, at least we
didn’t get sick, and if we got sick, at least we didn’t die; so, let us
all be thankful.” — Buddha

“A family is a place where minds come
in contact with one another. If these minds love one another the home
will be as beautiful as a flower garden. But if these minds get out of
harmony with one another it is like a storm that plays havoc with the
garden.” — Buddha

Final Words:-

Gautam Buddha is a very
calm, peaceful and fair way of life and these Buddha Quotes encompass
the philosophy of Buddha’s teachings. You have read about beautiful
Quotes of Gautam Buddha. Now the time has come to improve our lives so
seriously I am asking you how do feel now please write in the comment
area and also tell us which Buddha Quotes Images you like the most.

ਜਿਸ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਜਿੱਤ ਲਿਆ ਹੈ ਉਹ ਉਸ ਨਾਲੋਂ ਕਿਤੇ ਵੱਡਾ ਨਾਇਕ ਹੈ ਜਿਸਨੇ ਹਜ਼ਾਰ ਵਾਰ ਹਜ਼ਾਰ ਆਦਮੀਆਂ ਨੂੰ ਹਰਾਇਆ ਹੈ.

ਪਾਰਦਰਸ਼ੀ ਬੁੱਧੀ ਉਭਰਦੀ ਹੈ ਜਦੋਂ ਬੌਧਿਕ ਮਨ ਆਪਣੀ ਸੀਮਾ ਤੇ ਪਹੁੰਚ ਜਾਂਦਾ ਹੈ
ਅਤੇ ਜੇ ਚੀਜ਼ਾਂ ਨੂੰ ਉਨ੍ਹਾਂ ਦੇ ਸੱਚੇ ਅਤੇ ਜ਼ਰੂਰੀ ਸੁਭਾਅ ਵਿਚ ਮਹਿਸੂਸ ਕਰਨਾ ਹੈ,
ਤਾਂ ਇਸਦੇ ਸੋਚਣ ਦੀਆਂ ਪ੍ਰਕਿਰਿਆਵਾਂ ਨੂੰ ਅਨੁਭਵ ਦੇ ਕੁਝ ਉੱਚ ਫੈਕਲਟੀ ਨੂੰ ਇਕ ਅਪੀਲ
ਦੁਆਰਾ ਪਾਰ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ.

ਮੈਂ ਗਲਤੀ ਲੱਭਣ ਦੇ ਇਰਾਦੇ ਬਾਰੇ ਕਿਸੇ ਹੋਰ ਦੇ ਕਟੋਰੇ ਵੱਲ ਨਹੀਂ ਵੇਖਾਂਗਾ: ਇੱਕ ਸਿਖਲਾਈ ਵੇਖੀ ਜਾਏਗੀ.

ਬਾਹਰੀ ਸੰਸਾਰ ਸਿਰਫ ਮਨ ਦੀਆਂ ਕਿਰਿਆਵਾਂ ਦਾ ਪ੍ਰਗਟਾਵਾ ਹੈ, ਅਤੇ ਮਨ ਇਸਨੂੰ
ਵਿਦੇਸ਼ੀ ਸੰਸਾਰ ਵਜੋਂ ਗ੍ਰਸਤ ਕਰ ਲੈਂਦਾ ਹੈ ਕਿਉਂਕਿ ਇਸਦੀ ਵਿਤਕਰੇ ਅਤੇ ਝੂਠੇ ਦਲੀਲਾਂ
ਦੀ ਆਦਤ ਹੈ. ਚੇਲਾ ਲਾਜ਼ਮੀ ਹੈ ਕਿ ਉਹ ਚੀਜ਼ਾਂ ਨੂੰ ਸੱਚ ਨਾਲ ਵੇਖਣ ਦੀ ਆਦਤ ਪਾਵੇ.

ਮਨ ਸਾਰੀਆਂ ਮਾਨਸਿਕ ਅਵਸਥਾਵਾਂ ਤੋਂ ਪਹਿਲਾਂ ਹੁੰਦਾ ਹੈ. ਮਨ ਉਨ੍ਹਾਂ ਦਾ ਮੁਖੀਆ ਹੈ; ਉਹ ਸਾਰੇ ਦਿਮਾਗ਼ੀ ਹਨ.

ਜੇ ਇਕ ਸ਼ੁੱਧ ਮਨ ਨਾਲ ਕੋਈ ਵਿਅਕਤੀ ਬੋਲਦਾ ਹੈ ਜਾਂ ਕੰਮ ਕਰਦਾ ਹੈ ਤਾਂ ਉਹ ਉਸ ਦੇ ਮਗਰ ਆ ਜਾਂਦਾ ਹੈ.

ਬੁੱਧ ਆਨ ਖੁਸ਼ੀ ਅਤੇ ਖੁਸ਼ਹਾਲੀ ਦੇ ਹਵਾਲੇ

ਖੁਸ਼ੀ ਦਾ ਕੋਈ ਰਸਤਾ ਨਹੀਂ: ਖੁਸ਼ਹਾਲੀ ਇਕ ਰਸਤਾ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਖ਼ੁਸ਼ੀ ਉਦੋਂ ਹੁੰਦੀ ਹੈ ਜਦੋਂ ਤੁਹਾਡੇ ਕੰਮ ਅਤੇ ਸ਼ਬਦਾਂ ਦਾ ਆਪਣੇ ਲਈ ਅਤੇ ਦੂਜਿਆਂ ਲਈ ਲਾਭ ਹੁੰਦਾ ਹੈ.

ਗਿਆਨਵਾਨ, ਝਾਣੇ ਦਾ ਇਰਾਦਾ ਰੱਖਦਾ ਹੈ, ਜੰਗਲ ਵਿੱਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਦਰੱਖਤ ਦੇ
ਪੈਰੀਂ ਝਾਣਾ ਦਾ ਅਭਿਆਸ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ, ਆਪਣੀ ਸੰਤੁਸ਼ਟੀ ਪ੍ਰਾਪਤ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ.

ਇਕੋ ਮੋਮਬੱਤੀ ਤੋਂ ਹਜ਼ਾਰਾਂ ਦੀਵੇ ਬੱਤੀਆਂ ਜਾ ਸਕਦੀਆਂ ਹਨ, ਅਤੇ ਮੋਮਬਤੀ ਦੀ
ਜ਼ਿੰਦਗੀ ਨੂੰ ਛੋਟਾ ਨਹੀਂ ਕੀਤਾ ਜਾਏਗਾ. ਖੁਸ਼ੀ ਸਾਂਝੇ ਹੋਣ ਨਾਲ ਕਦੇ ਨਹੀਂ ਘਟਦੀ.

ਇਹ ਚੀਜ਼ਾਂ ਦੇ ਸੁਭਾਅ ਵਿੱਚ ਹੁੰਦਾ ਹੈ ਕਿ ਪਛਤਾਵਾ ਤੋਂ ਮੁਕਤ ਵਿਅਕਤੀ ਵਿੱਚ ਖੁਸ਼ੀ ਪੈਦਾ ਹੁੰਦੀ ਹੈ.

ਆਪਣਾ ਦਿਲ ਚੰਗਾ ਕਰਨ ‘ਤੇ ਲਗਾਓ. ਇਸਨੂੰ ਬਾਰ ਬਾਰ ਕਰੋ, ਅਤੇ ਤੁਸੀਂ ਖੁਸ਼ ਹੋਵੋਗੇ.

ਅਤੀਤ ਵਿਚ ਨਾ ਬੱਝੋ, ਭਵਿੱਖ ਦਾ ਸੁਪਨਾ ਨਾ ਦੇਖੋ, ਮੌਜੂਦਾ ਪਲ ‘ਤੇ ਧਿਆਨ ਲਗਾਓ. ਇਹ ਵੀ ਵੇਖੋ: ਪ੍ਰਸਤੁਤ ਵਿਚ ਰਹਿਣਾ ਸ਼ੁਰੂ ਕਰਨ ਲਈ 10 ਸੁਝਾਅ

ਜੇ ਕੋਈ ਵਿਅਕਤੀ ਚੰਗਾ ਕਰਨਾ ਚਾਹੁੰਦਾ ਹੈ, ਤਾਂ ਉਸਨੂੰ ਬਾਰ ਬਾਰ ਕਰਨਾ ਚਾਹੀਦਾ
ਹੈ. ਉਸ ਨੂੰ ਉਸ ਵਿੱਚ ਅਨੰਦ ਮਿਲੇ, ਕਿਉਂਕਿ ਖੁਸ਼ੀਆਂ ਭਲਾਈ ਦਾ ਭੰਡਾਰ ਹੈ.

ਅਸੀਂ ਆਪਣੇ ਵਿਚਾਰਾਂ ਦੁਆਰਾ ਗਠਨ ਅਤੇ moldਾਲ ਰਹੇ ਹਾਂ. ਉਹ ਜਿਨ੍ਹਾਂ ਦੇ ਦਿਮਾਗ
ਨਿਰਸਵਾਰਥ ਵਿਚਾਰਾਂ ਨਾਲ ਰੂਪ ਧਾਰਦੇ ਹਨ ਉਹ ਬੋਲਦੇ ਜਾਂ ਕੰਮ ਕਰਦੇ ਸਮੇਂ ਖ਼ੁਸ਼ੀ
ਦਿੰਦੇ ਹਨ. ਖ਼ੁਸ਼ੀ ਉਨ੍ਹਾਂ ਦੇ ਪਿੱਛੇ ਪਰਛਾਵੇਂ ਦੀ ਤਰ੍ਹਾਂ ਚਲਦੀ ਹੈ ਜੋ ਉਨ੍ਹਾਂ ਨੂੰ
ਕਦੇ ਨਹੀਂ ਛੱਡਦੀ.

ਬੁੱਧ ਦੁਆਰਾ ਧਿਆਨ ਅਤੇ ਅਧਿਆਤਮਿਕਤਾ ਦੇ ਹਵਾਲੇ

ਜਿਵੇਂ ਮੋਮਬੱਤੀ ਅੱਗ ਦੇ ਬਗੈਰ ਨਹੀਂ ਸੜ ਸਕਦੀ, ਉਸੇ ਤਰ੍ਹਾਂ ਆਦਮੀ ਆਤਮਕ ਜੀਵਨ ਤੋਂ ਬਿਨਾਂ ਨਹੀਂ ਜੀ ਸਕਦੇ। ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਜ਼ਿੰਦਗੀ ਨੂੰ ਡੂੰਘਾਈ ਨਾਲ ਵੇਖਣਾ ਜਿਵੇਂ ਕਿ ਇਸ ਪਲ ਵਿਚ ਹੈ, ਧਿਆਨ ਕਰਨ ਵਾਲਾ ਸਥਿਰਤਾ ਅਤੇ ਆਜ਼ਾਦੀ ਵਿਚ ਰਹਿੰਦਾ ਹੈ.

ਮਨਨ ਕਰਨਾ ਬੁੱਧੀ ਲਿਆਉਂਦਾ ਹੈ; ਵਿਚੋਲਗੀ ਦੀ ਘਾਟ ਅਣਦੇਖੀ ਛੱਡਦੀ ਹੈ. ਚੰਗੀ
ਤਰ੍ਹਾਂ ਜਾਣੋ ਕਿ ਕਿਹੜੀ ਚੀਜ਼ ਤੁਹਾਨੂੰ ਅੱਗੇ ਲਿਜਾਉਂਦੀ ਹੈ ਅਤੇ ਕਿਹੜੀ ਚੀਜ਼
ਤੁਹਾਨੂੰ ਰੋਕਦੀ ਹੈ, ਅਤੇ ਉਹ ਰਸਤਾ ਚੁਣੋ ਜੋ ਬੁੱਧੀ ਵੱਲ ਜਾਂਦਾ ਹੈ.

ਜੋ ਵੀ ਇੱਕ ਭਿਕਸ਼ੂ ਆਪਣੀ ਸੋਚ ਅਤੇ ਸੋਚ ਵਿਚਾਰ ਨਾਲ ਅੱਗੇ ਵੱਧਦਾ ਹੈ, ਉਹ ਉਸ ਦੀ ਚੇਤਨਾ ਦਾ ਝੁਕਾਅ ਬਣ ਜਾਂਦਾ ਹੈ.

ਇਹ ਵੀ ਵੇਖੋ: ਇੰਟ੍ਰੋਵਰਟ ਕੋਟਸ
ਬੁੱਧ ਦੁਆਰਾ ਸ਼ਾਂਤੀ, ਮੁਆਫੀ ਅਤੇ ਜਾਣ ਦੇਣਾ ਛੱਡ ਕੇ ਹਵਾਲੇ

ਸਮਗਰੀ ਦੇ ਟੇਬਲ ਤੇ ਜਾਓ

ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਆਪਣੇ ਆਪ ਨੂੰ ਦ੍ਰਿੜਤਾ ਨਾਲ ਸਿਖਲਾਈ ਦਿਓ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਦਰਅਸਲ, ਉਹ ਰਿਸ਼ੀ ਜੋ ਪੂਰੀ ਤਰ੍ਹਾਂ ਬੁਝਿਆ ਹੋਇਆ ਹੈ, ਹਰ ਤਰੀਕੇ ਨਾਲ ਅਰਾਮ ਨਾਲ
ਆਰਾਮ ਕਰਦਾ ਹੈ; ਕੋਈ ਸਮਝ ਦੀ ਇੱਛਾ ਉਸ ਦੀ ਪਾਲਣਾ ਨਹੀਂ ਕਰਦੀ ਜਿਸ ਦੀਆਂ ਅੱਗਾਂ ਠੰ
cੀਆਂ ਹੋਈਆਂ ਹਨ, ਬਾਲਣ ਤੋਂ ਵਾਂਝੀਆਂ ਹਨ. ਸਾਰੇ ਲਗਾਵ ਕੱਟ ਦਿੱਤੇ ਗਏ ਹਨ, ਦਿਲ ਨੂੰ
ਦਰਦ ਤੋਂ ਦੂਰ ਕੀਤਾ ਗਿਆ ਹੈ; ਸ਼ਾਂਤ, ਉਹ ਅਰਾਮ ਨਾਲ ਆਰਾਮ ਕਰਦਾ ਹੈ. ਮਨ ਨੇ ਸ਼ਾਂਤੀ
ਲਈ ਆਪਣਾ ਰਸਤਾ ਲੱਭ ਲਿਆ ਹੈ.

ਜਿਹੜਾ ਇਕੱਲਾ ਬੈਠਦਾ ਹੈ, ਇਕੱਲੇ ਸੌਂਦਾ
ਹੈ, ਅਤੇ ਇਕੱਲਾ ਤੁਰਦਾ ਹੈ, ਜਿਹੜਾ ਸਖ਼ਤ ਹੈ ਅਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਇਕੱਲੇ ਕਰ ਲੈਂਦਾ ਹੈ,
ਉਹ ਜੰਗਲ ਦੀ ਇਕਾਂਤ ਵਿੱਚ ਅਨੰਦ ਪਾਵੇਗਾ.

ਜੋ ਤੁਹਾਨੂੰ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ
ਉਸ ਤੋਂ ਮੂੰਹ ਨਾ ਲਾਓ ਅਤੇ ਨਾ ਹੀ ਦੂਜਿਆਂ ਨੂੰ ਦਿੱਤੀ ਗਈ ਚੀਜ਼ ਵੱਲ ਅੱਗੇ ਵਧੋ,
ਨਹੀਂ ਤਾਂ ਤੁਸੀਂ ਆਪਣੀ ਚੁੱਪ ਨੂੰ ਭੰਗ ਕਰੋ.

ਜੋ ਨਾਰਾਜ਼ਗੀ ਵਾਲੇ ਵਿਚਾਰਾਂ ਤੋਂ ਮੁਕਤ ਹੁੰਦੇ ਹਨ ਉਨ੍ਹਾਂ ਨੂੰ ਜ਼ਰੂਰ ਸ਼ਾਂਤੀ ਮਿਲਦੀ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਬੁੱਧ ਤੇ ਗਿਆਨ ਅਤੇ ਗੁਣਾਂ ਦੇ ਹਵਾਲੇ

ਮੂਰਖ ਜਿਹੜਾ ਜਾਣਦਾ ਹੈ ਕਿ ਉਹ ਮੂਰਖ ਹੈ ਉਹ ਬਹੁਤ ਸਿਆਣਾ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਜੋ ਵੀ ਪੈਦਾ ਹੋਣ ਦਾ ਸੁਭਾਅ ਹੈ ਉਹ ਬੰਦ ਕਰਨ ਦਾ ਸੁਭਾਅ ਰੱਖਦਾ ਹੈ.

ਏਕਤਾ ਸਿਰਫ ਬਾਈਨਰੀ ਦੁਆਰਾ ਪ੍ਰਗਟ ਕੀਤੀ ਜਾ ਸਕਦੀ ਹੈ. ਏਕਤਾ ਖੁਦ ਅਤੇ ਏਕਤਾ ਦਾ ਵਿਚਾਰ ਪਹਿਲਾਂ ਹੀ ਦੋ ਹਨ.

ਇਸ ਸੰਸਾਰ ਦੇ ਵਿਚਕਾਰ, ਜਿੱਥੇ ਹਰ ਵਿਅਕਤੀ ਆਪਣੇ ਮਲਬੇ ਦੇ ਟੁਕੜੇ ਨਾਲ ਚਿੰਬੜਿਆ
ਹੋਇਆ ਹੈ, ਇਸ ਲਈ ਆਦਮੀ ਜਾਂ forਰਤ ਲਈ behaviorੁਕਵਾਂ ਵਿਵਹਾਰ ਕੀ ਹੈ? ਜਦੋਂ ਲੋਕ ਇਸ
ਹੜ ਵਿੱਚ ਇੱਕ ਦੂਜੇ ਦੇ ਲੰਘਦੇ ਹਨ ਤਾਂ ਉਨ੍ਹਾਂ ਵਿਚਕਾਰ ਸਹੀ ਸਲਾਮ ਕੀ ਹੈ?

ਆਪਣੇ ਆਪ ਦੀ ਦੇਖ-ਭਾਲ ਕਰਦੇ ਸਮੇਂ, ਤੁਸੀਂ ਦੂਜਿਆਂ ਦਾ ਧਿਆਨ ਰੱਖਦੇ ਹੋ. ਦੂਜਿਆਂ ਦੀ ਦੇਖ-ਭਾਲ ਕਰਦੇ ਸਮੇਂ, ਤੁਸੀਂ ਆਪਣੇ ਆਪ ਨੂੰ ਦੇਖਦੇ ਹੋ.

ਕਿਸੇ ਨੂੰ ਵੀ ਦੂਜਿਆਂ ਨਾਲ ਨੁਕਸ ਨਾ ਲੱਭਣ ਦਿਓ; ਕਿਸੇ ਨੂੰ ਵੀ ਦੂਜਿਆਂ ਦੀਆਂ
ਕਮੀ ਅਤੇ ਕਮੀਸ਼ਨ ਨਾ ਵੇਖਣ ਦਿਓ. ਪਰ ਕਿਸੇ ਨੂੰ ਆਪਣੇ ਖੁਦ ਦੇ ਕੰਮ, ਕੀਤੇ ਅਤੇ ਪੂਰੇ
ਕੀਤੇ ਵੇਖਣੇ ਚਾਹੀਦੇ ਹਨ.

ਸੱਚਾ ਮਾਲਕ ਸੱਚ ਵਿਚ, ਚੰਗਿਆਈ ਅਤੇ ਸੰਜਮ ਵਿਚ, ਅਹਿੰਸਾ, ਸੰਜਮ ਅਤੇ ਸ਼ੁੱਧਤਾ ਵਿਚ ਰਹਿੰਦਾ ਹੈ.

ਨਾ ਹੀ ਸ਼ਬਦ ਅਤੇ ਕੰਮ ਵਿੱਚ ਅਪਰਾਧ ਕਰੋ. ਸੰਜਮ ਨਾਲ ਖਾਓ. ਆਪਣੇ ਦਿਲ ਵਿੱਚ
ਰਹਿੰਦੇ ਹਨ. ਉੱਚੀ ਚੇਤਨਾ ਦੀ ਭਾਲ ਕਰੋ. ਆਪਣੇ ਆਪ ਨੂੰ ਕਨੂੰਨ ਦੇ ਅਨੁਸਾਰ ਮਾਲਕ ਬਣੋ.
ਇਹ ਜਾਗ੍ਰਿਤ ਦੀ ਸਧਾਰਣ ਸਿੱਖਿਆ ਹੈ.

ਜਿੰਦਗੀ ਬਾਂਹ ਦੀਆਂ ਤਾਰਾਂ ਵਰਗੀ
ਹੈ, ਜੇ ਇਹ ਬਹੁਤ ਤੰਗ ਹੈ ਤਾਂ ਇਹ ਨਹੀਂ ਖੇਡੇਗੀ, ਜੇ ਇਹ ਬਹੁਤ looseਿੱਲੀ ਹੈ ਤਾਂ ਇਹ
ਲਟਕ ਜਾਂਦੀ ਹੈ, ਤਣਾਅ ਜੋ ਸੁੰਦਰ ਆਵਾਜ਼ ਪੈਦਾ ਕਰਦਾ ਹੈ ਵਿਚਕਾਰ ਹੈ.


251 Buddha Quotes on Life, Love, Happiness That Will Enlighten You

https://www.myspiritualquotes.com/buddhism-karma/
Buddha quotes on kamma

These quotes are the closest we can get to the Buddha: they’re from the
Tipitaka, the ancient Pali Buddhist scriptures. I’ve replaced the Pali
‘kamma’ .

Monks, these four types of karma have been directly
realized, verified, & made known by me. Which four? There is kamma
that is dark with dark result. There is karma that is bright with bright
result. There is kamma that is dark & bright with dark & bright
result. There is kamma that is neither dark nor bright with neither
dark nor bright result, leading to the ending of kamma.

Anguttara Nikaya,AN 4.235, PTS: A ii 235, Ariyamagga Sutta: The Noble Path,translated from the Pali by Thanissaro Bhikkhu

Monks, these three are causes for the origination of [kammic]
actions. Which three? Greed is a cause for the origination of actions.
Aversion is a cause for the origination of actions. Delusion is a cause
for the origination of actions.

Anguttara Nikaya, AN 3.33, PTS: A i 134, Thai III.34; BJT III.34, Nidana Sutta

Student, beings are owners of kammas, heirs of kammas, they have
kammas as their progenitor, kammas as their kin, kammas as their
homing-place. It is kammas that differentiate beings according to
inferiority and superiority.

Majjhima Nikaya 135: The Shorter Exposition of Kamma

So, Ananda, there is kamma that is incapable (of good result) and
appears incapable (of good result); there is kamma that is incapable (of
good result) and appears capable (of good result); there is kamma that
is capable (of good result) and appears capable (of good result); there
is kamma that is capable (of good result) and appears incapable (of good
result).

Majjhima Nikaya 136: The Great Exposition of Kamma (Mahakammavibhanga Sutta)

Monks, a fool is characterized by his/her actions. A wise person is
characterized by his/her actions. It is through the activities of one’s
life that one’s discernment shines.

Anguttara Nikaya, AN 3.2, PTS: A i 102, Lakkhana Sutta: Characterized (by Action)
ਕਿਸੇ ਵੀ ਚੀਜ਼ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਨਾ ਕਰੋ ਕਿਉਂਕਿ ਤੁਸੀਂ ਇਹ ਸੁਣਿਆ ਹੈ. ਕਿਸੇ ਵੀ ਚੀਜ਼
ਨੂੰ ਸਿਰਫ਼ ਇਸ ਲਈ ਵਿਸ਼ਵਾਸ ਨਾ ਕਰੋ ਕਿਉਂਕਿ ਇਹ ਬਹੁਤ ਸਾਰੇ ਲੋਕਾਂ ਦੁਆਰਾ ਬੋਲਿਆ
ਅਤੇ ਰਮਿਆ ਹੈ. ਕਿਸੇ ਵੀ ਚੀਜ਼ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਨਾ ਕਰੋ ਕਿਉਂਕਿ ਇਹ ਤੁਹਾਡੀਆਂ ਧਾਰਮਿਕ
ਕਿਤਾਬਾਂ ਵਿੱਚ ਲਿਖਿਆ ਹੋਇਆ ਪਾਇਆ ਗਿਆ ਹੈ. ਸਿਰਫ ਆਪਣੇ ਅਧਿਆਪਕਾਂ ਅਤੇ ਬਜ਼ੁਰਗਾਂ ਦੇ
ਅਧਿਕਾਰ ‘ਤੇ ਕਿਸੇ ਵੀ ਚੀਜ਼’ ਤੇ ਵਿਸ਼ਵਾਸ ਨਾ ਕਰੋ. ਪਰੰਪਰਾਵਾਂ ਵਿੱਚ ਵਿਸ਼ਵਾਸ ਨਾ
ਕਰੋ ਕਿਉਂਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਬਹੁਤ ਸਾਰੀਆਂ ਪੀੜ੍ਹੀਆਂ ਦੇ ਹਵਾਲੇ ਕੀਤਾ ਗਿਆ ਹੈ. ਪਰ
ਨਿਰੀਖਣ ਅਤੇ ਵਿਸ਼ਲੇਸ਼ਣ ਤੋਂ ਬਾਅਦ, ਜਦੋਂ ਤੁਹਾਨੂੰ ਪਤਾ ਲੱਗਦਾ ਹੈ ਕਿ ਕੋਈ ਵੀ ਚੀਜ਼
ਤਰਕ ਨਾਲ ਸਹਿਮਤ ਹੈ ਅਤੇ ਇੱਕ ਅਤੇ ਸਭ ਦੇ ਭਲੇ ਅਤੇ ਲਾਭ ਲਈ ਯੋਗ ਹੈ, ਤਾਂ ਇਸ ਨੂੰ
ਸਵੀਕਾਰ ਕਰੋ ਅਤੇ ਇਸ ਉੱਤੇ ਨਿਰਭਰ ਕਰੋ.

ਜਿਵੇਂ ਧਰਤੀ ਤੋਂ ਖਜ਼ਾਨੇ ਦਾ
ਪਰਦਾਫਾਸ਼ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਉਸੇ ਤਰ੍ਹਾਂ ਨੇਕ ਚੰਗੇ ਕੰਮਾਂ ਤੋਂ ਪ੍ਰਗਟ ਹੁੰਦਾ ਹੈ,
ਅਤੇ ਸਿਆਣਪ ਸ਼ੁੱਧ ਅਤੇ ਸ਼ਾਂਤ ਮਨ ਵਿਚੋਂ ਪ੍ਰਗਟ ਹੁੰਦੀ ਹੈ. ਮਨੁੱਖੀ ਜਿੰਦਗੀ ਦੇ
ਭੁਲੱਕੜ ਵਿਚੋਂ ਸੁਰੱਖਿਅਤ walkੰਗ ਨਾਲ ਤੁਰਨ ਲਈ, ਵਿਅਕਤੀ ਨੂੰ ਗਿਆਨ ਦੀ ਰੋਸ਼ਨੀ ਅਤੇ
ਗੁਣ ਦੀ ਅਗਵਾਈ ਦੀ ਲੋੜ ਹੈ.

ਬੁੱਧੀਮਾਨ ਲੋਕ ਆਪਣੀ ਸੋਚ ਨਾਲ ਭਾਸ਼ਣ ਦਾ ਰੂਪ ਧਾਰਨ ਕਰਦੇ ਹਨ, ਇਸ ਨੂੰ ਅਨਾਜ ਦੇ ਰੂਪ ਵਿੱਚ ਚਿਕਨਾਈ ਦੁਆਰਾ ਚੁਕਿਆ ਜਾਂਦਾ ਹੈ.

ਗੁਣ, ਜਿਵੇਂ ਚੁੰਗੀ, ਹਮੇਸ਼ਾ ਸਮੂਹਾਂ ਵਿੱਚ ਦਿਖਾਈ ਦਿੰਦੇ ਹਨ. ਇਕ ਚੰਗਾ ਸਿਧਾਂਤ ਕਦੇ ਵੀ ਕਿਸੇ ਵੀ ਛਾਤੀ ਵਿਚ ਇਕੱਲੇ ਨਹੀਂ ਪਾਇਆ ਗਿਆ.

ਬੁੱਧ ਆਨ ਕਮਾ ਅਤੇ ਨਿਬਾਨਾ ਦੁਆਰਾ ਹਵਾਲੇ

ਜਿਹੜਾ ਵਿਅਕਤੀ ਬੋਧੀਸਤਵ ਦੇ ਵਾਹਨ ਵਿਚ ਚੜ੍ਹ ਗਿਆ ਹੈ, ਉਸ ਨੂੰ ਇਹ ਫੈਸਲਾ ਲੈਣਾ
ਚਾਹੀਦਾ ਹੈ ਕਿ ‘ਮੈਨੂੰ ਸਾਰੇ ਜੀਵਾਂ ਨੂੰ ਨਿਰਵਾਣ ਵੱਲ ਲਿਜਾਣਾ ਚਾਹੀਦਾ ਹੈ, ਨਿਰਵਾਣ
ਦੇ ਉਸ ਖੇਤਰ ਵਿਚ ਲਿਜਾਣਾ ਚਾਹੀਦਾ ਹੈ ਜੋ ਕੁਝ ਵੀ ਪਿੱਛੇ ਨਹੀਂ ਛੱਡਦਾ’। ਇਹ ਨਿਰਵਾਣ
ਦਾ ਖੇਤਰ ਕੀ ਹੈ ਜਿਸ ਵਿਚ ਕੁਝ ਵੀ ਪਿੱਛੇ ਨਹੀਂ ਹੁੰਦਾ?

ਬੁੱਧ ਦੁਆਰਾ ਬਦਲਾਅ, ਅਸਫਲਤਾ ਅਤੇ ਦੁੱਖ ਦੇ ਹਵਾਲੇ

ਕੁਝ ਵੀ ਹਮੇਸ਼ਾ ਲਈ ਤਬਦੀਲੀ ਤੋਂ ਇਲਾਵਾ ਨਹੀਂ ਹੁੰਦਾ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਜਨੂੰਨ ਵਰਗੀ ਕੋਈ ਅੱਗ ਨਹੀਂ ਹੈ, ਨਫ਼ਰਤ ਵਰਗੀ ਕੋਈ ਸ਼ਾਰਕ ਨਹੀਂ ਹੈ, ਮੂਰਖਤਾ ਵਰਗਾ ਕੋਈ ਫੰਦਾ ਨਹੀਂ ਹੈ, ਲਾਲਚ ਵਰਗਾ ਕੋਈ ਤਾਰ ਨਹੀਂ ਹੈ.

ਪਹਿਲਾਂ ਅਤੇ ਹੁਣ ਦੋਵੇਂ, ਇਹ ਸਿਰਫ ਉਹ ਦੁੱਖ ਹੈ ਜੋ ਮੈਂ ਬਿਆਨ ਕਰਦਾ ਹਾਂ, ਅਤੇ ਦੁੱਖਾਂ ਦਾ ਅੰਤ.

ਉਹ ਜੋ ਆਪਣੇ ਗੁੱਸੇ ਨੂੰ ਜਲਦੀ ਤੋਂ ਜਲਦੀ ਰੋਕ ਸਕਦਾ ਹੈ, ਜਿਵੇਂ ਸਮੇਂ ਸਿਰ
ਨਸਬੰਦੀ ਸੱਪ ਦੇ ਜ਼ਹਿਰੀਲੇਪਣ ਦੀ ਜਾਂਚ ਕਰੇਗੀ ਜੋ ਕਿ ਬਹੁਤ ਜਲਦੀ ਫੈਲਦੀ ਹੈ, - ਜਿਵੇਂ
ਇਕ ਭਿਕਸ਼ੂ ਇਥੇ ਅਤੇ ਇਸ ਤੋਂ ਬਾਹਰ ਨੂੰ ਛੱਡ ਦਿੰਦਾ ਹੈ, ਜਿਵੇਂ ਸੱਪ ਆਪਣੀ ਖਰਾਬ ਹੋਈ
ਚਮੜੀ ਨੂੰ ਵਹਾ ਦਿੰਦਾ ਹੈ.

ਆਓ ਜੋ ਜਿੰਦਗੀ ਹੈ ਸਭ ਨੂੰ ਦੁੱਖਾਂ ਤੋਂ ਬਚਾਇਆ ਜਾਏ.

ਦੂਜਿਆਂ ਦੇ ਨੁਕਸ ਦੇਖਣੇ ਆਸਾਨ ਹਨ, ਪਰ ਆਪਣੇ ਖੁਦ ਦੇ ਨੁਕਸ ਦੇਖਣੇ ਮੁਸ਼ਕਲ ਹਨ.
ਇਕ ਦੂਸਰੇ ਦੇ ਨੁਕਸ ਦਿਖਾਉਂਦਾ ਹੈ ਜਿਵੇਂ ਤੂੜੀ ਹਵਾ ਵਿਚ ਡੁੱਬ ਗਈ ਹੈ, ਪਰ ਕੋਈ ਆਪਣੇ
ਖੁਦ ਦੇ ਨੁਕਸ ਛੁਪਾਉਂਦਾ ਹੈ ਜਿਵੇਂ ਇਕ ਚਲਾਕ ਜੁਆਰੀ ਆਪਣਾ ਪਾਸਾ ਛੁਪਾਉਂਦੀ ਹੈ.

ਬੁੱਧ ਦੇ ਡਰ ‘ਤੇ ਹਵਾਲੇ

ਇਹ ਵਿਚਾਰ ‘ਮੈਂ ਹਾਂ’ ਅਤੇ ਵਿਚਾਰਾਂ ਨਾਲ ਜੁੜੇ ਹੋਏ ਲੋਕਾਂ ਨੂੰ ਦੁਖੀ ਕਰਨ ਵਾਲੇ ਦੁਨੀਆ ਵਿਚ ਘੁੰਮਦੇ ਹਨ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਸ਼ੱਕ ਦੀ ਆਦਤ ਤੋਂ ਇਲਾਵਾ ਹੋਰ ਭੈੜਾ ਕੁਝ ਵੀ ਨਹੀਂ ਹੈ. ਸ਼ੱਕ ਲੋਕਾਂ ਨੂੰ ਵੱਖ
ਕਰਦਾ ਹੈ. ਇਹ ਇਕ ਜ਼ਹਿਰ ਹੈ ਜੋ ਦੋਸਤੀ ਨੂੰ ਭੰਗ ਕਰਦਾ ਹੈ ਅਤੇ ਚੰਗੇ ਸੰਬੰਧ ਤੋੜਦਾ
ਹੈ. ਇਹ ਇਕ ਕੰਡਾ ਹੈ ਜੋ ਚਿੜਦਾ ਹੈ ਅਤੇ ਦੁਖੀ ਕਰਦਾ ਹੈ; ਇਹ ਤਲਵਾਰ ਹੈ ਜੋ ਮਾਰਦੀ ਹੈ.

ਆਦਮੀ, ਪਿਆਸੇ ਦੁਆਰਾ ਭੱਜੇ, ਇੱਕ ਭੱਜੇ ਖਾਰੇ ਦੀ ਤਰ੍ਹਾਂ ਭੱਜਦੇ ਹਨ; ਇਸ ਲਈ ਨਿਰਦੋਸ਼ ਨੂੰ ਆਪਣੇ ਲਈ ਜਨੂੰਨ ਦਾ ਯਤਨ ਕਰਦਿਆਂ ਪਿਆਸ ਕੱ out ਦਿਓ.

ਜਦੋਂ ਕਿਸੇ ਨੂੰ ਬੁਰਾਈ ਪ੍ਰਤੀ ਨਾਪਸੰਦ ਹੋਣ ਦੀ ਭਾਵਨਾ ਹੁੰਦੀ ਹੈ, ਜਦੋਂ ਇਕ
ਸ਼ਾਂਤ ਮਹਿਸੂਸ ਹੁੰਦਾ ਹੈ, ਤਾਂ ਚੰਗੀ ਸਿੱਖਿਆਵਾਂ ਸੁਣਨ ਵਿਚ ਇਕ ਵਿਅਕਤੀ ਨੂੰ ਖੁਸ਼ੀ
ਮਿਲਦੀ ਹੈ; ਜਦੋਂ ਕਿਸੇ ਵਿਚ ਇਹ ਭਾਵਨਾਵਾਂ ਹੁੰਦੀਆਂ ਹਨ ਅਤੇ ਉਨ੍ਹਾਂ ਦੀ ਕਦਰ ਕਰਦੇ
ਹਨ, ਤਾਂ ਕੋਈ ਡਰ ਤੋਂ ਮੁਕਤ ਹੁੰਦਾ ਹੈ.

ਉਸੇ ਵੇਲੇ ਜਦੋਂ ਅਸੀਂ ਗੁੱਸੇ
ਵਿਚ ਮਹਿਸੂਸ ਕਰਦੇ ਹਾਂ ਅਸੀਂ ਪਹਿਲਾਂ ਹੀ ਸੱਚਾਈ ਲਈ ਯਤਨ ਕਰਨਾ ਬੰਦ ਕਰ ਦਿੱਤਾ ਹੈ,
ਅਤੇ ਆਪਣੇ ਲਈ ਸੰਘਰਸ਼ ਕਰਨਾ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤਾ ਹੈ.

ਬੁੱਧ ਕ੍ਰੋਧ ਅਤੇ ਈਰਖਾ ‘ਤੇ ਹਵਾਲੇ

ਸਮਗਰੀ ਦੇ ਟੇਬਲ ਤੇ ਜਾਓ

ਤੁਹਾਨੂੰ ਤੁਹਾਡੇ ਕ੍ਰੋਧ ਦੀ ਸਜ਼ਾ ਨਹੀਂ ਦਿੱਤੀ ਜਾਏਗੀ, ਤੁਹਾਡੇ ਗੁੱਸੇ ਨਾਲ ਤੁਹਾਨੂੰ ਸਜ਼ਾ ਮਿਲੇਗੀ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਆਪਣੀ ਹਉਮੈ ਨੂੰ looseਿੱਲੇ tingੁਕਵੇਂ ਕਪੜੇ ਵਾਂਗ ਪਹਿਨੋ.

ਕੁਝ ਨਹੀਂ ਸਮਝਦੇ ਕਿ ਸਾਡੀ ਮੌਤ ਹੋਣੀ ਚਾਹੀਦੀ ਹੈ, ਪਰ ਜੋ ਇਸ ਨੂੰ ਮਹਿਸੂਸ ਕਰਦੇ ਹਨ ਉਹ ਆਪਣੇ ਝਗੜੇ ਸੁਲਝਾਉਂਦੇ ਹਨ.

ਨਫ਼ਰਤ ਇਸ ਦੁਨੀਆਂ ਵਿਚ ਨਫ਼ਰਤ ਨਾਲ ਕਦੇ ਵੀ ਸ਼ਾਂਤ ਨਹੀਂ ਹੁੰਦੀ. ਸਿਰਫ ਨਫ਼ਰਤ ਨਾਲ ਨਫ਼ਰਤ ਦੂਰ ਹੁੰਦੀ ਹੈ. ਇਹ ਸਦੀਵੀ ਕਾਨੂੰਨ ਹੈ।

ਸਾਰੇ ਹਿੰਸਾ ‘ਤੇ ਕੰਬਦੇ ਹਨ; ਸਾਰੇ ਮੌਤ ਤੋਂ ਡਰਦੇ ਹਨ. ਆਪਣੇ ਆਪ ਨੂੰ ਕਿਸੇ ਹੋਰ
ਦੀ ਥਾਂ ਤੇ ਰੱਖਣਾ, ਕਿਸੇ ਨੂੰ ਨਹੀਂ ਮਾਰਨਾ ਚਾਹੀਦਾ ਅਤੇ ਨਾ ਹੀ ਕਿਸੇ ਨੂੰ ਮਾਰ ਦੇਣਾ
ਚਾਹੀਦਾ ਹੈ.

ਮੈਂ ਦੁਨੀਆਂ ਨਾਲ ਵਿਵਾਦ ਨਹੀਂ ਕਰਦਾ; ਇਸ ਦੀ ਬਜਾਏ ਇਹ ਦੁਨੀਆ ਹੈ ਜੋ ਮੇਰੇ ਨਾਲ ਵਿਵਾਦ ਕਰਦੀ ਹੈ.

ਉਹ ਉਨ੍ਹਾਂ ਨੂੰ ਦੋਸ਼ੀ ਠਹਿਰਾਉਂਦੇ ਹਨ ਜੋ ਚੁੱਪ ਰਹਿੰਦੇ ਹਨ, ਉਹ ਉਨ੍ਹਾਂ ਨੂੰ
ਦੋਸ਼ੀ ਠਹਿਰਾਉਂਦੇ ਹਨ ਜੋ ਬਹੁਤ ਬੋਲਦੇ ਹਨ, ਉਹ ਉਨ੍ਹਾਂ ਨੂੰ ਦੋਸ਼ੀ ਠਹਿਰਾਉਂਦੇ ਹਨ ਜੋ
ਸੰਜਮ ਵਿੱਚ ਬੋਲਦੇ ਹਨ. ਦੁਨੀਆ ਵਿਚ ਕੋਈ ਵੀ ਅਜਿਹਾ ਨਹੀਂ ਜਿਸ ਨੂੰ ਦੋਸ਼ੀ ਨਹੀਂ
ਠਹਿਰਾਇਆ ਜਾਂਦਾ.

ਉਹ ਜੋ ਧਾਰਨਾਵਾਂ ਅਤੇ ਵਿਚਾਰਾਂ ਨਾਲ ਜੁੜੇ ਰਹਿੰਦੇ ਹਨ ਲੋਕਾਂ ਨੂੰ ਨਾਰਾਜ਼ ਕਰਨ ਵਾਲੇ ਸੰਸਾਰ ਨੂੰ ਭਟਕਦੇ ਹਨ.

ਜਿਹੜਾ ਵੀ ਗੁੱਸੇ ਵਿੱਚ ਹੈ ਕਿਸੇ ਤੋਂ ਭੜਕਦਾ ਨਹੀਂ ਅਤੇ ਜਿੱਤਣਾ ਸਖਤ ਲੜਾਈ ਵਿੱਚ ਜਿੱਤ ਜਾਂਦਾ ਹੈ.

ਜਦ ਤੱਕ ਨਾਰਾਜ਼ਗੀ ਦੇ ਮਨ ਵਿੱਚ ਚਿੰਤਤ ਹੋ ਜਾਂਦੇ ਹਨ ਕ੍ਰੋਧ ਕਦੇ ਨਹੀਂ ਮਿਟਦਾ.
ਜਿਵੇਂ ਹੀ ਨਾਰਾਜ਼ਗੀ ਦੇ ਵਿਚਾਰ ਭੁੱਲ ਜਾਂਦੇ ਹਨ ਗੁੱਸਾ ਅਲੋਪ ਹੋ ਜਾਂਦਾ ਹੈ.

ਜੋ ਤੁਸੀਂ ਪ੍ਰਾਪਤ ਕੀਤਾ ਹੈ ਉਸ ਤੋਂ ਵੱਧ ਨਾ ਜਾਣੋ ਅਤੇ ਨਾ ਹੀ ਦੂਜਿਆਂ ਨਾਲ ਈਰਖਾ
ਕਰੋ. ਜਿਹੜਾ ਦੂਜਿਆਂ ਨਾਲ ਈਰਖਾ ਕਰਦਾ ਹੈ ਉਹ ਮਨ ਨੂੰ ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਨਹੀਂ ਕਰਦਾ.

ਬੁੱਧ ਸਫਲਤਾ, ਸਬਰ ਅਤੇ ਤਾਕਤ ਦੇ ਹਵਾਲੇ

ਨਾ ਹੀ ਅੱਗ, ਹਵਾ, ਜਨਮ ਅਤੇ ਨਾ ਹੀ ਮੌਤ ਸਾਡੇ ਚੰਗੇ ਕੰਮਾਂ ਨੂੰ ਮਿਟਾ ਸਕਦੀ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਜੇ ਤੁਹਾਨੂੰ ਆਪਣੇ ਨੁਕਸ ਦੱਸਣ ਲਈ ਇਕ ਸਮਝਦਾਰ ਆਲੋਚਕ ਲੱਭਣਾ ਚਾਹੀਦਾ ਹੈ, ਤਾਂ
ਉਸ ਦਾ ਪਾਲਣ ਕਰੋ ਜਿਵੇਂ ਤੁਸੀਂ ਲੁਕਵੇਂ ਖਜ਼ਾਨੇ ਦੀ ਅਗਵਾਈ ਕਰ ਸਕਦੇ ਹੋ.

ਜਿਵੇਂ ਕਿ ਲੜਾਈ ਦੇ ਮੈਦਾਨ ਵਿਚ ਇਕ ਹਾਥੀ ਚਾਰੇ ਪਾਸੇ ਕਮਾਨਾਂ ਤੋਂ ਚੱਲੇ ਤੀਰ ਦਾ ਵਿਰੋਧ ਕਰਦਾ ਹੈ, ਉਸੇ ਤਰ੍ਹਾਂ ਮੈਂ ਵੀ ਦੁਰਵਿਵਹਾਰ ਸਹਾਰਾਂਗਾ.

ਪ੍ਰਸ਼ੰਸਾ ਅਤੇ ਦੋਸ਼, ਲਾਭ ਅਤੇ ਨੁਕਸਾਨ, ਅਨੰਦ ਅਤੇ ਦੁੱਖ ਹਵਾ ਵਾਂਗ ਆਉਂਦੇ ਹਨ
ਅਤੇ ਜਾਂਦੇ ਹਨ. ਖੁਸ਼ ਰਹਿਣ ਲਈ, ਉਨ੍ਹਾਂ ਸਾਰਿਆਂ ਦੇ ਵਿਚਕਾਰ ਇਕ ਵਿਸ਼ਾਲ ਰੁੱਖ ਵਾਂਗ
ਆਰਾਮ ਕਰੋ.


Buddha and Buddhism quotes on karma (kamma) from the Buddhist sutras (sutta ): Anguttara Nikaya, Majjhima Nikaya Tipitaka.

https://www.youtube.com/watch?v=Y_9vd4HWlVA
Imaging at a trillion frames per second | Ramesh Raskar

TED
Published on Jul 26, 2012
http://www.ted.com
Ramesh Raskar presents femto-photography, a new type of imaging so fast
it visualizes the world one trillion frames per second, so detailed it
shows light itself in motion. This technology may someday be used to
build cameras that can look “around” corners or see inside the body
without X-rays.

TEDTalks is a daily video podcast of the best
talks and performances from the TED Conference, where the world’s
leading thinkers and doers give the talk of their lives in 18 minutes.
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Nicholas Negroponte on One Laptop per Child, Jane Goodall on
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“Sixth Sense” wearable tech, and “Lost” producer JJ Abrams on the allure
of mystery. TED stands for Technology, Entertainment, Design, and
TEDTalks cover these topics as well as science, business, development
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Category
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ਵੱਖਰੇਪਨ ਵਿਚ ਦੁਨੀਆਂ ਦਾ ਸਭ ਤੋਂ ਵੱਡਾ ਦੁੱਖ ਹੁੰਦਾ ਹੈ; ਦਇਆ ਵਿੱਚ ਸੰਸਾਰ ਦੀ ਅਸਲ ਤਾਕਤ ਹੈ.

ਆਪਣੇ ਲਈ ਦੀਪਕ ਬਣੋ. ਆਪਣੀ ਸ਼ਰਨ ਬਣੋ. ਕਿਸੇ ਹੋਰ ਦੀ ਭਾਲ ਨਾ ਕਰੋ. ਸਭ ਚੀਜ਼ਾਂ
ਨੂੰ ਪਾਸ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ. ਮਿਹਨਤ ਨਾਲ ਕੋਸ਼ਿਸ਼ ਕਰੋ. ਹਿੰਮਤ ਨਾ ਹਾਰੋ।

ਚੀਜ਼ਾਂ ਦੇ ਉਭਾਰ ਅਤੇ ਪਤਨ ਨੂੰ ਵੇਖਦਿਆਂ ਇਕ ਦਿਨ ਜੀਉਣਾ ਸੌਖਾ ਹੈ, ਸੌ ਸਾਲਾਂ ਦੀ
ਜ਼ਿੰਦਗੀ ਜੀਣ ਨਾਲੋਂ, ਚੀਜ਼ਾਂ ਦੇ ਉਭਾਰ ਅਤੇ ਪਤਨ ਨੂੰ ਵੇਖੇ ਬਿਨਾਂ.

ਜੇ ਤੁਸੀਂ ਦਿਸ਼ਾ ਨਹੀਂ ਬਦਲਦੇ, ਤਾਂ ਤੁਸੀਂ ਉਸ ਜਗ੍ਹਾ ਨੂੰ ਖਤਮ ਕਰ ਸਕਦੇ ਹੋ ਜਿੱਥੇ ਤੁਸੀਂ ਜਾ ਰਹੇ ਹੋ.

ਵਧੇਰੇ ਸਬਰ ਦੇ ਹਵਾਲੇ, ਤਾਕਤ ਦੇ ਹਵਾਲੇ
ਬੁੱਧ ਸਿਹਤ ‘ਤੇ ਹਵਾਲੇ

ਸਮਗਰੀ ਦੇ ਟੇਬਲ ਤੇ ਜਾਓ

ਸਿਹਤ ਸਭ ਤੋਂ ਵੱਡੀ ਦਾਤ ਹੈ, ਸੰਤੋਖ ਸਭ ਤੋਂ ਵੱਡੀ ਦੌਲਤ ਹੈ, ਵਫ਼ਾਦਾਰੀ ਸਭ ਤੋਂ ਵਧੀਆ ਰਿਸ਼ਤਾ ਹੈ. ਬੁੱਧ

ਸਰੀਰ ਨੂੰ ਚੰਗੀ ਸਿਹਤ ਵਿਚ ਰੱਖਣਾ ਇਕ ਫਰਜ਼ ਬਣਦਾ ਹੈ… ਨਹੀਂ ਤਾਂ ਅਸੀਂ ਆਪਣੇ ਮਨ ਨੂੰ ਮਜ਼ਬੂਤ ਅਤੇ ਸਾਫ ਨਹੀਂ ਰੱਖ ਸਕਾਂਗੇ.

“ਮਟਰ

ਸਿਹਤ ਦੇ ਬਗੈਰ ਜ਼ਿੰਦਗੀ ਜ਼ਿੰਦਗੀ ਨਹੀਂ ਹੁੰਦੀ; ਇਹ ਸਿਰਫ ਲੰਗਰ ਅਤੇ ਦੁੱਖ ਦੀ ਸਥਿਤੀ ਹੈ - ਮੌਤ ਦਾ ਚਿੱਤਰ.

ਦਿਮਾਗ ਅਤੇ ਸਰੀਰ ਦੋਹਾਂ ਲਈ ਸਿਹਤ ਦਾ ਰਾਜ਼ ਅਤੀਤ ਲਈ ਸੋਗ ਕਰਨਾ ਨਹੀਂ, ਭਵਿੱਖ
ਬਾਰੇ ਚਿੰਤਤ ਹੋਣਾ ਨਹੀਂ, ਭਵਿੱਖ ਦੀ ਉਮੀਦ ਕਰਨਾ ਨਹੀਂ, ਬਲਕਿ ਮੌਜੂਦਾ ਪਲ ਨੂੰ
ਬੁੱਧੀਮਤਾ ਅਤੇ ਤਨਦੇਹੀ ਨਾਲ ਜੀਉਣਾ ਹੈ.

ਬੁੱਧ ਸੱਚ ‘ਤੇ ਹਵਾਲੇ

ਉਹ ਜਿਹੜੇ ਸੱਚਾਈ ਵੱਲ ਕੰਮ ਕਰਨ ਵਿੱਚ ਅਸਫਲ ਰਹੇ ਹਨ ਉਨ੍ਹਾਂ ਨੇ ਜੀਉਣ ਦੇ ਮਕਸਦ ਨੂੰ ਗੁਆ ਦਿੱਤਾ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਸਾਰਿਆਂ ਨੂੰ ਇਹ ਤੀਹਰਾ ਸੱਚ ਸਿਖਾਓ: ਇੱਕ ਖੁੱਲ੍ਹੇ ਦਿਲ, ਦਿਆਲੂ ਭਾਸ਼ਣ, ਸੇਵਾ
ਅਤੇ ਰਹਿਮ ਦੀ ਜ਼ਿੰਦਗੀ ਉਹ ਚੀਜ਼ਾਂ ਹਨ ਜੋ ਮਨੁੱਖਤਾ ਨੂੰ ਨਵਿਆਉਂਦੀਆਂ ਹਨ.

ਇੱਥੇ ਦੋ ਗਲਤੀਆਂ ਹਨ ਜੋ ਇੱਕ ਸੱਚ ਦੇ ਰਾਹ ਤੇ ਕਰ ਸਕਦੀਆਂ ਹਨ … ਸਾਰੇ ਪਾਸੇ ਨਹੀਂ ਜਾ ਰਹੀਆਂ, ਅਤੇ ਅਰੰਭ ਨਹੀਂ ਹੁੰਦੀਆਂ.

ਸ਼ਾਂਤ ਹੋਏ ਕਹਿੰਦੇ ਹਨ ਕਿ ਜੋ ਕੁਝ ਚੰਗੀ ਤਰ੍ਹਾਂ ਬੋਲਿਆ ਜਾਂਦਾ ਹੈ ਉਹ ਉੱਤਮ
ਹੁੰਦਾ ਹੈ; ਦੂਸਰਾ, ਇਹ ਕਹਿਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਸਹੀ ਹੈ, ਕੁਧਰਮ ਨਹੀਂ; ਤੀਜਾ, ਕੀ ਚੰਗਾ
ਹੈ, ਨਾਰਾਜ਼ ਨਹੀਂ; ਚੌਥਾ, ਜਿਹੜਾ ਸੱਚ ਹੈ, ਝੂਠਾ ਨਹੀਂ.

ਗੁੱਸੇ ਵਿੱਚ
ਨਾ ਹੋ ਕੇ ਗੁੱਸੇ ਵਿੱਚ ਆ ਜਾਓ; ਬੁਰਾਈਆਂ ਨੂੰ ਚੰਗਿਆਈ ਨਾਲ ਜਿੱਤ ਦਿਉ; ਕੰਜਰੀ ਨੂੰ
ਦਰਿਆਦਿਲੀ, ਅਤੇ ਝੂਠ ਨੂੰ ਸੱਚ ਬੋਲਣ ਤੇ ਜਿੱਤ ਪ੍ਰਾਪਤ ਕਰੋ.

ਤਿੰਨ ਚੀਜ਼ਾਂ ਜ਼ਿਆਦਾ ਸਮੇਂ ਲੁਕੀਆਂ ਨਹੀਂ ਜਾ ਸਕਦੀਆਂ: ਸੂਰਜ, ਚੰਦ, ਅਤੇ ਸੱਚ.


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99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

https://www.youtube.com/watch?v=zxAebgFJX7o
BUDDHA TAMIL MOTIVATION QUOTES, WITH TAMIL VOICE, BUDDHA TAMIL QUOTES
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99) செம்மொழி தமிழ்

http://wisdomquotes.com/buddha-quotes/

உங்களை புத்திசாலித்தனமாக்கும் 150 புத்த மேற்கோள்கள் (வேகமாக)

மனதில் ஆசைகளால் நிரப்பப்படாத ஒருவருக்கு பயம் இல்லை. புத்தர்

புத்த மேற்கோள்கள் உங்கள் சொந்த இரட்சிப்பை மற்றவர்களின் ஞானத்தை சார்ந்து இல்லை

உங்கள் சொந்த இரட்சிப்பைச் செய்யுங்கள். மற்றவர்களைச் சார்ந்து இருக்க வேண்டாம். புத்தர்

புத்தர் உங்கள் அடுப்பு ஞானத்துடன் செய்ய வேண்டிய எதையும் மேற்கோள் காட்டுகிறார்

எதையும் செய்யத் தகுதியானதாக இருந்தால், அதை முழு மனதுடன் செய்யுங்கள். புத்தர்


புத்தர் மேற்கோள் காட்டுகிறார், ஒரு மனிதன் புத்திசாலி என்று
அழைக்கப்படுவதில்லை, ஏனெனில் அவர் மீண்டும் பேசுகிறார், பேசுகிறார், ஆனால்
அவர் அமைதியான அன்பானவராகவும், அச்சமற்றவராகவும் இருந்தால், அவர்
உண்மையிலேயே ஞான ஞான மேற்கோள்கள் என்று அழைக்கப்படுகிறார்

ஒரு
மனிதன் புத்திசாலி என்று அழைக்கப்படுவதில்லை, ஏனென்றால் அவன் மீண்டும்
பேசுகிறான், பேசுகிறான்; ஆனால் அவர் அமைதியானவர், அன்பானவர், அச்சமற்றவர்
என்றால் அவர் உண்மையிலேயே ஞானி என்று அழைக்கப்படுகிறார். புத்தர்

புத்த மேற்கோள்கள் உங்கள் சுய ஞானத்தைத் தவிர வேறு யாரையும் சரணாலயத்தைத் தேடாது

உங்கள் சுயத்தைத் தவிர வேறு யாருக்கும் சரணாலயத்தைத் தேடாதீர்கள். புத்தர்

புத்தர் மேற்கோள் காட்டுகிறார் யாரும் நம்மைக் காப்பாற்றவில்லை, ஆனால் நாமே ஞானத்தின் பாதையில் நடக்க வேண்டும்


நம்மைத் தவிர வேறு யாரும் நம்மைக் காப்பாற்றுவதில்லை. யாராலும்
முடியாது, யாரும் செய்யக்கூடாது. நாமே பாதையில் நடக்க வேண்டும். புத்தர்

புத்த மேற்கோள்கள் தூய தன்னலமற்ற வாழ்க்கையை வாழ்கின்றன, யாரும் ஏராளமான ஞானத்திற்கு சொந்தமானவர்கள் என்று எண்ணக்கூடாது

தூய்மையான தன்னலமற்ற வாழ்க்கையை வாழ, ஏராளமானவற்றின் மத்தியில் ஒருவர் எதையும் சொந்தமாக எண்ணக்கூடாது. புத்தர்

புத்தர் மேற்கோள் காட்டுவது நாம் எல்லாம் ஞான மேற்கோள்களின் விளைவாகும்

நாம் எல்லாம் நாம் நினைத்தவற்றின் விளைவாகும். புத்தர் ட்வீட் செய்ய கிளிக் செய்க

புத்த மேற்கோள்கள் மற்றவர்களுக்கு உதவி தேவைப்படும்போது அவர்களைக் கவனிப்பதில் தோல்வி

மற்றவர்களுக்கு உதவி தேவைப்படும்போது நாம் அவர்களைக் கவனிக்கத் தவறினால், யார் நம்மை கவனிப்பார்கள்? புத்தர்

ஞானத்தைத் தாண்டி இந்த உலகத்தை உண்மையாகச் செய்பவனை புத்தர் மேற்கோள் காட்டுகிறார்

சத்தியத்தின் அடிப்படையில் செயல்படுபவர் இந்த உலகத்திலும் அதற்கு அப்பாலும் மகிழ்ச்சியாக இருக்கிறார். புத்தர்

சிறந்த புத்த மேற்கோள்கள்

உங்களிடம் கொஞ்சம் இருந்தால் கூட கொடுங்கள்.

புத்திசாலித்தனமாக வாழ்ந்த ஒருவருக்கு மரணம் கூட அஞ்சக்கூடாது.

நீர்ப்பாசன நீர் வழிகள்; fletches அம்புகளை நேராக்க; தச்சர்கள் மரத்தை வளைக்கிறார்கள்; ஞானமுள்ள எஜமானர்.


டிராப் பை டிராப் என்பது தண்ணீர் பானை நிரப்பப்படுகிறது. அதேபோல்,
ஞானி, அதை கொஞ்சம் கொஞ்சமாக சேகரித்து, தன்னை நன்மையால் நிரப்புகிறான்.

உங்கள் ஞானத்தை மக்களுக்கு வழங்குவதும், அதைப் பகிர்ந்து கொள்வதும் மிகப் பெரிய பரிசு. அது மிகப் பெரியதாக இருக்க வேண்டும்.


கொடுக்கும் ஆற்றலைப் பற்றி எனக்குத் தெரிந்ததை நீங்கள்
அறிந்திருந்தால், ஒரு விதத்தில் அதைப் பகிர்ந்து கொள்ளாமல் ஒரு உணவை கூட
அனுப்ப அனுமதிக்க மாட்டீர்கள்.

துன்பத்தின் வேர் இணைப்பு.


கோபமடைந்த மனிதனை அன்போடு ம ile னப்படுத்துங்கள். மோசமான குணமுள்ள
மனிதனை தயவுடன் ம ile னமாக்குங்கள். தாராள மனப்பான்மையுடன் ம er னமாக
இருங்கள். பொய்யரை உண்மையுடன் ம ile னப்படுத்துங்கள்.

கருத்துகள் உள்ளவர்கள் ஒருவருக்கொருவர் தொந்தரவு செய்கிறார்கள்.

ஒரு திடமான பாறை காற்றால் அசைக்கப்படாதது போலவே, ஞானிகளும் புகழ்ச்சி அல்லது பழியால் அசைக்கப்படுவதில்லை.

நீங்களே பாடுபட வேண்டும். புத்தர்கள் வழியை மட்டுமே சுட்டிக்காட்டுகிறார்கள்.

உங்கள் சொந்த எண்ணங்கள் பாதுகாக்கப்படாத அளவுக்கு எதுவும் உங்களுக்கு தீங்கு விளைவிக்காது.

தியானியுங்கள்… தாமதிக்காதீர்கள், பின்னர் நீங்கள் வருத்தப்படக்கூடாது.

ஆயிரம் வெற்று வார்த்தைகளை விட சிறந்தது, அமைதியைக் கொடுக்கும் ஒரு சொல்.

புரிந்துகொள்வது என்பது நன்கு பேசப்படும் சொற்களின் இதயமாகும்.

தீமை செய்வதை நிறுத்துதல், நல்லதை வளர்ப்பது, இதயத்தை தூய்மைப்படுத்துதல்: இது புத்தர்களின் போதனை.

தியானத்திலும் தனிமையிலும் மகிழ்ச்சி. நீங்களே எழுதுங்கள், மகிழ்ச்சியாக இருங்கள். நீங்கள் ஒரு தேடுபவர்.

செய்ய வேண்டியதை தீவிரமாக இன்று செய்யுங்கள். யாருக்கு தெரியும்? நாளை, மரணம் வருகிறது.

நீங்கள் என்னவென்றால் நீங்கள் இருந்திருக்கிறீர்கள். நீங்கள் இப்போது என்ன செய்கிறீர்கள் என்பதுதான்.

நீங்கள் பேச முன்வந்தால் எப்போதும் உங்களை நீங்களே கேட்டுக்கொள்ளுங்கள், அது உண்மையா, அவசியமா, அது கனிவானதா?

ஆன்மீக பாதையில் உங்களை ஆதரிக்க யாரையும் நீங்கள் காணவில்லை என்றால், தனியாக நடந்து செல்லுங்கள்.

புத்தர் மேற்கோள்கள்…
உத்வேகம் தரும் புத்தர் மேற்கோள்கள்

நிறுத்து, நிறுத்து. பேசாதே. இறுதி உண்மை சிந்திக்கக்கூட இல்லை. ட்வீட் செய்ய கிளிக் செய்க

நாங்கள் என்ன நினைக்கிறோம். நாம் இருப்பது எல்லாம் நம் எண்ணங்களால் எழுகிறது. நம் எண்ணங்களால், உலகை உருவாக்குகிறோம்.


பெரிய பெருங்கடலில் ஒரு சுவை, உப்பு சுவை இருப்பது போல, இந்த
போதனைக்கும் ஒழுக்கத்திற்கும் ஒரு சுவை இருக்கிறது, விடுதலையின் சுவை.


ஆகாமல் நிலைத்திருக்கும் ஏக்கமும் தாகமும் இனி இல்லாதவர்;
விழித்தெழுந்த, தடமறியாத, மற்றும் வரம்பற்ற வரம்பை நீங்கள் எவ்வாறு
கண்காணிக்க முடியும்.

சகிப்புத்தன்மை என்பது மிகவும் கடினமான துறைகளில் ஒன்றாகும், ஆனால் இறுதி வெற்றி வரும் என்று சகித்துக்கொள்பவருக்கு அதுதான்.


விழித்திருப்பவருக்கு இரவு நீண்டது; சோர்வாக இருப்பவருக்கு நீண்ட
தூரம்; உண்மையான சட்டத்தை அறியாத முட்டாள்களுக்கு வாழ்க்கை நீண்டது.

பரலோக உலகங்களில் எந்த விலைமதிப்பற்ற நகை இருந்தாலும், விழித்துக் கொண்ட ஒருவருடன் ஒப்பிடக்கூடிய எதுவும் இல்லை.


நம் வாழ்க்கை நம் மனதினால் வடிவமைக்கப்பட்டுள்ளது; நாம் என்ன
நினைக்கிறோம். ஒருபோதும் வெளியேறாத நிழல் போன்ற தூய சிந்தனையை மகிழ்ச்சி
பின்பற்றுகிறது.

ஒரு நல்ல பூவைப் போல, பார்க்க அழகாக ஆனால் வாசனை இல்லாமல், அவற்றுக்கு ஏற்ப செயல்படாத ஒரு மனிதனில் நல்ல வார்த்தைகள் பலனற்றவை.


About This Website
BUDDHA TAMIL MOTIVATION QUOTES, WITH TAMIL VOICE, BUDDHA TAMIL QUOTES

https://www.youtube.com/watch?v=qhGw41ucRWk
Golden words of Buddha | புத்தரின் பொன் மொழிகள் | Tamil
Premanandhan Narayanan
Published on Apr 12, 2018
Once Buddha was asked the following questions
1. Which is the sharpest object in the world?
2. Which is farthest from us?
3. What is the biggest object?
4. What is the hardest object?
5. What is the lightest object?
6. Which is the closest thing to us?
7. Which is the most easiest thing to do?
Watch this video to know what was common man’s answer and also that of Gauthama Buddha.

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நித்தியத்தின் நமது கோட்பாடுகள் மதிப்புமிக்கவை, அதன் குஞ்சு வழியாக அதன் வழியை உடைக்காத ஒரு குஞ்சு வெளி உலகத்தை உருவாக்கக்கூடும்.

ஒரு யோசனையாக மட்டுமே இருக்கும் ஒரு யோசனையை விட உருவாக்கப்பட்ட மற்றும் செயல்படுத்தப்படும் ஒரு யோசனை மிக முக்கியமானது.

நீங்கள் எத்தனை புனித வார்த்தைகளைப் படித்தாலும், எத்தனை பேசினாலும்,
நீங்கள் அவற்றின் மீது செயல்படாவிட்டால் அவர்கள் உங்களுக்கு என்ன நன்மை
செய்வார்கள்?

குழப்பம் அனைத்து ஒருங்கிணைந்த விஷயங்களிலும் இயல்பாகவே உள்ளது. விடாமுயற்சியுடன் போராடுங்கள்.

https://www.youtube.com/watch?v=ld4EpjJazhY

க ut தம் புத்தரின் அனிமேஷன் வாழ்க்கை கதை ஆங்கிலத்தில் | குழந்தைகளுக்கான ஆங்கிலத்தில் ஒழுக்க மதிப்புகள் கதைகள்

கூழாங்கற்கள் வாழ்கின்றன
அக்டோபர் 18, 2016 அன்று வெளியிடப்பட்டது
தயவுசெய்து பாருங்கள்: “சுந்தர்பன் படுக்கை கதைகள் || 3 NON STOP
குழந்தைகளுக்கான விலங்குக் கதைகள் || எபிசோட் 7, 8, 9 || இந்தி 4 கே
வீடியோ”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
சமீபத்திய குழந்தைகள் பாடல்களைப் பாருங்கள் ………
https: //www.youtube.com/watch? v = DYMK4 … கூழாங்கற்கள்
குழந்தைகளுக்கு ஆங்கிலத்தில் க ut தம் புத்தர் ஒழுக்க விழுமியக் கதைகளை
வழங்குகின்றன.

புத்தரின் பிறப்பு
கைண்ட் பிரின்ஸ்
திருமணம்
எதிர்பாராத காட்சிகள்
முதிர்ச்சியடைந்த

க ut தம் புத்தர் ஒழுக்க விழுமியங்கள் குழந்தைகளுக்கான கதைகள்.

எச்டி தரத்தில் குழந்தைகளுக்கான ஆங்கிலத்தில் மிகவும் பிரபலமான மற்றும்
பிரபலமான நேர்மை மற்றும் கருணை கதைகள், நட்பு மற்றும் ஒன்றிணைந்த கதைகள்,
கவனிப்பு மற்றும் மன்னிப்புக் கதைகள், மரியாதை மற்றும் உதவிக் கதைகள்.

பாட்டி கதைகள், குழந்தைகளுக்கான தாத்தா கதைகள், குழந்தைகளுக்கான ஒழுக்கக்
கதைகள், குழந்தைகளுக்கான விலங்குக் கதைகள், குழந்தைகளுக்கான ஜங்கிள்
கதைகள், குழந்தைகளுக்கான பஞ்சதந்திரக் கதைகள், பீர்பல் தி வைஸ், தெனாலி
ராமன், விசித்திரக் கதைகள் போன்ற பல கதைகளையும் பெப்பிள்ஸ் வழங்குகிறது. .

பெப்பிள்ஸ் ஆங்கிலக் கதைகள் சேனலின் குழந்தைகள், நர்சரி குழந்தைகள்
மற்றும் எல்லா வயதினருக்கும் மிகவும் பிரபலமான, சுவாரஸ்யமான மற்றும்
பழங்கால கதைகள்.

கூழாங்கற்கள் க ut தம் புத்தர் ஒழுக்க மதிப்புகள் ஆங்கிலத்தில் கதைகள்
க ut தம் புத்தரின் பிறப்பு, க ut தம் புத்தர் ஒரு வகையான இளவரசர், க ut
தம் புத்தரின் திருமணம், க ut தம் புத்தர் எதிர்பாராத காட்சிகளைக்
காண்கிறார், க ut தம் புத்தர் அறிவொளி பெற்றவர்

அது https: //www.youtube.com/channel/UCdI7

https://youtu.be/GlpFNgILex4

குறுகிய புத்த மேற்கோள்கள்

இணைப்பு துன்பத்திற்கு வழிவகுக்கிறது.

எல்லா மனிதர்களுக்கும் மகிழ்ச்சியான மனம் இருக்கட்டும்.

எல்லா உயிரினங்களுக்கும் அக்கறையினால் பிறந்தவர்.

நான் அதிசயம்.

ஒரு குடம் துளி மூலம் துளி நிரப்புகிறது.

ஒவ்வொரு மனிதனும் தனது சொந்த உடல்நலம் அல்லது நோயின் ஆசிரியர்.

கூர்மையான கத்தி போன்ற நாக்கு… ரத்தம் வரையாமல் கொல்லப்படுகிறது.
இந்த வலைத்தளத்தைப் பற்றி
youtube.com
க ut தம் புத்தரின் அனிமேஷன் வாழ்க்கை கதை ஆங்கிலத்தில் | குழந்தைகளுக்கான ஆங்கிலத்தில் ஒழுக்க மதிப்புகள் கதைகள்


About This Website
Once Buddha was asked the following questions 1. Which is the sharpest…

https://www.youtube.com/watch?v=6JiywVPR0v8
Anger vs Calmness | கோபம் மற்றும் அமைதி ஷக்தி | Bed Time Series #105
Premanandhan Narayanan
Published on Apr 8, 2019
Tuesday - April 9, 2019

Once upon a time there lived a king called Prassanajith, during his
tenure a man called Angulimalan had a strange principal, he used to kill
people for no reason, he wanted to kill 1000 people, he used to cut
their fingers and wear it as a necklace. The king also sent his people
to kill Angulimalan but in vain, Angulimalan has killed 999 people
already and waiting to kill the 1000th person to make his Quota.

It was then Buddha came to this place, Everybody warned Buddha that he
might be killed by Angulimalan, Buddha said it is ok, if he is going to
be killed by Angulimalan, He said he is here to spread his mission, so
on the way if he happens to meet Angulimalan he will definetely meet. As
said Angulimalan and Buddha met face to face. Angulimalan told Buddha
to move away from his path or he will be killed. Buddha was calm and
composed, Buddha walked towards Angulimalan, Angulimalan was ferocious
came running towards Buddha with his axe to kill him. Buddha stopped him
and said do a small favor before killing me. Angulimalan was shocked to
hear this, but said what should I do now. Buddha asked him to pluck 4
leaves from the tree near by. Angulimalan was surprised to hear this,
but using his axe he cut a branch of the tree and put it before Buddha
and said here is a branch for you, there will be 4000 leaves is it ok.
Now he is ready to kill Buddha. Buddha said do one last thing and kill
me. Angulimalan asked what should I do now. Buddha said fix the branch
back in the tree. Angulimaln was shocked how could I fix it back.

Buddha said a small boy can pluck leaves or break a branch, but fixing
it is real talent. Angulimalan asked Buddha, if he could fix the branch
back in the tree. Buddha said he is in the process of doing it, if you
want to learn join me. At once Angulimalan became the disciple of
Buddha, when they walked in the village, villagers threw stone on
Anguliman to vent their anger of killing their dear ones, Angulimalan
fell down in blood shed, Buddha embraced Angulimalan and said you have
won your anger.

The King heard that Buddha has transformed
Angulimalan and wanted to meet him, When Buddha introduced Angulimalan
the king was frightened thinking he might hurt him. Angulimalan said now
he is a transformed person and will never hurt any one.

The King
asked Buddha how he was able to reform Angulimalan, Buddha replied
there is no one in Earth who is good or bad, they have good or bad
energy in them, I invoked his good energy so he transformed.

Kindly watch the video for more inputs.

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புத்தர் வாழ்க்கை, குடும்பம் மற்றும் நட்பு பற்றிய மேற்கோள்கள்

ஒவ்வொரு செயலையும் உங்கள் கடைசியாகப் போல முழுமையாக வாழ்க. ட்வீட் செய்ய கிளிக் செய்க

நல்லொழுக்கத்தால் நேசிக்கப்படுவதை விட நல்லொழுக்கம் துன்மார்க்கரால் துன்புறுத்தப்படுகிறது.

எதுவும் முற்றிலும் தனியாக இல்லை; எல்லாமே எல்லாவற்றிற்கும் தொடர்புடையது.

தூய்மை அல்லது தூய்மையற்ற தன்மை தன்னைப் பொறுத்தது. யாரையும் இன்னொருவரை சுத்திகரிக்க முடியாது.


தாய் மற்றும் தந்தையை ஆதரிப்பது, மனைவி மற்றும் குழந்தையை வளர்ப்பது
மற்றும் ஒரு எளிய வாழ்வாதாரத்தை பெறுவது; இது நல்ல அதிர்ஷ்டம்.

ஒரு கணம் ஒரு நாளை மாற்றலாம், ஒரு நாள் ஒரு வாழ்க்கையை மாற்றலாம், ஒரு வாழ்க்கை உலகை மாற்றலாம்.

வாழ்க்கையை பாய்ச்சுவதை அறிந்தவள், உடைகள் அல்லது கண்ணீரை உணரவில்லை, சரிசெய்தல் அல்லது சரிசெய்தல் தேவையில்லை.


ஒரு மிருகத்தை விட ஒரு நேர்மையற்ற மற்றும் தீய நண்பன் பயப்பட
வேண்டியது அதிகம்; ஒரு மிருகம் உங்கள் உடலைக் காயப்படுத்தக்கூடும், ஆனால்
ஒரு தீய நண்பன் உங்கள் மனதைக் காயப்படுத்துவான்.

நாம் எந்த
வார்த்தைகளைச் சொன்னாலும் மக்கள் அக்கறையுடன் தேர்ந்தெடுக்கப்பட வேண்டும்,
அவை கேட்கும், நல்ல அல்லது மோசமான காரணங்களால் அவர்களால் பாதிக்கப்படும்.


சும்மா இருப்பது மரணத்திற்கான ஒரு குறுகிய பாதை, விடாமுயற்சியுடன்
இருப்பது ஒரு வாழ்க்கை முறை; முட்டாள்கள் சும்மா இருக்கிறார்கள், ஞானிகள்
விடாமுயற்சியுடன் இருக்கிறார்கள்.

ஒரு தேடுபவர் சிறந்த அல்லது சமமான ஒரு தோழரைக் கண்டுபிடிக்கவில்லையென்றால், அவர்கள் ஒரு தனிமையான போக்கைத் தொடரட்டும்.

ஒரு மலரின் அற்புதத்தை நாம் தெளிவாகக் காண முடிந்தால், நம் வாழ்நாள் முழுவதும் மாறும்.

புத்தர் அன்பு மற்றும் நன்றியுணர்வைப் பற்றிய மேற்கோள்கள்

உண்மையான அன்பு புரிதலிலிருந்து பிறக்கிறது. ட்வீட் செய்ய கிளிக் செய்க

உலகம் முழுவதும் எல்லையற்ற அன்பை கதிர்வீச்சு செய்யுங்கள்.

நீங்களும், நீங்களும், முழு பிரபஞ்சத்திலும் உள்ள எவரையும் போலவே, உங்கள் அன்பிற்கும் பாசத்திற்கும் தகுதியானவர்கள்.

லட்சியம் என்பது காதல் போன்றது, தாமதங்கள் மற்றும் போட்டியாளர்கள் இரண்டையும் பொறுமையிழக்கச் செய்கிறது.

காதல் என்பது ஒருவரின் உள்ளார்ந்த ஆத்மாவுக்கு இன்னொருவருக்கு அளிக்கும் பரிசு, எனவே இருவரும் முழுமையாய் இருக்க முடியும்.

எல்லா மனிதர்களுக்கும் எல்லாவற்றையும் தழுவும் எண்ணங்கள் உங்களுடையதாக இருக்கட்டும்.


அன்பின் மூலம் மனதின் விடுதலையை வளர்த்து வளர்ப்போம், அதை எங்கள்
வாகனமாக மாற்றுவோம், அதை எங்கள் அடிப்படையாக ஆக்குவோம், அதை
உறுதிப்படுத்துவோம், அதில் நம்மை உடற்பயிற்சி செய்வோம், அதை முழுமையாக
பூர்த்தி செய்வோம்.

வெறுப்பு எந்த நேரத்திலும் வெறுப்பின் மூலம் நின்றுவிடாது. அன்பின் மூலம் வெறுப்பு நின்றுவிடுகிறது. இது மாற்ற முடியாத சட்டம்.

50 பேரை நேசிப்பவருக்கு 50 துயரங்கள் உள்ளன; யாரையும் நேசிக்காதவனுக்கு துயரங்கள் இல்லை.

கருணை என்பது இயற்கையான வாழ்க்கை முறையாக மாற வேண்டும், விதிவிலக்கல்ல.


அன்பான பேச்சு, வரவேற்கத்தக்க பேச்சு மட்டுமே பேசுங்கள். பேச்சு, அது
மற்றவர்களுக்கு எந்த தீமையையும் ஏற்படுத்தாதபோது, இது ஒரு இனிமையான
விஷயம்.

ஒருவர் உயிருள்ளவர்களுக்கு தீங்கு விளைவிக்கும்
உன்னதமானவர் என்று அழைக்கப்படுவதில்லை. உயிரினங்களுக்கு தீங்கு
விளைவிக்காததன் மூலம் ஒருவர் உன்னதமானவர் என்று அழைக்கப்படுகிறார்.


ஆழ்ந்த கற்றல் மற்றும் திறமையானவர், நன்கு பயிற்சி பெற்றவர் மற்றும்
நன்கு பேசும் சொற்களைப் பயன்படுத்துதல்: இது நல்ல அதிர்ஷ்டம்.


ஒரு தாய் தன் ஒரே குழந்தையை தன் வாழ்க்கையோடு பாதுகாப்பது போல, ஒருவன்
எல்லா உயிரினங்களிடமும் எல்லையற்ற அன்பை வளர்த்துக் கொள்ளட்டும்.

அவற்றில் ஜீவராசிகளுக்கு அனுதாபம் இல்லை: அவரை ஒரு வெளிநாட்டவர் என்று அறிந்து கொள்ளுங்கள்.


நாம் எழுந்து நன்றி செலுத்துவோம், ஏனென்றால் இன்று நாம் நிறைய
கற்றுக்கொள்ளவில்லை என்றால், குறைந்தபட்சம் நாங்கள் கொஞ்சம்
கற்றுக்கொண்டோம், கொஞ்சம் கற்றுக்கொள்ளவில்லை என்றால், குறைந்தபட்சம்
நாங்கள் நோய்வாய்ப்படவில்லை, நோய்வாய்ப்பட்டிருந்தால் , குறைந்தபட்சம்
நாங்கள் இறக்கவில்லை; எனவே, நாம் அனைவரும் நன்றி செலுத்துவோம்.

புத்தர் மனதில் மேற்கோள்கள் மற்றும் உங்களை மாஸ்டரிங்

தன்னால் முடியும் என்று யார் நினைக்கிறார்களோ அவரால் முடியும். ட்வீட் செய்ய கிளிக் செய்க

இது ஒரு மனிதனின் சொந்த மனம், அவனது எதிரி அல்லது எதிரி அல்ல, அவனை தீய வழிகளில் ஈர்க்கிறது.

கவனத்துடன் மகிழ்ச்சி! உங்கள் எண்ணங்களை நன்கு காத்துக்கொள்ளுங்கள்!


எல்லாம் மனதை அடிப்படையாகக் கொண்டது, மனதினால் வழிநடத்தப்படுகிறது,
மனதினால் வடிவமைக்கப்பட்டுள்ளது. நீங்கள் மாசுபட்ட மனதுடன் பேசினால்,
செயல்பட்டால், ஆக்ஸ் கார்டின் சக்கரங்கள் எருதுகளின் அடிச்சுவடுகளைப்
பின்பற்றுவதால் துன்பம் உங்களைப் பின்தொடரும்.

ஒழுக்கமற்ற மனதைப் போல கீழ்ப்படியாத எதுவும் இல்லை, ஒழுக்கமான மனதைப் போல கீழ்ப்படிதலும் எதுவுமில்லை.


அதிர்ஷ்டத்தின் மாறுபாடுகளால் அசைக்கப்படாத மனம், துக்கத்திலிருந்து
விடுவித்தல், தூய்மைப்படுத்தப்பட்ட தீமைகளிலிருந்து, விடுவிக்கப்பட்ட
பயத்திலிருந்து - இது மிகப்பெரிய ஆசீர்வாதம்.

ஆறுகளில் இருந்து
பிளவுகளிலும் பிளவுகளிலும் தெரிந்து கொள்ளுங்கள்: சிறிய சேனல்களில்
உள்ளவர்கள் சத்தமாக ஓடுகிறார்கள், பெரிய ஓட்டம் அமைதியாக இருக்கிறது. எது
முழுதாக இல்லாதது சத்தம் போடுகிறது. எது நிரம்பியதோ அது அமைதியானது.

நீங்கள் ஒரு தேடுபவர். உங்கள் கைகள் மற்றும் கால்களின் தேர்ச்சி, உங்கள் வார்த்தைகள் மற்றும் உங்கள் எண்ணங்களில் மகிழ்ச்சி.


உலர்ந்த நீரோடையின் குட்டைகளில் உள்ள மீன்களைப் போல, என்னுடைய
உணர்வில் அவர்கள் மழுங்கடிக்கிறார்கள் - இதைப் பார்த்து, என்னுடையது
இல்லாமல் வாழ்க, மாநிலங்களாக மாறுவதற்கான இணைப்பை உருவாக்கவில்லை.


‘நான் இருப்பது போல, இவையும் அப்படியே. இவர்களைப் போலவே நானும்
இருக்கிறேன். ’உங்களுக்கு இணையாக வரைதல், மற்றவர்களைக் கொல்லவோ அல்லது
கொல்லவோ கூடாது.

எல்லா அனுபவங்களும் மனதிற்கு முன்னதாகவே இருக்கின்றன, மனதை அவற்றின் எஜமானராகக் கொண்டு, மனத்தால் உருவாக்கப்படுகின்றன.


நல்ல ஆரோக்கியத்தை அனுபவிக்க, ஒருவரின் குடும்பத்திற்கு உண்மையான
மகிழ்ச்சியைக் கொடுப்பதற்கு, அனைவருக்கும் அமைதியைக் கொடுப்பதற்கு, ஒருவர்
முதலில் ஒழுங்குபடுத்தி ஒருவரின் சொந்த மனதைக் கட்டுப்படுத்த வேண்டும். ஒரு
மனிதன் தன் மனதைக் கட்டுப்படுத்த முடிந்தால் அவன் அறிவொளிக்கான வழியைக்
கண்டுபிடிக்க முடியும், எல்லா ஞானமும் நல்லொழுக்கமும் இயல்பாகவே அவனுக்கு
வரும்.

எல்லா தவறான செயல்களும் மனதினால் எழுகின்றன. மனம் மாற்றப்பட்டால் தவறான செயல்கள் இருக்க முடியுமா?


இன்று நாம் இருப்பது நேற்றைய எண்ணங்களிலிருந்து வருகிறது, நம்முடைய
தற்போதைய எண்ணங்கள் நாளைய வாழ்க்கையை உருவாக்குகின்றன: நம் வாழ்க்கை என்பது
நம் மனதின் படைப்பு.


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Anger vs Calmness | கோபம் மற்றும் அமைதி ஷக்தி | Bed Time Series #105

https://www.youtube.com/watch?v=70WJ20X9Ow0
Gautama Buddha Life History in Tamil and Motivational Video
Tamil Motivation Life Histroy
Published on Aug 10, 2018
Gautama Buddha -Tamil Motivational Speech
Category
People & Blogs
தன்னை வென்றவன் ஆயிரம் மடங்கு ஆயிரம் பேரை தோற்கடித்தவனை விட மிகப் பெரிய ஹீரோ.


அறிவார்ந்த மனம் அதன் வரம்பை அடையும் போது ஆழ்நிலை நுண்ணறிவு
உயர்கிறது மற்றும் விஷயங்கள் அவற்றின் உண்மையான மற்றும் அத்தியாவசியமான
தன்மையை உணர வேண்டுமானால், அதன் சிந்தனை செயல்முறைகள் சில உயர் அறிவாற்றல்
ஆசிரியர்களுக்கு முறையீடு செய்வதன் மூலம் மீறப்பட வேண்டும்.

தவறு கண்டுபிடிப்பதற்கான மற்றொருவரின் கிண்ண நோக்கத்தை நான் பார்க்க மாட்டேன்: கவனிக்க வேண்டிய ஒரு பயிற்சி.


வெளி உலகம் என்பது மனதின் செயல்பாடுகளின் வெளிப்பாடு மட்டுமே, மேலும்
பாகுபாடு மற்றும் தவறான பகுத்தறிவு பழக்கத்தின் காரணமாக மனம் அதை ஒரு வெளி
உலகமாகப் புரிந்துகொள்கிறது. சீடர் விஷயங்களை உண்மையாகப் பார்க்கும்
பழக்கத்தில் இறங்க வேண்டும்.

மனம் எல்லா மன நிலைகளுக்கும் முந்தியுள்ளது. மனம் அவர்களின் தலைமை; அவை அனைத்தும் மனதில் நிறைந்தவை.

ஒரு நபர் தூய்மையான மனதுடன் பேசினால் அல்லது செயல்பட்டால், அவர் ஒருபோதும் விலகாத நிழலைப் போலவே அவரைப் பின்தொடர்கிறார்.

மகிழ்ச்சி மற்றும் மகிழ்ச்சி பற்றிய புத்தரின் மேற்கோள்கள்

மகிழ்ச்சிக்கு பாதை இல்லை: மகிழ்ச்சிதான் பாதை. ட்வீட் செய்ய கிளிக் செய்க

உங்கள் வேலையும் சொற்களும் உங்களுக்கும் மற்றவர்களுக்கும் பயனளிக்கும் போது மகிழ்ச்சி வரும்.


அறிவொளி பெற்றவர், ஜானாவின் நோக்கம், காட்டில் மகிழ்ச்சியைக் காண
வேண்டும், ஒரு மரத்தின் அடிவாரத்தில் ஜானா பயிற்சி செய்ய வேண்டும், தனது
சொந்த திருப்தியை அடைய வேண்டும்.

ஒரு மெழுகுவர்த்தியிலிருந்து
ஆயிரக்கணக்கான மெழுகுவர்த்திகளை ஒளிரச் செய்யலாம், மேலும்
மெழுகுவர்த்தியின் ஆயுள் குறைக்கப்படாது. பகிர்வதன் மூலம் மகிழ்ச்சி
ஒருபோதும் குறையாது.

வருத்தமில்லாத ஒரு நபருக்கு மகிழ்ச்சி எழுகிறது என்பது விஷயங்களின் இயல்பு.

நல்லது செய்ய உங்கள் இதயத்தை அமைக்கவும். அதை மீண்டும் மீண்டும் செய்யுங்கள், நீங்கள் மகிழ்ச்சியால் நிரப்பப்படுவீர்கள்.


கடந்த காலங்களில் குடியிருக்க வேண்டாம், எதிர்காலத்தைப் பற்றி கனவு
காணாதீர்கள், தற்போதைய தருணத்தில் மனதைக் குவிக்கவும். மேலும் காண்க:
தற்போது வாழ 10 குறிப்புகள்

ஒரு நபர் நன்மை செய்ய வேண்டுமா, அதை
மீண்டும் மீண்டும் செய்யட்டும். அவர் அதில் இன்பம் காணட்டும், ஏனென்றால்
ஆனந்தமானது நல்லதைக் குவிப்பதாகும்.

நாம் நம் எண்ணங்களால்
உருவாகி வடிவமைக்கப்படுகிறோம். தன்னலமற்ற எண்ணங்களால் மனம்
வடிவமைக்கப்பட்டவர்கள் பேசும்போது அல்லது செயல்படும்போது மகிழ்ச்சியைத்
தருகிறார்கள். மகிழ்ச்சி அவர்களை ஒருபோதும் விட்டுவிடாத நிழல் போல
அவர்களைப் பின்தொடர்கிறது.

தியானம் மற்றும் ஆன்மீகம் பற்றிய புத்தரின் மேற்கோள்கள்


ஒரு மெழுகுவர்த்தியை நெருப்பு இல்லாமல் எரிக்க முடியாது போல, ஆண்கள்
ஆன்மீக வாழ்க்கை இல்லாமல் வாழ முடியாது. ட்வீட் செய்ய கிளிக் செய்க


இந்த தருணத்தில் இருப்பதைப் போலவே வாழ்க்கையை ஆழமாகப் பார்க்கும்போது,
தியானிப்பவர் ஸ்திரத்தன்மையிலும் சுதந்திரத்திலும் வாழ்கிறார்.


தியானம் ஞானத்தைத் தருகிறது; மத்தியஸ்தம் இல்லாதது அறியாமையை விட்டு
விடுகிறது. உங்களை முன்னோக்கி அழைத்துச் செல்வது எது, உங்களைத் தடுத்து
நிறுத்துவது எது என்பதை நன்கு அறிந்து, ஞானத்திற்கு வழிவகுக்கும் பாதையைத்
தேர்வுசெய்க.

ஒரு துறவி தனது சிந்தனையையும் சிந்தனையையும் தொடர்ந்தாலும், அது அவரது விழிப்புணர்வின் சாய்வாக மாறுகிறது.

மேலும் காண்க: உள்முக மேற்கோள்கள்
சமாதானம், மன்னிப்பு மற்றும் விடுவித்தல் பற்றிய புத்தரின் மேற்கோள்கள்

உள்ளடக்க அட்டவணைக்குச் செல்லவும்

அமைதியை அடைய உங்களை நீங்களே பயிற்றுவிக்கவும். ட்வீட் செய்ய கிளிக் செய்க


உண்மையில், முற்றிலுமாக தணிந்த முனிவர் எல்லா வகையிலும் நிம்மதியாக
இருக்கிறார்; எந்த உணர்வு ஆசையும் அவனுடைய நெருப்புகள் குளிர்ந்து,
எரிபொருளை இழந்தவருக்கு ஒத்துப்போகவில்லை. எல்லா இணைப்புகளும்
துண்டிக்கப்பட்டுள்ளன, இதயம் வலியிலிருந்து விலகிச் செல்லப்படுகிறது;
அமைதியான, அவர் மிகவும் எளிதாக நிற்கிறார். மனம் அமைதிக்கான வழியைக்
கண்டறிந்துள்ளது.

தனியாக உட்கார்ந்து, தனியாகத் தூங்குகிறான்,
தனியாக நடப்பவன், கடினமானவனாகவும், தன்னைத் தானே அடக்கிக் கொண்டவனாகவும்,
காடுகளின் தனிமையில் மகிழ்ச்சி அடைவான்.

உங்களுடைய அமைதியைத்
தொந்தரவு செய்யாதபடி, உங்களுக்குக் கொடுக்கப்பட்டதைத் திருப்பி
விடாதீர்கள், மற்றவர்களுக்குக் கொடுக்கப்பட்டதை அடைய வேண்டாம்.

மனக்கசப்பு எண்ணங்கள் இல்லாதவர்கள் நிச்சயமாக அமைதியைக் காணலாம். ட்வீட் செய்ய கிளிக் செய்க

ஞானம் மற்றும் நல்லொழுக்கங்கள் குறித்த புத்தரின் மேற்கோள்கள்

அவர் ஒரு முட்டாள் என்று அறிந்த முட்டாள் அவ்வளவு புத்திசாலி. ட்வீட் செய்ய கிளிக் செய்க

எழும் தன்மை எதுவாக இருந்தாலும் அதை நிறுத்தும் தன்மை உண்டு.

ஒற்றுமையை பைனரி மூலம் மட்டுமே வெளிப்படுத்த முடியும். ஒற்றுமையும் ஒற்றுமையின் யோசனையும் ஏற்கனவே இரண்டு.


ஒவ்வொரு மனிதனும் தனது குப்பைகளை ஒட்டிக்கொண்டிருக்கும் இந்த
உலகத்தின் நடுவே ஒரு ஆணோ பெண்ணோ பொருத்தமான நடத்தை என்ன? இந்த வெள்ளத்தில்
மக்கள் ஒருவருக்கொருவர் கடந்து செல்லும்போது அவர்களுக்கு சரியான வணக்கம்
என்ன?

உங்களைப் பார்த்துக் கொள்ளும்போது, மற்றவர்களைப்
பார்த்துக் கொள்ளுங்கள். மற்றவர்களைப் பார்க்கும்போது, நீங்களே
பார்த்துக் கொள்ளுங்கள்.

யாரும் மற்றவர்களிடம் தவறு
செய்யக்கூடாது; மற்றவர்களின் குறைகளையும் கமிஷன்களையும் யாரும் பார்க்க
வேண்டாம். ஆனால் ஒருவரின் சொந்தச் செயல்களைச் செய்து, செயல்தவிர்க்கலாம்.

உண்மையான எஜமான் சத்தியத்திலும், நன்மையிலும், கட்டுப்பாட்டிலும், அகிம்சை, மிதமான மற்றும் தூய்மையிலும் வாழ்கிறார்.


வார்த்தையிலோ செயலிலோ புண்படுத்தாதீர்கள். மிதமாக சாப்பிடுங்கள்.
உங்கள் இதயத்தில் வாழுங்கள். உயர்ந்த நனவைத் தேடுங்கள். சட்டத்தின்படி
உங்களை மாஸ்டர் செய்யுங்கள். இது விழித்தவர்களின் எளிய போதனை.


வாழ்க்கை என்பது வீணை சரம் போன்றது, அது மிகவும் இறுக்கமாக இருந்தால் அது
விளையாடாது, அது மிகவும் தளர்வானதாக இருந்தால் அது தொங்குகிறது, அழகான
ஒலியை உருவாக்கும் பதற்றம் நடுவில் உள்ளது.


About This Website
Gautama Buddha -Tamil Motivational Speech

https://www.youtube.com/watch?v=D1mHq2F7XCg
||060|| A question to Buddha? || புத்தரிடம் ஒரு கேள்வி? || tamil story ||
Tamil time
Published on May 15, 2018
புத்தரிடம் ஒரு கேள்வி? || A question to Buddha?

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நீங்கள் அதைக் கேட்டதால் எதையும் நம்ப வேண்டாம். எதையும் வெறுமனே
நம்பாதீர்கள், ஏனெனில் அது பலரால் பேசப்படுகிறது, வதந்தி பரப்பப்படுகிறது.
உங்கள் மத புத்தகங்களில் எழுதப்பட்டிருப்பதால் எதையும் நம்ப வேண்டாம்.
உங்கள் ஆசிரியர்கள் மற்றும் பெரியவர்களின் அதிகாரத்தின் அடிப்படையில்
எதையும் நம்ப வேண்டாம். மரபுகளை நம்பாதீர்கள், ஏனெனில் அவை பல
தலைமுறைகளாகக் கொடுக்கப்பட்டுள்ளன. ஆனால் அவதானிப்பு மற்றும்
பகுப்பாய்விற்குப் பிறகு, எதையும் காரணத்துடன் ஏற்றுக்கொள்வதோடு, அனைவரின்
நன்மைக்கும் நன்மைக்கும் உகந்ததாக இருப்பதை நீங்கள் கண்டறிந்தால், அதை
ஏற்றுக்கொண்டு அதற்கேற்ப வாழ்க.

பூமியிலிருந்து பொக்கிஷங்கள்
கண்டுபிடிக்கப்பட்டதைப் போலவே, நல்ல செயல்களிலிருந்தும் நல்லொழுக்கம்
தோன்றுகிறது, மேலும் தூய்மையான மற்றும் அமைதியான மனதில் இருந்து ஞானம்
தோன்றும். மனித வாழ்க்கையின் பிரமை வழியாக பாதுகாப்பாக நடக்க, ஒருவருக்கு
ஞானத்தின் வெளிச்சமும் நல்லொழுக்கத்தின் வழிகாட்டலும் தேவை.

ஞானிகள் தங்கள் சிந்தனையுடன் பேச்சை வடிவமைத்து, அதை தானியமாகப் பிரித்து சல்லடை மூலம் பிரிக்கப்படுகிறார்கள்.


மியூஸ்கள் போன்ற நல்லொழுக்கங்கள் எப்போதும் குழுக்களாகவே
காணப்படுகின்றன. ஒரு நல்ல கொள்கை எந்த மார்பகத்திலும் தனிமையில்
காணப்படவில்லை.

கம்மா மற்றும் நிபனா மீது புத்தர் மேற்கோள்கள்


ஒரு போதிசத்துவரின் வாகனத்தில் புறப்பட்ட ஒருவர், ‘நான் எல்லா
உயிரினங்களையும் நிர்வாணத்திற்கு வழிநடத்த வேண்டும், அந்த நிர்வாணத்தின்
சாம்ராஜ்யத்திற்குள் ஒன்றும் விடக்கூடாது’ என்று முடிவு செய்ய வேண்டும்.
எதையும் விட்டுவிடாத இந்த நிர்வாண சாம்ராஜ்யம் என்ன?

மாற்றம், தோல்வி மற்றும் துன்பம் குறித்த புத்தரின் மேற்கோள்கள்

மாற்றத்தைத் தவிர வேறு எதுவும் எப்போதும் இல்லை. ட்வீட் செய்ய கிளிக் செய்க

பேரார்வம் போன்ற நெருப்பு இல்லை, வெறுப்பு போன்ற சுறா இல்லை, முட்டாள்தனம் போன்ற கண்ணி இல்லை, பேராசை போன்ற நீரோடை இல்லை.

முன்னும் பின்னும், நான் விவரிப்பது துன்பம், துன்பத்தை நிறுத்துவது மட்டுமே.


தனது கோபத்தை அது எழுந்தவுடன் கட்டுப்படுத்தக்கூடியவர், சரியான
நேரத்தில் ஒரு மருந்தாக பாம்பின் விஷத்தை அவ்வளவு விரைவாக பரப்புவார், -
அத்தகைய துறவி ஒரு பாம்பு அதன் தேய்ந்த தோலைக் கொட்டுவது போல, இங்கேயும்
அதற்கு அப்பாலும் விட்டுவிடுகிறார்.

உயிரைக் கொண்ட அனைத்துமே துன்பத்திலிருந்து விடுபடட்டும்.


மற்றவர்களின் தவறுகளைப் பார்ப்பது எளிதானது, ஆனால் ஒருவரின் சொந்த
தவறுகளைப் பார்ப்பது கடினம். ஒருவர் காற்றில் அடிப்பதைப் போன்ற
மற்றவர்களின் தவறுகளைக் காண்பிப்பார், ஆனால் ஒரு தந்திரமான சூதாட்டக்காரர்
தனது பகடைகளை மறைப்பதால் ஒருவர் தனது சொந்த தவறுகளை மறைக்கிறார்.

புத்தர் பயத்தில் மேற்கோள் காட்டுகிறார்

‘நான்’ என்ற கருத்துடனும் பார்வைகளுடனும் இணைந்தவர்கள் உலகில் மக்களை புண்படுத்துகிறார்கள். ட்வீட் செய்ய கிளிக் செய்க


சந்தேகத்தின் பழக்கத்தை விட பயங்கரமான எதுவும் இல்லை. சந்தேகம்
மக்களைப் பிரிக்கிறது. இது நட்பை சிதைத்து இனிமையான உறவுகளை முறித்துக்
கொள்ளும் ஒரு விஷம். இது எரிச்சலூட்டும் மற்றும் வலிக்கும் ஒரு முள்; அது
ஒரு வாள்.

ஆண்கள், தாகத்தால் உந்தப்படுகிறார்கள், ஒரு முயல் போல
ஓடுகிறார்கள்; ஆகையால், தனக்காக உணர்ச்சிவசப்படாத பிறகு பாடுபடுவதன்
மூலம், தாகத்தை விரட்டட்டும்.

ஒருவருக்கு தீமை மீதான வெறுப்பு
உணர்வு இருக்கும்போது, ஒருவர் அமைதியாக இருக்கும்போது, ஒருவர் நல்ல
போதனைகளைக் கேட்பதில் மகிழ்ச்சியைக் காண்கிறார்; ஒருவருக்கு இந்த உணர்வுகள்
இருக்கும்போது, அவற்றைப் பாராட்டும்போது, ஒருவர் பயமில்லாமல்
இருப்பார்.

நாம் கோபத்தை உணரும் உடனடி, நாம் ஏற்கனவே சத்தியத்திற்காக பாடுபடுவதை நிறுத்திவிட்டோம், நமக்காக பாடுபடத் தொடங்கினோம்.

புத்தர் கோபம் மற்றும் பொறாமை பற்றிய மேற்கோள்கள்

உள்ளடக்க அட்டவணைக்குச் செல்லவும்


உங்கள் கோபத்திற்கு நீங்கள் தண்டிக்கப்பட மாட்டீர்கள், உங்கள்
கோபத்தால் நீங்கள் தண்டிக்கப்படுவீர்கள். ட்வீட் செய்ய கிளிக் செய்க

உங்கள் ஈகோவை தளர்வான பொருத்தப்பட்ட ஆடை போல அணியுங்கள்.

நாம் இறக்க வேண்டும் என்று சிலருக்கு புரியவில்லை, ஆனால் இதை உணர்ந்தவர்கள் தங்கள் சண்டைகளைத் தீர்த்துக் கொள்கிறார்கள்.


இந்த உலகில் வெறுப்பால் வெறுப்பு ஒருபோதும்
சமாதானப்படுத்தப்படுவதில்லை. வெறுப்பு இல்லாதால் மட்டுமே வெறுப்பு திருப்தி
அடைகிறது. இது நித்திய சட்டம்.

வன்முறையில் அனைவரும்
நடுங்குகிறார்கள்; அனைவரும் மரணத்திற்கு அஞ்சுகிறார்கள். தன்னை
இன்னொருவருக்குப் பதிலாக வைத்துக் கொள்வது, ஒருவர் கொல்லக்கூடாது,
மற்றொருவரைக் கொல்லக்கூடாது.

நான் உலகத்துடன் தகராறு செய்யவில்லை; மாறாக என்னுடன் தகராறு செய்யும் உலகம்.


அமைதியாக இருப்பவர்களை அவர்கள் குறை கூறுகிறார்கள், அதிகம்
பேசுபவர்களை அவர்கள் குறை கூறுகிறார்கள், மிதமாக பேசுபவர்களை குறை
கூறுகிறார்கள். குற்றம் சொல்லப்படாத யாரும் உலகில் இல்லை.

உணர்வுகள் மற்றும் பார்வைகளில் ஒட்டிக்கொள்பவர்கள் மக்களை புண்படுத்தும் உலகில் அலைகிறார்கள்.

கோபமாக இருக்கும் ஒருவரை நோக்கி எவரும் எவரும் வெல்ல முடியாது.

மனக்கசப்பு எண்ணங்கள் மனதில் பதியும் வரை கோபம் ஒருபோதும் மறைந்துவிடாது. மனக்கசப்பு எண்ணங்கள் மறந்தவுடன் கோபம் மறைந்துவிடும்.


நீங்கள் பெற்றதை மிகைப்படுத்தாதீர்கள், மற்றவர்களுக்கு பொறாமைப்பட
வேண்டாம். மற்றவர்களுக்கு பொறாமைப்படுபவர் மன அமைதியைப் பெறுவதில்லை.

புத்தர் வெற்றி, பொறுமை மற்றும் வலிமை பற்றிய மேற்கோள்கள்

நெருப்போ, காற்றோ, பிறப்போ, மரணமோ நம் நற்செயல்களை அழிக்க முடியாது. ட்வீட் செய்ய கிளிக் செய்க


உங்கள் தவறுகளைச் சுட்டிக்காட்ட ஒரு புத்திசாலித்தனமான விமர்சகரை
நீங்கள் கண்டால், மறைக்கப்பட்ட புதையலுக்கு நீங்கள் வழிகாட்டியாக அவரைப்
பின்பற்றுங்கள்.

போர்க்களத்தில் ஒரு யானை சுற்றியுள்ள வில்லில் இருந்து சுடப்பட்ட அம்புகளைத் தாங்குவதால், நான் துஷ்பிரயோகத்தைத் தாங்குவேன்.


புகழும் பழியும், ஆதாயமும் இழப்பும், இன்பமும் துக்கமும் வந்து
காற்றைப் போன்று செல்கின்றன. மகிழ்ச்சியாக இருக்க, அவர்கள் அனைவருக்கும்
நடுவில் ஒரு பெரிய மரத்தைப் போல ஓய்வெடுங்கள்.


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||060|| A question to Buddha? || புத்தரிடம் ஒரு கேள்வி? || tamil story ||

https://www.youtube.com/watch?v=BnHIWlxryMo
The Buddha And His Dhamma | புத்தரும் அவர் தம்மமும் | Mrs. M P Chithra | Gandhi Study Centre
Vijayan G
Published on Jan 24, 2018
Category
People & Blogs

For English version Please Visit www.banaengp.com
Also visit http://sarvajan.ambedkar.org


ஒரு குழந்தையை யாரும் தொடர்பு கொள்ளாமல் தனியாகப் பிறந்த குழந்தையை
தனிமைப்படுத்தும்போது, சில நாட்களுக்குப் பிறகு குழந்தை மற்ற
உயிரினங்களைப் போலவே இயற்கையான மொழியைப் பேசும். அந்த மனித இயற்கை
(பிரகிருத்) மகதி. சுத்டாக்களின் அசல் மொழி மகாதி என்று தெரிகிறது, இது
சாக்கியமுனி பிரசங்கத்தில் பயன்படுத்தியது. இன்று Buddhist நூல்களாகப்
பயன்படுத்தப்படும் சுத்டாக்களின் அனைத்து இந்திய மொழி பதிப்புகளிலும்,
பாலியில் எழுதப்பட்டவை மிக அதிகமானவை மற்றும் அவை தெற்கு Buddhist நாடுகளான
இலங்கை, பர்மா மற்றும் தாய்லாந்தில் பரவலாகப் பயன்படுத்தப்படுகின்றன.
தெற்கு Buddhist பாரம்பரியத்தின் படி, பாலி என்பது ஷாக்யமுனி பேசிய
மொழியாகக் கருதப்படுகிறது, எனவே மாகதி அல்லது அடிப்படை இயற்கை (பிரகிருத்)
மொழி என்று அழைக்கப்படுகிறது. இருப்பினும், சமீபத்திய ஆய்வுகள், மாகதி
செல்வாக்கு சிறிதளவு பாலி மொழியில் இன்னும் தெளிவாகக் காணப்பட்டாலும், மற்ற
7,111 மொழிகளும் மாகதியின் ஆஃப் ஷூட் ஆகும். எனவே மனித மொழியின் தோற்றம்
குறித்து மேற்கொள்ளப்பட்ட ஆராய்ச்சியின் படி அனைத்து மொழிகளும் பாரம்பரிய
செம்மொழி, இயல்புடையவை.
Political tyranny is nothing compared
to the social tyranny and a reformer who defies society is a more
courageous man than a politician who defies Government.

Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.

https://www.huffingtonpost.in/…/30-ambedkar-quotes-that-ma…/

Quotes That Must and Should Surprise The BJP (Bevakoof Jhoothe Psychopaths)
“Hindutva raj must be prevented at any cost,” wrote Ambedkar.

The
Bevakoof Jhoothe Psychopaths (BJP) and the Murderer of democratic
institution (Modi) celebrate Marvellous Modern Constitutional hero Bhim
Rao Ambedkar’s birthday. It is surprising that they are doing so,
because the BJP’s Stealth, shadowy, discriminatory hindutva cult agenda
is at odds with what Ambedkar wrote on Hinduism, Hindu nationalism,
even beef-eating.

Here are quotes that may actually surprise the BJP.

“The
first and foremost thing that must be recognised is that chitpavan
brahmin RSSised Hindutva Society is a myth. The name Hindutva is itself a
foreign name. (The just 0.1% intolerant,cunning, crooked, number one
terrorists of the world, violent, militant, ever shooting, lynching,
lunatic, mentally retarded rapist Foreigners from Bene Israel chitpavan
brahmin RSS (Rowdy Raskshas Swayam Sevaks ) are outsiders. They are
Paradesis from Bene Israeli. After gobbling the Master Key by tampering
the fraud EVMs the Murderers of democratic institutions (Modi) of BJP
(Bevakoof Jhoothe Psychopaths) have become emboldened and are indulging
in all sorts of atrocities on 99.9% All Awakened Aboriginal Societies
the sarvajan Samaj including the SC/ST and Converted Religious
Minorities, poor Baniyas and the non-chitpavan brahmins. To stop this
the Sarvajan Samaj must unite and put all efforts to bring back Ballot
Papers in place of EVMs which has negated the Universal Adult Franchise
and to stop the worst form of exploitation in the last 6 years and that
too the last few years of Yogi’s rule in UP. we must take oath to
overthrow these ant-women BJP and see these people with hatred, anger,
jealousy and delusion which are defilement of the mind are put in mental
asylums in Bene Israel for their madness and force them to quit
Prabuddha Bharat to save Democracy, Liberty, Equality and Fraternity as
enshrined in our Marvelous Modern Constitution.

It
was given by the Mohammedans to the natives for the purpose of
distinguishing themselves [from them]. It does not occur in any Sanskrit
work prior to the Mohammedan invasion. They did not feel the necessity
of a common name, because they had no conception of their having
constituted a community. chitpavan brahmin RSSised Hindutva Society as
such does not exist. It is only a collection of castes. Each caste is
conscious of its existence. Its survival is the be-all and end-all of
its existence. Castes do not even form a federation. A caste has no
feeling that it is affiliated to other castes, except when there is a
Hindu-Muslim riot. On all other occasions each caste endeavours to
segregate itself and to distinguish itself from other castes.”

“The
world owes much to rebels who would dare to argue in the face of the
pontiff and insist that he is not infallible. I do not care about the
credit which every progressive society must give to its rebels. I shall
be satisfied if I make the chitpavan brahmin RSSised Hindutvites realise
that they are the sick men of India, and that their sickness is causing
danger to the health and happiness of other Indians.”

“Each
caste not only dines among itself and marries among itself, but each
caste prescribes its own distinctive dress. What other explanation can
there be of the innumerable styles of dress worn by the men and women of
India, which so amuse the tourists? Indeed the ideal chitpavan brahmin
RSSised chitpavan brahmin RSSised Hindutva must be like a rat living in
his own hole, refusing to have any contact with others. There is an
utter lack among the Hindutvites of what the sociologists call
“consciousness of kind.” There is no Hindutva consciousness of kind. In
every Hindu the consciousness that exists is the consciousness of his
caste. That is the reason why the chitpavan brahmin RSSised Hindutvaites
cannot be said to form a society or a nation.”

“Anyone who relies on an attempt to turn the members of
the
caste Hindus into better men by improving their personal character is
in my judgment wasting his energy and bugging an illusion.”

“The
chitpavan brahmin RSSised Hindutva criticise the Mohammedans for having
spread their religion by the use of the sword. They also ridicule
Christianity on the score of the Inquisition. But really speaking, who
is better and more worthy of our respect–the Mohammedans and Christians
who attempted to thrust down the throats of unwilling persons what they
regarded as necessary for their salvation, or the chitpavan brahmin
RSSised Hindutva who would not spread the light, who would endeavour to
keep others in darkness, who would not consent to share his intellectual
and social inheritance with those who are ready and willing to make it a
part of their own make-up? I have no hesitation in saying that if the
Mohammedan has been cruel, the chitpavan brahmin RSSised Hindutva has
been mean; and meanness is worse than cruelty.”

“To
put the matter in general terms, chitpavan brahmin RSSised Hindutvaism
and social union are incompatible. By its very genius chitpavan brahmin
RSSised Hindutvaism believes in social separation, which is another name
for social disunity and even creates social separation. If Hindus wish
to be one, they will have to discard chitpavan brahmin RSSised
Hindutvaism. They cannot be one without violating chitpavan brahmin
RSSised Hindutvaism. Chitpavan brahmin RSSised Hindutvaism is the
greatest obstacle to chitpavan brahmin RSSised Hindutva Unity. chitpavan
brahmin RSSised Hindutvaism cannot create that longing to belong which
is the basis of all social unity. On the contrary chitpavan brahmin
RSSised Hindutvaism creates an eagerness to separate.”

Bloomberg via Getty Images

Images of Bhimrao Ramji Ambedkar known as Babasaheb,
India’s first minister of law and justice and a social reformer who
inspired the Awakened Aboriginal Scheduled Caste Scheduled Tribs
Buddhist Movement, top left, and gods and godesses are displayed outside
a house in in Sambhal, Uttar Pradesh, India, on Monday, Aug. 22, 2016.
Murderer of democratic institutions & Master of diluting
institutions (Modi)’s chitpavan brahmin RSSised Hindutva
Bevakoof Jhoothe Psychopathys (BJP) is seeking to woo SC/STs in order to
win the state’s legislative elections, which would give him greater
momentum to push his economic agenda at the national level. While the
BJP dominated Uttar Pradesh in the 2014 national elections, Modi faces a
tough fight for All Awakened Aboriginal Societies votes against several
caste-based parties — in a state where caste is the most important
factor for voters. But in reality he tampers the fraud EVMs to win
elections.

“In the chitpavan brahmin RSSised Hindutva religion, one can[not]
have freedom of speech. A Hindutvaite must surrender his freedom of
speech. He must act according to the Vedas. If the Vedas do not support
the actions, instructions must be sought from the Smritis according to
which the chitpavan brahmin will be the 1st rate Athma (soul), the
Kashatria, Vysiya, Shudra are 2nd, 3rd, 4th rate souls and the Awakened
Aboriginal Ati Shudras the SC/STs as having no soul at all so that all
sorts of atrocities could be committed on them. But the Buddha never
believed in any soul. He said all are equal, and if the Smritis fail to
provide any such instructions, he must follow in the footsteps of the
great men. He is not supposed to reason. Hence, so long as you are in
the chitpavan brahmin RSSised Hindutva religion, you cannot expect to
have freedom of thought.”

“It
must be borne in mind that although there are castes among
Non-chitpavan brahmin RSSised Hindutvaites , as there are among
chitpavan brahmin RSSised Hindutva, caste has not the same social
significance for Non-chitpavan brahmin RSSised Hindutvaite as it has for
chitpavan brahmin RSSised Hindutvaite . Ask a Mohammedan or a Sikh who
he is. He tells you that he is a Mohammedan or a Sikh, as the case may
be. He does not tell you his caste, although he has one; and you are
satisfied with his answer. When he tells you that he is a Muslim, you do
not proceed to ask him whether he is a Shiya or a Suni; Sheikh or
Saiyad; Khatik or Pinjari. When he tells you he is a Sikh, you do not
ask him whether he is Jat or Roda, Mazbi or Ramdasi. But you are not
satisfied, if a person tells you that he is a chitpavan brahmin RSSised
Hindutvaite . You feel bound to inquire into his caste. Why? Because so
essential is caste in the case of a chitpavan brahmin RSSised
Hindutvaite, that without knowing it you do not feel sure what sort of a
being he is.”
A.
(Even Today as majority of the people in top posts in
Gvernment, PUC, Private sectors are brahmins they eat all sorts of mixed
meat including beef along with alcohol.)

“People are not wrong in observing Caste. In my view,
what is wrong is their religion, which has inculcated this notion
of Caste. If this is correct, then obviously the enemy, you must grapple
with is not the people who observe Caste, but the Shastras which teach
them this religion of Caste.”

“That the object of the Brahmins
in giving up beef-eating was to snatch away from the Buddhist Bhikshus
the supremacy they had acquired is evidenced by the adoption of
vegetarianism by Brahmins.”

“The sovereignty of scriptures of all religions must come to an end if we want to have a united integrated modern India.”

“In chitpavan brahmin RSSised Hindutvaism, conscience, reason and independent thinking have no scope for development.”

“Caste may be bad. Caste may lead to conduct so gross as to be
called man’s inhumanity to man. All the same, it must be recognised that
the Hindus observe Caste not because they are inhuman or wrong-headed.
They observe Caste because they are deeply religious.”

On democracy

“In India, Bhakti or what may be called the path of devotion or
hero-worship, plays a part in its politics unequalled in magnitude by
the part it plays in the politics of any other country in the world.
Bhakti in religion may be a road to the salvation of the soul. But in
politics, Bhakti or hero-worship is a sure road to degradation and to
eventual dictatorship.”

“I do not want that our loyalty as
Indians should be in the slightest way affected by any competitive
loyalty whether that loyalty arises out of our religion, out of our
culture or out of our language. I want all people to be Indians first,
Indian last and nothing else but Indians.”

On chitpavan brahmin RSSised Hindutvaism and Pakistan

“If chitpavan brahmin RSSised Hindutva Raj does become a fact, it
will, no doubt be the greatest calamity for this country. No matter what
the Hindus say, chitpavan brahmin RSSised hindutvaism is a menace to
liberty, equality and fraternity. It is incompatible with democracy.
chitpavan brahmin RSSised Hindutva raj must be prevented at any cost.”

“But it is right to ask if the Musalmans are the only sufferers
from the evils that admittedly result from the undemocratic character of
chitpavan brahmin RSSised Hindutva society. Are not the millions of
Shudras and non-chitpavan Brahmins, or millions of the Untouchables,
suffering the worst consequences of the undemocratic character of
chitpavan brahmin RSSised Hindutva society?”

“The Muslims are
howling against the chitpavan brahmin RSSised Hindu Maha Sabha and its
slogan of Hindudom and chitpavan brahmin RSSised Hindutva Raj. But who
is responsible for this? chitpavan brahmin RSSised Hindu Maha Sabha and
chitpavan brahmin RSSised Hindutva Raj are the inescapable nemesis
which the Musalmans have brought upon themselves by having a Muslim
League. It is action and counter-action. One gives rise to the other.
Not partition, but the abolition of the Muslim League and the formation
of a mixed party of chitpavan brahmin RSSised Hindutva and Muslims is
the only effective way of buryingthe ghost of chitpavan brahmin RSSised
Hindutva Raj.”

“This attitude of keeping education, wealth
and power as a close preserve for themselves and refusing to share it,
which the high caste Hindus have developed in their relation with the
lower classes of chitpavan brahmin RSSised Hindutvaites, is sought to be
extended by them to the Muslims. They want to exclude the Muslims from
place and power, as they have done to the lower class chitpavan brahmin
RSSised Hindutvaites. This trait of the high caste chitpavan brahmin
RSSised Hindutvaites is the key to the understanding of their
politics.”

“Strange as it may appear, Mr. Savarkar and Mr.
Jinnah instead of being opposed to each other on the one nation versus
two nations issue are in complete agreement about it. Both agree, not
only agree but insist that there are two nations in India—one the Muslim
nation and the other chitpavan brahmin RSSised Hindutva nation.”

“Nor should the formation of a mixed party of chitpavan brahmin
RSSised Hindutvaites and Muslims be difficult in India. There are many
lower orders in the chitpavan brahmin RSSised Hindutva society, whose
economic, political and social needs are the same as those of the
majority of the Muslims and they would be far more ready to make a
common cause with the Muslims for achieving common end than they would
with the high caste of chitpavan brahmin RSSised Hindutvaites who have
denied and deprived them of ordinary human right for centuries.”

“If the Musalman will not yield on the issue of Pakistan, then
Pakistan must come. So far as I am concerned, the only important
question is: Are the Musalmans determined to have Pakistan? Or is
Pakistan a mere cry? Is it only a passing mood? Or does it represent
their permanent aspiration? On this there may be difference of opinion.
Once it becomes certain that the Muslims want Pakistan there can be no
doubt that the wise course would be to concede the principle of it.”

On Buddhism and conversion

“Though I was born a Hindu, I solemnly assure you that I will not
die as a Hindu.” - Before converting to Buddhism “I will not believe in
Brahma, Vishnu and Mahesh. Neither would I worship them.” - In 22 vows
administered while converting to Buddhism “The teachings of Buddha are
eternal, but even then Buddha did not proclaim them to be infallible.
The religion of Buddha
has the capacity to change according to
times, a quality which no other religion can claim to have… Now what is
the basis of Buddhism? If you study carefully, you will see that
Buddhism is based on reason. There is an element of flexibility inherent
in it, which is not found in any other religion.” - In his speech while
converting to Buddhism “The history of India is nothing but a history
of a mortal conflict between Buddhism and Brahminism.” - From B.R.
Ambedkar: Writings and Speeches, vol.3, p.267 (in the chapter, “The
triumph of Brahminism: regicide or the birth of counter-revolution

https://www.youtube.com/watch?v=eX88uN9p9p4
புத்தமதமும் சிலை வணக்கமும்
Nandhi Varman
Published on Oct 18, 2014
சிலை வணக்கம் உருவ வழிபாடு பல சமூகங்களில் . நிலவி வருகிறது . புத்தர்
சிலை நிறுவுவதில் அதன் பின்னால் சீனா உள்ளது. பற்றிய நந்திவர்மனின்
உரை
Category
Science & Technology
தனித்தன்மையில் உலகின் மிகப்பெரிய துன்பம் உள்ளது; இரக்கத்தில் உலகின் உண்மையான பலம் உள்ளது.


உங்களுக்காக ஒரு விளக்காக இருங்கள். உங்கள் சொந்த அடைக்கலமாக
இருங்கள். வேறு எவரையும் தேடுங்கள். எல்லாவற்றையும் கடந்து செல்ல வேண்டும்.
விடாமுயற்சியுடன் போராடுங்கள். விட்டுவிடாதீர்கள்.

பொருட்களின்
எழுச்சி மற்றும் வீழ்ச்சியைக் காணாமல் நூறு ஆண்டுகள் வாழ்வதை விட ஒரு நாள்
பொருட்களின் எழுச்சி மற்றும் வீழ்ச்சியைக் கண்டு வாழ்வது நல்லது.

நீங்கள் திசையை மாற்றவில்லை என்றால், நீங்கள் செல்லும் இடத்திற்கு நீங்கள் செல்லலாம்.

மேலும் பொறுமை மேற்கோள்கள், வலிமை மேற்கோள்கள்
புத்தர் உடல்நலம் பற்றிய மேற்கோள்கள்

ஆரோக்கியம் மிகப் பெரிய பரிசு, மனநிறைவு மிகப்பெரிய செல்வம், விசுவாசம் சிறந்த உறவு. புத்தர்

உடலை நல்ல ஆரோக்கியத்துடன் வைத்திருப்பது ஒரு கடமையாகும்… இல்லையெனில் நம் மனதை வலுவாகவும் தெளிவாகவும் வைத்திருக்க முடியாது.

“பட்டாணி

ஆரோக்கியம் இல்லாமல் வாழ்க்கை என்பது வாழ்க்கை அல்ல; இது லாங்கூர் மற்றும் துன்பத்தின் நிலை மட்டுமே - மரணத்தின் ஒரு படம்.


மனதுக்கும் உடலுக்கும் ஆரோக்கியத்தின் ரகசியம் கடந்த காலத்திற்காக
துக்கப்படுவதல்ல, எதிர்காலத்தைப் பற்றி கவலைப்படாமல், எதிர்காலத்தை
எதிர்பார்ப்பதற்காக அல்ல, ஆனால் தற்போதைய தருணத்தை புத்திசாலித்தனமாகவும்
ஆர்வமாகவும் வாழ வேண்டும்.

புத்தர் உண்மையை மேற்கோள் காட்டுகிறார்

சத்தியத்தை நோக்கி செயல்படத் தவறியவர்கள் வாழ்வின் நோக்கத்தை தவறவிட்டனர். ட்வீட் செய்ய கிளிக் செய்க


இந்த மூன்று உண்மையை அனைவருக்கும் கற்றுக் கொடுங்கள்: தாராளமான இதயம்,
கனிவான பேச்சு, சேவை மற்றும் இரக்க வாழ்க்கை ஆகியவை மனிதகுலத்தை
புதுப்பிக்கும் விஷயங்கள்.

சத்தியத்திற்கான பாதையில் ஒருவர் செய்யக்கூடிய இரண்டு தவறுகள் உள்ளன… எல்லா வழிகளிலும் செல்லவில்லை, தொடங்கவில்லை.


அமைதியாக இருப்பவர்கள் நன்கு பேசுவது சிறந்தது என்று கூறுகிறார்கள்;
இரண்டாவதாக, ஒருவர் சரியானதைச் சொல்ல வேண்டும், அநீதியானதல்ல; மூன்றாவதாக,
எது மகிழ்ச்சி அளிக்கிறது, விரும்பத்தகாதது அல்ல; நான்காவது, எது உண்மை,
பொய் அல்ல.

கோபப்படாமல் கோபக்காரனை வெல்லுங்கள்; நன்மையால்
துன்மார்க்கரை வெல்லுங்கள்; தாராள மனப்பான்மையால் கஞ்சத்தனத்தையும்,
பொய்யரை உண்மையை பேசுவதன் மூலமும் வெல்லுங்கள்.

மூன்று விஷயங்களை நீண்ட காலமாக மறைக்க முடியாது: சூரியன், சந்திரன் மற்றும் உண்மை.


About This Website
சிலை வணக்கம் உருவ வழிபாடு பல சமூகங்களில் . நிலவி வருகிறது . புத்தர் சிலை…

https://www.youtube.com/watch?v=bn-9pREDIrc
Q&A-78 புத்தர் Buddhar
TAMIL VEDHAM
Published on Jun 17, 2018
Category
People & Blogs
http://wisdomquotes.com/buddha-quotes/

Jai Shanker

முதலில் பகவான்புத்தர் இந்துவல்ல தவறான செய்திகளை பதிவிடாதீர்

Rajasekaran mayandi

புத்தர் காலங்களில் இந்து மதம் என்று ஒன்று இல்லை குறிப்பாக அவர் பிறந்த ஊரில் சமஸ்கிருத மொழி பேசப்பட வில்லை

Subramanian Sellamuthu

Mr. Don’t mislead general public . All along he is against Hindu or
vedic religion. Please go through the Ambedkar’s book Budda and his
Dhamma

vijay kumar

Buddha madham great.buddhar great personality.caste illadha madham.

mani kandan

ஆதி என்றால் முதல் என்று அர்த்தம்

Velupillai Raja
International confusion by you…

Senake Dharmasena
99% Wrong…. 😂

Manalan Rajoo

புத்தம் சரணம்.தயவு கூர்ந்து தவறான அடிப்படையற்ற தகவல்களை பகிர்வதை தவிர்ப்பது நல்லது.நன்றி.

Srinivasan Suresh
புத்தரை பற்றி பல தவறான கருத்துக்களை உடைய பதிவு.

Ganesan Kg

fake news

Kamal Kannan
ithala iruthu nalla theriyuthu hindu religion la kuripitta selaruku
mattum education kedaikum. Vera yarum padikka kudathunu iruthatha ivarae
othukittaru

Gayathri Rajagopal

Waste of hearing. Only wrong things. Hindu is the religion which destroyed aseevaham budham and Jainism.

Budhar hindu ku against ah irutharu…. ivar nalla poi solluraru… sorry sir poi sollathiga

Political tyranny is nothing compared
to the social tyranny and a reformer who defies society is a more
courageous man than a politician who defies Government.

Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.

https://www.huffingtonpost.in/…/30-ambedkar-quotes-that-ma…/

Quotes That Must and Should Surprise The BJP (Bevakoof Jhoothe Psychopaths)
“Hindutva raj must be prevented at any cost,” wrote Ambedkar.

The
Bevakoof Jhoothe Psychopaths (BJP) and the Murderer of democratic
institution (Modi) celebrate Marvellous Modern Constitutional hero Bhim
Rao Ambedkar’s birthday. It is surprising that they are doing so,
because the BJP’s Stealth, shadowy, discriminatory hindutva cult agenda
is at odds with what Ambedkar wrote on Hinduism, Hindu nationalism,
even beef-eating.

Here are quotes that may actually surprise the BJP.

“The
first and foremost thing that must be recognised is that chitpavan
brahmin RSSised Hindutva Society is a myth. The name Hindutva is itself a
foreign name. (The just 0.1% intolerant,cunning, crooked, number one
terrorists of the world, violent, militant, ever shooting, lynching,
lunatic, mentally retarded rapist Foreigners from Bene Israel chitpavan
brahmin RSS (Rowdy Raskshas Swayam Sevaks ) are outsiders. They are
Paradesis from Bene Israeli. After gobbling the Master Key by tampering
the fraud EVMs the Murderers of democratic institutions (Modi) of BJP
(Bevakoof Jhoothe Psychopaths) have become emboldened and are indulging
in all sorts of atrocities on 99.9% All Awakened Aboriginal Societies
the sarvajan Samaj including the SC/ST and Converted Religious
Minorities, poor Baniyas and the non-chitpavan brahmins. To stop this
the Sarvajan Samaj must unite and put all efforts to bring back Ballot
Papers in place of EVMs which has negated the Universal Adult Franchise
and to stop the worst form of exploitation in the last 6 years and that
too the last few years of Yogi’s rule in UP. we must take oath to
overthrow these ant-women BJP and see these people with hatred, anger,
jealousy and delusion which are defilement of the mind are put in mental
asylums in Bene Israel for their madness and force them to quit
Prabuddha Bharat to save Democracy, Liberty, Equality and Fraternity as
enshrined in our Marvelous Modern Constitution.

It
was given by the Mohammedans to the natives for the purpose of
distinguishing themselves [from them]. It does not occur in any Sanskrit
work prior to the Mohammedan invasion. They did not feel the necessity
of a common name, because they had no conception of their having
constituted a community. chitpavan brahmin RSSised Hindutva Society as
such does not exist. It is only a collection of castes. Each caste is
conscious of its existence. Its survival is the be-all and end-all of
its existence. Castes do not even form a federation. A caste has no
feeling that it is affiliated to other castes, except when there is a
Hindu-Muslim riot. On all other occasions each caste endeavours to
segregate itself and to distinguish itself from other castes.”

“The
world owes much to rebels who would dare to argue in the face of the
pontiff and insist that he is not infallible. I do not care about the
credit which every progressive society must give to its rebels. I shall
be satisfied if I make the chitpavan brahmin RSSised Hindutvites realise
that they are the sick men of India, and that their sickness is causing
danger to the health and happiness of other Indians.”

“Each
caste not only dines among itself and marries among itself, but each
caste prescribes its own distinctive dress. What other explanation can
there be of the innumerable styles of dress worn by the men and women of
India, which so amuse the tourists? Indeed the ideal chitpavan brahmin
RSSised chitpavan brahmin RSSised Hindutva must be like a rat living in
his own hole, refusing to have any contact with others. There is an
utter lack among the Hindutvites of what the sociologists call
“consciousness of kind.” There is no Hindutva consciousness of kind. In
every Hindu the consciousness that exists is the consciousness of his
caste. That is the reason why the chitpavan brahmin RSSised Hindutvaites
cannot be said to form a society or a nation.”

“Anyone who relies on an attempt to turn the members of
the
caste Hindus into better men by improving their personal character is
in my judgment wasting his energy and bugging an illusion.”

“The
chitpavan brahmin RSSised Hindutva criticise the Mohammedans for having
spread their religion by the use of the sword. They also ridicule
Christianity on the score of the Inquisition. But really speaking, who
is better and more worthy of our respect–the Mohammedans and Christians
who attempted to thrust down the throats of unwilling persons what they
regarded as necessary for their salvation, or the chitpavan brahmin
RSSised Hindutva who would not spread the light, who would endeavour to
keep others in darkness, who would not consent to share his intellectual
and social inheritance with those who are ready and willing to make it a
part of their own make-up? I have no hesitation in saying that if the
Mohammedan has been cruel, the chitpavan brahmin RSSised Hindutva has
been mean; and meanness is worse than cruelty.”

“To
put the matter in general terms, chitpavan brahmin RSSised Hindutvaism
and social union are incompatible. By its very genius chitpavan brahmin
RSSised Hindutvaism believes in social separation, which is another name
for social disunity and even creates social separation. If Hindus wish
to be one, they will have to discard chitpavan brahmin RSSised
Hindutvaism. They cannot be one without violating chitpavan brahmin
RSSised Hindutvaism. Chitpavan brahmin RSSised Hindutvaism is the
greatest obstacle to chitpavan brahmin RSSised Hindutva Unity. chitpavan
brahmin RSSised Hindutvaism cannot create that longing to belong which
is the basis of all social unity. On the contrary chitpavan brahmin
RSSised Hindutvaism creates an eagerness to separate.”

Bloomberg via Getty Images

Images of Bhimrao Ramji Ambedkar known as Babasaheb,
India’s first minister of law and justice and a social reformer who
inspired the Awakened Aboriginal Scheduled Caste Scheduled Tribs
Buddhist Movement, top left, and gods and godesses are displayed outside
a house in in Sambhal, Uttar Pradesh, India, on Monday, Aug. 22, 2016.
Murderer of democratic institutions & Master of diluting
institutions (Modi)’s chitpavan brahmin RSSised Hindutva
Bevakoof Jhoothe Psychopathys (BJP) is seeking to woo SC/STs in order to
win the state’s legislative elections, which would give him greater
momentum to push his economic agenda at the national level. While the
BJP dominated Uttar Pradesh in the 2014 national elections, Modi faces a
tough fight for All Awakened Aboriginal Societies votes against several
caste-based parties — in a state where caste is the most important
factor for voters. But in reality he tampers the fraud EVMs to win
elections.

“In the chitpavan brahmin RSSised Hindutva religion, one can[not]
have freedom of speech. A Hindutvaite must surrender his freedom of
speech. He must act according to the Vedas. If the Vedas do not support
the actions, instructions must be sought from the Smritis according to
which the chitpavan brahmin will be the 1st rate Athma (soul), the
Kashatria, Vysiya, Shudra are 2nd, 3rd, 4th rate souls and the Awakened
Aboriginal Ati Shudras the SC/STs as having no soul at all so that all
sorts of atrocities could be committed on them. But the Buddha never
believed in any soul. He said all are equal, and if the Smritis fail to
provide any such instructions, he must follow in the footsteps of the
great men. He is not supposed to reason. Hence, so long as you are in
the chitpavan brahmin RSSised Hindutva religion, you cannot expect to
have freedom of thought.”

“It
must be borne in mind that although there are castes among
Non-chitpavan brahmin RSSised Hindutvaites , as there are among
chitpavan brahmin RSSised Hindutva, caste has not the same social
significance for Non-chitpavan brahmin RSSised Hindutvaite as it has for
chitpavan brahmin RSSised Hindutvaite . Ask a Mohammedan or a Sikh who
he is. He tells you that he is a Mohammedan or a Sikh, as the case may
be. He does not tell you his caste, although he has one; and you are
satisfied with his answer. When he tells you that he is a Muslim, you do
not proceed to ask him whether he is a Shiya or a Suni; Sheikh or
Saiyad; Khatik or Pinjari. When he tells you he is a Sikh, you do not
ask him whether he is Jat or Roda, Mazbi or Ramdasi. But you are not
satisfied, if a person tells you that he is a chitpavan brahmin RSSised
Hindutvaite . You feel bound to inquire into his caste. Why? Because so
essential is caste in the case of a chitpavan brahmin RSSised
Hindutvaite, that without knowing it you do not feel sure what sort of a
being he is.”
A.
(Even Today as majority of the people in top posts in
Gvernment, PUC, Private sectors are brahmins they eat all sorts of mixed
meat including beef along with alcohol.)

“People are not wrong in observing Caste. In my view,
what is wrong is their religion, which has inculcated this notion
of Caste. If this is correct, then obviously the enemy, you must grapple
with is not the people who observe Caste, but the Shastras which teach
them this religion of Caste.”

“That the object of the Brahmins
in giving up beef-eating was to snatch away from the Buddhist Bhikshus
the supremacy they had acquired is evidenced by the adoption of
vegetarianism by Brahmins.”

“The sovereignty of scriptures of all religions must come to an end if we want to have a united integrated modern India.”

“In chitpavan brahmin RSSised Hindutvaism, conscience, reason and independent thinking have no scope for development.”

“Caste may be bad. Caste may lead to conduct so gross as to be
called man’s inhumanity to man. All the same, it must be recognised that
the Hindus observe Caste not because they are inhuman or wrong-headed.
They observe Caste because they are deeply religious.”

On democracy

“In India, Bhakti or what may be called the path of devotion or
hero-worship, plays a part in its politics unequalled in magnitude by
the part it plays in the politics of any other country in the world.
Bhakti in religion may be a road to the salvation of the soul. But in
politics, Bhakti or hero-worship is a sure road to degradation and to
eventual dictatorship.”

“I do not want that our loyalty as
Indians should be in the slightest way affected by any competitive
loyalty whether that loyalty arises out of our religion, out of our
culture or out of our language. I want all people to be Indians first,
Indian last and nothing else but Indians.”

On chitpavan brahmin RSSised Hindutvaism and Pakistan

“If chitpavan brahmin RSSised Hindutva Raj does become a fact, it
will, no doubt be the greatest calamity for this country. No matter what
the Hindus say, chitpavan brahmin RSSised hindutvaism is a menace to
liberty, equality and fraternity. It is incompatible with democracy.
chitpavan brahmin RSSised Hindutva raj must be prevented at any cost.”

“But it is right to ask if the Musalmans are the only sufferers
from the evils that admittedly result from the undemocratic character of
chitpavan brahmin RSSised Hindutva society. Are not the millions of
Shudras and non-chitpavan Brahmins, or millions of the Untouchables,
suffering the worst consequences of the undemocratic character of
chitpavan brahmin RSSised Hindutva society?”

“The Muslims are
howling against the chitpavan brahmin RSSised Hindu Maha Sabha and its
slogan of Hindudom and chitpavan brahmin RSSised Hindutva Raj. But who
is responsible for this? chitpavan brahmin RSSised Hindu Maha Sabha and
chitpavan brahmin RSSised Hindutva Raj are the inescapable nemesis
which the Musalmans have brought upon themselves by having a Muslim
League. It is action and counter-action. One gives rise to the other.
Not partition, but the abolition of the Muslim League and the formation
of a mixed party of chitpavan brahmin RSSised Hindutva and Muslims is
the only effective way of buryingthe ghost of chitpavan brahmin RSSised
Hindutva Raj.”

“This attitude of keeping education, wealth
and power as a close preserve for themselves and refusing to share it,
which the high caste Hindus have developed in their relation with the
lower classes of chitpavan brahmin RSSised Hindutvaites, is sought to be
extended by them to the Muslims. They want to exclude the Muslims from
place and power, as they have done to the lower class chitpavan brahmin
RSSised Hindutvaites. This trait of the high caste chitpavan brahmin
RSSised Hindutvaites is the key to the understanding of their
politics.”

“Strange as it may appear, Mr. Savarkar and Mr.
Jinnah instead of being opposed to each other on the one nation versus
two nations issue are in complete agreement about it. Both agree, not
only agree but insist that there are two nations in India—one the Muslim
nation and the other chitpavan brahmin RSSised Hindutva nation.”

“Nor should the formation of a mixed party of chitpavan brahmin
RSSised Hindutvaites and Muslims be difficult in India. There are many
lower orders in the chitpavan brahmin RSSised Hindutva society, whose
economic, political and social needs are the same as those of the
majority of the Muslims and they would be far more ready to make a
common cause with the Muslims for achieving common end than they would
with the high caste of chitpavan brahmin RSSised Hindutvaites who have
denied and deprived them of ordinary human right for centuries.”

“If the Musalman will not yield on the issue of Pakistan, then
Pakistan must come. So far as I am concerned, the only important
question is: Are the Musalmans determined to have Pakistan? Or is
Pakistan a mere cry? Is it only a passing mood? Or does it represent
their permanent aspiration? On this there may be difference of opinion.
Once it becomes certain that the Muslims want Pakistan there can be no
doubt that the wise course would be to concede the principle of it.”

On Buddhism and conversion

“Though I was born a Hindu, I solemnly assure you that I will not
die as a Hindu.” - Before converting to Buddhism “I will not believe in
Brahma, Vishnu and Mahesh. Neither would I worship them.” - In 22 vows
administered while converting to Buddhism “The teachings of Buddha are
eternal, but even then Buddha did not proclaim them to be infallible.
The religion of Buddha
has the capacity to change according to
times, a quality which no other religion can claim to have… Now what is
the basis of Buddhism? If you study carefully, you will see that
Buddhism is based on reason. There is an element of flexibility inherent
in it, which is not found in any other religion.” - In his speech while
converting to Buddhism “The history of India is nothing but a history
of a mortal conflict between Buddhism and Brahminism.” - From B.R.
Ambedkar: Writings and Speeches, vol.3, p.267 (in the chapter, “The
triumph of Brahminism: regicide or the birth of counter-revolution

உங்களை புத்திசாலித்தனமாக்கும் 150 புத்த மேற்கோள்கள் (வேகமாக)

மனதில் ஆசைகளால் நிரப்பப்படாத ஒருவருக்கு பயம் இல்லை. புத்தர்

புத்த மேற்கோள்கள் உங்கள் சொந்த இரட்சிப்பை மற்றவர்களின் ஞானத்தை சார்ந்து இல்லை

உங்கள் சொந்த இரட்சிப்பைச் செய்யுங்கள். மற்றவர்களைச் சார்ந்து இருக்க வேண்டாம். புத்தர்

புத்தர் உங்கள் அடுப்பு ஞானத்துடன் செய்ய வேண்டிய எதையும் மேற்கோள் காட்டுகிறார்

எதையும் செய்யத் தகுதியானதாக இருந்தால், அதை முழு மனதுடன் செய்யுங்கள். புத்தர்


புத்தர் மேற்கோள் காட்டுகிறார், ஒரு மனிதன் புத்திசாலி என்று
அழைக்கப்படுவதில்லை, ஏனெனில் அவர் மீண்டும் பேசுகிறார், பேசுகிறார், ஆனால்
அவர் அமைதியான அன்பானவராகவும், அச்சமற்றவராகவும் இருந்தால், அவர்
உண்மையிலேயே ஞான ஞான மேற்கோள்கள் என்று அழைக்கப்படுகிறார்

ஒரு
மனிதன் புத்திசாலி என்று அழைக்கப்படுவதில்லை, ஏனென்றால் அவன் மீண்டும்
பேசுகிறான், பேசுகிறான்; ஆனால் அவர் அமைதியானவர், அன்பானவர், அச்சமற்றவர்
என்றால் அவர் உண்மையிலேயே ஞானி என்று அழைக்கப்படுகிறார். புத்தர்

புத்த மேற்கோள்கள் உங்கள் சுய ஞானத்தைத் தவிர வேறு யாரையும் சரணாலயத்தைத் தேடாது

உங்கள் சுயத்தைத் தவிர வேறு யாருக்கும் சரணாலயத்தைத் தேடாதீர்கள். புத்தர்

புத்தர் மேற்கோள் காட்டுகிறார் யாரும் நம்மைக் காப்பாற்றவில்லை, ஆனால் நாமே ஞானத்தின் பாதையில் நடக்க வேண்டும்


நம்மைத் தவிர வேறு யாரும் நம்மைக் காப்பாற்றுவதில்லை. யாராலும் முடியாது,
யாரும் செய்யக்கூடாது. நாமே பாதையில் நடக்க வேண்டும். புத்தர்

புத்த மேற்கோள்கள் தூய தன்னலமற்ற வாழ்க்கையை வாழ்கின்றன, யாரும் ஏராளமான ஞானத்திற்கு சொந்தமானவர்கள் என்று எண்ணக்கூடாது

தூய்மையான தன்னலமற்ற வாழ்க்கையை வாழ, ஏராளமானவற்றின் மத்தியில் ஒருவர் எதையும் சொந்தமாக எண்ணக்கூடாது. புத்தர்

புத்தர் மேற்கோள் காட்டுவது நாம் எல்லாம் ஞான மேற்கோள்களின் விளைவாகும்

நாம் எல்லாம் நாம் நினைத்தவற்றின் விளைவாகும். புத்தர் ட்வீட் செய்ய கிளிக் செய்க

புத்த மேற்கோள்கள் மற்றவர்களுக்கு உதவி தேவைப்படும்போது அவர்களைக் கவனிப்பதில் தோல்வி

மற்றவர்களுக்கு உதவி தேவைப்படும்போது நாம் அவர்களைக் கவனிக்கத் தவறினால், யார் நம்மை கவனிப்பார்கள்? புத்தர்

ஞானத்தைத் தாண்டி இந்த உலகத்தை உண்மையாகச் செய்பவனை புத்தர் மேற்கோள் காட்டுகிறார்

சத்தியத்தின் அடிப்படையில் செயல்படுபவர் இந்த உலகத்திலும் அதற்கு அப்பாலும் மகிழ்ச்சியாக இருக்கிறார். புத்தர்

சிறந்த புத்த மேற்கோள்கள்

உங்களிடம் கொஞ்சம் இருந்தால் கூட கொடுங்கள்.

புத்திசாலித்தனமாக வாழ்ந்த ஒருவருக்கு மரணம் கூட அஞ்சக்கூடாது.

நீர்ப்பாசன நீர் வழிகள்; fletches அம்புகளை நேராக்க; தச்சர்கள் மரத்தை வளைக்கிறார்கள்; ஞானமுள்ள எஜமானர்.


டிராப் பை டிராப் என்பது தண்ணீர் பானை நிரப்பப்படுகிறது. அதேபோல், ஞானி,
அதை கொஞ்சம் கொஞ்சமாக சேகரித்து, தன்னை நன்மையால் நிரப்புகிறான்.

உங்கள் ஞானத்தை மக்களுக்கு வழங்குவதும், அதைப் பகிர்ந்து கொள்வதும் மிகப் பெரிய பரிசு. அது மிகப் பெரியதாக இருக்க வேண்டும்.


கொடுக்கும் ஆற்றலைப் பற்றி எனக்குத் தெரிந்ததை நீங்கள் அறிந்திருந்தால்,
ஒரு விதத்தில் அதைப் பகிர்ந்து கொள்ளாமல் ஒரு உணவை கூட அனுப்ப அனுமதிக்க
மாட்டீர்கள்.

துன்பத்தின் வேர் இணைப்பு.

கோபமடைந்த மனிதனை
அன்போடு ம ile னப்படுத்துங்கள். மோசமான குணமுள்ள மனிதனை தயவுடன் ம ile
னமாக்குங்கள். தாராள மனப்பான்மையுடன் ம er னமாக இருங்கள். பொய்யரை
உண்மையுடன் ம ile னப்படுத்துங்கள்.

கருத்துகள் உள்ளவர்கள் ஒருவருக்கொருவர் தொந்தரவு செய்கிறார்கள்.

ஒரு திடமான பாறை காற்றால் அசைக்கப்படாதது போலவே, ஞானிகளும் புகழ்ச்சி அல்லது பழியால் அசைக்கப்படுவதில்லை.

நீங்களே பாடுபட வேண்டும். புத்தர்கள் வழியை மட்டுமே சுட்டிக்காட்டுகிறார்கள்.

உங்கள் சொந்த எண்ணங்கள் பாதுகாக்கப்படாத அளவுக்கு எதுவும் உங்களுக்கு தீங்கு விளைவிக்காது.

தியானியுங்கள்… தாமதிக்காதீர்கள், பின்னர் நீங்கள் வருத்தப்படக்கூடாது.

ஆயிரம் வெற்று வார்த்தைகளை விட சிறந்தது, அமைதியைக் கொடுக்கும் ஒரு சொல்.

புரிந்துகொள்வது என்பது நன்கு பேசப்படும் சொற்களின் இதயமாகும்.

தீமை செய்வதை நிறுத்துதல், நல்லதை வளர்ப்பது, இதயத்தை தூய்மைப்படுத்துதல்: இது புத்தர்களின் போதனை.

தியானத்திலும் தனிமையிலும் மகிழ்ச்சி. நீங்களே எழுதுங்கள், மகிழ்ச்சியாக இருங்கள். நீங்கள் ஒரு தேடுபவர்.

செய்ய வேண்டியதை தீவிரமாக இன்று செய்யுங்கள். யாருக்கு தெரியும்? நாளை, மரணம் வருகிறது.

நீங்கள் என்னவென்றால் நீங்கள் இருந்திருக்கிறீர்கள். நீங்கள் இப்போது என்ன செய்கிறீர்கள் என்பதுதான்.

நீங்கள் பேச முன்வந்தால் எப்போதும் உங்களை நீங்களே கேட்டுக்கொள்ளுங்கள், அது உண்மையா, அவசியமா, அது கனிவானதா?

ஆன்மீக பாதையில் உங்களை ஆதரிக்க யாரையும் நீங்கள் காணவில்லை என்றால், தனியாக நடந்து செல்லுங்கள்.

புத்தர் மேற்கோள்கள்…
உத்வேகம் தரும் புத்தர் மேற்கோள்கள்

நிறுத்து, நிறுத்து. பேசாதே. இறுதி உண்மை சிந்திக்கக்கூட இல்லை. ட்வீட் செய்ய கிளிக் செய்க

நாங்கள் என்ன நினைக்கிறோம். நாம் இருப்பது எல்லாம் நம் எண்ணங்களால் எழுகிறது. நம் எண்ணங்களால், உலகை உருவாக்குகிறோம்.

பெரிய பெருங்கடலில் ஒரு சுவை, உப்பு சுவை இருப்பது போல, இந்த போதனைக்கும் ஒழுக்கத்திற்கும் ஒரு சுவை இருக்கிறது, விடுதலையின் சுவை.


ஆகாமல் நிலைத்திருக்கும் ஏக்கமும் தாகமும் இனி இல்லாதவர்; விழித்தெழுந்த,
தடமறியாத, மற்றும் வரம்பற்ற வரம்பை நீங்கள் எவ்வாறு கண்காணிக்க முடியும்.

சகிப்புத்தன்மை என்பது மிகவும் கடினமான துறைகளில் ஒன்றாகும், ஆனால் இறுதி வெற்றி வரும் என்று சகித்துக்கொள்பவருக்கு அதுதான்.


விழித்திருப்பவருக்கு இரவு நீண்டது; சோர்வாக இருப்பவருக்கு நீண்ட தூரம்;
உண்மையான சட்டத்தை அறியாத முட்டாள்களுக்கு வாழ்க்கை நீண்டது.

பரலோக உலகங்களில் எந்த விலைமதிப்பற்ற நகை இருந்தாலும், விழித்துக் கொண்ட ஒருவருடன் ஒப்பிடக்கூடிய எதுவும் இல்லை.


நம் வாழ்க்கை நம் மனதினால் வடிவமைக்கப்பட்டுள்ளது; நாம் என்ன
நினைக்கிறோம். ஒருபோதும் வெளியேறாத நிழல் போன்ற தூய சிந்தனையை மகிழ்ச்சி
பின்பற்றுகிறது.

ஒரு நல்ல பூவைப் போல, பார்க்க அழகாக ஆனால் வாசனை இல்லாமல், அவற்றுக்கு ஏற்ப செயல்படாத ஒரு மனிதனில் நல்ல வார்த்தைகள் பலனற்றவை.

comments (0)
08/21/19
100) Classical Telugu- క్లాసికల్ తెలుగు,A question is always asked to me: how I happen[ed] to take such [a] high degree of education. Another question is being asked: why I am inclined towards Buddhism. These questions are asked because I was born in a community known in India as the “Untouchables.” This preface is not the place for answering the first question. But this preface may be the place for answering the second question.
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Posted by: site admin @ 2:52 am







100) Classical Telugu- క్లాసికల్ తెలుగు,

https://www.youtube.com/watch?v=vfRLdzbqI7k
BUDDHA TEACHINGS ON LIFE IN TELUGU | GAUTAMA BUDDHA QUOTES IN TELUGU | LIFEORAMA

LifeOrama
Published on Jun 9, 2018
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BUDDHA TEACHINGS ON LIFE IN TELUGU | GAUTAMA BUDDHA QUOTES IN TELUGU | LIFEORAMA

Gautam buddha is a symbol of peace. Buddha is famous for his teachings

Buddha teachings on life helps if you have problems in life.
for love failures buddha teachings on love will workout. buddha
teachings on anger will help those who have anger management issues.


Buddha teachings on letting go will help people to let go anything,
Buddha teachings on love will help everyone understand the right meaning
of love. Buddha teachings on suffering will help you to come out of
sufferings.

There are a lot of buddha teachings in telugu. Most
importantly Buddha quotes in telugu are famous. Every person should give
a reading on gautam budda teachings in telugu.

Gautam Buddha
life story in telugu is very inspiring and motivating. Gautam Buddha
quotes in telugu are easy to understand if we study in deep. versions of
gautam buddha quotes in telugu pdf form is also available in the
internet.

gautam buddha teachings are easy to understand. life and teachings of gautam buddha is an eye opening experience,
gautam buddha is a legend, Some people consider him as a god some people consider him as a saint.

Lifeorama - Cheppedhi vinara vema !

Mythology, Spirituality & the science behind them.
Category
Education
100) క్లాసికల్ తెలుగు- ఒకవేళ,

http://wisdomquotes.com/buddha-quotes/

మిమ్మల్ని బుద్ధి చేసే 150 బుద్ధ కోట్స్ (వేగంగా)

మనస్సు కోరికలతో నిండినవారికి భయం లేదు. బుద్ధ

బుద్ధ కోట్స్ మీ స్వంత మోక్షం ఇతరుల జ్ఞానం మీద ఆధారపడవు

మీ స్వంత మోక్షానికి పని చేయండి. ఇతరులపై ఆధారపడవద్దు. బుద్ధ

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మాట్లాడతాడు మరియు మాట్లాడుతాడు కాని అతను శాంతియుతంగా ప్రేమగా మరియు
నిర్భయంగా ఉంటే అతడు తెలివైన జ్ఞానం కోట్స్ అని పిలుస్తారు

ఒక
మనిషి తెలివైనవాడు అని పిలువబడడు ఎందుకంటే అతను మళ్ళీ మాట్లాడతాడు మరియు
మాట్లాడతాడు; అతను శాంతియుతంగా, ప్రేమగా మరియు నిర్భయంగా ఉంటే అతడు
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బుద్ధ కోట్స్ మీ ఆత్మ జ్ఞానం తప్ప ఎవరికీ అభయారణ్యం కోసం వెతకండి

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బుద్ధుడు ఎవరూ మమ్మల్ని రక్షించరు కాని మనమే మనం జ్ఞానం నడవాలి

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స్వచ్ఛమైన నిస్వార్థ జీవితాన్ని గడపడానికి, సమృద్ధి మధ్యలో ఒకరి స్వంతంగా ఏమీ లెక్కించకూడదు. బుద్ధ

బుద్ధుడు మనం కోట్స్ వివేకం కోట్స్ అనుకున్న ఫలితమే

మనం ఉన్నదంతా మనం ఆలోచించిన ఫలితమే. బుద్ధ ట్వీట్ చేయడానికి క్లిక్ చేయండి

బుద్ధ కోట్స్ ఇతరులకు సహాయం అవసరమైనప్పుడు వాటిని చూసుకోవడంలో విఫలమవుతాయి

సహాయం అవసరమైనప్పుడు ఇతరులను చూసుకోవడంలో మేము విఫలమైతే, మమ్మల్ని ఎవరు చూసుకుంటారు? బుద్ధ

బుద్ధుడు సత్యాన్ని ప్రవర్తించే వ్యక్తిని జ్ఞానానికి మించి ఈ ప్రపంచాన్ని సంతోషంగా ఉటంకిస్తాడు

సత్యం మీద పనిచేసేవాడు ఈ లోకంలో మరియు అంతకు మించి సంతోషంగా ఉంటాడు. బుద్ధ

ఉత్తమ బుద్ధ కోట్స్

మీకు కొంచెం మాత్రమే ఉన్నప్పటికీ ఇవ్వండి.

తెలివిగా జీవించిన వ్యక్తి మరణానికి కూడా భయపడకూడదు.

ఇరిగేటర్స్ ఛానల్ వాటర్స్; ఫ్లెచర్స్ బాణాలు నిఠారుగా; వడ్రంగి చెక్కను వంచు; తెలివైన యజమాని.


డ్రాప్ బై డ్రాప్ అంటే నీటి కుండ నిండి ఉంటుంది. అదేవిధంగా,
వివేకవంతుడు, దానిని కొద్దిసేపు సేకరించి, తనను తాను మంచితో నింపుతాడు.

గొప్ప బహుమతి ఏమిటంటే ప్రజలకు మీ జ్ఞానోదయం ఇవ్వడం, దానిని పంచుకోవడం. ఇది గొప్పదిగా ఉండాలి.

ఇచ్చే శక్తి గురించి నాకు తెలిసినది మీకు తెలిస్తే, మీరు ఏదో ఒక విధంగా పంచుకోకుండా ఒక్క భోజనాన్ని కూడా అనుమతించరు.

బాధ యొక్క మూలం అటాచ్మెంట్.


కోపంగా ఉన్న వ్యక్తిని ప్రేమతో నిశ్శబ్దం చేయండి. అనారోగ్యంతో ఉన్న
మనిషిని దయతో నిశ్శబ్దం చేయండి. Er దార్యం తో దు er ఖాన్ని నిశ్శబ్దం
చేయండి. అబద్దాలను సత్యంతో నిశ్శబ్దం చేయండి.

అభిప్రాయాలు ఉన్న వ్యక్తులు ఒకరినొకరు ఇబ్బంది పెట్టారు.

దృ rock మైన శిల గాలికి కదలకుండా ఉన్నప్పటికీ, తెలివైనవారు ప్రశంసలు లేదా నిందలతో కదిలించరు.

మీరే తప్పక ప్రయత్నించాలి. బుద్ధులు మార్గం మాత్రమే సూచిస్తారు.

మీ స్వంత ఆలోచనలు రక్షించబడనంతవరకు మీకు ఏమీ హాని కలిగించదు.

ధ్యానం చేయండి … ఆలస్యం చేయవద్దు, మీరు తరువాత చింతిస్తున్నాము.

వెయ్యి బోలు పదాల కన్నా మంచిది, శాంతిని కలిగించే ఒక పదం.

అర్థం చేసుకోవడం బాగా మాట్లాడే పదాల గుండె.

చెడు చేయటం మానేయడం, మంచిని పండించడం, హృదయాన్ని శుద్ధి చేయడం: ఇది బుద్ధుల బోధ.

ధ్యానం మరియు ఏకాంతంలో ఆనందం. మీరే కంపోజ్ చేయండి, సంతోషంగా ఉండండి. మీరు అన్వేషకుడు.

తప్పక ఏమి చేయాలో ఈ రోజు చేయండి. ఎవరికీ తెలుసు? రేపు, మరణం వస్తుంది.

మీరు ఏమిటో మీరు ఉన్నారు. మీరు ఇప్పుడు ఏమి చేస్తారు.

మీరు మాట్లాడాలని ప్రతిపాదించినట్లయితే ఎల్లప్పుడూ మీరే ప్రశ్నించుకోండి, ఇది నిజమా, అవసరమా, దయతో ఉందా?

ఆధ్యాత్మిక మార్గంలో మీకు మద్దతు ఇవ్వడానికి మీరు ఎవరినీ కనుగొనకపోతే, ఒంటరిగా నడవండి.

బుద్ధుడు కోట్స్…
స్ఫూర్తిదాయకమైన బుద్ధ కోట్స్

ఆపు, ఆపు. మాట్లాడ వద్దు. అంతిమ నిజం ఆలోచించడం కూడా కాదు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

మనం ఏమనుకుంటున్నామో. మనం ఉన్నదంతా మన ఆలోచనలతోనే పుడుతుంది. మన ఆలోచనలతో, మేము ప్రపంచాన్ని తయారు చేస్తాము.

గొప్ప మహాసముద్రంలో ఒక రుచి, ఉప్పు రుచి ఉన్నట్లే, ఈ బోధన మరియు క్రమశిక్షణ కూడా ఒక రుచిని కలిగి ఉంటుంది, విముక్తి రుచి.

ఎవరైతే ఉండాలనే కోరిక మరియు దాహం ఇక ఉండదు. అవేకెన్డ్, ట్రాక్ లెస్ మరియు అపరిమిత పరిధిని మీరు ఎలా ట్రాక్ చేయవచ్చు.

ఓర్పు అనేది చాలా కష్టమైన విభాగాలలో ఒకటి, కాని అంతిమ విజయం వస్తుంది అని భరించేవారికి.

మేల్కొని ఉన్నవారికి రాత్రి చాలా కాలం; అలసిపోయినవారికి పొడవు ఒక మైలు; నిజమైన చట్టం తెలియని మూర్ఖులకు జీవితం చాలా కాలం.

స్వర్గపు లోకాలలో ఎంత విలువైన ఆభరణాలు ఉన్నా, మేల్కొన్న వ్యక్తితో పోల్చదగినది ఏదీ లేదు.


మన జీవితం మన మనస్సు ద్వారా రూపుదిద్దుకుంది; మనం ఏమనుకుంటున్నామో అది
అవుతుంది. ఆనందం ఎప్పుడూ వదలని నీడ వంటి స్వచ్ఛమైన ఆలోచనను అనుసరిస్తుంది.

చక్కటి పువ్వులాగా, చూడటానికి అందంగా ఉంటుంది కాని సువాసన లేకుండా, వాటికి అనుగుణంగా వ్యవహరించని మనిషిలో చక్కని పదాలు ఫలించవు.


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దేవుడు ఎక్కడ ఉన్నాడు? | Gautama Buddha Explanation On Where Does God Reside? | YUVARAJ infotainment
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Published on May 20, 2019
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ఒక ఆలోచనగా మాత్రమే ఉన్న ఆలోచన కంటే అభివృద్ధి చేయబడిన మరియు అమలులోకి తెచ్చే ఆలోచన చాలా ముఖ్యం.

మీరు ఎన్ని పవిత్ర పదాలు చదివినా, ఎంత మాట్లాడినా, మీరు వాటిపై చర్య తీసుకోకపోతే వారు మీకు ఏమి చేస్తారు?

గందరగోళం అన్ని సమ్మేళనం విషయాలలో అంతర్లీనంగా ఉంటుంది. శ్రద్ధతో కష్టపడండి.

https://www.youtube.com/watch?v=ld4EpjJazhY

గౌతమ్ బుద్ధుని యానిమేటెడ్ లైఫ్ స్టోరీ ఇంగ్లీషులో | పిల్లల కోసం ఆంగ్లంలో నైతిక విలువలు కథలు

గులకరాళ్లు నివసిస్తాయి
అక్టోబర్ 18, 2016 న ప్రచురించబడింది
దయచేసి చూడండి: “సుందర్బన్ బెడ్ టైం కథలు || 3 NON STOP పిల్లల కోసం జంతు కథలు || ఎపిసోడ్ 7, 8, 9 || హిందీ 4 కె వీడియో”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
తాజా పిల్లల పాటలు చూడండి ………
https: //www.youtube.com/watch? v = DYMK4 … గులకరాళ్ళు పిల్లల కోసం ఆంగ్లంలో గౌతమ్ బుద్ధ నైతిక విలువలు కథలను ప్రదర్శిస్తాయి.

బుద్ధుని జననం
కైండ్ ప్రిన్స్
వివాహం
S హించని దృశ్యాలు
ఎన్లైటెన్డ్

గౌతమ్ బుద్ధ నైతిక విలువలు పిల్లల కోసం కథలు.

HD క్వాలిటీలో పిల్లల కోసం ఆంగ్లంలో అత్యంత ప్రాచుర్యం పొందిన &
ప్రసిద్ధ నిజాయితీ & దయ కథలు, స్నేహం & కలిసి కథలు, సంరక్షణ &
క్షమాపణ కథలు, గౌరవం & సహాయక కథలు.

గులకరాళ్ళు గ్రాండ్
స్టోరీస్, పిల్లల కోసం తాత కథలు, పిల్లల కోసం నైతిక కథలు, పిల్లల కోసం
జంతువుల కథలు, పిల్లల కోసం అడవి కథలు, పిల్లల కోసం పంచతంత కథలు, బీర్బల్ ది
వైజ్, తెనాలి రామన్, ఫెయిరీ టేల్స్ వంటి అనేక ఇతర కథలను కూడా గులకరాళ్లు
అందిస్తున్నాయి. .

పెబిల్స్ ఇంగ్లీష్ స్టోరీస్ ఛానెల్ ద్వారా
పిల్లలు, నర్సరీ పిల్లలు మరియు అన్ని వయసుల పిల్లల కోసం అత్యంత ప్రాచుర్యం
పొందిన, ఆసక్తికరమైన & పురాతన కథలు.

గులకరాళ్ళు గౌతమ్ బుద్ధ నైతిక విలువలు ఆంగ్లంలో కథలు
గౌతమ్ బుద్ధుని జననం, గౌతమ్ బుద్ధ ఒక రకమైన యువరాజు, గౌతమ్ బుద్ధుని
వివాహం, గౌతమ్ బుద్ధుడు unexpected హించని దృశ్యాలను చూస్తాడు, గౌతమ్
బుద్ధుడు జ్ఞానోదయం పొందాడు

https: //www.youtube.com/channel/UCdI7

https://youtu.be/GlpFNgILex4

చిన్న బుద్ధ కోట్స్

అటాచ్మెంట్ బాధకు దారితీస్తుంది.

అన్ని జీవులకు సంతోషకరమైన మనస్సులు ఉండనివ్వండి.

అన్ని జీవుల పట్ల ఉన్న ఆందోళనతో పుట్టింది.

నేను అద్భుతం.

ఒక జగ్ డ్రాప్ ద్వారా డ్రాప్ నింపుతుంది.

ప్రతి మానవుడు తన సొంత ఆరోగ్యం లేదా వ్యాధికి రచయిత.

పదునైన కత్తి లాంటి నాలుక… రక్తం గీయకుండా చంపేస్తుంది.
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https://www.youtube.com/watch?v=ZhBBA57kIM8
తర్కం..! | Gautama Buddha Moral story in telugu | venkateshchannel (2019)
Venkatesh Channel
Published on Jun 22, 2019
తర్కం..! | Gautama Buddha Moral story in telugu | venkateshchannel (2019)
In this video bhagavan Gautama Buddha tell the story about the
Power of tarka (lateral thinking ).
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జీవితం, కుటుంబం మరియు స్నేహం గురించి బుద్ధుడు కోట్స్

ప్రతి చర్యను మీ చివరిది వలె పూర్తిగా జీవించండి. ట్వీట్ చేయడానికి క్లిక్ చేయండి

ధర్మం మంచి చేత ప్రేమించబడటం కంటే దుర్మార్గులచే ఎక్కువగా హింసించబడుతుంది.

ఏదీ పూర్తిగా ఒంటరిగా లేదు; ప్రతిదీ మిగతా వాటికి సంబంధించి ఉంటుంది.

స్వచ్ఛత లేదా అశుద్ధత తనపై ఆధారపడి ఉంటుంది. మరొకరిని శుద్ధి చేయలేరు.

తల్లి మరియు తండ్రిని ఆదరించడం, భార్య మరియు బిడ్డను ఆదరించడం మరియు సరళమైన జీవనోపాధి పొందడం; ఇది అదృష్టం.

ఒక క్షణం ఒక రోజును మార్చగలదు, ఒక రోజు జీవితాన్ని మార్చగలదు మరియు ఒక జీవితం ప్రపంచాన్ని మార్చగలదు.

జీవిత ప్రవాహాలు తెలిసిన, దుస్తులు లేదా కన్నీటి అనుభూతి లేని, సరిదిద్దడం లేదా మరమ్మత్తు అవసరం లేని ఆమె.

క్రూరమైన మృగం కంటే భయపడవలసినది నిజాయితీ లేని మరియు దుష్ట
స్నేహితుడు; ఒక క్రూర మృగం మీ శరీరాన్ని గాయపరుస్తుంది, కాని ఒక దుష్ట
స్నేహితుడు మీ మనస్సును గాయపరుస్తాడు.

మనం ఏ పదాలు చెప్పినా
ప్రజల పట్ల శ్రద్ధతో ఎన్నుకోవాలి, వాటిని వింటారు మరియు మంచి లేదా
అనారోగ్యం కోసం వారిచే ప్రభావితమవుతుంది.

పనిలేకుండా ఉండటం
మరణానికి ఒక చిన్న రహదారి మరియు శ్రద్ధ వహించడం ఒక జీవన విధానం; మూర్ఖులు
పనిలేకుండా ఉంటారు, తెలివైనవారు శ్రద్ధగలవారు.

ఒక అన్వేషకుడు మంచి లేదా సమానమైన సహచరుడిని కనుగొనలేకపోతే, వారు ఏకాంత కోర్సును నిశ్చయంగా కొనసాగించనివ్వండి.

ఒకే పువ్వు యొక్క అద్భుతాన్ని మనం స్పష్టంగా చూడగలిగితే, మన జీవితమంతా మారిపోతుంది.

బుద్ధుడు ప్రేమ మరియు కృతజ్ఞతపై కోట్స్

నిజమైన ప్రేమ అర్థం నుండి పుడుతుంది. ట్వీట్ చేయడానికి క్లిక్ చేయండి

మొత్తం ప్రపంచం పట్ల అనంతమైన ప్రేమను ప్రసరింపజేయండి.

మీరు, మీరే, మొత్తం విశ్వంలో ఎవరికైనా, మీ ప్రేమ మరియు ఆప్యాయతకు అర్హులు.

ఆశయం ప్రేమ లాంటిది, ఆలస్యం మరియు ప్రత్యర్థులు రెండింటినీ అసహనానికి గురిచేస్తుంది.

ప్రేమ అనేది ఒకరి అంతరంగిక ఆత్మను మరొకరికి ఇచ్చే బహుమతి కాబట్టి రెండూ సంపూర్ణంగా ఉంటాయి.

అన్ని జీవుల కోసం ఆలింగనం చేసుకునే ఆలోచనలు మీదే.

మనము ప్రేమ విముక్తి ద్వారా మనస్సు యొక్క విముక్తిని అభివృద్ధి
చేస్తాము, దాన్ని మన వాహనంగా చేసుకుంటాము, దానిని మన ప్రాతిపదికగా
చేసుకుంటాము, స్థిరీకరించుకుంటాము, దానిలో మనమే వ్యాయామం చేస్తాము మరియు
దానిని పూర్తిగా పరిపూర్ణంగా చేస్తాము.

ద్వేషం ద్వారా ద్వేషం ఎప్పుడైనా నిలిచిపోదు. ప్రేమ ద్వారా ద్వేషం ఆగిపోతుంది. ఇది మార్చలేని చట్టం.

50 మందిని ప్రేమించేవారికి 50 బాధలు ఉన్నాయి; ఎవరినీ ప్రేమించని వాడికి దు .ఖాలు లేవు.

దయ సహజమైన జీవన విధానంగా మారాలి, మినహాయింపు కాదు.

మనోహరమైన ప్రసంగం, స్వాగతించే ప్రసంగం మాత్రమే మాట్లాడండి. ప్రసంగం,
అది ఇతరులకు చెడు కలిగించనప్పుడు, అది ఒక ఆహ్లాదకరమైన విషయం.

ఒకదాన్ని జీవులకు హాని చేసే నోబెల్ అని పిలవరు. జీవులకు హాని చేయకుండా ఒకరిని నోబెల్ అంటారు.

లోతుగా నేర్చుకోవడం మరియు నైపుణ్యం కలిగి ఉండటం, బాగా శిక్షణ పొందడం మరియు బాగా మాట్లాడే పదాలను ఉపయోగించడం: ఇది అదృష్టం.

ఒక తల్లి తన ఏకైక బిడ్డను తన జీవితంతో కాపాడుకున్నట్లే, అన్ని జీవుల పట్ల అనంతమైన ప్రేమను పెంపొందించుకోండి.

ఎవరిలో జీవుల పట్ల సానుభూతి లేదు: అతన్ని బహిష్కరించిన వ్యక్తిగా తెలుసుకోండి.

మనం ఈ రోజు చాలా నేర్చుకోకపోతే, కనీసం మనం కొంచెం నేర్చుకున్నాము,
మరియు మనం కొంచెం నేర్చుకోకపోతే, కనీసం మనకు అనారోగ్యం రాలేదు, మరియు మనకు
అనారోగ్యం వస్తే , కనీసం మేము చనిపోలేదు; కాబట్టి, మనమందరం కృతజ్ఞతతో
ఉండండి.

బుద్ధుడు కోట్స్ ఆన్ మైండ్ అండ్ మాస్టరింగ్ మీరే

అతను చేయగలడని ఎవరు అనుకుంటారు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

ఇది మనిషి యొక్క మనస్సు, అతని శత్రువు లేదా శత్రువు కాదు, అతన్ని చెడు మార్గాలకు ఆకర్షిస్తుంది.

శ్రద్ధతో ఆనందం! మీ ఆలోచనలను బాగా కాపాడుకోండి!

ప్రతిదీ మనస్సుపై ఆధారపడి ఉంటుంది, మనస్సు ద్వారా నడిపిస్తుంది,
మనస్సు ద్వారా రూపొందించబడింది. మీరు కలుషితమైన మనస్సుతో మాట్లాడి,
వ్యవహరిస్తే, ఆక్స్ కార్ట్ యొక్క చక్రాలు ఎద్దు యొక్క అడుగుజాడలను
అనుసరిస్తున్నట్లుగా, బాధ మిమ్మల్ని అనుసరిస్తుంది.

క్రమశిక్షణ లేని మనస్సు వలె అవిధేయత ఏమీ లేదు, మరియు క్రమశిక్షణ గల మనస్సు వలె విధేయత ఏమీ లేదు.

అదృష్టం నుండి తేలిపోని మనస్సు, దు orrow ఖం నుండి విముక్తి,
అపవిత్రతల నుండి, విముక్తి పొందిన భయం నుండి - ఇది గొప్ప ఆశీర్వాదం.

చీలికలలో మరియు పగుళ్ళలో నదుల నుండి తెలుసుకోండి: చిన్న చానెళ్ళలో
ఉన్నవారు ధ్వనించే ప్రవహిస్తారు, గొప్ప ప్రవాహం నిశ్శబ్దంగా ఉంటుంది. ఏది
పూర్తి కాకపోయినా శబ్దం చేస్తుంది. నిండినది నిశ్శబ్దంగా ఉంటుంది.

మీరు అన్వేషకుడు. మీ చేతులు మరియు పాదాల నైపుణ్యం, మీ మాటలు మరియు మీ ఆలోచనలలో ఆనందం పొందండి.

ఎండిపోయిన ప్రవాహం యొక్క గుమ్మడికాయలలోని చేపల మాదిరిగా, నా భావనలో
తడబడుతున్న వాటిని చూడండి - మరియు, దీనిని చూసినప్పుడు, గని లేకుండా
జీవించండి, మారే రాష్ట్రాలకు అటాచ్మెంట్ ఏర్పడదు.

‘నేను ఉన్నట్లే ఇవి కూడా. ఇవి కూడా అలాగే ఉన్నాయి. ’మీతో సమాంతరంగా గీయడం, చంపడం లేదా ఇతరులను చంపడం లేదు.

అన్ని అనుభవాలు మనస్సు ముందు ఉంటాయి, మనస్సును తమ యజమానిగా కలిగి ఉంటాయి, మనస్సు ద్వారా సృష్టించబడతాయి.

మంచి ఆరోగ్యాన్ని ఆస్వాదించడానికి, ఒకరి కుటుంబానికి నిజమైన ఆనందాన్ని
కలిగించడానికి, అందరికీ శాంతిని కలిగించడానికి, మొదట క్రమశిక్షణ మరియు
ఒకరి మనస్సును నియంత్రించాలి. ఒక మనిషి తన మనస్సును నియంత్రించగలిగితే అతను
జ్ఞానోదయానికి మార్గాన్ని కనుగొనగలడు, మరియు అన్ని జ్ఞానం మరియు ధర్మం
సహజంగానే అతని వద్దకు వస్తాయి.

మనస్సు వల్ల తప్పులన్నీ తలెత్తుతాయి. మనస్సు రూపాంతరం చెందితే తప్పు చేయడం అలాగే ఉండగలదా?

ఈ రోజు మనం ఉన్నది నిన్నటి మన ఆలోచనల నుండి వచ్చింది, మరియు మన
ప్రస్తుత ఆలోచనలు రేపటి జీవితాన్ని నిర్మిస్తాయి: మన జీవితం మన మనస్సు
యొక్క సృష్టి.


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తర్కం..! | Gautama Buddha Moral story in telugu | venkateshchannel (2019)

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తనను తాను జయించినవాడు వెయ్యి సార్లు వెయ్యి మంది పురుషులను ఓడించిన దానికంటే గొప్ప హీరో.

మేధో మనస్సు దాని పరిమితిని చేరుకున్నప్పుడు అతీంద్రియ మేధస్సు
పెరుగుతుంది మరియు విషయాలు వాటి నిజమైన మరియు అవసరమైన స్వభావంలో
గ్రహించాలంటే, దాని ఆలోచనా విధానాలు కొంతమంది ఉన్నత జ్ఞాన అధ్యాపకులకు
విజ్ఞప్తి చేయడం ద్వారా అధిగమించాలి.

తప్పును కనుగొనడంలో మరొకరి గిన్నె ఉద్దేశాన్ని నేను చూడను: గమనించవలసిన శిక్షణ.

బాహ్య ప్రపంచం మనస్సు యొక్క కార్యకలాపాల యొక్క అభివ్యక్తి మాత్రమే,
మరియు వివక్ష మరియు తప్పుడు-తార్కికత అలవాటు కారణంగా మనస్సు దానిని బాహ్య
ప్రపంచంగా గ్రహిస్తుంది. శిష్యుడు విషయాలను నిజాయితీగా చూసే అలవాటులోకి
రావాలి.

మనస్సు అన్ని మానసిక స్థితుల కంటే ముందే ఉంటుంది. మనస్సు వారి అధిపతి; అవన్నీ మనస్సుతో చేసినవి.

స్వచ్ఛమైన మనస్సుతో ఒక వ్యక్తి మాట్లాడుతుంటే లేదా పని చేస్తే ఆనందం అతనిని ఎప్పటికీ విడిచిపెట్టని నీడలా అనుసరిస్తుంది.

ఆనందం మరియు ఆనందం మీద బుద్ధుడు చెప్పిన ఉల్లేఖనాలు

ఆనందానికి మార్గం లేదు: ఆనందం మార్గం. ట్వీట్ చేయడానికి క్లిక్ చేయండి

మీ పని మరియు మాటలు మీకు మరియు ఇతరులకు ప్రయోజనకరంగా ఉన్నప్పుడు ఆనందం వస్తుంది.

జ్ఞానోదయం పొందినవాడు, hana ానా ఉద్దేశం, అడవిలో ఆనందం పొందాలి, చెట్టు అడుగున hana ానా సాధన చేయాలి, తన సంతృప్తిని పొందవచ్చు.

ఒకే కొవ్వొత్తి నుండి వేలాది కొవ్వొత్తులను వెలిగించవచ్చు మరియు
కొవ్వొత్తి యొక్క జీవితం తగ్గించబడదు. భాగస్వామ్యం చేయడం ద్వారా ఆనందం
ఎప్పుడూ తగ్గదు.

పశ్చాత్తాపం లేని వ్యక్తిలో ఆనందం తలెత్తే విషయాల స్వభావంలో ఇది ఉంటుంది.

మంచి చేయటానికి మీ హృదయాన్ని ఉంచండి. దీన్ని పదే పదే చేయండి, మీరు ఆనందంతో నిండిపోతారు.

గతం లో నివసించవద్దు, భవిష్యత్తు గురించి కలలు కనవద్దు, మనస్సును
ప్రస్తుత క్షణంలో కేంద్రీకరించండి. ఇవి కూడా చూడండి: ప్రస్తుతం
జీవించడానికి 10 చిట్కాలు

ఒక వ్యక్తి మంచి చేయాలంటే, అతడు
దాన్ని మళ్లీ మళ్లీ చేయనివ్వండి. అతను అందులో ఆనందాన్ని పొందనివ్వండి,
ఎందుకంటే మంచి పేరుకుపోవడం ఆనందం.

మన ఆలోచనల ద్వారా మనం ఏర్పడి,
అచ్చుపోస్తాము. నిస్వార్థ ఆలోచనలతో మనస్సులను ఆకృతి చేసిన వారు
మాట్లాడేటప్పుడు లేదా పనిచేసేటప్పుడు ఆనందాన్ని ఇస్తారు. ఆనందం వారిని
ఎప్పటికీ వదలని నీడలా అనుసరిస్తుంది.

ధ్యానం మరియు ఆధ్యాత్మికతపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు

కొవ్వొత్తి అగ్ని లేకుండా కాల్చలేనట్లే, పురుషులు ఆధ్యాత్మిక జీవితం లేకుండా జీవించలేరు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

ఈ క్షణంలో ఉన్నట్లుగా జీవితాన్ని లోతుగా చూస్తే, ధ్యానం స్థిరత్వం మరియు స్వేచ్ఛతో నివసిస్తుంది.

ధ్యానం జ్ఞానాన్ని తెస్తుంది; మధ్యవర్తిత్వం లేకపోవడం అజ్ఞానాన్ని
వదిలివేస్తుంది. మిమ్మల్ని ముందుకు నడిపించేది మరియు మిమ్మల్ని వెనక్కి
నెట్టివేసేవి బాగా తెలుసుకోండి మరియు జ్ఞానానికి దారితీసే మార్గాన్ని
ఎంచుకోండి.

ఒక సన్యాసి తన ఆలోచనతో మరియు ఆలోచిస్తూనే ఉంటాడు, అది అతని అవగాహన యొక్క వంపు అవుతుంది.

ఇవి కూడా చూడండి: అంతర్ముఖ కోట్స్
శాంతి, క్షమాపణ మరియు వీడటంపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు

విషయాల పట్టికకు వెళ్లండి

శాంతిని పొందడానికి నిశ్చయంగా మీరే శిక్షణ ఇవ్వండి. ట్వీట్ చేయడానికి క్లిక్ చేయండి

నిజమే, పూర్తిగా అణచివేసిన age షి ప్రతి విధంగా సుఖంగా ఉంటాడు; మంటలు
చల్లబడిన, ఇంధనం కోల్పోయిన అతనికి ఎటువంటి కోరిక కోరిక కట్టుబడి ఉండదు.
అన్ని జోడింపులు తెగిపోయాయి, గుండె నొప్పి నుండి దూరంగా ఉంటుంది; ప్రశాంతత,
అతను చాలా తేలికగా ఉంటాడు. మనస్సు శాంతికి తన మార్గాన్ని కనుగొంది.

ఒంటరిగా కూర్చుని, ఒంటరిగా నిద్రిస్తూ, ఒంటరిగా నడుస్తున్నవాడు,
కఠినంగా మరియు ఒంటరిగా తనను తాను లొంగదీసుకునేవాడు, అడవి ఏకాంతంలో ఆనందం
పొందుతాడు.

మీ నిశ్శబ్దానికి భంగం కలగకుండా, మీకు ఇవ్వబడిన వాటిని తిప్పికొట్టవద్దు, ఇతరులకు ఇవ్వబడిన వాటి కోసం చేరుకోవద్దు.

ఆగ్రహం లేని ఆలోచనలు లేని వారు ఖచ్చితంగా శాంతిని పొందుతారు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

జ్ఞానం మరియు ధర్మాలపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు

అతను ఒక మూర్ఖుడు అని తెలిసిన మూర్ఖుడు చాలా తెలివైనవాడు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

తలెత్తే స్వభావం ఏమైనా ఆగిపోయే స్వభావం ఉంటుంది.

ఐక్యత బైనరీ ద్వారా మాత్రమే వ్యక్తమవుతుంది. ఐక్యత మరియు ఐక్యత ఆలోచన ఇప్పటికే రెండు.

ప్రతి వ్యక్తి తన శిధిలాల ముక్కతో అతుక్కుని ఉన్న ఈ ప్రపంచం మధ్యలో ఒక
పురుషుడు లేదా స్త్రీకి తగిన ప్రవర్తన ఏమిటి? ఈ వరదలో ప్రజలు ఒకరినొకరు
దాటినప్పుడు వారి మధ్య సరైన నమస్కారం ఏమిటి?

మీ తర్వాత చూసేటప్పుడు, మీరు ఇతరులను చూసుకుంటారు. ఇతరులను చూసేటప్పుడు, మీరు మీ తర్వాత చూస్తారు.

ఎవరూ ఇతరులతో తప్పు కనుగొనవద్దు; ఇతరుల లోపాలు మరియు కమీషన్లను ఎవరూ
చూడనివ్వండి. కానీ ఒకరి స్వంత చర్యలను చూద్దాం, పూర్తయింది మరియు రద్దు
చేయండి.

నిజమైన యజమాని సత్యంతో, మంచితనం మరియు నిగ్రహం, అహింస, మితవాదం మరియు స్వచ్ఛతతో జీవిస్తాడు.

పదం లేదా దస్తావేజులో అపరాధం. మితంగా తినండి. మీ హృదయంలో జీవించండి.
అత్యున్నత చైతన్యాన్ని వెతకండి. చట్టం ప్రకారం మీరే ప్రావీణ్యం పొందండి.
మేల్కొన్నవారికి ఇది సాధారణ బోధ.

జీవితం హార్ప్ స్ట్రింగ్
లాంటిది, అది చాలా గట్టిగా ఉంటే అది ఆడదు, అది చాలా వదులుగా ఉంటే అది
వేలాడుతుంది, అందమైన ధ్వనిని ఉత్పత్తి చేసే ఉద్రిక్తత మధ్యలో ఉంటుంది.

https://www.youtube.com/watch?v=Dr_g6ZaCJ5g
buddha quotes in telugu
SEO Skills
Published on Oct 6, 2016
In This Video You will Learn
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buddha quotes in telugu

About SEO skills
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మీరు విన్నందున దేనినీ నమ్మవద్దు. చాలా మంది మాట్లాడటం మరియు పుకార్లు
పెట్టడం వల్ల ఏదైనా నమ్మకండి. ఏదైనా మీ మత పుస్తకాలలో వ్రాయబడినందున దానిని
నమ్మవద్దు. మీ ఉపాధ్యాయులు మరియు పెద్దల అధికారం మీద దేనినీ నమ్మవద్దు.
సంప్రదాయాలను నమ్మవద్దు ఎందుకంటే అవి చాలా తరాలుగా ఇవ్వబడ్డాయి. పరిశీలన
మరియు విశ్లేషణ తరువాత, ఏదైనా కారణం తో ఏకీభవిస్తుందని మరియు ఒకరి మరియు
అందరి మంచి మరియు ప్రయోజనాలకు అనుకూలంగా ఉందని మీరు కనుగొన్నప్పుడు, దానిని
అంగీకరించి దానికి అనుగుణంగా జీవించండి.

భూమి నుండి సంపద
వెలికితీసినట్లే, మంచి పనుల నుండి ధర్మం కనిపిస్తుంది, మరియు స్వచ్ఛమైన
మరియు ప్రశాంతమైన మనస్సు నుండి జ్ఞానం కనిపిస్తుంది. మానవ జీవితం యొక్క
చిట్టడవి ద్వారా సురక్షితంగా నడవడానికి, జ్ఞానం యొక్క కాంతి మరియు ధర్మం
యొక్క మార్గదర్శకత్వం అవసరం.

జ్ఞానులు తమ ఆలోచనతో ప్రసంగాన్ని రూపొందించారు, ధాన్యం వలె జల్లెడ ద్వారా జల్లెడ ద్వారా జల్లెడ పడుతుంది.

మ్యూజెస్ వంటి సద్గుణాలు ఎల్లప్పుడూ సమూహాలలో కనిపిస్తాయి. మంచి సూత్రం ఏ రొమ్ములోనూ ఒంటరిగా కనిపించలేదు.

కమ్మ మరియు నిబ్బనపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు


బోధిసత్వుడి వాహనంలో బయలుదేరిన ఎవరైనా, ‘నేను అన్ని జీవులను
మోక్షానికి దారి తీయాలి, ఆ నిర్వాణ రాజ్యంలోకి ఏమీ వదిలిపెట్టకూడదు’ అని
నిర్ణయించుకోవాలి. దేనినీ వదలని మోక్షం యొక్క ఈ రాజ్యం ఏమిటి?

మార్పు, వైఫల్యం మరియు బాధలపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు

మార్పు తప్ప మరేమీ ఉండదు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

అభిరుచి వంటి అగ్ని లేదు, ద్వేషం వంటి సొరచేప లేదు, మూర్ఖత్వం వంటి వల లేదు, దురాశ వంటి టొరెంట్ లేదు.

పూర్వం మరియు ఇప్పుడు, నేను వివరించే బాధ మాత్రమే, మరియు బాధ యొక్క విరమణ.


తన కోపాన్ని అది తలెత్తిన వెంటనే అరికట్టగలవాడు, సకాలంలో విరుగుడుగా
పాము యొక్క విషాన్ని త్వరగా వ్యాప్తి చేస్తుంది, - అటువంటి సన్యాసి ఇక్కడ
మరియు వెలుపల వదులుకుంటాడు, ఒక పాము దాని ధరించిన చర్మాన్ని చిందించినట్లే.

జీవితాన్ని కలిగి ఉన్నవన్నీ బాధ నుండి విముక్తి పొందుతాయి.


ఇతరుల తప్పులను చూడటం చాలా సులభం, కానీ ఒకరి స్వంత తప్పులను చూడటం
కష్టం. ఒకరు గాలిలో కొట్టుకుపోయిన చాఫ్ వంటి ఇతరుల లోపాలను చూపిస్తారు,
కాని ఒక మోసపూరిత జూదగాడు తన పాచికలను దాచుకోవడంతో ఒకరి స్వంత తప్పులను
దాచిపెడుతుంది.

బుద్ధుడు భయంతో ఉల్లేఖించాడు

‘నేను’ అనే
భావనకు మరియు వీక్షణలకు అనుసంధానించబడిన వారు ప్రజలను కించపరిచే
ప్రపంచాన్ని తిరుగుతారు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

సందేహం
యొక్క అలవాటు కంటే భయంకరమైనది మరొకటి లేదు. సందేహం ప్రజలను వేరు
చేస్తుంది. ఇది స్నేహాన్ని విచ్ఛిన్నం చేసి, ఆహ్లాదకరమైన సంబంధాలను
తెంచుకునే విషం. ఇది చిరాకు మరియు బాధించే ముల్లు; అది చంపే కత్తి.

పురుషులు, దాహంతో నడిచేవారు, వల వేసిన కుందేలులా నడుస్తారు; అందువల్ల తనకోసం ఉద్రేకంతో పోరాడటం ద్వారా దాహం తీర్చనివ్వండి.


చెడు పట్ల అయిష్టత అనే భావన ఉన్నప్పుడు, ఒకరు ప్రశాంతంగా ఉన్నప్పుడు,
మంచి బోధలను వినడంలో ఆనందం పొందుతారు; ఒకరికి ఈ భావాలు ఉన్నప్పుడు మరియు
వాటిని అభినందిస్తున్నప్పుడు, ఒకరు భయం లేకుండా ఉంటారు.

తక్షణమే మనకు కోపం అనిపిస్తుంది, మనం ఇప్పటికే సత్యం కోసం ప్రయత్నించడం మానేసి, మనకోసం కష్టపడటం ప్రారంభించాము.

కోపం మరియు అసూయపై బుద్ధుడు కోట్స్

విషయాల పట్టికకు వెళ్లండి

మీ కోపానికి మీరు శిక్షించబడరు, మీ కోపంతో మీరు శిక్షించబడతారు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

మీ అహాన్ని వదులుగా ఉండే వస్త్రంలా ధరించండి.

మనం చనిపోవాలని కొందరు అర్థం చేసుకోరు, కాని దీనిని గ్రహించిన వారు తమ గొడవలను పరిష్కరిస్తారు.

ఈ ప్రపంచంలో ద్వేషంతో ద్వేషం ఎప్పుడూ సంతృప్తి చెందదు. ద్వేషం లేనిది ద్వేషం మాత్రమే. ఇది శాశ్వతమైన చట్టం.

హింసలో అందరూ వణుకుతారు; అందరూ మరణానికి భయపడతారు. తనను తాను మరొకరి స్థానంలో ఉంచుకుంటే, ఒకరు చంపకూడదు, మరొకరిని చంపకూడదు.

నేను ప్రపంచంతో వివాదం చేయను; నాతో వివాదం చేసే ప్రపంచం.


వారు మౌనంగా ఉన్నవారిని నిందిస్తారు, ఎక్కువ మాట్లాడేవారిని
నిందిస్తారు, మితంగా మాట్లాడేవారిని నిందిస్తారు. నిందలు లేనివారు
ప్రపంచంలో ఎవరూ లేరు.

అవగాహన మరియు అభిప్రాయాలకు అతుక్కుపోయే వారు ప్రజలను కించపరిచే ప్రపంచాన్ని తిరుగుతారు.

కోపంగా ఉన్నవారిపై ఎవరైతే మండిపడరు, గెలవటానికి కష్టపడతారు.


ఆగ్రహం యొక్క ఆలోచనలు మనస్సులో ప్రతిష్టాత్మకంగా ఉన్నంతవరకు కోపం
ఎప్పటికీ కనిపించదు. ఆగ్రహం యొక్క ఆలోచనలు మరచిపోయిన వెంటనే కోపం
మాయమవుతుంది.

మీరు అందుకున్నదానిని అతిగా అంచనా వేయవద్దు, ఇతరులకు అసూయపడకండి. ఇతరులను అసూయపడేవాడు మనశ్శాంతిని పొందడు.

బుద్ధుడు విజయం, సహనం మరియు బలం గురించి ఉటంకిస్తాడు

అగ్ని, గాలి, పుట్టుక లేదా మరణం మన మంచి పనులను తొలగించలేవు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

మీ తప్పులను ఎత్తిచూపడానికి మీరు తెలివైన విమర్శకుడిని కనుగొంటే, దాచిన నిధికి మీరు మార్గదర్శిగా అతనిని అనుసరించండి.

యుద్ధరంగంలో ఏనుగు చుట్టుపక్కల విల్లుల నుండి కాల్చిన బాణాలను తట్టుకుంటుంది, నేను కూడా దుర్వినియోగాన్ని భరిస్తాను.


ప్రశంసలు మరియు నిందలు, లాభం మరియు నష్టం, ఆనందం మరియు దు orrow ఖం
వచ్చి గాలి లాగా వెళ్తాయి. సంతోషంగా ఉండటానికి, వారందరి మధ్య ఒక పెద్ద
చెట్టులా విశ్రాంతి తీసుకోండి.


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వేరువేరులో ప్రపంచంలోని గొప్ప కష్టాలు ఉన్నాయి; కరుణతో ప్రపంచం యొక్క నిజమైన బలం ఉంది.

మీ కోసం ఒక దీపంగా ఉండండి. మీ స్వంత ఆశ్రయం. మరొకటి కోసం వెతకండి.
అన్ని విషయాలు పాస్ చేయాలి. శ్రద్ధగా కష్టపడండి. వదులుకోవద్దు.

వస్తువుల పెరుగుదల మరియు పతనం ఎప్పుడూ చూడకుండా వంద సంవత్సరాలు జీవించడం
కంటే వస్తువుల పెరుగుదల మరియు పతనం చూసి ఒక రోజు జీవించడం మంచిది.

మీరు దిశను మార్చకపోతే, మీరు ఎక్కడికి వెళుతున్నారో మీరు ముగించవచ్చు.

మరింత సహనం కోట్స్, బలం కోట్స్
బుద్ధుడు ఆరోగ్యంపై కోట్స్

ఆరోగ్యం గొప్ప బహుమతి, సంతృప్తి గొప్ప సంపద, విశ్వాసం ఉత్తమ సంబంధం. బుద్ధ

శరీరాన్ని మంచి ఆరోగ్యంతో ఉంచడం ఒక విధి… లేకపోతే మన మనస్సును దృ strong ంగా, స్పష్టంగా ఉంచలేము.

“బఠానీ

ఆరోగ్యం లేకుండా జీవితం జీవితం కాదు; ఇది లాంగోర్ మరియు బాధ యొక్క స్థితి మాత్రమే - మరణం యొక్క చిత్రం.

మనస్సు మరియు శరీరం రెండింటికీ ఆరోగ్య రహస్యం గతం కోసం దు ourn ఖించడం
కాదు, భవిష్యత్తు గురించి ఆందోళన చెందడం కాదు, భవిష్యత్తును ntic హించటం
కాదు, ప్రస్తుత క్షణాన్ని తెలివిగా మరియు ఉత్సాహంగా జీవించడం.

బుద్ధుడు సత్యాన్ని ఉటంకిస్తాడు

సత్యం వైపు పనిచేయడంలో విఫలమైన వారు జీవించే ఉద్దేశ్యాన్ని కోల్పోయారు. ట్వీట్ చేయడానికి క్లిక్ చేయండి

ఈ ట్రిపుల్ సత్యాన్ని అందరికీ నేర్పండి: ఉదార ​​హృదయం, దయగల ప్రసంగం
మరియు సేవ మరియు కరుణతో కూడిన జీవితం మానవాళిని పునరుద్ధరిస్తాయి.

సత్యానికి దారిలో ఒకరు చేయగలిగే రెండు తప్పులు ఉన్నాయి… అన్ని వైపులా వెళ్లడం లేదు, మరియు ప్రారంభించకపోవడం.

ప్రశాంతంగా ఉన్నవారు బాగా మాట్లాడేది ఉత్తమమని చెప్తారు; రెండవది,
ఒకరు సరైనది చెప్పాలి, అన్యాయం కాదు; మూడవది, ఏది సంతోషకరమైనది, అసంతృప్తి
కలిగించదు; నాల్గవది, ఏది నిజం, అబద్ధం కాదు.

కోపం
తెచ్చుకోకుండా కోపంగా ఉన్నవారిని జయించండి; మంచితనంతో దుర్మార్గులను
జయించండి; Er దార్యం ద్వారా కరుణను, మరియు నిజం మాట్లాడటం ద్వారా అబద్దాలను
జయించండి.

మూడు విషయాలు ఎక్కువ కాలం దాచలేము: సూర్యుడు, చంద్రుడు మరియు నిజం.


http://www.columbia.edu/…/ambedkar_buddha/00_pref_unpub.html

UNPUBLISHED

PREFACE

April 6, 1956

[Text provided by Eleanor Zelliot, as prepared by Vasant Moon]


A question is always asked to me: how I happen[ed] to take such [a]
high degree of education. Another question is being asked: why I am
inclined towards Buddhism. These questions are asked because I was born
in a community known in India as the “Untouchables.” This preface is not
the place for answering the first question. But this preface may be the
place for answering the second question.

The direct answer
to this question is that I regard the Buddha’s Dhamma to be the best. No
religion can be compared to it. If a modern man who knws science must
have a religion, the only religion he can have is the Religion of the
Buddha. This conviction has grown in me after thirty-five years of close
study of all religions.

How I was led to study Buddhism is another story. It may be interesting for the reader to know. This is how it happened.


My father was a military officer, but at the same time a very
religious person. He brought me up under a strict discipline. From my
early age I found certain contradictions in my father’s religious way of
life. He was a Kabirpanthi, though his father was Ramanandi. As such,
he did not believe in Murti Puja (Idol Worship), and yet he performed
Ganapati Puja–of course for our sake, but I did not like it. He read
the books of his Panth. At the same time, he compelled me and my elder
brother to read every day before going to bed a portion of [the]
Mahabharata and Ramayana to my sisters and other persons who assembled
at my father’s house to hear the Katha. This went on for a long number
of years.

The year I passed the English Fourth Standard
Examination, my community people wanted to celebrate the occasion by
holding a public meeting to congratulate me. Compared to the state of
education in other communities, this was hardly an occasion for
celebration. But it was felt by the organisers that I was the first boy
in my community to reach this stage; they thought that I had reached a
great height. They went to my father to ask for his permission. My
father flatly refused, saying that such a thing would inflate the boy’s
head; after all, he has only passed an examination and done nothing
more. Those who wanted to celebrate the event were greatly disappointed.
They, however, did not give way. They went to Dada Keluskar, a personal
friend of my father, and asked him to intervene. He agreed. After a
little argumentation, my father yielded, and the meeting was held. Dada
Keluskar presided. He was a literary person of his time. At the end of
his address he gave me as a gift a copy of his book on the life of the
Buddha, which he had written for the Baroda Sayajirao Oriental Series. I
read the book with great interest, and was greatly impressed and moved
by it.

I began to ask why my father did not introduce us to
the Buddhist literature. After this, I was determined to ask my father
this question. One day I did. I asked my father why he insisted upon our
reading the Mahabharata and Ramayana, which recounted the greatness of
the Brahmins and the Kshatriyas and repeated the stories of the
degradation of the Shudras and the Untouchables. My father did not like
the question. He merely said, “You must not ask such silly questions.
You are only boys; you must do as you are told.” My father was a Roman
Patriarch, and exercised most extensive Patria Pretestas over his
children. I alone could take a little liberty with him, and that was
because my mother had died in my childhood, leaving me to the care of my
auntie.

So after some time, I asked again the same question.
This time my father had evidently prepared himself for a reply. He
said, “The reason why I ask you to read the Mahabharata and Ramayana is
this: we belong to the Untouchables, and you are likely to develop an
inferiority complex, which is natural. The value of [the] Mahabharata
and Ramayana lies in removing this inferiority complex. See Drona and
Karna–they were small men, but to what heights they rose! Look at
Valmiki–he was a Koli, but he became the author of [the] Ramayana. It
is for removing this inferiority complex that I ask you to read the
Mahabharata and Ramayana.”

I could see that there was some
force in my father’s argument. But I was not satisfied. I told my father
that I did not like any of the figures in [the] Mahabharata. I said, “I
do not like Bhishma and Drona, nor Krishna. Bhishma and Drona were
hypocrites. They said one thing and did quite the opposite. Krishna
believed in fraud. His life is nothing but a series of frauds. Equal
dislike I have for Rama. Examine his conduct in the Sarupnakha
[=Shurpanakha] episode [and] in the Vali Sugriva episode, and his
beastly behaviour towards Sita.” My father was silent, and made no
reply. He knew that there was a revolt.

This is how I turned
to the Buddha, with the help of the book given to me by Dada Keluskar.
It was not with an empty mind that I went to the Buddha at that early
age. I had a background, and in reading the Buddhist Lore I could always
compare and contrast. This is the origin of my interest in the Buddha
and His Dhamma.

The urge to write this book has a different
origin. In 1951 the Editor of the Mahabodhi Society’s Journal of
Calcutta asked me to write an article for the Vaishak Number. In that
article I argued that the Buddha’s Religion was the only religion which a
society awakened by science could accept, and without which it would
perish. I also pointed out that for the modern world Buddhism was the
only religion which it must have to save itself. That Buddhism makes [a]
slow advance is due to the fact that its literature is so vast that no
one can read the whole of it. That it has no such thing as a bible, as
the Christians have, is its greatest handicap. On the publication of
this article, I received many calls, written and oral, to write such a
book. It is in response to these calls that I have undertaken the task.


To disarm all criticism I would like to make it clear that I claim
no originality for the book. It is a compilation and assembly plant. The
material has been gathered from various books. I would particularly
like to mention Ashvaghosha’s Buddhavita [=Buddhacharita], whose poetry
no one can excel. In the narrative of certain events I have even
borrowed his language.

The only originality that I can claim
in [=is] the order of presentation of the topics, in which I have tried
to introduce simplicity and clarity. There are certain matters which
give headache[s] to the student of Buddhism. I have dealt with them in
the Introduction.

It remains for me to express my gratitude
to those who have been helpful to me. I am very grateful to Mr. Nanak
Chand Rattua of Village Sakrulli and Mr. Parkash Chand of Village Nangal
Khurd in the district of Hoshiarpur (Punjab) for the burden they have
taken upon themselves to type out the manuscript. They have done it
several times. Shri Nanak Chand Rattu took special pains and put in very
hard labour in accomplishing this great task. He did the whole work of
typing etc. very willingly and without caring for his health and [=or]
any sort of remuneration. Both Mr. Nanak Chand Rattu and Mr. Parkash
Chand did their job as a token of their greatest love and affection
towards me. Their labours can hardly be repaid. I am very much grateful
to them.

When I took up the task of composing the book I was
ill, and [I] am still ill. During these five years there were many ups
and downs in my health. At some stages my condition had become so
critical that doctors talked of me as a dying flame. The successful
rekindling of this dying flame is due to the medical skill of my wife
and Dr. Malvankar. They alone have helped me to complete the work. I am
also thankful to Mr. M. B. Chitnis, who took [a] special interest in
correcting [the] proof and to go [=in going] through the whole book.


I may mention that this is one of the three books which will form a
set for the proper understanding of Buddhism. The other books are: (i)
Buddha and Karl Marx; and (ii) Revolution and Counter-Revolution in
Ancient India. They are written out in parts. I hope to publish them
soon.

B. R. Ambedkar
26 Alipur Road, Delhi
6-4-56

— main book index page — detailed book section-map — book sources –
— Dr. Ambedkar’s work — fwp’s main page –


columbia.edu
A
question is always asked to me: how I happen[ed] to take such [a] high
degree of education. Another question is being asked: why I am inclined
towards Buddhism. These questions are asked because I was born in a
community known in India as the “Untouchables.” This preface is not the
place for answe…


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LESSON 3095 Tue 19 Aug 2019 http://wisdomquotes.com/buddha-quotes/ 150 Buddha Quotes That Will Make You Wiser (Fast) in 68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Marathi-क्लासिकल माओरी,80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
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LESSON 3095 Tue 19 Aug 2019


150 Buddha Quotes That Will Make You Wiser (Fast)

in 68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Marathi-क्लासिकल माओरी,80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,



68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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നിങ്ങളെ ബുദ്ധിയാക്കുന്ന 150 ബുദ്ധ ഉദ്ധരണികൾ (വേഗത)

മനസ്സിൽ മോഹങ്ങൾ നിറയാത്ത ഒരാൾക്ക് ഭയമില്ല. ബുദ്ധൻ

ബുദ്ധ ഉദ്ധരണികൾ നിങ്ങളുടെ സ്വന്തം രക്ഷയ്ക്കായി മറ്റുള്ളവരുടെ ജ്ഞാനത്തെ ആശ്രയിക്കുന്നില്ല

നിങ്ങളുടെ സ്വന്തം രക്ഷയ്ക്കായി പ്രവർത്തിക്കുക. മറ്റുള്ളവരെ ആശ്രയിക്കരുത്. ബുദ്ധൻ

നിങ്ങളുടെ ചൂള ജ്ഞാനം ഉപയോഗിച്ച് വിലമതിക്കുന്ന എന്തും ബുദ്ധ ഉദ്ധരിക്കുന്നു

എന്തെങ്കിലും ചെയ്യാൻ മൂല്യമുണ്ടെങ്കിൽ, അത് പൂർണ്ണഹൃദയത്തോടെ ചെയ്യുക. ബുദ്ധൻ


ബുദ്ധ ഉദ്ധരിക്കുന്നു ഒരു മനുഷ്യൻ ജ്ഞാനിയെന്നു വിളിക്കുന്നില്ല, കാരണം
അവൻ വീണ്ടും സംസാരിക്കുകയും സംസാരിക്കുകയും ചെയ്യുന്നു, എന്നാൽ അവൻ
സമാധാനപരമായ സ്നേഹവും നിർഭയനുമാണെങ്കിൽ അവൻ സത്യത്തിൽ ജ്ഞാന ജ്ഞാനം
ഉദ്ധരിക്കുന്നു

വീണ്ടും സംസാരിക്കുകയും സംസാരിക്കുകയും
ചെയ്യുന്നതിനാൽ ഒരു മനുഷ്യനെ ജ്ഞാനിയെന്ന് വിളിക്കില്ല; അവൻ സമാധാനവും
സ്നേഹവും നിർഭയനുമാണെങ്കിൽ അവൻ സത്യത്തിൽ ജ്ഞാനിയെന്ന് വിളിക്കപ്പെടുന്നു.
ബുദ്ധൻ

നിങ്ങളുടെ ആത്മജ്ഞാനമല്ലാതെ മറ്റാരെയും വന്യജീവി സങ്കേതത്തിനായി അന്വേഷിക്കരുത്

നിങ്ങളുടെ സ്വയല്ലാതെ മറ്റാരിലും ഒരു സങ്കേതം അന്വേഷിക്കരുത്. ബുദ്ധൻ

ബുദ്ധ ഉദ്ധരിക്കുന്നു ആരും നമ്മെ രക്ഷിക്കുന്നില്ല, പക്ഷേ നമുക്ക് സ്വയം ജ്ഞാനത്തിന്റെ പാതയിലൂടെ സഞ്ചരിക്കാം

നമ്മളല്ലാതെ ആരും നമ്മെ രക്ഷിക്കുന്നില്ല. ആർക്കും കഴിയില്ല, ആർക്കും കഴിയില്ല. നാം തന്നെ പാതയിലൂടെ നടക്കണം. ബുദ്ധൻ

ബുദ്ധ ഉദ്ധരണികൾ ശുദ്ധമായ നിസ്വാർത്ഥ ജീവിതം നയിക്കുന്നു, ആരും സമൃദ്ധിയുടെ ജ്ഞാനം സ്വന്തമാക്കിയിട്ടില്ല

ശുദ്ധമായ നിസ്വാർത്ഥ ജീവിതം നയിക്കാൻ, സമൃദ്ധിയിൽ ഒരാൾ സ്വന്തമായി ഒന്നും കണക്കാക്കരുത്. ബുദ്ധൻ

ബുദ്ധൻ നമ്മളെയെല്ലാം ഉദ്ധരിക്കുന്നു ജ്ഞാനം ഉദ്ധരിച്ചതിന്റെ ഫലമാണ്

നമ്മൾ ചിന്തിച്ചതിന്റെ ഫലമാണ് നമ്മൾ എല്ലാം. ബുദ്ധൻ ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ബുദ്ധ ഉദ്ധരണികൾ മറ്റുള്ളവരുടെ സഹായം ആവശ്യമുള്ളപ്പോൾ അവരെ പരാജയപ്പെടുത്തുന്നതിൽ പരാജയപ്പെടുന്നു

മറ്റുള്ളവരുടെ സഹായം ആവശ്യമുള്ളപ്പോൾ അവരെ പരിപാലിക്കുന്നതിൽ ഞങ്ങൾ പരാജയപ്പെട്ടാൽ, ആരാണ് ഞങ്ങളെ പരിപാലിക്കുക? ബുദ്ധൻ

ബുദ്ധൻ ഉദ്ധരിക്കുന്നു സത്യം പ്രവർത്തിക്കുന്നവനെ ജ്ഞാനത്തിനപ്പുറം ഈ ലോകം സന്തോഷിപ്പിക്കുന്നു

സത്യത്തിൽ പ്രവർത്തിക്കുന്ന ഒരാൾ ഈ ലോകത്തിലും അതിനപ്പുറത്തും സന്തുഷ്ടനാണ്. ബുദ്ധൻ

മികച്ച ബുദ്ധ ഉദ്ധരണികൾ

നിങ്ങൾക്ക് കുറച്ച് മാത്രമേ ഉള്ളൂവെങ്കിലും നൽകുക.

വിവേകത്തോടെ ജീവിച്ച ഒരാൾ മരണത്തെ പോലും ഭയപ്പെടേണ്ടതില്ല.

ജലസേചനം വെള്ളം ഒഴുകുന്നു; ഫ്ലെച്ചറുകൾ അമ്പുകൾ നേരെയാക്കുന്നു; മരപ്പണിക്കാർ മരം വളയ്ക്കുന്നു; ജ്ഞാനിയായ യജമാനൻ തന്നെ.


ഡ്രോപ്പ് ബൈ ഡ്രോപ്പ് നിറച്ച വാട്ടർ പോട്ട് ആണ്. അതുപോലെ, ജ്ഞാനിയായ
മനുഷ്യൻ അതിനെ കുറച്ചുകൂടെ ശേഖരിക്കുന്നു, സ്വയം നന്മ നിറയ്ക്കുന്നു.

ആളുകൾക്ക് നിങ്ങളുടെ പ്രബുദ്ധത നൽകുക, അത് പങ്കിടുക എന്നതാണ് ഏറ്റവും വലിയ സമ്മാനം. അത് ഏറ്റവും വലുതായിരിക്കണം.


നൽകുന്നതിന്റെ ശക്തിയെക്കുറിച്ച് എനിക്കറിയാവുന്ന കാര്യങ്ങൾ
നിങ്ങൾക്കറിയാമെങ്കിൽ, ഏതെങ്കിലും തരത്തിൽ പങ്കിടാതെ ഒരു ഭക്ഷണം പോലും
കടന്നുപോകാൻ നിങ്ങൾ അനുവദിക്കില്ല.

കഷ്ടതയുടെ മൂലം അറ്റാച്ചുമെന്റാണ്.


കോപിക്കുന്ന മനുഷ്യനെ സ്നേഹത്തോടെ നിശബ്ദമാക്കുക. മോശം സ്വഭാവമുള്ള
മനുഷ്യനെ ദയയോടെ നിശബ്ദമാക്കുക. Er ദാര്യത്തോടെ ദു er ഖിതനെ നിശബ്ദമാക്കുക.
നുണയനെ സത്യത്തോടെ നിശബ്ദമാക്കുക.

അഭിപ്രായങ്ങളുള്ള ആളുകൾ പരസ്പരം ശല്യപ്പെടുത്തുന്നു.


പോലും ഒരു പാറമേലുള്ള പോലെ കാറ്റു മുറുകെപ്പിടിക്കുകയും, അതിനാൽ
സ്തുതി അല്ലെങ്കിൽ കുറ്റമില്ല ജ്ഞാനമുള്ളവനായിത്തീരുന്നില്ല
മുറുകെപ്പിടിക്കുകയും ആകുന്നു.

നിങ്ങൾ സ്വയം പരിശ്രമിക്കണം. ബുദ്ധന്മാർ വഴി ചൂണ്ടിക്കാണിക്കുന്നു.

നിങ്ങളുടെ സ്വന്തം ചിന്തകളെ പരിരക്ഷിക്കാത്തത്രയും നിങ്ങളെ ദോഷകരമായി ബാധിക്കുകയില്ല.

ധ്യാനിക്കുക… കാലതാമസം വരുത്തരുത്, പിന്നീട് നിങ്ങൾ ഖേദിക്കുന്നു.

പൊള്ളയായ ആയിരം വാക്കുകളേക്കാൾ നല്ലത്, സമാധാനം നൽകുന്ന ഒരു വാക്കാണ്.

നന്നായി സംസാരിക്കുന്ന വാക്കുകളുടെ ഹൃദയമിടിപ്പ് മനസ്സിലാക്കലാണ്.

തിന്മ ചെയ്യുന്നത് അവസാനിപ്പിക്കുക, നന്മ വളർത്തുക, ഹൃദയത്തെ ശുദ്ധീകരിക്കുക: ഇതാണ് ബുദ്ധന്മാരുടെ പഠിപ്പിക്കൽ.

ധ്യാനത്തിലും ഏകാന്തതയിലും ആനന്ദിക്കുക. സ്വയം രചിക്കുക, സന്തോഷവാനായിരിക്കുക. നിങ്ങൾ ഒരു അന്വേഷകനാണ്.

ചെയ്യേണ്ട കാര്യങ്ങൾ ഇന്ന്‌ ധൈര്യത്തോടെ ചെയ്യുക. ആർക്കറിയാം? നാളെ മരണം വരുന്നു.

നിങ്ങൾ എന്താണെന്നത് നിങ്ങൾ എന്തായിരുന്നു. നിങ്ങൾ എന്തായിരിക്കും നിങ്ങൾ ഇപ്പോൾ ചെയ്യുന്നത്.

നിങ്ങൾ സംസാരിക്കാൻ നിർദ്ദേശിക്കുകയാണെങ്കിൽ എല്ലായ്പ്പോഴും സ്വയം ചോദിക്കുക, ഇത് ശരിയാണോ, അത് ആവശ്യമാണോ, അത് ദയയാണോ?

ആത്മീയ പാതയിൽ നിങ്ങളെ പിന്തുണയ്ക്കാൻ ആരെയും കണ്ടെത്തുന്നില്ലെങ്കിൽ, ഒറ്റയ്ക്ക് നടക്കുക.

ബുദ്ധ ഉദ്ധരണികൾ…
പ്രചോദനാത്മകമായ ബുദ്ധ ഉദ്ധരണികൾ

നിർത്തുക, നിർത്തുക. സംസാരിക്കരുത്. ആത്യന്തിക സത്യം ചിന്തിക്കാൻ പോലും ഇല്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക


നമ്മൾ എന്താണ് ചിന്തിക്കുന്നത്. നമ്മൾ എല്ലാം നമ്മുടെ ചിന്തകളോടെയാണ്
ഉണ്ടാകുന്നത്. ഞങ്ങളുടെ ചിന്തകളാൽ ഞങ്ങൾ ലോകത്തെ സൃഷ്ടിക്കുന്നു.

മഹാസമുദ്രത്തിന് ഒരു രുചി, ഉപ്പിന്റെ രുചി ഉള്ളതുപോലെ, ഈ പഠിപ്പിക്കലിനും അച്ചടക്കത്തിനും ഒരു രുചി ഉണ്ട്, വിമോചനത്തിന്റെ രുചി.


നിലനിൽക്കുന്ന ആസക്തിയും ദാഹവും ഇനി നിലനിൽക്കാത്തവൻ;
ഉണർന്നിരിക്കുന്നതും ട്രാക്കില്ലാത്തതും പരിധിയില്ലാത്തതുമായ ശ്രേണി എങ്ങനെ
ട്രാക്കുചെയ്യാനാകും?

സഹിഷ്ണുത ഏറ്റവും ബുദ്ധിമുട്ടുള്ള ഒരു വിഷയമാണ്, എന്നാൽ അവസാന വിജയം വരുന്നുവെന്ന് സഹിക്കുന്നയാളാണ്.

ഉണർന്നിരിക്കുന്നവന് രാത്രി നീളം; ക്ഷീണിച്ചവന് ഒരു മൈൽ നീളമുണ്ട്; യഥാർത്ഥ നിയമം അറിയാത്ത വിഡ് ish ികൾക്ക് ദീർഘായുസ്സ്.

സ്വർഗ്ഗീയ ലോകങ്ങളിൽ വിലയേറിയ ആഭരണങ്ങൾ എന്തുതന്നെയായാലും, ഉണർന്നിരിക്കുന്ന ഒരാളുമായി താരതമ്യപ്പെടുത്താൻ ഒന്നുമില്ല.


നമ്മുടെ ജീവിതം നമ്മുടെ മനസ്സിനെ രൂപപ്പെടുത്തുന്നു; നമ്മൾ
ചിന്തിക്കുന്നതായിത്തീരുന്നു. ഒരിക്കലും വിട്ടുപോകാത്ത നിഴൽ പോലെ ശുദ്ധമായ
ഒരു ചിന്തയെ സന്തോഷം പിന്തുടരുന്നു.

ഒരു നല്ല പുഷ്പം പോലെ,
കാണാൻ മനോഹരവും എന്നാൽ സുഗന്ധവുമില്ലാതെ, അവയ്ക്ക് അനുസൃതമായി
പ്രവർത്തിക്കാത്ത ഒരു മനുഷ്യനിൽ നല്ല വാക്കുകൾ ഫലപ്രദമല്ല.


About This Website
how to get first 10k views on youtube എന്റെ ചാനൽ സബ്സ്ക്രൈബ്…

https://www.youtube.com/watch?v=atosbWEimJU
3D Buddha SnigdhasArt
Published on Oct 9, 2018
Hey guys!! This is my humble effort to draw a Buddha head with a 3D
effect. So,go through the complete process n lemme know if you liked it
in the comment section. Thanks for watching and I wish you visit my
channel again as there are a few very interesting projects which I’m now
working are in the pipeline. Hope we will meet again. Thanks again n
wish me luck for my future endeavors!! Have a good day.

Declaration : MUSIC is from Stay KYGO feat Maty Noyes - Instrumental.
Category
People & Blogs
നിത്യതയെക്കുറിച്ചുള്ള നമ്മുടെ സിദ്ധാന്തങ്ങൾ വിലപ്പെട്ടതാണ്, ഒരു
കോഴിക്കുഞ്ഞ് അതിന്റെ ഷെല്ലിലൂടെ കടന്നുപോകാത്ത പുറം ലോകത്തിന് രൂപം
നൽകിയേക്കാവുന്നതുപോലെ.

ഒരു ആശയമായി മാത്രം നിലനിൽക്കുന്ന ഒരു ആശയത്തേക്കാൾ പ്രധാനമാണ് വികസിപ്പിക്കുകയും നടപ്പിലാക്കുകയും ചെയ്യുന്ന ഒരു ആശയം.

നിങ്ങൾ എത്ര വിശുദ്ധ വാക്കുകൾ വായിച്ചാലും, എത്ര സംസാരിച്ചാലും,
നിങ്ങൾ അവയിൽ പ്രവർത്തിച്ചില്ലെങ്കിൽ അവർ നിങ്ങൾക്ക് എന്ത് ഗുണം ചെയ്യും?

എല്ലാ സംയോജിത കാര്യങ്ങളിലും അരാജകത്വം അന്തർലീനമാണ്. ഉത്സാഹത്തോടെ തുടരുക.

https://www.youtube.com/watch?v=ld4EpjJazhY

ഗ ut തം ബുദ്ധന്റെ ആനിമേറ്റഡ് ജീവിത കഥ ഇംഗ്ലീഷിൽ | കുട്ടികൾക്കായി ഇംഗ്ലീഷിലെ ധാർമ്മിക മൂല്യ കഥകൾ

കല്ലുകൾ തത്സമയം
ഒക്ടോബർ 18, 2016 ന് പ്രസിദ്ധീകരിച്ചു
ദയവായി കാണുക: “സുന്ദർബൻ ബെഡ്‌ടൈം സ്റ്റോറികൾ || 3 കുട്ടികൾക്കായി മൃഗ കഥകൾ നിർത്തുക || എപ്പിസോഡ് 7, 8, 9 || ഹിന്ദി 4 കെ വീഡിയോ”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
ഏറ്റവും പുതിയ കുട്ടികളുടെ ഗാനങ്ങൾ കാണുക ………
https: //www.youtube.com/watch? v = DYMK4 … കുട്ടികൾക്കായി ഇംഗ്ലീഷിൽ
ഗൗതം ബുദ്ധ ധാർമ്മിക മൂല്യ കഥകൾ പെബിൾസ് അവതരിപ്പിക്കുന്നു.

ബുദ്ധന്റെ ജനനം
ദയയുള്ള രാജകുമാരൻ
വിവാഹം
അപ്രതീക്ഷിത കാഴ്ചകൾ
പ്രബുദ്ധൻ

ഗൗതം ബുദ്ധൻ ധാർമ്മിക മൂല്യങ്ങൾ കുട്ടികൾക്കുള്ള കഥകൾ.

എച്ച്ഡി ക്വാളിറ്റിയിൽ കുട്ടികൾക്കായി ഇംഗ്ലീഷിലെ ഏറ്റവും ജനപ്രിയവും
പ്രസിദ്ധവുമായ സത്യസന്ധതയും ദയയും കഥകൾ, സൗഹൃദവും ഒരുമിച്ചുള്ള കഥകളും,
കരുതലും ക്ഷമയും കഥകൾ, ബഹുമാനവും സഹായ കഥകളും ഇംഗ്ലീഷിൽ.

മുത്തശ്ശി
കഥകൾ, കുട്ടികൾക്കുള്ള മുത്തച്ഛൻ കഥകൾ, കുട്ടികൾക്കുള്ള ധാർമ്മിക കഥകൾ,
കുട്ടികൾക്കുള്ള മൃഗ കഥകൾ, കുട്ടികൾക്കുള്ള ജംഗിൾ സ്റ്റോറികൾ,
കുട്ടികൾക്കുള്ള പഞ്ചതന്ത്ര കഥകൾ, ബിർബൽ ദി വൈസ്, തെനാലി രാമൻ, ഫെയറി
ടേലുകൾ തുടങ്ങി നിരവധി കഥകളും പെബിൾസ് വാഗ്ദാനം ചെയ്യുന്നു. .

പെബിൾസ് ഇംഗ്ലീഷ് സ്റ്റോറീസ് ചാനലിന്റെ എല്ലാ പ്രായത്തിലുമുള്ള
കുട്ടികൾക്കും നഴ്സറി കുട്ടികൾക്കും കുട്ടികൾക്കുമായി ഏറ്റവും ജനപ്രിയവും
രസകരവും പുരാതനവുമായ കഥകൾ.

പെബിൾസ് ഗ ut തം ബുദ്ധ ധാർമ്മിക മൂല്യങ്ങൾ ഇംഗ്ലീഷിലെ കഥകൾ
ഗ ut തം ബുദ്ധന്റെ ജനനം, ഗ ut തം ബുദ്ധൻ ഒരുതരം രാജകുമാരൻ, ഗ ut തം
ബുദ്ധന്റെ വിവാഹം, ഗ ut തം ബുദ്ധൻ അപ്രതീക്ഷിത കാഴ്ചകൾ കാണുന്നു, ഗ ut തം
ബുദ്ധൻ പ്രബുദ്ധനാണ്

https: //www.youtube.com/channel/UCdI7

https://youtu.be/GlpFNgILex4

ഹ്രസ്വ ബുദ്ധ ഉദ്ധരണികൾ

അറ്റാച്ചുമെന്റ് കഷ്ടപ്പാടിലേക്ക് നയിക്കുന്നു.

എല്ലാ ജീവജാലങ്ങൾക്കും സന്തോഷകരമായ മനസ്സുണ്ടാകട്ടെ.

എല്ലാ ജീവജാലങ്ങളോടും ഉള്ള ഉത്കണ്ഠയിൽ നിന്നാണ് ജനിച്ചത്.

ഞാനാണ് അത്ഭുതം.

ഒരു ജഗ് ഡ്രോപ്പ് ഡ്രോപ്പ് പൂരിപ്പിക്കുന്നു.

ഓരോ മനുഷ്യനും സ്വന്തം ആരോഗ്യത്തിൻറെയോ രോഗത്തിൻറെയോ രചയിതാവാണ്.

മൂർച്ചയുള്ള കത്തി പോലെ നാവ്… രക്തം വരയ്ക്കാതെ കൊല്ലുന്നു.
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Hey guys!! This is my humble effort to draw a Buddha head with a 3D…

https://www.youtube.com/watch?v=K_J07zKTnq4
ബുദ്ധന്റെ ജീവിതത്തിലെ ഒരു കൊച്ചു കഥ, - #Buddha

#Motivation
story#malayalam
Positive Malayalam
Published on Dec 9, 2018
Budha motivation story
#buddha #motivation #malayalam
#inspiration # positivemalayalam
Category
People & Blogs
ജീവിതം, കുടുംബം, സൗഹൃദം എന്നിവയെക്കുറിച്ച് ബുദ്ധൻ ഉദ്ധരിക്കുന്നു

എല്ലാ പ്രവൃത്തികളും നിങ്ങളുടെ അവസാനത്തേത് പോലെ പൂർണ്ണമായും ജീവിക്കുക. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

സദ്‌ഗുണം നന്മയെ സ്നേഹിക്കുന്നതിനേക്കാൾ കൂടുതൽ ദുഷ്ടന്മാർ ഉപദ്രവിക്കുന്നു.

ഒന്നും പൂർണ്ണമായും ഒറ്റയ്ക്ക് നിലനിൽക്കുന്നില്ല; എല്ലാം മറ്റെല്ലാ കാര്യങ്ങളുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു.

പരിശുദ്ധി അല്ലെങ്കിൽ അശുദ്ധി സ്വയം ആശ്രയിച്ചിരിക്കുന്നു. മറ്റൊരാൾക്ക് ശുദ്ധീകരിക്കാൻ ആർക്കും കഴിയില്ല.

അമ്മയെയും അച്ഛനെയും പിന്തുണയ്ക്കുക, ഭാര്യയെയും കുട്ടിയെയും പരിപാലിക്കുക, ലളിതമായ ഉപജീവനമാർഗം; ഇതാണ് നല്ല ഭാഗ്യം.

ഒരു നിമിഷം ഒരു ദിവസത്തെ മാറ്റാൻ കഴിയും, ഒരു ദിവസം ഒരു ജീവിതത്തെ മാറ്റാൻ കഴിയും, ഒരു ജീവിതത്തിന് ലോകത്തെ മാറ്റാൻ കഴിയും.

ജീവിത പ്രവാഹങ്ങൾ അറിയുന്ന, വസ്ത്രമോ കീറലോ അനുഭവപ്പെടാത്ത, നന്നാക്കലോ നന്നാക്കലോ ആവശ്യമില്ല.


ഒരു കാട്ടുമൃഗത്തെക്കാൾ ഭയപ്പെടേണ്ടവനും ദുഷ്ടനുമായ ഒരു സുഹൃത്ത്; ഒരു
കാട്ടുമൃഗം നിങ്ങളുടെ ശരീരത്തെ മുറിവേൽപ്പിച്ചേക്കാം, എന്നാൽ ഒരു
ദുഷ്ടസുഹൃത്ത് നിങ്ങളുടെ മനസ്സിനെ മുറിപ്പെടുത്തും.

നാം പറയുന്ന
വാക്കുകൾ ആളുകളെ ശ്രദ്ധയോടെ തിരഞ്ഞെടുക്കേണ്ടതാണ്, അത് കേൾക്കുകയും
നല്ലതിനോ മോശമായതിനോ അവരെ സ്വാധീനിക്കുകയും ചെയ്യും.


നിഷ്‌ക്രിയനായിരിക്കുക എന്നത് മരണത്തിലേക്കുള്ള ഒരു ചെറിയ പാതയാണ്,
ഉത്സാഹത്തോടെ ജീവിക്കുക എന്നത് ഒരു ജീവിതരീതിയാണ്; വിഡ് ish ികൾ
നിഷ്‌ക്രിയരാണ്, ജ്ഞാനികൾ ഉത്സാഹമുള്ളവരാണ്.

ഒരു അന്വേഷകൻ
മെച്ചപ്പെട്ട അല്ലെങ്കിൽ തുല്യനായ ഒരു കൂട്ടുകാരനെ കണ്ടെത്തുന്നില്ലെങ്കിൽ,
അവർ ഏകാന്തമായ ഒരു ഗതി പിന്തുടരാൻ അനുവദിക്കുക.

ഒരൊറ്റ പുഷ്പത്തിന്റെ അത്ഭുതം നമുക്ക് വ്യക്തമായി കാണാൻ കഴിയുമെങ്കിൽ, നമ്മുടെ ജീവിതം മുഴുവൻ മാറും.

ബുദ്ധൻ സ്നേഹത്തെയും നന്ദിയെയും ഉദ്ധരിക്കുന്നു

വിവേകത്തിൽ നിന്നാണ് യഥാർത്ഥ സ്നേഹം ജനിക്കുന്നത്. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ലോകമെമ്പാടും അതിരുകളില്ലാത്ത സ്നേഹം പരത്തുക.

നിങ്ങൾ, നിങ്ങൾ, പ്രപഞ്ചത്തിലെ എല്ലാവരേയും പോലെ, നിങ്ങളുടെ സ്നേഹത്തിനും വാത്സല്യത്തിനും അർഹരാണ്.

അഭിലാഷം സ്നേഹം പോലെയാണ്, കാലതാമസവും എതിരാളികളും അക്ഷമരാണ്.

സ്നേഹം ഒരാളുടെ ആന്തരിക ആത്മാവിന് മറ്റൊരാൾക്കുള്ള സമ്മാനമാണ്, അതിനാൽ രണ്ടും പൂർണമാകും.

എല്ലാ ജീവജാലങ്ങൾക്കും വേണ്ടിയുള്ള എല്ലാ ചിന്തകളും നിങ്ങളുടേതായിരിക്കട്ടെ.


സ്നേഹത്തിന്റെ ദയയാൽ നാം മനസ്സിന്റെ വിമോചനം വികസിപ്പിക്കുകയും
വളർത്തിയെടുക്കുകയും ചെയ്യും, അതിനെ നമ്മുടെ വാഹനമാക്കി മാറ്റുകയും അതിനെ
നമ്മുടെ അടിസ്ഥാനമാക്കുകയും സ്ഥിരത കൈവരിക്കുകയും അതിൽ സ്വയം വ്യായാമം
ചെയ്യുകയും പൂർണ്ണമായി പരിപൂർണ്ണമാക്കുകയും ചെയ്യും.

വിദ്വേഷം ഒരു സമയത്തും വിദ്വേഷം അവസാനിപ്പിക്കുന്നില്ല. സ്നേഹത്തിലൂടെ വിദ്വേഷം അവസാനിക്കുന്നു. ഇത് മാറ്റാനാവാത്ത നിയമമാണ്.

50 പേരെ സ്നേഹിക്കുന്നവന് 50 കഷ്ടങ്ങളുണ്ട്; ആരെയും സ്നേഹിക്കാത്തവന് കഷ്ടതകളില്ല.

ദയ സ്വാഭാവിക ജീവിതരീതിയായി മാറണം, അപവാദമല്ല.


പ്രിയങ്കരമായ സംസാരം, സ്വാഗതം ചെയ്യുന്ന സംസാരം മാത്രം സംസാരിക്കുക.
സംസാരം, അത് മറ്റുള്ളവർക്ക് ദോഷം വരുത്താതിരിക്കുമ്പോൾ, അത് ഒരു
സന്തോഷകരമായ കാര്യമാണ്.

ജീവിച്ചിരിക്കുന്നവരെ ദ്രോഹിക്കുന്ന
ഒരാളെ കുലീനൻ എന്ന് വിളിക്കുന്നില്ല. ജീവജാലങ്ങളെ
ഉപദ്രവിക്കാതിരിക്കുന്നതിലൂടെ ഒരാളെ കുലീനൻ എന്ന് വിളിക്കുന്നു.


ആഴത്തിൽ പഠിക്കുകയും പ്രാവീണ്യം നേടുകയും, നന്നായി പരിശീലനം നേടുകയും
നന്നായി സംസാരിക്കുന്ന വാക്കുകൾ ഉപയോഗിക്കുകയും ചെയ്യുക: ഇത് ഭാഗ്യമാണ്.


ഒരു അമ്മ തന്റെ ഏകമകനെ തന്റെ ജീവിതത്തോടൊപ്പം സംരക്ഷിക്കുന്നതുപോലെ,
ഒരാൾ എല്ലാ ജീവികളോടും അതിരുകളില്ലാത്ത സ്നേഹം വളർത്തിയെടുക്കട്ടെ.

അവനിൽ ജീവികളോട് സഹതാപമില്ല: അവനെ പുറത്താക്കപ്പെട്ടവനായി അറിയുക.


നമുക്ക് എഴുന്നേറ്റു നന്ദിയുള്ളവരായിരിക്കാം, കാരണം ഇന്ന് നമ്മൾ
ധാരാളം കാര്യങ്ങൾ പഠിച്ചില്ലെങ്കിൽ, കുറഞ്ഞത് ഞങ്ങൾ കുറച്ച് പഠിച്ചു,
കുറച്ച് പഠിച്ചില്ലെങ്കിൽ, കുറഞ്ഞത് ഞങ്ങൾക്ക് അസുഖം വന്നില്ല, അസുഖം
വന്നാൽ , കുറഞ്ഞത് ഞങ്ങൾ മരിച്ചിട്ടില്ല; അതിനാൽ, നമുക്കെല്ലാവർക്കും
നന്ദിയുള്ളവരാകാം.

ബുദ്ധൻ മനസ്സിനെ ഉദ്ധരിക്കുകയും സ്വയം പരിശീലിപ്പിക്കുകയും ചെയ്യുന്നു

തനിക്ക് കഴിവുണ്ടെന്ന് കരുതുന്നവന് അവനു കഴിയും. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ഒരു മനുഷ്യന്റെ സ്വന്തം മനസ്സാണ്, ശത്രുവോ ശത്രുവോ അല്ല, അവനെ ദുഷിച്ച വഴികളിലേക്ക് ആകർഷിക്കുന്നു.

ശ്രദ്ധയിൽ ആനന്ദിക്കുക! നിങ്ങളുടെ ചിന്തകളെ നന്നായി സൂക്ഷിക്കുക!


എല്ലാം മനസ്സിനെ അടിസ്ഥാനമാക്കിയുള്ളതാണ്, മനസ്സിനാൽ
നയിക്കപ്പെടുന്നു, മനസ്സിനാൽ രൂപകൽപ്പന ചെയ്യപ്പെടുന്നു. മലിനമായ മനസ്സോടെ
നിങ്ങൾ സംസാരിക്കുകയും പ്രവർത്തിക്കുകയും ചെയ്താൽ, കഷ്ടപ്പാടുകൾ നിങ്ങളെ
പിന്തുടരും, ഓക്സ്കാർട്ടിന്റെ ചക്രങ്ങൾ കാളയുടെ പാത പിന്തുടരുന്നു.


അച്ചടക്കമില്ലാത്ത മനസ്സിനെപ്പോലെ അനുസരണക്കേട് കാണിക്കുന്ന
ഒന്നുമില്ല, അച്ചടക്കമുള്ള മനസ്സിനെപ്പോലെ അനുസരണമുള്ള ഒന്നും തന്നെയില്ല.


ഭാഗ്യത്തിന്റെ വ്യതിയാനങ്ങളാൽ അസ്വസ്ഥമായ ഒരു മനസ്സ്, ദു orrow ഖത്തിൽ
നിന്ന് മോചിതനായി, ശുദ്ധീകരിക്കപ്പെട്ട മലിനീകരണങ്ങളിൽ നിന്ന്,
മോചിപ്പിച്ച ഭയത്തിൽ നിന്ന് - ഇതാണ് ഏറ്റവും വലിയ അനുഗ്രഹം.


നദികളിൽ നിന്ന് പിളർപ്പുകളിലും വിള്ളലുകളിലും അറിയുക: ചെറിയ
ചാനലുകളിലുള്ളവർ ഗൗരവത്തോടെ ഒഴുകുന്നു, വലിയ ഒഴുക്ക് നിശബ്ദമാണ്.
നിറഞ്ഞിട്ടില്ലാത്തതെല്ലാം ശബ്ദമുണ്ടാക്കുന്നു. നിറഞ്ഞിരിക്കുന്നതെല്ലാം
ശാന്തമാണ്.

നിങ്ങൾ ഒരു അന്വേഷകനാണ്. നിങ്ങളുടെ കൈകളുടെയും
കാലുകളുടെയും, നിങ്ങളുടെ വാക്കുകളുടെയും, ചിന്തകളുടെയും പാണ്ഡിത്യത്തിൽ
ആനന്ദിക്കുക.

വരണ്ടുണങ്ങിയ അരുവിയുടെ കുളങ്ങളിലെ
മത്സ്യത്തെപ്പോലെ, എന്റെ അർത്ഥത്തിൽ അവഹേളിക്കുന്ന അവരെ കാണുക - ഇത് കണ്ട്,
എന്റേതല്ലാതെ ജീവിക്കുക, മാറുന്ന അവസ്ഥകളിലേക്ക് അറ്റാച്ചുമെന്റ്
ഉണ്ടാക്കരുത്.

‘ഞാനെന്നപോലെ ഇവയും. ഇവയെപ്പോലെ ഞാനും അങ്ങനെ
തന്നെ. ’നിങ്ങൾക്ക് സമാന്തരമായി വരയ്ക്കുക, കൊല്ലുകയോ മറ്റുള്ളവരെ
കൊല്ലുകയോ ചെയ്യരുത്.

എല്ലാ അനുഭവങ്ങളും മനസ്സിന് മുമ്പുള്ളതാണ്, മനസ്സിനെ അവരുടെ യജമാനനായി, മനസ്സിനാൽ സൃഷ്ടിക്കപ്പെടുന്നു.


നല്ല ആരോഗ്യം ആസ്വദിക്കുന്നതിനും, ഒരാളുടെ കുടുംബത്തിന് യഥാർത്ഥ
സന്തോഷം നൽകുന്നതിനും, എല്ലാവർക്കും സമാധാനം നൽകുന്നതിനും, ആദ്യം അച്ചടക്കം
പാലിക്കുകയും സ്വന്തം മനസ്സിനെ നിയന്ത്രിക്കുകയും വേണം. ഒരു മനുഷ്യന്
മനസ്സിനെ നിയന്ത്രിക്കാൻ കഴിയുമെങ്കിൽ അവന് പ്രബുദ്ധതയിലേക്കുള്ള വഴി
കണ്ടെത്താൻ കഴിയും, എല്ലാ ജ്ഞാനവും പുണ്യവും സ്വാഭാവികമായും അവനിലേക്ക്
വരും.

എല്ലാ തെറ്റും ചെയ്യുന്നത് മനസ്സ് മൂലമാണ്. മനസ്സ് രൂപാന്തരപ്പെട്ടാൽ തെറ്റ് ചെയ്യുന്നത് നിലനിൽക്കുമോ?


ഇന്നത്തെ അവസ്ഥ ഇന്നലത്തെ നമ്മുടെ ചിന്തകളിൽ നിന്നാണ് വരുന്നത്,
നമ്മുടെ ഇന്നത്തെ ചിന്തകൾ നാളത്തെ ജീവിതത്തെ കെട്ടിപ്പടുക്കുന്നു: നമ്മുടെ
ജീവിതം നമ്മുടെ മനസ്സിന്റെ സൃഷ്ടിയാണ്.


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ബുദ്ധന്റെ ജീവിതത്തിലെ ഒരു കൊച്ചു കഥ, - #Buddha #Motivation story#malayalam

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സ്വയം ജയിച്ചവൻ ആയിരം തവണ ആയിരം തവണ തോറ്റവനെക്കാൾ വലിയ നായകനാണ്.

ബ mind ദ്ധിക മനസ്സ് അതിന്റെ പരിധിയിലെത്തുമ്പോൾ ട്രാൻസെൻഡെന്റൽ
ഇന്റലിജൻസ് ഉയരുന്നു, കാര്യങ്ങൾ അവയുടെ യഥാർത്ഥവും അനിവാര്യവുമായ
സ്വഭാവത്തിൽ സാക്ഷാത്കരിക്കപ്പെടണമെങ്കിൽ, അതിന്റെ ചിന്താ പ്രക്രിയകളെ ചില
ഉയർന്ന വൈജ്ഞാനിക ഫാക്കൽറ്റികളോടുള്ള ഒരു അഭ്യർത്ഥനയിലൂടെ മറികടക്കണം.

തെറ്റ് കണ്ടെത്താനുള്ള മറ്റൊരാളുടെ പാത്രം ഞാൻ നോക്കില്ല: നിരീക്ഷിക്കേണ്ട പരിശീലനം.

ബാഹ്യലോകം മനസ്സിന്റെ പ്രവർത്തനങ്ങളുടെ ഒരു പ്രകടനം മാത്രമാണ്,
വിവേചനവും തെറ്റായ യുക്തിയും കാരണം മനസ്സ് അതിനെ ഒരു ബാഹ്യ ലോകമായി
ഗ്രഹിക്കുന്നു. കാര്യങ്ങൾ സത്യസന്ധമായി നോക്കുന്ന ശീലം ശിഷ്യൻ
സ്വീകരിക്കണം.

മനസ്സ് എല്ലാ മാനസികാവസ്ഥകൾക്കും മുമ്പാണ്. മനസ്സ് അവരുടെ തലവൻ; അവയെല്ലാം മനസ്സിന്റെ പ്രവർത്തനമാണ്.

ഒരു വ്യക്തി ശുദ്ധമായ മനസ്സോടെ സംസാരിക്കുകയോ പ്രവർത്തിക്കുകയോ ചെയ്താൽ ഒരിക്കലും വിട്ടുപോകാത്ത നിഴൽ പോലെ അവനെ പിന്തുടരുന്നു.

സന്തോഷത്തിലും സന്തോഷത്തിലും ബുദ്ധന്റെ ഉദ്ധരണികൾ

സന്തോഷത്തിലേക്കുള്ള പാതയില്ല: സന്തോഷമാണ് പാത. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

നിങ്ങളുടെ ജോലിയും വാക്കുകളും നിങ്ങൾക്കും മറ്റുള്ളവർക്കും പ്രയോജനകരമാകുമ്പോൾ സന്തോഷം ലഭിക്കുന്നു.

പ്രബുദ്ധനായ ഒരാൾ, hana ാനയെ ഉദ്ദേശിച്ച്, കാട്ടിൽ ആനന്ദം കണ്ടെത്തണം,
ഒരു മരത്തിന്റെ ചുവട്ടിൽ hana ാന പരിശീലിക്കണം, സ്വന്തം സംതൃപ്തി നേടണം.

ഒരൊറ്റ മെഴുകുതിരിയിൽ നിന്ന് ആയിരക്കണക്കിന് മെഴുകുതിരികൾ കത്തിക്കാം,
കൂടാതെ മെഴുകുതിരിയുടെ ആയുസ്സ് ചുരുക്കില്ല. പങ്കിടുന്നതിലൂടെ സന്തോഷം
ഒരിക്കലും കുറയുന്നില്ല.

പശ്ചാത്താപമില്ലാത്ത ഒരു വ്യക്തിയിൽ സന്തോഷം ഉണ്ടാകുന്നത് കാര്യങ്ങളുടെ സ്വഭാവത്തിലാണ്.

നന്മ ചെയ്യുന്നതിന് നിങ്ങളുടെ ഹൃദയം സജ്ജമാക്കുക. അത് വീണ്ടും വീണ്ടും ചെയ്യുക, നിങ്ങൾ സന്തോഷം കൊണ്ട് നിറയും.

ഭൂതകാലത്തിൽ വസിക്കരുത്, ഭാവിയെക്കുറിച്ച് സ്വപ്നം കാണരുത്, മനസ്സിനെ
വർത്തമാന നിമിഷത്തിൽ കേന്ദ്രീകരിക്കുക. ഇതും കാണുക: നിലവിൽ ജീവിക്കാൻ
ആരംഭിക്കുന്നതിനുള്ള 10 ടിപ്പുകൾ

ഒരു വ്യക്തി നന്മ ചെയ്താൽ, അവൻ
അത് വീണ്ടും വീണ്ടും ചെയ്യട്ടെ. അവൻ അതിൽ ആനന്ദം കണ്ടെത്തട്ടെ, എന്തെന്നാൽ
നന്മയുടെ ശേഖരണം ആനന്ദകരമാണ്.

നമ്മുടെ ചിന്തകളാൽ നാം
രൂപപ്പെടുകയും രൂപപ്പെടുകയും ചെയ്യുന്നു. നിസ്വാർത്ഥ ചിന്തകളാൽ മനസ്സിനെ
രൂപപ്പെടുത്തുന്നവർ സംസാരിക്കുമ്പോഴോ പ്രവർത്തിക്കുമ്പോഴോ സന്തോഷം
നൽകുന്നു. ഒരിക്കലും വിട്ടുപോകാത്ത നിഴൽ പോലെ സന്തോഷം അവരെ പിന്തുടരുന്നു.

ധ്യാനത്തെയും ആത്മീയതയെയും കുറിച്ച് ബുദ്ധൻ ഉദ്ധരിച്ചവ

ഒരു മെഴുകുതിരി തീയില്ലാതെ കത്തിക്കാൻ കഴിയാത്തതുപോലെ, ആത്മീയ ജീവിതം
കൂടാതെ മനുഷ്യർക്ക് ജീവിക്കാൻ കഴിയില്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ഈ നിമിഷത്തിലെന്നപോലെ ജീവിതത്തെ ആഴത്തിൽ നോക്കുമ്പോൾ ധ്യാനിക്കുന്നയാൾ സ്ഥിരതയിലും സ്വാതന്ത്ര്യത്തിലും വസിക്കുന്നു.

ധ്യാനം ജ്ഞാനം നൽകുന്നു; മധ്യസ്ഥതയുടെ അഭാവം അജ്ഞത ഉപേക്ഷിക്കുന്നു.
നിങ്ങളെ മുന്നോട്ട് നയിക്കുന്നതും നിങ്ങളെ പിന്നോട്ട് നിർത്തുന്നതും
എന്താണെന്ന് നന്നായി അറിയുക, ഒപ്പം ജ്ഞാനത്തിലേക്ക് നയിക്കുന്ന പാത
തിരഞ്ഞെടുക്കുക.

ഒരു സന്യാസി തന്റെ ചിന്തയോടും ചിന്തയോടും കൂടി തുടരുന്നതെന്തും, അത് അവന്റെ അവബോധത്തിന്റെ ചായ്‌വായി മാറുന്നു.

ഇതും കാണുക: അന്തർമുഖ ഉദ്ധരണികൾ
സമാധാനം, ക്ഷമ, വിട്ടയക്കൽ എന്നിവയെക്കുറിച്ചുള്ള ബുദ്ധന്റെ ഉദ്ധരണികൾ

ഉള്ളടക്ക പട്ടികയിലേക്ക് പോകുക

സമാധാനം നേടാൻ സ്വയം പരിശീലിപ്പിക്കുക. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

വാസ്തവത്തിൽ, പൂർണ്ണമായും ശമിപ്പിച്ച മുനി എല്ലാവിധത്തിലും അനായാസം
നിൽക്കുന്നു; തീപിടുത്തം തണുപ്പിച്ചതും ഇന്ധനം നഷ്ടപ്പെട്ടവനുമായി യാതൊരു
വിവേകവും ആഗ്രഹിക്കുന്നില്ല. എല്ലാ അറ്റാച്ചുമെന്റുകളും
വിച്ഛേദിക്കപ്പെട്ടു, ഹൃദയത്തെ വേദനയിൽ നിന്ന് അകറ്റുന്നു; ശാന്തനായി, അവൻ
വളരെ അനായാസം വിശ്രമിക്കുന്നു. മനസ്സ് സമാധാനത്തിലേക്കുള്ള വഴി കണ്ടെത്തി.

തനിച്ചായി ഇരിക്കുന്ന, ഒറ്റയ്ക്ക് ഉറങ്ങുന്ന, ഒറ്റയ്ക്ക് നടക്കുന്ന,
കഠിനാധ്വാനിയായ, സ്വയം കീഴടങ്ങുന്നവന് കാടിന്റെ ഏകാന്തതയിൽ ആനന്ദം
ലഭിക്കും.

നിങ്ങളുടെ നിശബ്ദതയെ ശല്യപ്പെടുത്താതിരിക്കാൻ
നിങ്ങൾക്ക് നൽകിയിട്ടുള്ളവയെ പിന്തിരിപ്പിക്കരുത്, മറ്റുള്ളവർക്ക്
നൽകപ്പെടാതിരിക്കുക.

നീരസ ചിന്തകളില്ലാത്തവർ തീർച്ചയായും സമാധാനം കണ്ടെത്തും. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ജ്ഞാനത്തെയും സദ്‌ഗുണങ്ങളെയും കുറിച്ച് ബുദ്ധൻ ഉദ്ധരിച്ചവ

താൻ ഒരു വിഡ് is ിയാണെന്ന് അറിയുന്ന വിഡ് fool ി അത്രയും ബുദ്ധിമാനാണ്. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ഉയർന്നുവരുന്ന സ്വഭാവമുള്ളതെന്തും നിർത്തലാക്കുന്ന സ്വഭാവമുണ്ട്.

ഐക്യം ബൈനറിയിലൂടെ മാത്രമേ പ്രകടമാകൂ. ഐക്യവും ഐക്യത്തിന്റെ ആശയവും ഇതിനകം രണ്ട് ആണ്.

ഓരോ വ്യക്തിയും തന്റെ അവശിഷ്ടങ്ങളിൽ പറ്റിനിൽക്കുന്ന ഈ ലോകത്തിനിടയിൽ
ഒരു പുരുഷനോ സ്ത്രീക്കോ ഉചിതമായ പെരുമാറ്റം എന്താണ്? ഈ വെള്ളപ്പൊക്കത്തിൽ
ആളുകൾ പരസ്പരം കടന്നുപോകുമ്പോൾ അവർക്കിടയിൽ ഉചിതമായ അഭിവാദ്യം എന്താണ്?

നിങ്ങളെത്തന്നെ കാണുമ്പോൾ, നിങ്ങൾ മറ്റുള്ളവരെ നിരീക്ഷിക്കുന്നു. മറ്റുള്ളവരെ നിരീക്ഷിക്കുമ്പോൾ, നിങ്ങൾ സ്വയം ശ്രദ്ധിക്കുന്നു.

ആരും മറ്റുള്ളവരോട് തെറ്റ് കാണരുത്; മറ്റുള്ളവരുടെ ഒഴിവാക്കലുകളും
കമ്മീഷനുകളും ആരും കാണരുത്. എന്നാൽ സ്വന്തം പ്രവൃത്തികൾ കാണാനും
പൂർത്തിയാക്കാനും ഒരാൾ അനുവദിക്കുക.

യഥാർത്ഥ യജമാനൻ സത്യത്തിലും നന്മയിലും സംയമനത്തിലും അഹിംസയിലും മിതത്വത്തിലും വിശുദ്ധിയിലും ജീവിക്കുന്നു.

വാക്കിലും പ്രവൃത്തിയിലും കുറ്റപ്പെടുത്തരുത്. മിതമായി കഴിക്കുക.
നിങ്ങളുടെ ഹൃദയത്തിൽ വസിക്കുക. പരമോന്നത ബോധം തേടുക. നിയമപ്രകാരം സ്വയം
പ്രാവീണ്യം നേടുക. ഉണർന്നിരിക്കുന്നവരുടെ ലളിതമായ പഠിപ്പിക്കലാണിത്.

ജീവിതം ഹാർപ്പ് സ്ട്രിംഗ് പോലെയാണ്, അത് വളരെ ഇറുകിയാൽ അത്
കളിക്കില്ല, അത് വളരെ അയഞ്ഞതാണെങ്കിൽ അത് തൂങ്ങിക്കിടക്കുന്നു, മനോഹരമായ
ശബ്‌ദം സൃഷ്ടിക്കുന്ന പിരിമുറുക്കം നടുക്ക് കിടക്കുന്നു.


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നിങ്ങൾ കേട്ടതുകൊണ്ട് ഒന്നും വിശ്വസിക്കരുത്. പലരും സംസാരിക്കുകയും
കിംവദന്തികൾ പറയുകയും ചെയ്യുന്നതിനാൽ ഒന്നും വിശ്വസിക്കരുത്. നിങ്ങളുടെ
മതപുസ്തകങ്ങളിൽ എഴുതിയിരിക്കുന്നതുകൊണ്ട് ഒന്നും വിശ്വസിക്കരുത്. നിങ്ങളുടെ
അധ്യാപകരുടെയും മുതിർന്നവരുടെയും അധികാരത്തിൽ മാത്രം വിശ്വസിക്കരുത്.
പാരമ്പര്യങ്ങളിൽ വിശ്വസിക്കരുത്, കാരണം അവ പല തലമുറകളായി കൈമാറിയിട്ടുണ്ട്.
എന്നാൽ നിരീക്ഷണത്തിനും വിശകലനത്തിനും ശേഷം, എന്തെങ്കിലും യുക്തിയോട്
യോജിക്കുന്നുവെന്നും എല്ലാവരുടെയും നന്മയ്ക്കും പ്രയോജനത്തിനും
ഉതകുന്നതാണെന്നും നിങ്ങൾ കണ്ടെത്തുമ്പോൾ, അത് സ്വീകരിച്ച് അതിനനുസരിച്ച്
ജീവിക്കുക.

ഭൂമിയിൽ നിന്ന് നിധികൾ കണ്ടെത്തുന്നതുപോലെ,
സൽപ്രവൃത്തികളിൽ നിന്ന് പുണ്യം പ്രത്യക്ഷപ്പെടുന്നു, ശുദ്ധവും
സമാധാനപരവുമായ മനസ്സിൽ നിന്ന് ജ്ഞാനം പ്രത്യക്ഷപ്പെടുന്നു.
മനുഷ്യജീവിതത്തിന്റെ ശൈലിയിലൂടെ സുരക്ഷിതമായി നടക്കാൻ ഒരാൾക്ക്
ജ്ഞാനത്തിന്റെ വെളിച്ചവും പുണ്യത്തിന്റെ മാർഗനിർദേശവും ആവശ്യമാണ്.

ജ്ഞാനികൾ അവരുടെ ചിന്തകളാൽ സംസാരം രൂപകൽപ്പന ചെയ്തു, അതിനെ ഒരു അരിപ്പയിലൂടെ ധാന്യമായി വേർതിരിക്കുന്നു.


മ്യൂസുകളെപ്പോലെ സദ്‌ഗുണങ്ങളും എല്ലായ്പ്പോഴും ഗ്രൂപ്പുകളായി
കാണപ്പെടുന്നു. ഒരു നല്ല തത്ത്വം ഒരു മുലയിലും ഏകാന്തമായി കണ്ടെത്തിയില്ല.

കമ്മയിലും നിബ്ബാനയിലും ബുദ്ധന്റെ ഉദ്ധരണികൾ


ഒരു ബോധിസത്വന്റെ വാഹനത്തിൽ പുറപ്പെട്ട ഒരാൾ തീരുമാനിക്കണം, ‘ഞാൻ
എല്ലാ ജീവികളെയും നിർവാണത്തിലേക്ക് നയിക്കണം, നിർവാണ മണ്ഡലത്തിലേക്ക്
ഒന്നും തന്നെ അവശേഷിക്കുന്നില്ല’. ഒന്നും അവശേഷിക്കാത്ത നിർവാണത്തിന്റെ ഈ
മേഖല എന്താണ്?

മാറ്റം, പരാജയം, കഷ്ടത എന്നിവയെക്കുറിച്ചുള്ള ബുദ്ധന്റെ ഉദ്ധരണികൾ

മാറ്റമല്ലാതെ മറ്റൊന്നും ശാശ്വതമല്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

അഭിനിവേശം പോലെ തീയില്ല, വിദ്വേഷം പോലെ സ്രാവില്ല, വിഡ് like ിത്തം പോലെയുള്ള കെണിയുമില്ല, അത്യാഗ്രഹം പോലെ ഒരു പ്രവാഹവുമില്ല.

മുമ്പും ഇപ്പോളും, ഞാൻ വിവരിക്കുന്നത് കഷ്ടപ്പാടും കഷ്ടപ്പാടുകളുടെ വിരാമവുമാണ്.


കാലോചിതമായ ഒരു മറുമരുന്നായി, തന്റെ കോപം ഉടനടി അടിച്ചമർത്താൻ
കഴിയുന്നയാൾ, പാമ്പിന്റെ വിഷം വളരെ വേഗത്തിൽ പടരുന്നുവെന്ന് പരിശോധിക്കും -
അത്തരമൊരു സന്യാസി ഇവിടെയും അതിനപ്പുറവും ഉപേക്ഷിക്കുന്നു, ഒരു സർപ്പം
അതിന്റെ ക്ഷീണിച്ച ചർമ്മം ചൊരിയുന്നതുപോലെ.

ജീവിച്ചിരിക്കുന്നവരെല്ലാം കഷ്ടപ്പാടുകളിൽ നിന്ന് വിടുവിക്കപ്പെടട്ടെ.


മറ്റുള്ളവരുടെ തെറ്റുകൾ കാണുന്നത് എളുപ്പമാണ്, പക്ഷേ സ്വന്തം തെറ്റുകൾ
കാണുന്നത് ബുദ്ധിമുട്ടാണ്. കാറ്റ് വീശിയടിച്ചതുപോലുള്ള മറ്റുള്ളവരുടെ
തെറ്റുകൾ ഒരാൾ കാണിക്കുന്നു, പക്ഷേ ഒരു തന്ത്രശാലിയായ ചൂതാട്ടക്കാരൻ തന്റെ
പകിട മറച്ചുവെക്കുന്നതുപോലെ ഒരാൾ സ്വന്തം തെറ്റുകൾ മറയ്ക്കുന്നു.

ബുദ്ധൻ ഭയത്തെ ഉദ്ധരിക്കുന്നു


‘ഞാൻ’ എന്ന സങ്കൽപ്പത്തോടും കാഴ്ചകളോടും ബന്ധപ്പെട്ടിരിക്കുന്നവർ
ലോകത്തെ വ്രണപ്പെടുത്തുന്ന ലോകത്തെ ചുറ്റുന്നു. ട്വീറ്റ് ചെയ്യാൻ
ക്ലിക്കുചെയ്യുക

സംശയത്തിന്റെ ശീലത്തേക്കാൾ ഭയാനകമായ
മറ്റൊന്നില്ല. സംശയം ആളുകളെ വേർതിരിക്കുന്നു. സൗഹൃദങ്ങളെ വിച്ഛേദിക്കുകയും
മനോഹരമായ ബന്ധങ്ങൾ വിച്ഛേദിക്കുകയും ചെയ്യുന്ന ഒരു വിഷമാണിത്.
പ്രകോപിപ്പിക്കുകയും വേദനിപ്പിക്കുകയും ചെയ്യുന്ന മുള്ളാണ് ഇത്;
കൊല്ലുന്ന വാളാണ്.

ദാഹത്താൽ നയിക്കപ്പെടുന്ന പുരുഷന്മാർ ഒരു
മുയലിനെപ്പോലെ ഓടുന്നു; അതിനാൽ, തനിക്കുവേണ്ടി അഭിനിവേശമില്ലാതെ
പരിശ്രമിച്ചുകൊണ്ട് ദാഹം തീർക്കട്ടെ.

ഒരാൾക്ക് തിന്മയോട്
അനിഷ്ടം തോന്നുമ്പോൾ, ശാന്തത അനുഭവപ്പെടുമ്പോൾ, നല്ല പഠിപ്പിക്കലുകൾ
കേൾക്കുന്നതിൽ ഒരാൾ സന്തോഷം കണ്ടെത്തുന്നു; ഒരാൾക്ക് ഈ വികാരങ്ങൾ
ഉണ്ടാവുകയും അവയെ വിലമതിക്കുകയും ചെയ്യുമ്പോൾ, ഒരാൾ ഭയമില്ല.


തൽക്ഷണം നമുക്ക് ദേഷ്യം തോന്നുന്നു, ഞങ്ങൾ ഇതിനകം സത്യത്തിനായി
പരിശ്രമിക്കുന്നത് അവസാനിപ്പിച്ചു, നമുക്കായി പരിശ്രമിക്കാൻ തുടങ്ങി.

ബുദ്ധൻ കോപത്തെയും അസൂയയെയും ഉദ്ധരിക്കുന്നു

ഉള്ളടക്ക പട്ടികയിലേക്ക് പോകുക


നിങ്ങളുടെ കോപത്തിന് നിങ്ങൾ ശിക്ഷിക്കപ്പെടുകയില്ല, നിങ്ങളുടെ
കോപത്താൽ നിങ്ങൾ ശിക്ഷിക്കപ്പെടും. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

അയഞ്ഞ ഫിറ്റിംഗ് വസ്ത്രം പോലെ നിങ്ങളുടെ അഹം ധരിക്കുക.

നാം മരിക്കണമെന്ന് ചിലർക്ക് മനസ്സിലാകുന്നില്ല, എന്നാൽ ഇത് മനസ്സിലാക്കുന്നവർ അവരുടെ വഴക്കുകൾ പരിഹരിക്കുന്നു.


വിദ്വേഷം ഈ ലോകത്ത് ഒരിക്കലും വിദ്വേഷത്താൽ ശമിപ്പിക്കപ്പെടുന്നില്ല.
വിദ്വേഷമില്ലാത്തതിലൂടെ മാത്രം വിദ്വേഷം ശമിപ്പിക്കപ്പെടുന്നു. ഇത്
ശാശ്വതമായ ഒരു നിയമമാണ്.

എല്ലാവരും അക്രമത്തിൽ വിറയ്ക്കുന്നു;
എല്ലാവരും മരണത്തെ ഭയപ്പെടുന്നു. മറ്റൊരാളുടെ സ്ഥാനത്ത് സ്വയം വച്ചാൽ ഒരാൾ
കൊല്ലുകയോ മറ്റൊരാളെ കൊല്ലുകയോ ചെയ്യരുത്.

ഞാൻ ലോകവുമായി തർക്കിക്കുന്നില്ല; എന്നോട് തർക്കിക്കുന്നത് ലോകമാണ്.


മൗനം പാലിക്കുന്നവരെ അവർ കുറ്റപ്പെടുത്തുന്നു, കൂടുതൽ
സംസാരിക്കുന്നവരെ കുറ്റപ്പെടുത്തുന്നു, മിതമായി സംസാരിക്കുന്നവരെ
കുറ്റപ്പെടുത്തുന്നു. കുറ്റപ്പെടുത്താത്ത ആരും ലോകത്ത് ഇല്ല.

ധാരണകളോടും കാഴ്ചപ്പാടുകളോടും പറ്റിനിൽക്കുന്നവർ ലോകത്തെ വ്രണപ്പെടുത്തുന്ന ലോകത്തെ അലഞ്ഞുതിരിയുന്നു.

കോപാകുലനായ ഒരാളോട് ആഹ്ലാദിക്കാത്തവർ വിജയിക്കാൻ പ്രയാസമുള്ള യുദ്ധത്തിൽ വിജയിക്കുന്നു.


നീരസത്തിന്റെ ചിന്തകൾ മനസ്സിൽ പതിഞ്ഞിരിക്കുന്നിടത്തോളം കാലം കോപം
ഒരിക്കലും അപ്രത്യക്ഷമാകില്ല. നീരസത്തിന്റെ ചിന്തകൾ മറന്നാലുടൻ കോപം
അപ്രത്യക്ഷമാകും.

നിങ്ങൾക്ക് ലഭിച്ചതിനെ അമിതമാക്കരുത്,
മറ്റുള്ളവരോട് അസൂയപ്പെടരുത്. മറ്റുള്ളവരോട് അസൂയപ്പെടുന്നവന് മന of
സമാധാനം ലഭിക്കുന്നില്ല.

വിജയം, ക്ഷമ, കരുത്ത് എന്നിവയെക്കുറിച്ചുള്ള ബുദ്ധൻ ഉദ്ധരിക്കുന്നു

തീയ്‌ക്കോ കാറ്റിനോ ജനനത്തിനോ മരണത്തിനോ നമ്മുടെ സൽപ്രവൃത്തികളെ മായ്‌ക്കാനാവില്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക


നിങ്ങളുടെ തെറ്റുകൾ ചൂണ്ടിക്കാണിക്കാൻ ബുദ്ധിമാനായ ഒരു നിരൂപകനെ
നിങ്ങൾ കണ്ടെത്തുകയാണെങ്കിൽ, മറഞ്ഞിരിക്കുന്ന നിധിയിലേക്കുള്ള
വഴികാട്ടിയായി നിങ്ങൾ അവനെ പിന്തുടരുക.

യുദ്ധഭൂമിയിലെ ആന ചുറ്റുമുള്ള വില്ലുകളിൽ നിന്ന് എറിയുന്ന അമ്പുകളെ ചെറുക്കുന്നതുപോലെ, ഞാൻ ദുരുപയോഗം സഹിക്കും.


സ്തുതിയും കുറ്റപ്പെടുത്തലും നേട്ടവും നഷ്ടവും ആനന്ദവും ദു orrow ഖവും
കാറ്റുപോലെ പോകുന്നു. സന്തോഷവാനായി, എല്ലാവരുടെയും ഇടയിൽ ഒരു ഭീമൻ വൃക്ഷം
പോലെ വിശ്രമിക്കുക.





വേർതിരിവിൽ ലോകത്തിലെ ഏറ്റവും വലിയ ദുരിതമുണ്ട്; അനുകമ്പയിൽ ലോകത്തിന്റെ യഥാർത്ഥ ശക്തി ഉണ്ട്.


നിങ്ങൾക്കായി ഒരു വിളക്കാകുക. നിങ്ങളുടെ സ്വന്തം സങ്കേതമാകുക.
വേറൊന്നും അന്വേഷിക്കരുത്. എല്ലാം കടന്നുപോകണം. ഉത്സാഹത്തോടെ
പരിശ്രമിക്കുക. ഉപേക്ഷിക്കരുത്.

വസ്തുക്കളുടെ ഉയർച്ചയും
തകർച്ചയും കാണാതെ നൂറുവർഷം ജീവിക്കുന്നതിനേക്കാൾ ഒരു ദിവസം
ജീവിക്കുന്നതിന്റെ ഉയർച്ചയും തകർച്ചയും കാണുന്നതാണ് നല്ലത്.

നിങ്ങൾ ദിശ മാറ്റുന്നില്ലെങ്കിൽ, നിങ്ങൾ പോകുന്നിടത്തേക്ക് നിങ്ങൾ അവസാനിച്ചേക്കാം.

കൂടുതൽ ക്ഷമ ഉദ്ധരണികൾ, ശക്തി ഉദ്ധരണികൾ
ബുദ്ധൻ ആരോഗ്യത്തെക്കുറിച്ചുള്ള ഉദ്ധരണികൾ

ഉള്ളടക്ക പട്ടികയിലേക്ക് പോകുക

ആരോഗ്യം ഏറ്റവും വലിയ ദാനമാണ്, സംതൃപ്തി ഏറ്റവും വലിയ സമ്പത്ത്, വിശ്വസ്തത മികച്ച ബന്ധം. ബുദ്ധൻ


ശരീരത്തെ നല്ല ആരോഗ്യത്തോടെ നിലനിർത്തുക എന്നത് ഒരു കടമയാണ്…
അല്ലാത്തപക്ഷം നമ്മുടെ മനസ്സിനെ ശക്തവും വ്യക്തവുമായി നിലനിർത്താൻ നമുക്ക്
കഴിയില്ല.

“കടല

ആരോഗ്യമില്ലാതെ ജീവിതം ജീവിതമല്ല; അത് ലങ്കൂറിന്റെയും കഷ്ടതയുടെയും ഒരു അവസ്ഥ മാത്രമാണ് - മരണത്തിന്റെ ഒരു ചിത്രം.


മനസ്സിനും ശരീരത്തിനും ആരോഗ്യത്തിന്റെ രഹസ്യം ഭൂതകാലത്തെക്കുറിച്ച്
വിലപിക്കുകയല്ല, ഭാവിയെക്കുറിച്ച് വിഷമിക്കേണ്ടതില്ല, ഭാവിയെ മുൻകൂട്ടി
അറിയുകയല്ല, മറിച്ച് ഈ നിമിഷം വിവേകത്തോടെയും ആത്മാർത്ഥമായും ജീവിക്കുക
എന്നതാണ്.

ബുദ്ധൻ സത്യത്തെ ഉദ്ധരിക്കുന്നു

സത്യത്തിനായി പ്രവർത്തിക്കുന്നതിൽ പരാജയപ്പെട്ടവർക്ക് ജീവിതത്തിന്റെ ലക്ഷ്യം നഷ്ടമായി. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക


ഈ ട്രിപ്പിൾ സത്യം എല്ലാവരോടും പഠിപ്പിക്കുക: ഉദാരമായ ഹൃദയം, ദയയുള്ള
സംസാരം, സേവനത്തിന്റെയും അനുകമ്പയുടെയും ജീവിതം എന്നിവയാണ് മാനവികതയെ
പുതുക്കുന്നത്.

സത്യത്തിലേക്കുള്ള വഴിയിൽ ഒരാൾക്ക് രണ്ട് തെറ്റുകൾ വരുത്താം… എല്ലാ വഴികളിലൂടെയും പോകാതിരിക്കുക, ആരംഭിക്കാതിരിക്കുക.


ശാന്തമായി പറയുന്നത് നന്നായി സംസാരിക്കുന്നതാണ് നല്ലത്; രണ്ടാമതായി,
അനീതിയല്ല, ശരിയായത് പറയണം. മൂന്നാമത്, എന്താണ് പ്രസാദിപ്പിക്കുന്നത്,
അനിഷ്ടകരമല്ല; നാലാമത്, സത്യം, തെറ്റല്ല.

കോപിക്കാതെ
കോപിക്കുന്നവനെ ജയിക്കുക; നന്മയാൽ ദുഷ്ടന്മാരെ ജയിക്കുക; Er ദാര്യത്താൽ
കർക്കശക്കാരനെയും സത്യം പറയുന്നതിലൂടെ നുണയനെയും ജയിക്കുക.

മൂന്ന് കാര്യങ്ങൾ ദീർഘനേരം മറയ്ക്കാൻ കഴിയില്ല: സൂര്യൻ, ചന്ദ്രൻ, സത്യം.


71) Classical Marathi-क्लासिकल माओरी,

https://www.youtube.com/watch?v=zO8OiUSPW_Y
Holograma para que te diviertas
ERICK RODRIGUEZ
Published on Apr 30, 2017
Category
People & Blogs
Music in this video
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Song
Dum Dee Dum
Artist
Keys N Krates
Album
SOLOW
Licensed to YouTube by
EDM (District) (on behalf of Dim Mak Records); ARESA, LatinAutor -
PeerMusic, BMG Rights Management, Abramus Digital, LatinAutor, ASCAP,
CMRRA, and 15 Music Rights Societies
)१) शास्त्रीय मराठी- क्लासिकल चित्ररी,

http://wisdomquotes.com/buddha-quotes/

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बुद्ध आपल्या सर्व गोष्टी उद्धृत करतात जे आपल्याला ज्ञानाचे कोट्स वाटले त्याचा परिणाम आहे

आपण जे काही आहोत त्याचा परिणाम म्हणजे आपण काय विचार केला आहे. ट्विट करण्यासाठी बुद्ध क्लिक करा

बुद्ध कोट्स जेव्हा इतरांना मदत करतात तेव्हा त्यांचे शहाणपण कोण अयशस्वी करते

जर इतरांना मदतीची गरज असते तेव्हा त्यांचे काळजी घेण्यात आम्ही अयशस्वी ठरलो तर कोण आपले काळजी घेईल? बुद्ध

बुद्ध ज्ञानाच्या पलीकडे या जगाला आनंदी ठेवून सत्यावर कार्य करणारे उद्धृत करतात

जो सत्यावर कार्य करतो तो या जगात आणि त्याही पलीकडे सुखी आहे. बुद्ध

सर्वोत्कृष्ट बुद्ध उद्धरण

आपल्याकडे फक्त थोडे असले तरीही द्या.

जो माणूस सुज्ञपणे जगला आहे त्याला मृत्यूची भीती वाटणार नाही.

इरिगेटर्स जलवाहिनी; फ्लेचर सरळ बाण; सुतार लाकूड वाकणे; स्वत: ला शहाणे.


ड्रॉप बाय ड्रॉप म्हणजे पाण्याचा भांडे भरला आहे. त्याचप्रमाणे, हुशार
माणूस, त्यास थोड्या वेळाने गोळा करतो, तो स्वत: ला चांगल्या गोष्टींनी
भरतो.

सर्वात चांगली भेट म्हणजे लोकांना आपले ज्ञान देणे, सामायिक करणे. तो महान असणे आवश्यक आहे.


आपल्याला देण्याच्या सामर्थ्याबद्दल मला काय माहित आहे हे आपल्याला
माहित असल्यास आपण एक जेवण कोणत्याही प्रकारे सामायिक केल्याशिवाय जाऊ देत
नाही.

दु: खाचे मूळ आसक्ती आहे.

चिडलेल्या माणसाला
प्रेमाने शांत करा. आजारी असलेल्या माणसाला दयापूर्वक मौन बाळगा. कर्माची
उदारतेने मौन बाळगा. सत्याशी लबाड मौन बाळगा.

मते असलेले लोक फक्त एकमेकांना त्रास देत असतात.

ज्याप्रमाणे वा solid्याने खडक खवळलेला असतो, त्याचप्रमाणे शहाणे स्तुती करतात आणि दोषहीन असतात.

आपण स्वतः प्रयत्न करणे आवश्यक आहे. बुद्ध फक्त मार्ग दाखवतात.

आपल्या स्वत: च्या विचारांना महत्त्व दिले नाही म्हणून काहीही आपणास हानी पोहोचवू शकत नाही.

ध्यान करा … उशीर करू नका, नाही तर नंतर दु: ख होईल.

एक हजार पोकळ शब्दांपेक्षा अधिक चांगला म्हणजे एक शब्द म्हणजे शांतता.

समजून घेणे म्हणजे चांगल्या-बोलल्या गेलेल्या शब्दांचे हृदय.

वाईट कृत्य करणे सोडून देणे, चांगल्याची लागवड करणे, अंतःकरण शुद्ध करणे: ही बुद्धांची शिकवण आहे.

ध्यान आणि एकांत मध्ये आनंद. स्वत: ला तयार करा, आनंदी व्हा. आपण साधक आहात.

आज काय केले पाहिजे ते हळूहळू करा. कुणास ठाऊक? उद्या, मृत्यू येतो.

आपण जे आहात ते आपण आहात आपण जे व्हाल तेच आपण आता करता.

जर आपण स्वतःला नेहमीच बोलण्याचा प्रस्ताव ठेवला असेल तर तो स्वत: ला विचारा, हे सत्य आहे, ते आवश्यक आहे काय, ते दयाळू आहे का?

आपल्याला अध्यात्मिक मार्गावर पाठिंबा देण्यासाठी कोणीही सापडले नाही तर एकटा जा.

बुद्ध कोट्स ते आहेत…
प्रेरणादायक बुद्ध कोट्स

थांबा, थांबा. बोलू नको. अंतिम सत्य विचार करणे देखील नाही. ट्विट करण्यासाठी क्लिक करा

आम्ही काय विचार करतो ते आम्ही आहोत. आपण जे काही करतो ते आपल्या विचारांनी उद्भवते. आपल्या विचारांसह, आम्ही जग बनवतो.

ज्याप्रमाणे महासागराला एक चव आहे, मिठाची चव आहे, त्याचप्रमाणे या शिक्षण आणि शिस्तीचा देखील एक स्वाद आहे, मुक्तीची चव.

ज्यामध्ये यापुढे अस्तित्वाची तळमळ आणि तहान अस्तित्त्वात नाही; जागृत, ट्रॅकलेस आणि अमर्याद श्रेणीचा आपण कसा मागोवा घेऊ शकता?

धीर धरणे ही सर्वात कठीण विषयांपैकी एक आहे, परंतु शेवटचा विजय त्याच्यावर अवलंबून असतो.


जो जागृत आहे त्याच्यासाठी रात्र खूप लांब आहे. जो थकतो आहे
त्याच्यासाठी एक मैल लांब आहे; लांब खऱ्या कायदा माहित नाही मूर्ख जीवन
आहे.

स्वर्गीय जगात जे काही मौल्यवान रत्नजडित आहेत, जागृत असलेल्याबरोबर तुलना करण्यासारखे काहीही नाही.

आपले आयुष्य आपल्या मनाने आकारले आहे; आपण जे विचार करतो ते बनतो. आनंद कधीच न सुटणा shadow्या सावलीसारखे शुद्ध विचार पाळतो.


एखाद्या सुगंधित फुलांप्रमाणे, सुंदर दिसण्यासारखे परंतु सुगंध न
घेता, त्या माणसाच्या दृष्टीने चांगले कृत्य न करणारा मनुष्य निष्फळ आहे.


About This Website
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Holograma para que te diviertas

https://www.youtube.com/watch?v=z90FPL_PQ2Q
Acoustic holograms
nature video
Published on Sep 21, 2016
Researchers can create complex patterns in air and water using
ultrasonic waves. By placing 3D printed plates in front of speakers,
they can levitate water droplets and propel small objects.

Read more: http://www.nature.com/doifinder/10.10
Category
Science & Technology
आमचे शाश्वत सिद्धांत जितके मौल्यवान आहेत तितकेच की ज्याच्या कोंबड्याने आपला शेल मोडला नाही त्याने बाह्य जगाचे रूप धारण केले.

केवळ कल्पना म्हणून अस्तित्त्वात असलेल्या कल्पनांपेक्षा विकसित केलेली आणि कार्य करणारी कल्पना अधिक महत्त्वाची आहे.

आपण वाचलेले बरेच पवित्र शब्द, परंतु आपण बरेच बोलता, आपण त्यावर कार्य न केल्यास ते आपले चांगले काय करतील?

सर्व चक्रवाढ गोष्टींमध्ये अनागोंदी मूळ आहे. परिश्रमपूर्वक प्रयत्न करा.

https://www.youtube.com/watch?v=ld4EpjJazhY

गौतम बुद्धाची इंग्रजीत अ‍ॅनिमेटेड लाइफ स्टोरी | मुलांसाठी इंग्रजीतील नैतिक मूल्ये कथा

गारगोटी जगतात
18 ऑक्टोबर, 2016 रोजी प्रकाशित
कृपया पहा: “सुंदरबन झोपायची वेळ कथा” मुलांसाठी 3 नाही स्टॉप प्राण्यांच्या कथा || भाग 7, 8, 9 || हिंदी 4 के व्हिडिओ “
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
ताज्या मुलांची गाणी पहा ………
https: //www.youtube.com/watch? v = DYMK4 … गारगोटी मुलांसाठी इंग्रजीत गौतम बुद्ध नैतिक मूल्ये कथा सादर करतात.

बुद्धांचा जन्म
द प्रिन्स
लग्न
अनपेक्षित दृष्टी
प्रबुद्ध

गौतम बुद्ध नैतिक मूल्यांच्या कथा मुलांसाठी.

एचडी क्वालिटीमधील मुलांसाठी इंग्रजीतील सर्वात लोकप्रिय आणि प्रसिद्ध
प्रामाणिकपणा आणि दयाळूपणे, मैत्री आणि एकत्रित कथा, काळजी घेण्याची आणि
क्षमाशील कथा, आदर आणि मदतनीस कथा.

गारगोटी, आजी कथा, मुलांसाठी
दादा कथा, मुलांसाठी नैतिक कथा, मुलांसाठी प्राणी कथा, मुलांसाठी जंगल कथा,
मुलांसाठी पंचतंत्र कथा, बीरबल द वाईज, तेनाली रमण, परीकथा आणि इतर ब
more्याच गोष्टी सांगतात. .

पेबल्स इंग्लिश स्टोरीज चॅनेलद्वारे बाळ, नर्सरी मुले आणि सर्व वयोगटातील मुलांसाठी सर्वात लोकप्रिय, मनोरंजक आणि प्राचीन कथा.

गारगोटी गौतम बुद्ध नैतिक मूल्ये इंग्रजी मधील कथा आहेत
गौतम बुद्धचा जन्म, गौतम बुद्ध ए प्रकारचा प्रिन्स, गौतम बुद्धाचा विवाह,
गौतम बुद्ध अनपेक्षित दृष्टी पाहतात, गौतम बुद्ध प्रबुद्ध झाले आहेत

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

लघु बुद्ध कोट

आसक्ती दु: ख ठरवते.

सर्व प्राण्यांचे मन आनंदित होवो.

सर्व प्राण्यांच्या चिंतेने जन्मलेले.

मी चमत्कार आहे.

एक घास ड्रॉपद्वारे भरते.

प्रत्येक मनुष्य स्वतःचे आरोग्य किंवा रोगाचा लेखक असतो.

धारदार चाकूसारखी जीभ… रक्त न काढता ठार करते.
या वेबसाइट बद्दल
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गौतम बुद्धाची इंग्रजीत अ‍ॅनिमेटेड लाइफ स्टोरी | मुलांसाठी इंग्रजीतील नैतिक मूल्ये कथा


About This Website
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Researchers can create complex patterns in air and water using ultrasonic…

https://www.youtube.com/watch?v=ZouA2NdXHhM
Backgroad Buddhism effect,Video
Barikha Onn
Published on Jan 1, 2018
Backgroad Buddhism effect,Video Buddha
Category
People & Blogs
बुद्ध जीवन, कुटुंब आणि मैत्री बद्दल उद्धरण

प्रत्येक कृती पूर्णपणे जगा, जणू काय ती तुमची शेवटची आहे. ट्विट करण्यासाठी क्लिक करा

चांगल्यावर प्रीति करण्यापेक्षा दुष्टाकडून पुण्य जास्त त्रास होतो.

काहीही कधीही एकट्याने अस्तित्त्वात नाही; सर्व काही इतर सर्व गोष्टींशी संबंधित आहे.

शुद्धता किंवा अशुद्धता स्वतःवर अवलंबून असते. कोणीही दुसर्‍याला शुद्ध करू शकत नाही.

आई आणि वडिलांना आधार देण्यासाठी, पत्नी व मुलाचे पालनपोषण करणे आणि एक साधी उपजीविका करणे; हे शुभेच्छा आहे.

एक क्षण एक दिवस बदलू शकतो, एक दिवस आयुष्य बदलू शकतो आणि एक जीवन जग बदलू शकतो.

ज्याला जीवनाचा प्रवाह माहित आहे, ती परिधान करू शकत नाही किंवा दुखावू शकत नाही अशा स्त्रीला सुधारणे आवश्यक नाही.

जंगली श्वापदापेक्षा कपटी आणि वाईट मित्र अधिक भयभीत असतात. एखादा
वन्य पशू आपल्या शरीराला जखमी करेल, परंतु वाईट मित्र आपल्या मनावर जखमा
करेल.

लोकांकरिता काळजीपूर्वक आपण जे शब्द बोलले पाहिजेत ते ऐकतील आणि चांगल्या किंवा आजारामुळे त्यांच्यावर त्याचा प्रभाव पडेल.

आळशी असणे म्हणजे मृत्यूचा एक छोटासा रस्ता आहे आणि परिश्रम करणे
म्हणजे जीवन जगण्याचा एक मार्ग आहे; मूर्ख लोक आळशी असतात. शहाणे लोक
परिश्रम करतात.

एखाद्या साधकाने जो चांगला किंवा समान असलेला एखादा साथीदार सापडला नाही, त्याने दृढनिश्चयी एकांत मार्ग अवलंबला पाहिजे.

जर आपल्याला एकाच फुलांचा चमत्कार स्पष्ट दिसला तर आपले संपूर्ण आयुष्य बदलू शकेल.

बुद्धाचे प्रेम आणि कृतज्ञतेचे भाव

खरा प्रेम समजून जन्म घेते. ट्विट करण्यासाठी क्लिक करा

संपूर्ण जगाकडे अमर्याद प्रेम पसरवा.

आपण, स्वतः, संपूर्ण विश्वातील कोणीही, आपल्या प्रेम आणि आपुलकीस पात्र आहे.

महत्वाकांक्षा हे प्रेमासारखे आहे, विलंब आणि प्रतिस्पर्धी दोन्हीकडे अधीर आहे.

प्रेम म्हणजे एखाद्याच्या अंतःकरणातील आत्म्यास दुसर्‍या व्यक्तीची भेट असते म्हणून ती दोघेही पूर्ण असू शकतात.

सर्व प्राण्यांसाठी सर्व-ग्रहण करणारे विचार आपले असू द्या.

आपण प्रेमळपणाने मनाची मुक्ती विकसित आणि विकसित करू, त्यास आपले वाहन
बनवू, त्याला आपला आधार बनवू, स्थिर करीन, त्यामध्ये स्वतःला व्यायाम करू
आणि त्यास पूर्ण परिपूर्ण केले.

द्वेष कधीही द्वेषाने संपत नाही. द्वेष प्रेमामुळे थांबतो. हा एक अपरिवर्तनीय कायदा आहे.

ज्याला 50 लोकांवर प्रेम आहे त्याच्याकडे 50 भयंकर गोष्टी आहेत. ज्यावर कोणावर प्रेम नाही त्याचा काहीच त्रास होत नाही.

दयाळूपणा अपवाद नव्हे तर नैसर्गिक जीवनशैली बनली पाहिजे.

केवळ प्रेमळ भाषण, भाषण ज्याचे स्वागत आहे. भाषण, जेव्हा ते इतरांना त्रास देत नाही, ही एक आनंददायक गोष्ट आहे.

प्राण्यांना इजा पोचवणारे थोर असे म्हणतात. सजीव प्राण्यांना इजा न पोहोचवता उदात्त म्हणतात.

मनापासून शिकलेले आणि कुशल असणे, चांगले प्रशिक्षित असणे आणि चांगले बोललेले शब्द वापरणे: हे नशीब आहे.

आई आपल्या आयुष्यापासून आपल्या एकुलत्या एका मुलाचे रक्षण करते,
त्याचप्रमाणे एखाद्याने सर्व प्राण्यांबद्दल अमर्याद प्रेम वाढवले
​​पाहिजे.

ज्यामध्ये जिवंत प्राण्यांबद्दल सहानुभूती नाही: निर्वासित म्हणून त्याला जाणून घ्या.

आपण उठून कृतज्ञता बाळगू कारण आपण जर आज बरेच काही शिकलो नाही तर आपण
थोडे शिकलो, आणि जर आपण थोडे शिकलो नाही तर आपण आजारी पडलो नाही आणि जर आपण
आजारी पडलो तर , किमान आम्ही मरणार नाही; तर, आपण सर्वांचे आभार मानू या.

बुद्ध कोट्स ऑन माइंड अँड मास्टरिंग स्वत: ला

जो सक्षम आहे असा विचार करतो तो सक्षम आहे. ट्विट करण्यासाठी क्लिक करा

हे माणसाचे स्वत: चे मन आहे, त्याचा शत्रू किंवा शत्रू नाही, जे त्याला वाईट मार्गांकडे वळवतात.

सावधगिरीने आनंद! आपले विचार चांगले रक्षण करा!

प्रत्येक गोष्ट मनावर आधारित असते, मनाने चालत असते, मनाने बनलेली
असते. जर आपण प्रदूषित मनाने बोलले आणि वागले तर दु: खाचा पाठलाग
तुमच्याप्रमाणे होईल कारण ऑक्सकार्टची चाके बैलच्या पावलांवर चालतात.

अनुशासनहीन मनासारखे काही अज्ञानी नाही आणि शिस्तबद्ध मनाप्रमाणे आज्ञाधारक असे काहीही नाही.

भविष्यकाळातल्या दुर्दैवाने मनापासून मुक्त झालेले मन, दु: खातून
मुक्त, अपवित्रतेपासून मुक्त, भीतीपासून मुक्त होणारे - हे सर्वात मोठे
आशीर्वाद आहे.

फाट्यांमधील नद्या व क्रिव्हिसेसमधून जाणून घ्या:
लहान वाहिन्यांमधून मोठ्याने गप्प बसतात. जे जे पूर्ण नाही ते आवाज आणते.
जे काही भरलेले आहे ते शांत आहे.

आपण साधक आहात. आपले हात आणि पाय, आपले शब्द आणि आपले विचार यांच्या प्रभुत्वात आनंद मिळवा.

त्यांना पहा, वाळवणा up्या नाल्याच्या तळ्यातील माशांप्रमाणेच माझ्या
त्यांच्या जाणिवेने ते चमचमतात, आणि हे पाहून, माझे नसल्याबद्दल जगतात,
बनण्याची स्थिती बनवतात.

‘मी जसा आहे तसाच आहे. हे आहेत तशीच
मीही आहे. ’स्वत: ला समांतर रेखाटणे, मारू नका किंवा दुस nor्यांना जिवे
मारायलाही लावू नका.

सर्व अनुभव मनाद्वारे तयार केलेले असतात, त्यांचे गुरु म्हणून मनाने, मनाने तयार केलेले.

चांगल्या आरोग्याचा आनंद घेण्यासाठी, एखाद्याच्या कुटूंबासाठी खरा
आनंद मिळविण्यासाठी, सर्वांना शांती मिळवण्यासाठी प्रथम एखाद्याने
स्वतःच्या मनावर शिस्त लावली पाहिजे आणि नियंत्रित केले पाहिजे. जर एखाद्या
माणसाने आपल्या मनावर नियंत्रण ठेवले तर त्याला ज्ञानाचा मार्ग सापडेल आणि
सर्व शहाणपण आणि पुण्य त्याच्याकडे स्वाभाविकच येईल.

सर्व चुकीचे कार्य मनामुळे उद्भवते. जर मनाचे रूपांतर झाले तर चूक करणे कायम राहते?

आपण आज जे आहोत ते कालच्या आपल्या विचारांमधून येते आणि आपले सध्याचे
विचार उद्याचे आयुष्य तयार करतातः आपले जीवन म्हणजे आपल्या मनाची निर्मिती.


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Backgroad Buddhism effect,Video Buddha

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Andr.oid Eric
Published on Oct 20, 2015
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ज्याने स्वत: वर विजय मिळविला आहे तो हजार माणसांना हजार वेळा हरवलेल्यापेक्षा कितीतरी महान नायक आहे.

जेव्हा बौद्धिक मन त्याच्या मर्यादेपर्यंत पोहोचते आणि जेव्हा गोष्टी
त्यांच्या वास्तविक आणि अत्यावश्यक स्वरूपामध्ये साकारल्या गेल्या असतील तर
त्यातील विचारांची प्रक्रिया काही उच्च अनुभूतींच्या आवाहनाद्वारे पार
केली जाणे आवश्यक आहे.

मी दोष शोधण्याच्या प्रयत्नात असलेल्या दुसर्‍याच्या वाडग्याकडे लक्ष देणार नाही: निरीक्षण केले पाहिजे.

बाह्य जग हे केवळ मनाच्या क्रियांचे प्रदर्शन आहे आणि मनाने त्याला
बाह्य जग म्हणून पकडले आहे कारण केवळ त्याच्या भेदभावाची आणि
खोटी-युक्तिवाद करण्याची सवय आहे. शिष्याने गोष्टींकडे सत्याकडे पाहण्याची
सवय लावली पाहिजे.

सर्व मानसिक अवस्थेच्या आधी मन. मन त्यांचे प्रमुख आहे; ते सर्व मनाने काम करतात.

जर शुद्ध मनाने एखादी व्यक्ती बोलते किंवा आनंद करते तेव्हा त्याच्या मागे न येणा shadow्या सावलीप्रमाणे त्याचे अनुसरण होते.

प्रसन्नता आणि आनंद यावर बुद्धांचे उद्धरण

आनंदाचा मार्ग नाही: आनंद हा एक मार्ग आहे. ट्विट करण्यासाठी क्लिक करा

जेव्हा आपले कार्य आणि शब्द आपल्या स्वतःसाठी आणि इतरांसाठी फायदेशीर असतात तेव्हा आनंद होतो.

ज्ञानाने झानाचा हेतू असला पाहिजे, जंगलात रमले पाहिजे, झाडाच्या
पायथ्याशी झाडाचा अभ्यास करावा आणि स्वतःचे समाधान प्राप्त करावे.

एकाच मेणबत्तीतून हजारो मेणबत्त्या पेटवता येतील आणि मेणबत्त्याचे आयुष्य कमी केले जाणार नाही. आनंद वाटून कधी कमी होत नाही.

हे गोष्टींच्या प्रकारामुळेच पश्चात्ताप मुक्त व्यक्तीमध्ये आनंद निर्माण करतो.

चांगले करण्याचा प्रयत्न करा. पुन्हा पुन्हा करा आणि तुम्ही आनंदाने तृप्त व्हा.

भूतकाळात राहू नका, भविष्याचे स्वप्न पाहू नका, सध्याच्या क्षणी मनावर
लक्ष केंद्रित करा. हे देखील पहा: सादरीकरणात राहण्याची सुरुवात
करण्यासाठी 10 टिपा

एखाद्या व्यक्तीने चांगले काम केले असेल तर
ते पुन्हा पुन्हा करु द्या. त्याला त्या गोष्टींचा आनंद वाटू द्या, कारण
आनंदाने चांगले जमा होते.

आपण आपल्या विचारांनी गठित आणि घडत
गेलो आहोत. ज्यांचे मन निःस्वार्थ विचारांनी आकारलेले असते ते बोलतात किंवा
वागतात तेव्हा आनंद देतात. आनंद त्यांचे छाया कधीच सोडत नाही.

ध्यान आणि अध्यात्म यावर बुद्धांचे उद्धरण

ज्याप्रमाणे मेणबत्ती अग्नीशिवाय जळत नाही, त्याचप्रमाणे पुरुष
आध्यात्मिक जीवनाशिवाय जगू शकत नाहीत. ट्विट करण्यासाठी क्लिक करा

जीवनाकडे या क्षणी जसे आहे तसे अगदी काळजीपूर्वक पाहिले तर ध्यानधारक स्थिरता आणि स्वातंत्र्यात राहतो.

चिंतन बुद्धी आणते; मध्यस्थी अभाव अज्ञान पाने. आपल्याला पुढे नेणारे
आणि नेमक्या कोणत्या गोष्टीने पुढे आणले आहे हे चांगले जाणून घ्या आणि
शहाणपणाकडे जाण्याचा मार्ग निवडा.

जे काही भिक्षू त्याच्या विचारसरणीने व विचारपूर्वक विचार करत राहतो, तेच त्याच्या जाणीवेचे कल होते.

हे देखील पहा: इंट्रोव्हर्ट कोट्स
बुद्ध on शांती, क्षमा आणि सोडून द्या

सामग्री सारणीवर जा

शांती मिळविण्यासाठी स्वतःला सराव करा. ट्विट करण्यासाठी क्लिक करा

खरोखर, पूर्णपणे विझविलेला ageषी प्रत्येक प्रकारे आरामात विश्रांती
घेतो; ज्याच्या अग्नीने शीतकरण केले आहे आणि इंधनापासून वंचित राहिले आहे
त्याच्याशी अनुभवाची इच्छा नसते. सर्व संलग्नक तोडले गेले आहेत, हृदयाला
वेदनापासून दूर नेले गेले आहे; शांत, तो अगदी सहजतेने विश्रांती घेतो.
मनाला शांतीचा मार्ग सापडला आहे.

जो एकटा बसतो, एकटाच झोपी जातो, आणि जो एकटाच बसतो व कठोर असतो व एकटे राहतो त्याला जंगलाच्या एकांतवासात आनंद होईल.

तुम्हाला जे दिलेले आहे त्याकडे पाठ फिरवू नका तर दुसर्‍यांना जे दिलेले आहे त्याकडे लक्ष देऊ नका.

जे संतापजनक विचारांमुळे मुक्त असतात त्यांना शांती नक्कीच मिळते. ट्विट करण्यासाठी क्लिक करा

बुद्ध बाय बुद्धीमत्ता आणि सद्गुणांचे उद्धरण

जो मूर्ख त्याला माहित आहे तो मूर्ख आहे तो शहाणा आहे. ट्विट करण्यासाठी क्लिक करा

जे काही उद्भवण्याचे स्वरूप आहे ते थांबण्याचे स्वरूप आहे.

एकता केवळ बायनरीद्वारे प्रकट केली जाऊ शकते. युनिटी स्वतः आणि युनिटीची कल्पना आधीच दोन आहेत.

या जगाच्या मध्यभागी असलेल्या पुरुषासाठी किंवा पुरुषासाठी योग्य
वर्तन काय आहे, जेथे प्रत्येक माणूस त्याच्या मोडकळीस चिकटून आहे? लोक या
पूरात एकमेकांकडे जात असताना योग्य अभिवादन काय आहे?

स्वतःची काळजी घेताना आपण इतरांची काळजी घेता. इतरांची काळजी घेताना आपण स्वत: चे लक्ष द्या.

कोणालाही दुस with्यांचा दोष शोधू देऊ नये; इतरांची चुक आणि कमिशन
कोणालाही पाहू देऊ नका. पण एखाद्याला त्याची स्वतःची कामे, पूर्ण आणि
पूर्ववत पाहू द्या.

खरा गुरु सत्य, चांगुलपणा आणि संयम, अहिंसा, संयम आणि शुद्धतेत जगतो.

कोणत्याही शब्दात किंवा कृतीतून आक्षेप घ्या. संयतपणाने खा. मनापासून
जगा. सर्वोच्च जाणीव मिळवा. कायद्यानुसार स्वत: ला मास्टर करा. जागृत
केलेली ही सोपी शिकवण आहे.

आयुष्य वीणाच्या तारखेसारखे आहे, जर
ते खूप घट्ट ताणले असेल तर ते चालणार नाही, जर ते खूप सैल झाले तर ते
लटकते, तणाव ज्यामुळे सुंदर आवाज निर्माण होतो तो मध्यभागी आहे.


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https://www.youtube.com/watch…
Tavi - Gautama Buddha (The Awakened Sage)

LordSourmash
Published on Jul 18, 2013
Fᴏʀ ᴀʟʟ ɪɴғᴏʀᴍᴀᴛɪᴏɴ ᴀɴᴅ ʟɪɴᴋs ᴘʟᴇᴀsᴇ ᴄʟɪᴄᴋ “sʜᴏᴡ ᴍᴏʀᴇ”

Album: Spiritual Doping

Sky Technology returns to Neogoa with a brand new downtempo Goa trance
compilation, Spiritual Doping, featuring nine tracks carefully selected
by the Ukrainian Goa trance maestro. Enter a world of deep and relaxing
Goa trance sounds and enjoy the ride. Mastered by Stryder at Beavernest
Atop Studios with artwork design by Richpa at Neogoa Design.

Released under a Creative Commons licence for noncommercial usage.
Attribution-NonCommercial-NoDerivs 3.0 Unported (CC BY-NC-ND 3.0)

Sky Technology:
https://www.facebook.com/pages/Sky-Te

https://www.facebook.com/Neogoa
Neogoa Design:
https://www.facebook.com/neogoadesign

free download:
http://www.ektoplazm.com/free-music/s
Category
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आपण ऐकले म्हणूनच कोणत्याही गोष्टीवर विश्वास ठेवू नका. एखाद्या गोष्टीवर
विश्वास ठेवू नका कारण ते बर्‍याच जण बोलतात आणि अफवा करतात. कोणत्याही
गोष्टीवर विश्वास ठेवू नका कारण ते तुमच्या धार्मिक पुस्तकात लिहिलेले आहे.
केवळ आपल्या शिक्षक आणि वडीलधा of्यांच्या अधिकारावर कशावरही विश्वास ठेवू
नका. परंपरेवर विश्वास ठेवू नका कारण त्यांना अनेक पिढ्या दिल्या जात
आहेत. परंतु निरिक्षण आणि विश्लेषणानंतर जेव्हा आपल्याला असे दिसून येते की
कोणतीही गोष्ट कारणास्तव सहमत आहे आणि एखाद्याचे आणि सर्वांचे हित आणि
फायद्यासाठी अनुकूल आहे, तर मग ते स्वीकारा आणि त्यानुसार जगा.

ज्याप्रमाणे पृथ्वीवर संपत्ती सापडते, त्याचप्रमाणे सद्गुण चांगल्या
कर्मांमधून प्रकट होते आणि शहाणपण शुद्ध आणि शांत मनातून प्रकट होते. मानवी
जीवनाच्या चक्रव्यूहातून सुरक्षितपणे चालण्यासाठी एखाद्याला शहाणपणाचा
प्रकाश आणि सद्गुणांचे मार्गदर्शन आवश्यक आहे.

ज्ञानी लोक त्यांच्या विचारसरणीने भाषण करतात आणि त्याला धान्य म्हणून चाळायला लावतात.

मुसेससारखे सद्गुण नेहमीच गटात दिसतात. एक चांगला तत्व कोणत्याही स्तनात एकान्त आढळला नाही.

बुद्ध ऑन कममा आणि निबानाचे कोट्स

जो कोणी बोधिसत्त्वाच्या गाडीतून निघाला आहे त्याने असे ठरवले पाहिजे
की ‘मी सर्व प्राण्यांना निर्वाणीकडे घेऊन जावे, त्या निर्वाणीच्या
क्षेत्रात जावे जेणेकरून काहीही मागे नाही’. काहीही नसल्यामुळे निर्वाणाचे
हे क्षेत्र काय आहे?

बुद्धाचे बदल, अपयश आणि दु: ख यांचे भाव

बदल वगळता कायमचे काहीही नाही. ट्विट करण्यासाठी क्लिक करा

उत्कटतेसारखी आग नाही, द्वेषासारखी शार्क नाही, मूर्खासारखे सापळे नाहीत, लोभासारखे कोणतेही धार नाही.

पूर्वी आणि आता दोघेही केवळ मी वर्णन करीत असलेल्या दु: खाचा आणि दु: खाचा अंत आहे.

जो आपला राग येताच तिच्यावर अंकुश ठेवू शकतो, वेळेवर विषाचा उतारा
म्हणून, त्वरीत पसरणार्‍या सर्पाच्या विषाची तपासणी करेल - अशा भिक्षूने
आपल्या त्वचेला खराब झालेले त्वचेवर टाकल्याप्रमाणे, येथून पुढे पलीकडे
सोडले.

जे जीवन आहे त्या सर्वांना दु: खापासून वाचवो.

इतरांचे दोष पाहणे सोपे आहे, परंतु स्वतःचे दोष पाहणे अवघड आहे. एखादा
इतरांचा दोष वा wind्यामध्ये विणलेला, आणि इतरांच्या चुकांना दाखवितो, पण
एखादा धूर्त जुगार त्याच्या पासाला छुपायला लावतो म्हणून स्वत: चे दोष
लपवून ठेवतो.

बुद्ध कोट्स ऑन भीती

‘मी आहे’ या कल्पनेशी आणि दृश्यांशी जोडलेले लोक जगाला चिडवतात. ट्विट करण्यासाठी क्लिक करा

संशयाच्या सवयीपेक्षा भयानक काहीही नाही. शंका लोकांना वेगळे करते. हे
एक विष आहे जे मैत्रीचे विघटन करते आणि चांगले संबंध तोडते. हा एक काटा
आहे जो त्रास देतो व त्रास देतो; तलवारीने मारले.

तहानलेल्या माणसांनी, घोळलेल्या घोळाप्रमाणे धावले. म्हणून स्वत: साठी उत्कटतेने प्रयत्न करुन स्वत: ची तहान भागवा.

जेव्हा एखाद्याला वाईटाबद्दल नापसंत भावना असते, जेव्हा एखादी व्यक्ती
शांत असते तेव्हा चांगली शिकवण ऐकून आनंद होतो; जेव्हा एखाद्याला या भावना
असतात आणि त्यांचे कौतुक होते तेव्हा एक भीती नसते.

आपल्याला त्वरित राग वाटतो आम्ही सत्यासाठी प्रयत्नांची पराकाष्ठा करणे आधीच सोडले आहे आणि स्वतःसाठी झगडणे सुरू केले आहे.

क्रोध आणि मत्सर यावर बुद्ध उद्धरण

सामग्री सारणीवर जा

आपल्या रागासाठी तुम्हाला शिक्षा होणार नाही, आपल्या रागामुळे तुम्हाला शिक्षा होईल. ट्विट करण्यासाठी क्लिक करा

आपला अहंकार सैल फिटिंग कपड्यांप्रमाणे परिधान करा.

काहीजणांना हे समजत नाही की आपण मरून जावे, परंतु ज्यांना हे लक्षात येते ते त्यांचे भांडणे सोडवतात.

या जगात द्वेषामुळे द्वेष कधीही कमी होत नाही. केवळ द्वेषामुळे द्वेष शांत होतो. हा शाश्वत नियम आहे.

सर्व हिंसाचाराने थरथर कापतात; सर्वांना मृत्यूची भीती वाटते. स्वत:
ला दुसर्‍याच्या जागी ठेवणे, कोणास मारू नये किंवा दुसर्‍यास जिवे मारू
नये.

मी जगाशी वाद घालत नाही; त्याऐवजी हे जग आहे जे माझ्याशी विवाद करते.

ते जे गप्प राहतात त्यांना दोष देतात, जे जास्त बोलतात त्यांना दोष
देतात, जे संयमाने बोलतात त्यांना दोष देतात. जगात असे कोणीही नाही की
ज्याला दोषी ठरवले गेले नाही.

जे लोक समज आणि दृश्यांना चिकटून राहतात ते लोक आक्षेपार्ह जग जगतात.

रागाच्या भरात एखाद्याकडे भिती वाटू नये म्हणून तो जिंकण्यासाठी कठोर लढाई जिंकतो.

जोपर्यंत राग मनात मनात येत नाही तोपर्यंत राग कधीच कमी होणार नाही. रागाचे विचार विसरले की लगेच राग नाहीसे होईल.

आपल्याला जे मिळाले आहे त्यापेक्षा जास्त घेऊ नका, किंवा इतरांचा हेवा
करु नका. जो इतरांना हेवा वाटतो त्याला मनाची शांती मिळत नाही.

यश, धैर्य आणि सामर्थ्य यावर बुद्ध उद्धरण

अग्नी, वारा, जन्म किंवा मृत्यू दोन्हीही आपली चांगली कामे मिटवू शकत नाहीत. ट्विट करण्यासाठी क्लिक करा

आपल्या चुका दाखवण्यासाठी एखादा शहाणा टीकाकार मिळाला तर त्याच्या मागे जा, कारण आपण लपलेल्या खजिन्यासाठी मार्गदर्शक होता.

रणांगणातील हत्ती जसा आजूबाजूच्या बाणांना तोंड देतो त्याप्रमाणे मीसुद्धा अत्याचार सहन करेन.

स्तुती आणि दोष देणे, लाभ आणि नुकसान, आनंद आणि दु: ख वा come्यासारखे
येते आणि जाते. आनंदी राहण्यासाठी, त्या सर्वांच्या मध्ये राक्षसाच्या
झाडासारखे विश्रांती घ्या.


About This Website
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Fᴏʀ ᴀʟʟ ɪɴғᴏʀᴍᴀᴛɪᴏɴ ᴀɴᴅ ʟɪɴᴋs ᴘʟᴇᴀsᴇ ᴄʟɪᴄᴋ “sʜᴏᴡ ᴍᴏʀᴇ” Album: Spiritual…

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工科大鼠Ph.D.
Category
Education

वेगळ्या जगात सर्वात मोठे संकट आहे; करुणेमध्ये जगाची खरी शक्ती असते.

स्वत: साठी दिवा व्हा. स्वतःचा आश्रय घ्या. इतर कोणाचा शोध घ्या. सर्व
गोष्टी पास होणे आवश्यक आहे. परिश्रमपूर्वक प्रयत्न करा. हार मानू नका.

गोष्टींचा उदय आणि घसरण पाहताना एक दिवस जगणे अधिक चांगले आहे. शंभ
वर्षे जगणे यापेक्षा कोणत्याही गोष्टीचा उदय व घसरण न पाहता जगणे.

आपण दिशा बदलली नाही तर आपण जिथे जात आहात तिथेच संपेल.

अधिक धैर्य कोट, शक्ती कोट्स
बुद्ध कोट्स ऑन हेल्थ

सामग्री सारणीवर जा

आरोग्य ही सर्वात मोठी देणगी आहे, समाधानी असणे ही सर्वात मोठी संपत्ती आहे, विश्वासार्हता हा एक उत्तम संबंध आहे. बुद्ध

शरीराचे आरोग्य चांगले ठेवणे हे एक कर्तव्य आहे … अन्यथा आम्ही आपले मन दृढ आणि स्पष्ट ठेवू शकणार नाही.

“वाटाणे

आरोग्याशिवाय आयुष्य जीवन नसते; ते केवळ लंगुर आणि क्लेश - मृत्यूची प्रतिमा आहे.

मन आणि शरीर या दोहोंसाठी आरोग्याचे रहस्य म्हणजे भूतकाळासाठी शोक
करणे, भविष्याची चिंता करणे, भविष्याची अपेक्षा न ठेवणे, परंतु सध्याचे
क्षण सुज्ञपणाने आणि प्रामाणिकपणे जगणे.

बुद्ध कोट्स ऑन ट्रुथ

ज्यांनी सत्याकडे दुर्लक्ष केले त्यांच्या जीवनाचा उद्देश चुकला. ट्विट करण्यासाठी क्लिक करा

सर्वांना हे तिहेरी सत्य शिकवा: उदार हृदय, दयाळू भाषण, सेवा आणि करुणेचे जीवन या गोष्टी मानवतेचे नूतनीकरण करतात.

सत्याकडे जाण्याच्या मार्गावर दोन चुका होऊ शकतात… सर्व मार्गाने जात नाहीत आणि प्रारंभ करीत नाहीत.

शांत असे म्हणतात की जे चांगले बोललेले आहे ते उत्तम आहे; दुसरे
म्हणजे, जे योग्य ते सांगावे, अनीतिमान नाही; तिसर्यांदा, जे आनंदकारक आहे,
जे नाराज नाही; चौथे, जे खरे आहे, खोटे नाही.

रागावू नकोस
म्हणून रागावर विजय मिळवा; चांगल्या माणसांवर वाईटांना विजय मिळवा.
उदारपणाने कंजूसांवर विजय मिळवा आणि खोटे बोलून सत्य सांगा.

तीन गोष्टी जास्त काळ लपविता येत नाहीतः सूर्य, चंद्र आणि सत्य.


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10 Amazing Holographic Technology that are INCREDIBLE! 😱 || TTI 2018…
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

https://www.yourtango.com/…/best-buddha-quotes-mental-healt…
15 Best Buddha Quotes About Mental Illness & Finding Your Inner Peace
1. Think Happy Thoughts

“All that we are is the result of what we have thought.” —Buddha

2. Learn to Forgive

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

3. Have Passion

“If anything is worth doing, do it with all your heart.” —Buddha

4. Negative People Are Not Worth Your Time

“The less you respond to negative people, the more peaceful your life will become.” —Buddha

5. It Is Never Too Late To Start Over

“No matter how hard the past, you can always begin again.” —Buddha

RELATED: We All Have Bad Days — These 33 Quotes Will DEFINITELY Help
6. Think First

“Do not learn how to react learn how to respond.” —Buddha

7. You Are Your Worst Enemy

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

8. Be Patient

“Don’t rush anything. When the time is right, it’ll happen.” —Buddha

9. Think Positively

“Those who are free of resentful thoughts surely find peace.” —Buddha

RELATED: 30 Quotes About Peace & Hope Will Inspire You To Make A Difference
10. There Is ALWAYS Light

“It is during our darkest moments that we must focus to see the light.” —Buddha

11. Happiness Is Not The Destination

“There is no path to happiness: Happiness is the path.” —Buddha

12. Be Brave

“The whole secret of existence is to have no fear.” —Buddha

13. Love Yourself

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

14. Be Kind

“Be kind to all creatures; this is the true religion.” —Buddha

15. Love, Live, Let Go


“In the end, only three things matter: How much you loved, how gently
you lived, and how gracefully you let go of things not meant for you.” —Bhikkhu Buddhadatta
80) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

http://wisdomquotes.com/buddha-quotes/

150 ਬੁੱਧ ਦੇ ਹਵਾਲੇ ਜੋ ਤੁਹਾਨੂੰ ਵਿਜ਼ਟਰ ਬਣਾ ਦੇਣਗੇ (ਤੇਜ਼)

ਜਿਸਦਾ ਮਨ ਇੱਛਾਵਾਂ ਨਾਲ ਭਰਿਆ ਨਹੀਂ ਹੁੰਦਾ ਉਸ ਲਈ ਕੋਈ ਡਰ ਨਹੀਂ ਹੁੰਦਾ. ਬੁੱਧ

ਬੁੱਧ ਦੇ ਹਵਾਲੇ ਤੁਹਾਡੀ ਆਪਣੀ ਮੁਕਤੀ ਦਾ ਕੰਮ ਦੂਜਿਆਂ ਦੀ ਸਿਆਣਪ ਤੇ ਨਿਰਭਰ ਨਹੀਂ ਕਰਦੇ

ਆਪਣੀ ਮੁਕਤੀ ਲਈ ਕੰਮ ਕਰੋ. ਦੂਜਿਆਂ ‘ਤੇ ਨਿਰਭਰ ਨਾ ਕਰੋ. ਬੁੱਧ

ਬੁੱhaਾ ਤੁਹਾਡੇ ਮਨ ਦੀ ਸੂਝ ਨਾਲ ਕੁਝ ਵੀ ਕਰਨ ਯੋਗ ਕੀਮਤ ਦਾ ਹਵਾਲਾ ਦਿੰਦਾ ਹੈ

ਜੇ ਕੁਝ ਕਰਨਾ ਮਹੱਤਵਪੂਰਣ ਹੈ, ਤਾਂ ਇਸ ਨੂੰ ਆਪਣੇ ਪੂਰੇ ਦਿਲ ਨਾਲ ਕਰੋ. ਬੁੱਧ


ਬੁੱਧ ਮਨੁੱਖ ਦੇ ਹਵਾਲੇ ਨਾਲ ਬੁੱਧੀਮਾਨ ਨਹੀਂ ਕਿਹਾ ਜਾਂਦਾ ਕਿਉਂਕਿ ਉਹ ਗੱਲਬਾਤ ਕਰਦਾ
ਹੈ ਅਤੇ ਦੁਬਾਰਾ ਬੋਲਦਾ ਹੈ ਪਰ ਜੇ ਉਹ ਸ਼ਾਂਤੀਪੂਰਵਕ ਪਿਆਰ ਕਰਨ ਵਾਲਾ ਅਤੇ ਨਿਰਭਉ ਹੈ
ਤਾਂ ਉਹ ਸਚਿਆਰੇ ਵਿਚ ਬੁੱਧੀਮਾਨ ਬੁੱਧ ਦਾ ਹਵਾਲਾ ਕਿਹਾ ਜਾਂਦਾ ਹੈ

ਆਦਮੀ
ਨੂੰ ਸਿਆਣਾ ਨਹੀਂ ਕਿਹਾ ਜਾਂਦਾ ਕਿਉਂਕਿ ਉਹ ਫਿਰ ਬੋਲਦਾ ਹੈ ਅਤੇ ਬੋਲਦਾ ਹੈ; ਪਰ ਜੇ ਉਹ
ਸ਼ਾਂਤਮਈ, ਪਿਆਰ ਕਰਨ ਵਾਲਾ ਅਤੇ ਨਿਰਭਉ ਹੈ ਤਾਂ ਉਹ ਸਚਮੁੱਚ ਬੁੱਧੀਮਾਨ ਕਹਾਉਂਦਾ ਹੈ.
ਬੁੱਧ

ਬੁੱhaਾ ਹਵਾਲਾ ਤੁਹਾਡੇ ਸਵੈ-ਬੁੱਧ ਤੋਂ ਇਲਾਵਾ ਕਿਸੇ ਨੂੰ ਵੀ ਸ਼ਰਧਾਲੂ ਦੀ ਭਾਲ ਨਹੀਂ ਕਰਦਾ

ਆਪਣੇ ਆਪ ਨੂੰ ਛੱਡ ਕੇ ਕਿਸੇ ਵਿੱਚ ਵੀ ਸ਼ਰਧਾਲੂ ਦੀ ਭਾਲ ਨਾ ਕਰੋ. ਬੁੱਧ

ਬੁੱਧ ਦਾ ਹਵਾਲਾ ਦਿੰਦਾ ਹੈ ਕੋਈ ਵੀ ਸਾਨੂੰ ਨਹੀਂ ਬਚਾਉਂਦਾ ਪਰ ਆਪਣੇ ਆਪ ਨੂੰ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਅਸੀਂ ਬੁੱਧ ਦੇ ਮਾਰਗ ਤੇ ਚੱਲੀਏ


ਕੋਈ ਵੀ ਸਾਨੂੰ ਨਹੀਂ ਬਚਾਉਂਦਾ ਪਰ ਆਪਣੇ ਆਪ ਨੂੰ ਬਚਾਉਂਦਾ ਹੈ. ਕੋਈ ਨਹੀਂ ਕਰ
ਸਕਦਾ ਅਤੇ ਕੋਈ ਨਹੀਂ ਕਰ ਸਕਦਾ. ਸਾਨੂੰ ਖੁਦ ਰਸਤੇ ‘ਤੇ ਚੱਲਣਾ ਚਾਹੀਦਾ ਹੈ. ਬੁੱਧ

ਬੁੱਧ ਦੇ ਹਵਾਲੇ ਸ਼ੁੱਧ ਨਿਰਸਵਾਰਥ ਜੀਵਨ ਜਿ oneਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿਸੇ ਨੂੰ ਕੁਝ ਵੀ ਨਹੀਂ ਮੰਨਣਾ ਚਾਹੀਦਾ ਕਿ ਬਹੁਤ ਸਾਰੀ ਸਿਆਣਪ ਆਪਣੇ ਆਪ ਵਿੱਚ ਨਹੀਂ ਹੈ

ਸ਼ੁੱਧ ਨਿਰਸਵਾਰਥ ਜ਼ਿੰਦਗੀ ਜੀਉਣ ਲਈ, ਬਹੁਤਾਤ ਦੇ ਵਿੱਚ ਇੱਕ ਵਿਅਕਤੀ ਨੂੰ ਆਪਣਾ ਕੁਝ ਨਹੀਂ ਗਿਣਨਾ ਚਾਹੀਦਾ. ਬੁੱਧ

ਬੁੱhaਾ ਸਭ ਦਾ ਹਵਾਲਾ ਦਿੰਦਾ ਹੈ ਕਿ ਅਸੀਂ ਜੋ ਹਾਂ ਅਸੀਂ ਸਮਝਦਾਰੀ ਦੇ ਹਵਾਲਿਆਂ ਦਾ ਨਤੀਜਾ ਹਾਂ

ਉਹ ਸਭ ਜੋ ਅਸੀਂ ਸੋਚਦੇ ਹਾਂ ਨਤੀਜਾ ਹੈ. ਬੁੱਧ ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਬੁੱhaਾ ਕੋਟਸ ਦੂਜਿਆਂ ਦੀ ਦੇਖਭਾਲ ਕਰਨ ਵਿੱਚ ਅਸਫਲ ਰਹਿੰਦੇ ਹਨ ਜਦੋਂ ਉਨ੍ਹਾਂ ਨੂੰ ਮਦਦ ਦੀ ਜ਼ਰੂਰਤ ਹੁੰਦੀ ਹੈ ਜੋ ਸਾਡੀ ਸਿਆਣਪ ਦੀ ਦੇਖਭਾਲ ਕਰੇਗਾ

ਜੇ ਅਸੀਂ ਦੂਜਿਆਂ ਦੀ ਮਦਦ ਦੀ ਲੋੜ ਵੇਲੇ ਉਨ੍ਹਾਂ ਦੀ ਦੇਖਭਾਲ ਕਰਨ ਵਿਚ ਅਸਫਲ ਰਹਿੰਦੇ ਹਾਂ, ਤਾਂ ਕੌਣ ਸਾਡੀ ਦੇਖਭਾਲ ਕਰੇਗਾ? ਬੁੱਧ

ਬੁੱਧ ਉਸ ਵਿਅਕਤੀ ਦਾ ਹਵਾਲਾ ਦਿੰਦਾ ਹੈ ਜਿਹੜਾ ਸਚਿਆਈ ਦਾ ਕੰਮ ਕਰਦਾ ਹੈ ਇਸ ਸੰਸਾਰ ਤੋਂ ਬੁੱਧੀ ਤੋਂ ਪਰੇ ਹੈ

ਜਿਹੜਾ ਵਿਅਕਤੀ ਸਚਿਆਈ ਤੇ ਅਮਲ ਕਰਦਾ ਹੈ ਉਹ ਇਸ ਸੰਸਾਰ ਅਤੇ ਇਸ ਤੋਂ ਬਾਹਰ ਖੁਸ਼ ਹੈ. ਬੁੱਧ

ਸਰਬੋਤਮ ਬੁੱਧ ਦੇ ਹਵਾਲੇ

ਦੇਵੋ, ਭਾਵੇਂ ਤੁਹਾਡੇ ਕੋਲ ਸਿਰਫ ਥੋੜਾ ਹੈ.

ਮੌਤ ਤੋਂ ਵੀ ਡਰਨ ਵਾਲਾ ਨਹੀਂ ਜਿਹੜਾ ਬੁੱਧੀਮਾਨਤਾ ਨਾਲ ਜੀਉਂਦਾ ਹੈ.

ਸਿੰਜਾਈ ਚੈਨਲ ਦੇ ਪਾਣੀ; ਫਲੈਚਰ ਤੀਰ ਸਿੱਧਾ ਕਰਦੇ ਹਨ; ਤਰਖਾਣ ਲੱਕੜ ਨੂੰ ਮੋੜਦੇ ਹਨ; ਸਮਝਦਾਰ ਮਾਲਕ ਖੁਦ


ਬੂੰਦ ਸੁੱਟੋ ਪਾਣੀ ਦਾ ਘੜਾ ਭਰਿਆ ਹੋਇਆ ਹੈ. ਇਸੇ ਤਰ੍ਹਾਂ ਬੁੱਧੀਮਾਨ ਆਦਮੀ ਇਸ
ਨੂੰ ਥੋੜਾ ਜਿਹਾ ਇਕੱਠਾ ਕਰਕੇ ਆਪਣੇ ਆਪ ਨੂੰ ਚੰਗਿਆਈ ਨਾਲ ਭਰ ਦਿੰਦਾ ਹੈ.

ਸਭ ਤੋਂ ਵੱਡਾ ਤੋਹਫਾ ਹੈ ਲੋਕਾਂ ਨੂੰ ਆਪਣਾ ਗਿਆਨ ਦੇਣਾ, ਇਸ ਨੂੰ ਸਾਂਝਾ ਕਰਨਾ. ਇਹ ਮਹਾਨ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ.


ਜੇ ਤੁਸੀਂ ਜਾਣਦੇ ਹੋ ਕਿ ਮੈਂ ਦੇਣ ਦੀ ਸ਼ਕਤੀ ਬਾਰੇ ਕੀ ਜਾਣਦਾ ਹਾਂ, ਤਾਂ ਤੁਸੀਂ
ਇਕ ਭੋਜਨ ਨੂੰ ਕਿਸੇ ਤਰੀਕੇ ਨਾਲ ਸਾਂਝਾ ਕੀਤੇ ਬਗੈਰ ਨਹੀਂ ਜਾਣ ਦਿੰਦੇ.

ਦੁੱਖ ਦੀ ਜੜ੍ਹ ਲਗਾਵ ਹੈ.


ਨਾਰਾਜ਼ ਆਦਮੀ ਨੂੰ ਪਿਆਰ ਨਾਲ ਚੁੱਪ ਕਰੋ. ਦੁਰਾਚਾਰੀ ਮਨੁੱਖ ਨੂੰ ਦਿਆਲਤਾ ਨਾਲ
ਚੁੱਪ ਕਰੋ. ਦਿਆਲਤਾ ਨਾਲ ਦੁੱਖ ਨੂੰ ਚੁੱਪ ਕਰੋ. ਝੂਠ ਨੂੰ ਸੱਚ ਨਾਲ ਚੁੱਪ ਕਰੋ.

ਵਿਚਾਰਾਂ ਵਾਲੇ ਲੋਕ ਇਕ ਦੂਜੇ ਨੂੰ ਤੰਗ ਪ੍ਰੇਸ਼ਾਨ ਕਰਦੇ ਫਿਰਦੇ ਹਨ.

ਜਿਵੇਂ ਇੱਕ ਠੋਸ ਚਟਾਨ ਹਵਾ ਦੁਆਰਾ ਹਿਲਾਉਂਦੀ ਹੈ, ਇਸੇ ਤਰ੍ਹਾਂ ਬੁੱਧੀਮਾਨ ਲੋਕ ਉਸਤਤਿ ਜਾਂ ਦੋਸ਼ ਦੁਆਰਾ ਝੰਜੋੜਦੇ ਹਨ.

ਤੁਹਾਨੂੰ ਖੁਦ ਕੋਸ਼ਿਸ਼ ਕਰਨੀ ਪਵੇਗੀ. ਬੁੱਧ ਕੇਵਲ ਰਸਤਾ ਦੱਸਦੇ ਹਨ.

ਕੋਈ ਵੀ ਤੁਹਾਨੂੰ ਨੁਕਸਾਨ ਨਹੀਂ ਪਹੁੰਚਾ ਸਕਦਾ ਜਿੰਨਾ ਤੁਹਾਡੇ ਆਪਣੇ ਵਿਚਾਰਾਂ ਦੀ ਉਲੰਘਣਾ ਹੈ.

ਮਨਨ ਕਰੋ … ਦੇਰੀ ਨਾ ਕਰੋ, ਨਹੀਂ ਤਾਂ ਤੁਹਾਨੂੰ ਬਾਅਦ ਵਿੱਚ ਇਸਦਾ ਪਛਤਾਵਾ ਹੋਵੇਗਾ.

ਇਕ ਹਜ਼ਾਰ ਖੋਖਲੇ ਸ਼ਬਦਾਂ ਨਾਲੋਂ ਵਧੀਆ, ਇਕ ਸ਼ਬਦ ਹੈ ਜੋ ਸ਼ਾਂਤੀ ਲਿਆਉਂਦਾ ਹੈ.

ਸਮਝਣਾ ਚੰਗੀ ਤਰ੍ਹਾਂ ਬੋਲਣ ਵਾਲੇ ਸ਼ਬਦਾਂ ਦੀ ਦਿਲ ਧੜਕਣ ਹੈ.

ਬੁਰਾਈਆਂ ਨੂੰ ਛੱਡਣਾ, ਚੰਗੇ ਗੁਣ ਪੈਦਾ ਕਰਨਾ, ਦਿਲ ਨੂੰ ਸ਼ੁੱਧ ਕਰਨਾ: ਇਹ ਬੁੱਧਾਂ ਦਾ ਉਪਦੇਸ਼ ਹੈ।

ਅਭਿਆਸ ਅਤੇ ਇਕਾਂਤ ਵਿਚ ਖੁਸ਼ੀ. ਆਪਣੇ ਆਪ ਨੂੰ ਲਿਖੋ, ਖੁਸ਼ ਰਹੋ. ਤੁਸੀ ਭਾਲਣ ਵਾਲੇ ਹੋ.

ਬੜੇ ਜਲਦੀ ਅੱਜ ਕਰੋ ਜੋ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ. ਕੌਣ ਜਾਣਦਾ ਹੈ? ਕੱਲ, ਮੌਤ ਆਉਂਦੀ ਹੈ.

ਤੁਸੀਂ ਜੋ ਹੋ ਤੁਸੀਂ ਉਹੀ ਹੋ ਜੋ ਤੁਸੀਂ ਹੋਵੋਗੇ ਉਹ ਹੈ ਜੋ ਤੁਸੀਂ ਹੁਣ ਕਰਦੇ ਹੋ.

ਜੇ ਤੁਸੀਂ ਬੋਲਣ ਦਾ ਪ੍ਰਸਤਾਵ ਹਮੇਸ਼ਾਂ ਆਪਣੇ ਤੋਂ ਪੁੱਛੋ, ਕੀ ਇਹ ਸੱਚ ਹੈ, ਕੀ ਇਹ ਜ਼ਰੂਰੀ ਹੈ, ਇਹ ਦਿਆਲੂ ਹੈ.

ਜੇ ਤੁਹਾਨੂੰ ਰੂਹਾਨੀ ਮਾਰਗ ‘ਤੇ ਤੁਹਾਡਾ ਸਮਰਥਨ ਕਰਨ ਵਾਲਾ ਕੋਈ ਨਹੀਂ ਮਿਲਦਾ, ਤਾਂ ਇਕੱਲੇ ਚੱਲੋ.

ਬੁੱਧ ਦੇ ਹਵਾਲੇ ਜਿਹੜੇ ਹਨ…
ਪ੍ਰੇਰਣਾਦਾਇਕ ਬੁੱਧ ਦੇ ਹਵਾਲੇ

ਰੁਕੋ, ਰੁਕੋ. ਬੋਲੋ ਨਾ. ਅੰਤਮ ਸੱਚ ਸੋਚਣਾ ਵੀ ਨਹੀਂ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਅਸੀਂ ਉਹ ਹਾਂ ਜੋ ਅਸੀਂ ਸੋਚਦੇ ਹਾਂ. ਉਹ ਸਭ ਜੋ ਅਸੀਂ ਆਪਣੇ ਵਿਚਾਰਾਂ ਨਾਲ ਉੱਠ ਰਹੇ ਹਾਂ. ਆਪਣੇ ਵਿਚਾਰਾਂ ਨਾਲ, ਅਸੀਂ ਵਿਸ਼ਵ ਬਣਾਉਂਦੇ ਹਾਂ.

ਜਿਸ ਤਰ੍ਹਾਂ ਵਿਸ਼ਾਲ ਸਮੁੰਦਰ ਦਾ ਇੱਕ ਸੁਆਦ ਹੈ, ਲੂਣ ਦਾ ਸਵਾਦ, ਉਸੇ ਤਰ੍ਹਾਂ ਇਸ ਉਪਦੇਸ਼ ਅਤੇ ਅਨੁਸ਼ਾਸਨ ਦਾ ਇੱਕ ਸੁਆਦ ਹੈ, ਮੁਕਤੀ ਦਾ ਸੁਆਦ.


ਉਹ ਜਿਸ ਵਿੱਚ ਹੁਣ ਲਾਲਸਾ ਅਤੇ ਪਿਆਸ ਨਹੀਂ ਹੈ ਜੋ ਸਦਾ ਬਣਦੀ ਹੈ; ਤੁਸੀਂ ਕਿਵੇਂ
ਜਾਗਰੂਕ, ਟਰੈਕਲੈੱਸ, ਅਤੇ ਬੇਅੰਤ ਸੀਮਾ ਦੇ ਇਸ ਨੂੰ ਟਰੈਕ ਕਰ ਸਕਦੇ ਹੋ.

ਧੀਰਜ ਇਕ ਸਭ ਤੋਂ ਮੁਸ਼ਕਲ ਅਨੁਸ਼ਾਸ਼ਨ ਹੈ, ਪਰ ਇਹ ਉਸ ਲਈ ਹੈ ਜੋ ਸਹਿਣ ਕਰਦਾ ਹੈ ਕਿ ਆਖਰੀ ਜਿੱਤ ਆਉਂਦੀ ਹੈ.


ਜਿਹੜੀ ਜਾਗਦੀ ਹੈ ਉਸ ਲਈ ਰਾਤ ਲੰਮੀ ਹੈ; ਥੱਕਿਆ ਹੋਇਆ ਉਸ ਲਈ ਇੱਕ ਮੀਲ ਲੰਮਾ ਹੈ;
ਲੰਬੇ ਸਮੇਂ ਲਈ ਮੂਰਖਾਂ ਲਈ ਜੀਵਨ ਹੈ ਜੋ ਸੱਚੇ ਕਾਨੂੰਨ ਨੂੰ ਨਹੀਂ ਜਾਣਦੇ.

ਸਵਰਗੀ ਸੰਸਾਰ ਵਿਚ ਜੋ ਵੀ ਕੀਮਤੀ ਗਹਿਣਾ ਹੈ, ਜਾਗਣ ਵਾਲੇ ਦੇ ਮੁਕਾਬਲੇ ਕੁਝ ਵੀ ਨਹੀਂ ਹੁੰਦਾ.


ਸਾਡੀ ਜਿੰਦਗੀ ਸਾਡੇ ਮਨ ਦੁਆਰਾ ;ਾਲ ਦਿੱਤੀ ਗਈ ਹੈ; ਅਸੀਂ ਉਹ ਬਣ ਜਾਂਦੇ ਹਾਂ ਜੋ
ਅਸੀਂ ਸੋਚਦੇ ਹਾਂ. ਖੁਸ਼ਹਾਲੀ ਇਕ ਸ਼ੁੱਧ ਵਿਚਾਰ ਦੀ ਪਾਲਣਾ ਕਰਦੀ ਹੈ ਜਿਸ ਦੀ ਛਾਂ ਕਦੇ
ਨਹੀਂ ਛੱਡੀ ਜਾਂਦੀ.

ਇਕ ਵਧੀਆ ਫੁੱਲਾਂ ਦੀ ਤਰ੍ਹਾਂ, ਦੇਖਣ ਵਿਚ ਸੋਹਣਾ ਪਰ
ਬਿਨਾਂ ਮਹਿਕ ਦੇ, ਚੰਗੇ ਸ਼ਬਦ ਉਸ ਆਦਮੀ ਵਿਚ ਵਿਅਰਥ ਹੁੰਦੇ ਹਨ ਜੋ ਉਨ੍ਹਾਂ ਦੇ ਅਨੁਸਾਰ
ਕੰਮ ਨਹੀਂ ਕਰਦਾ.


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Buddhist Stories
A collection of Buddha Reincarnation Stories and Buddhist short
stories, for kids. Also known as tales from Jataka, these stories were
carried on by generations, and believed to be originally told by Buddha
as a part of his teachings of the Buddhist religion. They are rich in
moral values, and provide for a wonderful reading, especially to the
kids and children. Read these zen tales, and refer them to others.
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Lord Buddha

Learning to Listen The Story of a Sacrifice The Reward of Honesty
The Wild Elephant The Hare in the Moon The Wise King Being Patient Pays
Conquering Anger Right and Wrong The Precious Life Bitterness Grows
Bitter The Wild Pet The Magic of Patience The Devoted Wife True
Friendship The Great Horse The King of the World The Price of Sin Life
After Death The Story of Moggallana The Missing Necklace Gains of an
Ascetic The Value of Forbearance The Foolish Son The Compassionate Deer
The Power of Generosity The Teacher and the Student The Power of
Devotion The Story of Mahabodhi The Begging Monks The Story of Ruru
Remembering the Promise The Value of Kindness God’s Punishment The Ugly
King The Power of Virtue The Sacrifice The Deceitful Crow The Virtuous
King The Elephant with Six Tusks The Wise Stag A Good Disciple The
Prince and the She-devil The Superstitious Brahmin Baby Peacock The
Footprint Reader The Clever Robber The Foolish Disciple The Flight of
Sakka The Great Sage Unity Brings Happiness The Wicked Ascetic Passing
the Test The Quail The Devoted Son Heaven and Hell One Grey Hair
Wastefulness is Bad The Mischievous Monkey True Love Two Ascetics The
Jealous King Arrogance Can Kill A Small Portion of Gruel Pride Comes
Before Fall The Greedy Ascetic The Pious Naga Overconfidence Destroys
The Merchant and the Vultures The Magical Spell The Righteous King Good
to All Wrong Friends Great Gift

ਸਾਡੀ ਸਦੀਵੀ ਸਿਧਾਂਤ ਉਨਾ ਹੀ
ਮਹੱਤਵਪੂਰਣ ਹਨ ਜਿੰਨੀ ਉਹ ਚੀਜ਼ਾਂ ਹਨ ਜਿਹੜੀਆਂ ਇੱਕ ਚੂਚੀਆਂ ਨੇ ਜਿਸ ਦੇ ਸ਼ੈੱਲ ਦੁਆਰਾ
ਆਪਣਾ ਰਸਤਾ ਨਹੀਂ ਤੋੜਿਆ ਹੈ ਸ਼ਾਇਦ ਬਾਹਰਲੀ ਦੁਨੀਆ ਦਾ ਰੂਪ ਧਾਰ ਸਕੇ.

ਇੱਕ ਵਿਚਾਰ ਜੋ ਵਿਕਸਤ ਹੁੰਦਾ ਹੈ ਅਤੇ ਅਮਲ ਵਿੱਚ ਲਿਆਂਦਾ ਜਾਂਦਾ ਹੈ ਇੱਕ ਵਿਚਾਰ ਨਾਲੋਂ
ਵਧੇਰੇ ਮਹੱਤਵਪੂਰਨ ਹੁੰਦਾ ਹੈ ਜੋ ਸਿਰਫ ਇੱਕ ਵਿਚਾਰ ਵਜੋਂ ਮੌਜੂਦ ਹੁੰਦਾ ਹੈ.

ਹਾਲਾਂਕਿ ਬਹੁਤ ਸਾਰੇ ਪਵਿੱਤਰ ਸ਼ਬਦ ਜੋ ਤੁਸੀਂ ਪੜ੍ਹਦੇ ਹੋ, ਪਰ ਬਹੁਤ ਸਾਰੇ ਤੁਸੀਂ
ਬੋਲਦੇ ਹੋ, ਜੇ ਤੁਸੀਂ ਉਨ੍ਹਾਂ ‘ਤੇ ਅਮਲ ਨਹੀਂ ਕਰਦੇ ਤਾਂ ਉਹ ਤੁਹਾਡਾ ਕੀ ਚੰਗਾ
ਕਰਨਗੇ?

ਹਫੜਾ-ਦਫੜੀ ਸਾਰੀਆਂ ਮਿਸ਼ਰਿਤ ਚੀਜ਼ਾਂ ਵਿੱਚ ਸਹਿਜ ਹੈ. ਮਿਹਨਤ ਨਾਲ ਅੱਗੇ ਵਧੋ.

https://www.youtube.com/watch?v=ld4EpjJazhY

ਗੌਤਮ ਬੁੱਧ ਦੀ ਐਨੀਮੇਟਡ ਲਾਈਫ ਸਟੋਰੀ ਇੰਗਲਿਸ਼ | ਬੱਚਿਆਂ ਲਈ ਅੰਗਰੇਜ਼ੀ ਵਿਚ ਨੈਤਿਕ ਕਦਰਾਂ ਕੀਮਤਾਂ

ਕੰਬਲ ਰਹਿੰਦੇ ਹਨ
18 ਅਕਤੂਬਰ, 2016 ਨੂੰ ਪ੍ਰਕਾਸ਼ਤ ਹੋਇਆ
ਕਿਰਪਾ ਕਰਕੇ ਦੇਖੋ: “ਸੁੰਦਰਬਨ ਸੌਣ ਦੇ ਸਮੇਂ ਦੀਆਂ ਕਹਾਣੀਆਂ || 3 ਬੱਚਿਆਂ ਲਈ ਪਸ਼ੂ ਦੀਆਂ ਕਹਾਣੀਆਂ || ਭਾਗ 7, 8, 9 || ਹਿੰਦੀ 4K ਵੀਡੀਓ”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
ਬੱਚਿਆਂ ਦੇ ਤਾਜ਼ੇ ਗਾਣੇ ਦੇਖੋ ………
https: //www.youtube.com/watch? v = DYMK4 … ਕਤੜੇ ਬੱਚਿਆਂ ਲਈ ਅੰਗ੍ਰੇਜ਼ੀ ਵਿੱਚ ਗੌਤਮ ਬੁੱਧ ਨੈਤਿਕ ਕਦਰਾਂ ਕੀਮਤਾਂ ਨੂੰ ਪੇਸ਼ ਕਰਦੇ ਹਨ.

ਬੁਧ ਦਾ ਜਨਮ
ਦਿਆਲ ਪ੍ਰਿੰਸ
ਵਿਆਹ
ਅਚਾਨਕ ਨਜ਼ਰ
ਗਿਆਨਵਾਨ

ਬੱਚਿਆਂ ਲਈ ਗੌਤਮ ਬੁੱਧ ਨੈਤਿਕ ਕਦਰਾਂ ਕੀਮਤਾਂ.

ਐਚਡੀ ਕੁਆਲਟੀ ਵਿਚ ਬੱਚਿਆਂ ਲਈ ਅੰਗ੍ਰੇਜ਼ੀ ਵਿਚ ਸਭ ਤੋਂ ਮਸ਼ਹੂਰ ਅਤੇ ਮਸ਼ਹੂਰ
ਇਮਾਨਦਾਰੀ ਅਤੇ ਦਿਆਲਤਾ ਦੀਆਂ ਕਹਾਣੀਆਂ, ਦੋਸਤੀ ਅਤੇ ਇਕਸਾਰਤਾ ਦੀਆਂ ਕਹਾਣੀਆਂ, ਸੰਭਾਲ
ਅਤੇ ਭੁੱਲ ਦੀਆਂ ਕਹਾਣੀਆਂ, ਆਦਰ ਅਤੇ ਮਦਦਗਾਰ ਕਹਾਣੀਆਂ.

ਪੇਬਲਜ਼ ਕਈ ਹੋਰ
ਕਹਾਣੀਆਂ ਦੀ ਪੇਸ਼ਕਸ਼ ਵੀ ਕਰਦਾ ਹੈ ਜਿਵੇਂ ਗ੍ਰੈਂਡਮਾ ਸਟੋਰੀਜ਼, ਬੱਚਿਆਂ ਲਈ ਦਾਦਾ
ਕਹਾਣੀਆਂ, ਬੱਚਿਆਂ ਲਈ ਨੈਤਿਕ ਕਹਾਣੀਆਂ, ਬੱਚਿਆਂ ਲਈ ਪਸ਼ੂ ਕਹਾਣੀਆਂ, ਬੱਚਿਆਂ ਲਈ ਜੰਗਲ
ਦੀਆਂ ਕਹਾਣੀਆਂ, ਬੱਚਿਆਂ ਲਈ ਪੰਚਤੰਤਰ ਦੀਆਂ ਕਹਾਣੀਆਂ, ਬੀਰਬਲ ਦਿ ਸਿਆਣੀ, ਟੇਨਾਲੀ
ਰਮਨ, ਪਰੀ ਕਹਾਣੀਆਂ ਅਤੇ ਹੋਰ ਬਹੁਤ ਸਾਰੀਆਂ. .

ਪੇਬਬਲ ਇੰਗਲਿਸ਼ ਸਟੋਰੀਜ ਚੈਨਲ ਦੁਆਰਾ ਬੱਚਿਆਂ, ਨਰਸਰੀ ਬੱਚਿਆਂ ਅਤੇ ਹਰ ਉਮਰ ਸਮੂਹ ਦੇ ਬੱਚਿਆਂ ਲਈ ਸਭ ਤੋਂ ਪ੍ਰਸਿੱਧ, ਦਿਲਚਸਪ ਅਤੇ ਪੁਰਾਣੀਆਂ ਕਹਾਣੀਆਂ.

ਪੱਥਰ ਗੌਤਮ ਬੁੱ .ਾ ਨੈਤਿਕ ਕਦਰਾਂ ਕੀਮਤਾਂ ਵਿਚ ਅੰਗਰੇਜ਼ੀ ਵਿਚ ਕਹਾਣੀਆਂ ਹਨ
ਗੌਤਮ ਬੁੱਧ ਦਾ ਜਨਮ, ਗੌਤਮ ਬੁੱਧ ਇੱਕ ਕਿਸਮ ਦਾ ਰਾਜਕੁਮਾਰ, ਗੌਤਮ ਬੁੱਧ ਦਾ ਵਿਆਹ, ਗੌਤਮ ਬੁੱਧ ਨੇ ਵੇਖਿਆ ਅਚਾਨਕ ਸਥਾਨ, ਗੌਤਮ ਬੁੱਧ ਗਿਆਨਵਾਨ ਹਨ

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

ਛੋਟੇ ਬੁੱਧ ਦੇ ਹਵਾਲੇ

ਲਗਾਵ ਦੁੱਖ ਵੱਲ ਜਾਂਦਾ ਹੈ.

ਸਾਰੇ ਜੀਵ ਖੁਸ਼ ਮਨ ਹੋਣ.

ਸਾਰੇ ਜੀਵਾਂ ਦੀ ਚਿੰਤਾ ਤੋਂ ਪੈਦਾ ਹੋਇਆ.

ਮੈਂ ਚਮਤਕਾਰ ਹਾਂ.

ਇੱਕ ਜੱਗ ਡਰਾਪ ਨਾਲ ਭਰਦਾ ਹੈ.

ਹਰ ਮਨੁੱਖ ਆਪਣੀ ਸਿਹਤ ਜਾਂ ਬਿਮਾਰੀ ਦਾ ਲੇਖਕ ਹੈ.

ਇੱਕ ਤਿੱਖੀ ਚਾਕੂ ਦੀ ਤਰ੍ਹਾਂ ਜੀਭ … ਬਿਨਾਂ ਲਹੂ ਲੁਕਾਏ ਮਾਰ ਦਿੰਦੀ ਹੈ.
ਇਸ ਵੈੱਬਸਾਈਟ ਬਾਰੇ
ਯੂਟਿ.comਬ.ਕਾੱਮ
ਗੌਤਮ ਬੁੱਧ ਦੀ ਐਨੀਮੇਟਡ ਲਾਈਫ ਸਟੋਰੀ ਇੰਗਲਿਸ਼ | ਬੱਚਿਆਂ ਲਈ ਅੰਗਰੇਜ਼ੀ ਵਿਚ ਨੈਤਿਕ ਕਦਰਾਂ ਕੀਮਤਾਂ


kidsgen.com
Buddha
had told many stories, which reflect the Buddhist way of living in the
right path. Here we give a collection of these tales. Everyone should
read these Buddha Reincarnation Stories as they give good moral values
to life.

https://www.youtube.com/watch?v=1cQbMP3I5Sk
The dawn of the age of holograms | Alex Kipman
TED
Published on Apr 18, 2016
Alex Kipman wants to create a new reality — one that puts people, not
devices, at the center of everything. With HoloLens, the first fully
untethered holographic computer, Kipman brings 3D holograms into the
real world, enhancing our perceptions so that we can touch and feel
digital content. In this magical demo, explore a future without screens,
where technology has the power to transport us to worlds beyond our
own. (Featuring Q&A with TED’s Helen Walters)

TEDTalks is a
daily video podcast of the best talks and performances from the TED
Conference, where the world’s leading thinkers and doers give the talk
of their lives in 18 minutes (or less). Look for talks on Technology,
Entertainment and Design — plus science, business, global issues, the
arts and much more.
Find closed captions and translated subtitles in many languages at http://www.ted.com/translate

Follow TED news on Twitter: http://www.twitter.com/tednews
Like TED on Facebook: https://www.facebook.com/TED

Subscribe to our channel: http://www.youtube.com/user/TEDtalksD
Category
Nonprofits & Activism
ਬੁੱਧ ਜ਼ਿੰਦਗੀ, ਪਰਿਵਾਰ ਅਤੇ ਦੋਸਤੀ ਬਾਰੇ ਹਵਾਲੇ

ਹਰ ਕੰਮ ਨੂੰ ਪੂਰੀ ਤਰ੍ਹਾਂ ਜੀਓ, ਜਿਵੇਂ ਕਿ ਇਹ ਤੁਹਾਡਾ ਆਖਰੀ ਕੰਮ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਨੇਕੀ ਨੂੰ ਬੁਰਾਈਆਂ ਦੁਆਰਾ ਵਧੇਰੇ ਸਤਾਇਆ ਜਾਂਦਾ ਹੈ ਇਸ ਨਾਲੋਂ ਕਿ ਚੰਗੇ ਨਾਲ ਪਿਆਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ.

ਕੁਝ ਵੀ ਕਦੇ ਵੀ ਇਕੱਲਾ ਨਹੀਂ ਹੁੰਦਾ; ਹਰ ਚੀਜ ਹਰ ਚੀਜ ਨਾਲ ਸੰਬੰਧ ਵਿੱਚ ਹੈ.

ਸ਼ੁੱਧਤਾ ਜਾਂ ਅਪਵਿੱਤਰਤਾ ਆਪਣੇ ਆਪ ਤੇ ਨਿਰਭਰ ਕਰਦੀ ਹੈ. ਕੋਈ ਵੀ ਦੂਸਰੇ ਨੂੰ ਸ਼ੁੱਧ ਨਹੀਂ ਕਰ ਸਕਦਾ.

ਮਾਂ ਅਤੇ ਪਿਤਾ ਦੀ ਸਹਾਇਤਾ ਲਈ, ਪਤਨੀ ਅਤੇ ਬੱਚੇ ਦੀ ਪਾਲਣਾ ਕਰਨ ਅਤੇ ਇੱਕ ਸਧਾਰਣ ਰੋਜ਼ੀ-ਰੋਟੀ ਲਈ; ਇਹ ਚੰਗੀ ਕਿਸਮਤ ਹੈ.

ਇੱਕ ਪਲ ਇੱਕ ਦਿਨ ਬਦਲ ਸਕਦਾ ਹੈ, ਇੱਕ ਦਿਨ ਇੱਕ ਜਿੰਦਗੀ ਨੂੰ ਬਦਲ ਸਕਦਾ ਹੈ ਅਤੇ ਇੱਕ ਜਿੰਦਗੀ ਸੰਸਾਰ ਨੂੰ ਬਦਲ ਸਕਦੀ ਹੈ.

ਉਹ ਜਿਹੜੀ ਜਾਣਦੀ ਹੈ ਕਿ ਜੀਵਨ ਵਗਦਾ ਹੈ, ਕੋਈ ਕਪੜੇ ਅਤੇ ਅੱਥਰੂ ਨਹੀਂ ਮਹਿਸੂਸ ਕਰਦਾ, ਨੂੰ ਸੁਧਾਰਨ ਜਾਂ ਮੁਰੰਮਤ ਦੀ ਜ਼ਰੂਰਤ ਨਹੀਂ ਹੈ.

ਇੱਕ ਬੇਵਕੂਫ ਅਤੇ ਦੁਸ਼ਟ ਦੋਸਤ ਇੱਕ ਜੰਗਲੀ ਜਾਨਵਰ ਨਾਲੋਂ ਡਰਿਆ ਜਾ ਸਕਦਾ ਹੈ;
ਇੱਕ ਜੰਗਲੀ ਦਰਿੰਦਾ ਤੁਹਾਡੇ ਸਰੀਰ ਨੂੰ ਜ਼ਖਮੀ ਕਰ ਸਕਦਾ ਹੈ, ਪਰ ਇੱਕ ਦੁਸ਼ਟ ਦੋਸਤ
ਤੁਹਾਡੇ ਦਿਮਾਗ ਨੂੰ ਜ਼ਖਮੀ ਕਰ ਦੇਵੇਗਾ.

ਜੋ ਵੀ ਸ਼ਬਦ ਅਸੀਂ ਬੋਲਦੇ ਹਾਂ
ਉਹ ਲੋਕਾਂ ਦੀ ਦੇਖਭਾਲ ਨਾਲ ਚੁਣੇ ਜਾਣੇ ਚਾਹੀਦੇ ਹਨ ਉਹ ਉਨ੍ਹਾਂ ਨੂੰ ਸੁਣਨਗੇ ਅਤੇ ਚੰਗੇ
ਜਾਂ ਮਾੜੇ ਲਈ ਉਨ੍ਹਾਂ ਦੁਆਰਾ ਪ੍ਰਭਾਵਿਤ ਹੋਣਗੇ.

ਵਿਹਲਾ ਹੋਣਾ ਮੌਤ ਦਾ
ਇੱਕ ਛੋਟਾ ਰਸਤਾ ਹੈ ਅਤੇ ਮਿਹਨਤੀ ਹੋਣਾ ਜੀਵਨ ਦਾ ਇੱਕ wayੰਗ ਹੈ; ਮੂਰਖ ਲੋਕ ਵਿਹਲੇ
ਹੁੰਦੇ ਹਨ, ਸਿਆਣੇ ਲੋਕ ਮਿਹਨਤੀ ਹੁੰਦੇ ਹਨ.

ਜੇ ਕਿਸੇ ਸਾਥੀ ਨੂੰ ਕੋਈ ਅਜਿਹਾ ਸਾਥੀ ਨਹੀਂ ਮਿਲਦਾ ਜੋ ਵਧੀਆ ਜਾਂ ਬਰਾਬਰ ਹੋਵੇ, ਤਾਂ ਉਹ ਦ੍ਰਿੜਤਾ ਨਾਲ ਇਕਾਂਤ ਰਸਤਾ ਅਪਣਾਉਣ.

ਜੇ ਅਸੀਂ ਇਕੋ ਫੁੱਲ ਦੇ ਚਮਤਕਾਰ ਨੂੰ ਸਾਫ ਵੇਖ ਸਕਦੇ, ਤਾਂ ਸਾਡੀ ਪੂਰੀ ਜ਼ਿੰਦਗੀ ਬਦਲ ਜਾਵੇਗੀ.

ਬੁੱਧ ਪਿਆਰ ਅਤੇ ਸ਼ੁਕਰਗੁਜ਼ਾਰੀ ਦੇ ਹਵਾਲੇ

ਸੱਚਾ ਪਿਆਰ ਸਮਝ ਤੋਂ ਪੈਦਾ ਹੁੰਦਾ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਸਾਰੇ ਸੰਸਾਰ ਪ੍ਰਤੀ ਬੇਅੰਤ ਪਿਆਰ ਨੂੰ ਦੂਰ ਕਰੋ.

ਤੁਸੀਂ, ਆਪ, ਪੂਰੇ ਬ੍ਰਹਿਮੰਡ ਵਿਚ ਜਿੰਨਾ ਵੀ ਕੋਈ ਵੀ ਹੈ, ਤੁਹਾਡੇ ਪਿਆਰ ਅਤੇ ਪਿਆਰ ਦਾ ਹੱਕਦਾਰ ਹੈ.

ਲਾਲਸਾ ਪਿਆਰ ਵਰਗੀ ਹੈ, ਦੇਰੀ ਅਤੇ ਵਿਰੋਧੀ ਦੋਵਾਂ ਤੋਂ ਬੇਚੈਨ.

ਪਿਆਰ ਇਕ ਵਿਅਕਤੀ ਦੀ ਅੰਦਰੂਨੀ ਰੂਹ ਦਾ ਤੋਹਫਾ ਹੁੰਦਾ ਹੈ ਤਾਂ ਜੋ ਦੋਵੇਂ ਪੂਰੇ ਹੋ ਸਕਣ.

ਸਾਰੇ ਜੀਵਾਂ ਲਈ ਸਰਬੋਤਮ ਵਿਚਾਰ ਤੁਹਾਡੇ ਹੋਣ ਦਿਉ.

ਅਸੀਂ ਪਿਆਰ ਨਾਲ ਦਿਮਾਗ ਦੀ ਮੁਕਤੀ ਦਾ ਵਿਕਾਸ ਅਤੇ ਵਿਕਾਸ ਕਰਾਂਗੇ, ਇਸਨੂੰ ਆਪਣਾ
ਵਾਹਨ ਬਣਾਵਾਂਗੇ, ਇਸਨੂੰ ਆਪਣਾ ਅਧਾਰ ਬਣਾਵਾਂਗੇ, ਇਸ ਨੂੰ ਸਥਿਰ ਕਰਾਂਗੇ, ਇਸ ਵਿੱਚ
ਆਪਣੇ ਆਪ ਨੂੰ ਅਭਿਆਸ ਕਰਾਂਗੇ, ਅਤੇ ਇਸ ਨੂੰ ਪੂਰਨ ਰੂਪ ਵਿੱਚ ਸੰਪੂਰਨ ਕਰਾਂਗੇ.

ਨਫ਼ਰਤ ਕਿਸੇ ਵੀ ਸਮੇਂ ਨਫ਼ਰਤ ਨਾਲ ਖਤਮ ਨਹੀਂ ਹੁੰਦੀ. ਨਫ਼ਰਤ ਪਿਆਰ ਦੁਆਰਾ ਬੰਦ ਹੋ ਜਾਂਦੀ ਹੈ. ਇਹ ਇਕ ਅਸੰਬੰਧਿਤ ਕਾਨੂੰਨ ਹੈ.

ਜਿਹੜਾ 50 ਲੋਕਾਂ ਨੂੰ ਪਿਆਰ ਕਰਦਾ ਹੈ ਉਸ ਕੋਲ 50 ਮੁਸੀਬਤਾਂ ਹਨ; ਜਿਹੜਾ ਵਿਅਕਤੀ ਕਿਸੇ ਨੂੰ ਵੀ ਪਿਆਰ ਨਹੀਂ ਕਰਦਾ ਉਸਨੂੰ ਕੋਈ ਕਸ਼ਟ ਨਹੀਂ ਹੁੰਦਾ।

ਦਿਆਲਤਾ ਜੀਵਨ ਦਾ ਕੁਦਰਤੀ ਤਰੀਕਾ ਬਣ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ, ਅਪਵਾਦ ਨਹੀਂ.

ਸਿਰਫ ਪਿਆਰੇ ਭਾਸ਼ਣ, ਭਾਸ਼ਣ ਬੋਲੋ ਜਿਸਦਾ ਸਵਾਗਤ ਕੀਤਾ ਜਾਂਦਾ ਹੈ. ਬੋਲਣਾ, ਜਦੋਂ
ਇਹ ਦੂਜਿਆਂ ਲਈ ਕੋਈ ਬੁਰਾਈ ਨਹੀਂ ਲਿਆਉਂਦਾ, ਇੱਕ ਖੁਸ਼ਹਾਲੀ ਚੀਜ਼ ਹੁੰਦੀ ਹੈ.

ਇਕ ਨੇਕ ਨਹੀਂ ਕਿਹਾ ਜਾਂਦਾ ਜਿਹੜਾ ਜੀਵਾਂ ਨੂੰ ਨੁਕਸਾਨ ਪਹੁੰਚਾਉਂਦਾ ਹੈ. ਜੀਵਾਂ ਨੂੰ ਨੁਕਸਾਨ ਨਾ ਪਹੁੰਚਾਉਣ ਨਾਲ ਇਕ ਨੇਕ ਕਿਹਾ ਜਾਂਦਾ ਹੈ.

ਡੂੰਘੇ ਸਿੱਖੇ ਅਤੇ ਕੁਸ਼ਲ ਹੋਣ, ਚੰਗੀ ਸਿਖਲਾਈ ਪ੍ਰਾਪਤ ਅਤੇ ਚੰਗੀ ਤਰ੍ਹਾਂ ਬੋਲਣ ਵਾਲੇ ਸ਼ਬਦਾਂ ਦੀ ਵਰਤੋਂ ਕਰਨਾ: ਇਹ ਚੰਗੀ ਕਿਸਮਤ ਹੈ.

ਜਿਸ ਤਰ੍ਹਾਂ ਇਕ ਮਾਂ ਆਪਣੇ ਇਕਲੌਤੇ ਬੱਚੇ ਨੂੰ ਆਪਣੀ ਜਾਨ ਨਾਲ ਬਚਾਉਂਦੀ ਹੈ, ਉਸੇ
ਤਰ੍ਹਾਂ ਇਕ ਵਿਅਕਤੀ ਨੂੰ ਸਾਰੇ ਜੀਵਾਂ ਪ੍ਰਤੀ ਬੇਅੰਤ ਪਿਆਰ ਪੈਦਾ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ.

ਜਿਸ ਵਿੱਚ ਜੀਵਿਤ ਜੀਵਾਂ ਲਈ ਕੋਈ ਹਮਦਰਦੀ ਨਹੀਂ ਹੈ: ਉਸਨੂੰ ਬਾਹਰ ਜਾਣ ਦੇ ਰੂਪ ਵਿੱਚ ਜਾਣੋ.

ਆਓ ਅਸੀਂ ਉੱਠੇ ਅਤੇ ਸ਼ੁਕਰਗੁਜ਼ਾਰ ਹੋਵੋ, ਕਿਉਂਕਿ ਜੇ ਅਸੀਂ ਅੱਜ ਬਹੁਤ ਕੁਝ ਨਹੀਂ
ਸਿੱਖਿਆ, ਘੱਟੋ ਘੱਟ ਅਸੀਂ ਥੋੜਾ ਜਿਹਾ ਸਿੱਖਿਆ ਹੈ, ਅਤੇ ਜੇ ਅਸੀਂ ਥੋੜਾ ਨਹੀਂ ਸਿਖਦੇ,
ਤਾਂ ਘੱਟੋ ਘੱਟ ਅਸੀਂ ਬਿਮਾਰ ਨਹੀਂ ਹੁੰਦੇ, ਅਤੇ ਜੇ ਅਸੀਂ ਬੀਮਾਰ ਹੋ ਜਾਂਦੇ. , ਘੱਟੋ
ਘੱਟ ਅਸੀਂ ਨਹੀਂ ਮਰਿਆ; ਇਸ ਲਈ, ਆਓ ਅਸੀਂ ਸਾਰੇ ਧੰਨਵਾਦ ਕਰੀਏ.

ਬੁੱਧ ਮਨ ਤੇ ਮਨ ਭਾਉਂਦਾ ਹੈ

ਉਹ ਸਮਰੱਥ ਹੈ ਜੋ ਸੋਚਦਾ ਹੈ ਕਿ ਉਹ ਸਮਰੱਥ ਹੈ. ਟਵੀਟ ਕਰਨ ਲਈ ਕਲਿੱਕ ਕਰੋ

ਇਹ ਆਦਮੀ ਦਾ ਆਪਣਾ ਮਨ ਹੁੰਦਾ ਹੈ, ਨਾ ਕਿ ਉਸਦਾ ਦੁਸ਼ਮਣ ਜਾਂ ਦੁਸ਼ਮਣ, ਜੋ ਉਸਨੂੰ ਦੁਸ਼ਟ ਤਰੀਕਿਆਂ ਵੱਲ ਪ੍ਰੇਰਦਾ ਹੈ.

ਧਿਆਨ ਨਾਲ ਖ਼ੁਸ਼ੀ! ਆਪਣੇ ਵਿਚਾਰਾਂ ਦੀ ਚੰਗੀ ਤਰ੍ਹਾਂ ਰੱਖਿਆ ਕਰੋ!

ਹਰ ਚੀਜ਼ ਮਨ ‘ਤੇ ਅਧਾਰਤ ਹੁੰਦੀ ਹੈ, ਮਨ ਦੁਆਰਾ ਅਗਵਾਈ ਕੀਤੀ ਜਾਂਦੀ ਹੈ, ਮਨ
ਦੁਆਰਾ ਤਿਆਰ ਕੀਤੀ ਜਾਂਦੀ ਹੈ. ਜੇ ਤੁਸੀਂ ਪ੍ਰਦੂਸ਼ਿਤ ਮਨ ਨਾਲ ਗੱਲ ਕਰਦੇ ਹੋ ਅਤੇ ਕੰਮ
ਕਰਦੇ ਹੋ, ਤਾਂ ਦੁੱਖ ਤੁਹਾਡਾ ਅਨੁਸਰਣ ਕਰੇਗਾ, ਜਿਵੇਂ ਕਿ ਬਲਦ ਦੇ ਪਹੀਏ ਬਲਦ ਦੇ
ਨਕਸ਼ੇ-ਕਦਮਾਂ ਦੀ ਪਾਲਣਾ ਕਰਦੇ ਹਨ.

ਇੱਥੇ ਇੱਕ ਅਣਜਾਣ ਮਨ ਦੇ ਰੂਪ ਵਿੱਚ ਅਵਿਸ਼ਵਾਸੀ ਕੁਝ ਵੀ ਨਹੀਂ ਹੈ, ਅਤੇ ਅਨੁਸ਼ਾਸਿਤ ਮਨ ਦੀ ਤਰਾਂ ਆਗਿਆਕਾਰੀ ਕੁਝ ਵੀ ਨਹੀਂ ਹੈ.

ਕਿਸਮਤ ਦੀਆਂ ਵਿਕਾਰਾਂ ਤੋਂ ਮੁਕਤ ਮਨ, ਦੁੱਖ ਤੋਂ ਮੁਕਤ, ਵਿਕਾਰਾਂ ਤੋਂ ਮੁਕਤ, ਡਰ ਤੋਂ ਮੁਕਤ - ਇਹ ਸਭ ਤੋਂ ਵੱਡੀ ਬਰਕਤ ਹੈ।

ਚੱਟਾਨਾਂ ਅਤੇ ਚੀਕਾਂ ਵਿਚ ਦਰਿਆਵਾਂ ਤੋਂ ਜਾਣੋ: ਛੋਟੇ ਚੈਨਲਾਂ ਵਿਚ ਜੋ ਸ਼ੋਰ ਨਾਲ
ਵਗਦੇ ਹਨ, ਮਹਾਨ ਪ੍ਰਵਾਹ ਚੁੱਪ. ਜੋ ਵੀ ਪੂਰਾ ਨਹੀਂ ਹੁੰਦਾ ਉਹ ਰੌਲਾ ਪਾਉਂਦਾ ਹੈ. ਜੋ
ਕੁਝ ਪੂਰਾ ਹੈ ਚੁੱਪ ਹੈ.

ਤੁਸੀ ਭਾਲਣ ਵਾਲੇ ਹੋ. ਆਪਣੇ ਹੱਥਾਂ ਅਤੇ ਪੈਰਾਂ, ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ ਅਤੇ ਆਪਣੇ ਵਿਚਾਰਾਂ ਦੀ ਮਾਹਰਤਾ ਵਿੱਚ ਅਨੰਦ ਲਓ.

ਉਨ੍ਹਾਂ ਨੂੰ ਦੇਖੋ, ਮੇਰੀ ਭਾਵਨਾ ਵਿੱਚ ਉਹ ਭੜਕ ਰਹੇ ਹਨ, ਜਿਵੇਂ ਸੁੱਕਦੀ ਨਦੀ ਦੇ
ਟੋਭਿਆਂ ਵਿੱਚ ਮੱਛੀ - ਅਤੇ ਇਹ ਵੇਖਦੇ ਹੋਏ, ਮੇਰੇ ਨਾਲ ਨਹੀਂ ਰਹਿੰਦੇ, ਬਣਨ ਦੀ ਅਵਸਥਾ
ਨੂੰ ਨਹੀਂ ਜੋੜਦੇ.

‘ਜਿਵੇਂ ਮੈਂ ਹਾਂ, ਉਵੇਂ ਹੀ ਹਨ। ਜਿਵੇਂ ਕਿ ਇਹ ਹਨ,
ਮੈਂ ਵੀ ਹਾਂ. ’ਆਪਣੇ ਆਪ ਨੂੰ ਸਮਾਨ ਬਣਾਉਣਾ, ਨਾ ਤਾਂ ਮਾਰਨਾ ਅਤੇ ਨਾ ਹੀ ਦੂਜਿਆਂ ਨੂੰ
ਮਾਰਨ ਲਈ.

ਸਾਰੇ ਤਜ਼ਰਬੇ ਮਨ ਤੋਂ ਪਹਿਲਾਂ ਹੁੰਦੇ ਹਨ, ਮਨ ਨੂੰ ਆਪਣੇ ਮਾਲਕ ਵਜੋਂ, ਮਨ ਦੁਆਰਾ ਬਣਾਇਆ ਜਾਂਦਾ ਹੈ.

ਚੰਗੀ ਸਿਹਤ ਦਾ ਅਨੰਦ ਲੈਣ ਲਈ, ਇਕ ਦੇ ਪਰਿਵਾਰ ਵਿਚ ਸੱਚੀ ਖ਼ੁਸ਼ੀਆਂ ਲਿਆਉਣ ਲਈ,
ਸਾਰਿਆਂ ਨੂੰ ਸ਼ਾਂਤੀ ਲਿਆਉਣ ਲਈ, ਇਕ ਨੂੰ ਪਹਿਲਾਂ ਆਪਣੇ ਆਪ ਨੂੰ ਅਨੁਸ਼ਾਸਤ ਕਰਨਾ
ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਆਪਣੇ ਮਨ ਨੂੰ ਨਿਯੰਤਰਿਤ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ. ਜੇ ਕੋਈ ਆਦਮੀ ਆਪਣੇ
ਦਿਮਾਗ ਨੂੰ ਨਿਯੰਤਰਿਤ ਕਰ ਸਕਦਾ ਹੈ ਤਾਂ ਉਹ ਗਿਆਨ ਪ੍ਰਾਪਤੀ ਦਾ ਰਸਤਾ ਲੱਭ ਸਕਦਾ ਹੈ,
ਅਤੇ ਸਾਰੀ ਸਿਆਣਪ ਅਤੇ ਗੁਣ ਕੁਦਰਤੀ ਤੌਰ ‘ਤੇ ਉਸ ਕੋਲ ਆ ਜਾਣਗੇ.

ਸਾਰੇ ਗ਼ਲਤ ਕੰਮ ਮਨ ਦੇ ਕਾਰਨ ਪੈਦਾ ਹੁੰਦੇ ਹਨ. ਜੇ ਮਨ ਬਦਲ ਜਾਂਦਾ ਹੈ ਤਾਂ ਕੀ ਗਲਤ ਕਰਨਾ ਰਹਿ ਸਕਦਾ ਹੈ?

ਜੋ ਅਸੀਂ ਅੱਜ ਹਾਂ ਕੱਲ੍ਹ ਦੇ ਸਾਡੇ ਵਿਚਾਰਾਂ ਦੁਆਰਾ ਆਉਂਦੇ ਹਨ, ਅਤੇ ਸਾਡੇ
ਮੌਜੂਦਾ ਵਿਚਾਰ ਕੱਲ ਦੀ ਸਾਡੀ ਜ਼ਿੰਦਗੀ ਦਾ ਨਿਰਮਾਣ ਕਰਦੇ ਹਨ: ਸਾਡਾ ਜੀਵਨ ਸਾਡੇ ਮਨ ਦੀ
ਸਿਰਜਣਾ ਹੈ.


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08/19/19
Buddha Buddhism TIPITAKA
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Buddha Buddhism TIPITAKA


When
a just born baby is kept isolated without anyone communicating with the
baby, after some days the baby will speak a natural language as other
living beings do. That human natural (Prakrit) is Magadhi. The original language of the suttas seems to have been Magadhi, which
Shakyamuni used in preaching. Of all the Indic language versions of suttas
used as Buddhist texts today, those written in Pali are the most numerous
and are widely used in the Southern Buddhist countries Sri Lanka, Burma,
and Thailand. According to Southern Buddhist tradition, Pali is regarded
as the language that Shakyamuni spoke, and therefore is called Magadhi or
the fundamental Natural (Prakrit) language. However, recent studies show that although a little
of the Magadhi influence is still evident in the Pali language, all the other 7,111 languages are the off shoot
of Magadhi. Therefore all languages are classical in nature as per a
research done on the origin of human language.

“The two important language families of India are Indic and Dravidian.
All Buddhist suttas were originally compiled in Indic languages, which developed
in various parts of India over a period of three or four thousand years.
In present day India more than ten major languages- including Hindi, Urdu,
Bengali, Bihari, Marathi, and Punjabi- belong to this family, and together
they number several hundred dialects. Sanskrit and fourteen modern languages
are now officially sanctioned by the Indian constitution, and in a large
house it is possible for several of the recognized languages to be in use,
since servants from different areas and family members would all speak in
their own languages or dialects.

“This rich linguistic heritage was noted in earlier times, when, for
example, in plays one could identify a character’s occupation and social
status through the prescribed language he or she spoke. Kings, ministers,
and Brahmans spoke Sanskrit, the most highly esteemed and inflected language;
queens, princesses, nuns and courtesans spoke a graceful language called
Shauraseni; the general populace, such as merchants and artisans, spoke Magadhi;
and the lower classes spoke Paishachi. Even lyrics had their own pleasant
to the ear language, Maharashtri. 

“The five languages just mentioned originated in the dialects of different
areas, but the languages in Shakyamuni’s time belonged to a period earlier
than that of these five languages. However, even in Shakyamuni’s time, regional
languages already differed, and each language had its own unique characteristics,
as we can see from the edicts of Ashoka, issued about two centuries after
the death of Shakyamuni. Ashoka had his edicts carved on large rocks and
stone pillars, and one particular edict was written in a different language
in each of the eight areas where it has been found. The languages of the
edicts in India, which can be divided into four or five regional groups,
correspond to the five languages used in drama of later periods. In time
they became regional languages of the Apabhramsha family, and still later
they developed into the modern Indic languages. 

“The language Shakyamuni spoke was the one in general use around the
middle reaches of the Ganges, where he was active. Since the area was later
called Magadha, its language was called Magadi (or Old Magadhi), and because
many of Emperor Ashoka’s edicts have been found in this area, we have an
idea of what the Magadhi Shakyamuni spoke was like. 

“In the time of Shakyamuni, the Vedas, the holy scriptures of Brahmanism,
were transmitted in Vedic Sanskrit, which was the forerunner of classical
Sanskrit. Both Vedic Sanskrit and classical Sanskrit are elegant, highly
inflected, complex languages. The Vedic scriptures were transmitted only
to the educated upper classes, never to the lower classes. Shakyamuni, who
wanted his teachings to reach all classes of society equally, thought that
the lower classes would be the focus of his ministry and therefore preached
his teaching in Magadhi, the everyday language of the common people, so that
even the lower classes could understand him.” 



An excerpt from “Bones,
Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy,
and Texts of Monastic Buddhism in India” by Gregory Schopen


“We know, and have known for some time, that the Pali canon as we have
it- and it is generally conceded to be our oldest source- cannot be taken
back further than the last quarter of the first century BCE, the date of
the Alu-vihara redaction, the earliest redaction that we can have some knowledge
of, and that-for a critical history- it can serve, at the very most only
as a source for the Buddhism of this period. But we also know that even this
is problematic since as Malalasekera has pointed out ‘…how far the Tipitaka
and its commentary reduced to writing at Alu-vihara resembled them as they
have come down to us now, no one can say.’ In fact, it is not until the time
of the commentaries of Buddhaghosa, Dhammapala, and others- that is to say
the fifth to sixth centuries C.E.- that we can know anything definite about
the actual contents of this canon. 


“We also know that there is no evidence to indicate that a canon existed
prior to the Alu-vihara redaction. Although Ashoka in his Dhabra Edict specifically
enjoined both monks and laymen to recite certain texts, which he named, he
nowhere in his records gives any indication that he knew of a canon, or the
classification of texts into nikayas.” 


I personally have great faith in the memory-power of the monks who memorized
the Buddhist Sutras from the time of the Buddha and transmitted them verbally
from generation to generation for about 400 years before they were actually
written down. And in terms of dating the earliest recorded Sutras, it is
my understanding that parts of the Sutta Nipata in Pali and parts of the
Mahavastu in Buddhist Hybrid Sanskrit (from the Shravastivadin tradition)
are the oldest known recorded Sutras- both dating back to about 350 years
after the Buddha. Again, I didn’t mean to be too long-winded in this explanation,
but I thought people might be interested in knowing a little more, if they
didn’t know already, about these questions of language and the Buddhist Sutras. 


A little footnote: according to our tradition and the historical records
of Ancient China the earliest Sutra translated from the Indic languages into
Chinese was the Sutra in 42 Sections in 69 C.E. 




https://whyfiles.org/058language/baby_talk.html




How do infants learn language?

Consider the newborn. Thrown abruptly into a blaze of bright lights and
babble of novel noises, it faces the immediate job of understanding and
controlling its world. what are they saying?

Understanding requires the newborn to interpret the strange noises that
apparently occur when those giants open their mouths. And controlling
means breaking that mysterious sound code that those giants use between
themselves and with you.

Crying and fussing may be enough communication for a while, but soon the
infant begins babbling by making a sound and rapidly opening and
closing the mouth. By 11 to 12 months, the baby is making single words
and then joining them into short phrases. By the age of 3 or so, many
babies speak in complete sentences, and can express their needs with
words (at least after shrieking fails).

How does the newborn learn language? Natural language, after all, is so
sophisticated, yet almost all babies learn it faster and more thoroughly
than the baddest computer around. Full of nuances, loaded with meaning
and implication, language is a subtle but comprehensive mode of
communicating.

To most people, it’s a hallmark of being human.


That’s quite a buildup.
So how do infants learn, already?


Recent research, reported at the American Association for the
Advancement of Science meeting in Philadelphia, is putting speculation
about how language originates on an experimental basis. Psychologist
Richard Aslin of the University of Rochester studies the first step: how
infants learn to distinguish individual words. As anyone who’s heard a
foreign language knows, the spaces between words are only obvious once
you know the language. We do not “speak—-like—-this,” but rather
with a fluid stream of words.

wherearethesilencesbetweenwords

  A waveform of a sentence. The silences are not where you would expect them. To hear this sentence click here. Source: Jenny Saffran, University of Wisconsin-Madison Psychology department.


It seems to be a chicken-and-egg problem. You can’t learn the language
until you know the words. But you can’t distinguish the words until you
know the language.


Working with Jenny Saffran at the University of Wisconsin-Madison, and
Elissa Newport at the University of Rochester, Aslin has found one way
babies solve this dilemma: by using the pattern of sounds within words
to distinguish the ends of words. Babies “pay attention to sounds that
cohere within words, compared to the less predictive sounds that change
as they span a word boundary,” Aslin says. And when that pattern breaks,
the baby understands that a new word is about to start.


Faced with this mess of abstraction, The Why Files yearned for an
example, and Aslin kindly supplied one — the phrase “pretty baby.”
After the first syllable of pretty (”prih”) the next syllable is more
likely to be something like “tee” than “gond” or “bay.” Hearing the
expected “tee” sound meant that the word was probably not finished. But
when “baby” begins, the unfamiliar pattern (”tee-bay”) alerted the
infant that a second word had begun.


Howzee know?

Like us, you were wondering how he knew this. Capitalizing on the
fact that infants often listen longer to novel sounds rather than boring
ones, Aslin measured how long they listened to known and unknown
sounds. First he exposed 7- to 8-month-old infants to a nonsense language
for two minutes. This musical masterpiece was actually a string of
nonsense syllables with no pauses indicating word endings. The selection
mixed a series of artificial “words” like “pa bee koo,” mixed up in a mass of other syllables.


After hearing the two-minute sequence, the infant would then hear a
series of words. Half were “words” taken from the selection, and half
were a mishmash of syllables in sequences not heard previously.


From the fact that the infants listening more briefly to the “words,”
Aslin concluded that the infants could pick out the known words. And
since the only way they could have identified the words from the
original stream of syllables was by the order of sounds, Aslin asserts
that they were identifying words by recognizing those patterns.


A baby step toward language

Distinguishing words is a necessary step to interpreting them, but it’s
not sufficient. As anybody who’s learned a second language knows, words
can be ambiguous. What, for example, does the sound “bare” mean? Only
the context can tell whether it stands for something hairy, like a “bear
cub,” or to something bright, like a “bare light bulb.”


Before a baby can make these interpretations, he or she must learn to
segment words into clauses, groups of words that go together to make up a
complete thought within a sentence. “To work out the rules of language,
you have to keep stuff together in clauses,” says psychologist Peter
Jucszyk of Johns Hopkins University.


Clauses seem to play a crucial role from the start. Jucszyk says studies
show that 2-month-olds remember words better when they’re presented in a
clause rather than as individual items in a list.


Jucszyk thinks babies distinguish clauses by learning the melody of a
language — the rhythm of sounds and pauses, the varying pitch in the
voice, the different pattern of loudness and softness. (Melody, called
“prosody” in the linguistic trade, also helps infants distinguish one
language from another. At six months, babies will listen just as long
to a foreign language as to their own, but at nine months, they prefer
their native tongue.)


So how do they actually learn to talk?


http://www.greatwesternvehicle.org/pali/Buddhalanguage.htm

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The original language of the Buddha
and his teachings (suttas/sutras)

Extracted from the
book “Buddhist Sutras: Origin Development” by Kogen Mizuno.

“The original language of the sutras seems to have been Magadhi, which
Shakyamuni used in preaching. Of all the Indic language versions of sutras
used as Buddhist texts today, those written in Pali are the most numerous
and are widely used in the Southern Buddhist countries Sri Lanka, Burma,
and Thailand. According to Southern Buddhist tradition, Pali is regarded
as the language that Shakyamuni spoke, and therefore is called Magadhi or
the fundamental language. However, recent studies show that although a little
of the Magadhi influence is still evident in the Pali language, the basic
characteristics of the two languages are different.

“The two important language families of India are Indic and Dravidian.
All Buddhist sutras were originally compiled in Indic languages, which developed
in various parts of India over a period of three or four thousand years.
In present day India more than ten major languages- including Hindi, Urdu,
Bengali, Bihari, Marathi, and Punjabi- belong to this family, and together
they number several hundred dialects. Sanskrit and fourteen modern languages
are now officially sanctioned by the Indian constitution, and in a large
house it is possible for several of the recognized languages to be in use,
since servants from different areas and family members would all speak in
their own languages or dialects.

“This rich linguistic heritage was noted in earlier times, when, for
example, in plays one could identify a character’s occupation and social
status through the prescribed language he or she spoke. Kings, ministers,
and Brahmans spoke Sanskrit, the most highly esteemed and inflected language;
queens, princesses, nuns and courtesans spoke a graceful language called
Shauraseni; the general populace, such as merchants and artisans, spoke Magadhi;
and the lower classes spoke Paishachi. Even lyrics had their own pleasant
to the ear language, Maharashtri. 

“The five languages just mentioned originated in the dialects of different
areas, but the languages in Shakyamuni’s time belonged to a period earlier
than that of these five languages. However, even in Shakyamuni’s time, regional
languages already differed, and each language had its own unique characteristics,
as we can see from the edicts of Ashoka, issued about two centuries after
the death of Shakyamuni. Ashoka had his edicts carved on large rocks and
stone pillars, and one particular edict was written in a different language
in each of the eight areas where it has been found. The languages of the
edicts in India, which can be divided into four or five regional groups,
correspond to the five languages used in drama of later periods. In time
they became regional languages of the Apabhramsha family, and still later
they developed into the modern Indic languages. 

“The language Shakyamuni spoke was the one in general use around the
middle reaches of the Ganges, where he was active. Since the area was later
called Magadha, its language was called Magadi (or Old Magadhi), and because
many of Emperor Ashoka’s edicts have been found in this area, we have an
idea of what the Magadhi Shakyamuni spoke was like. 

“In the time of Shakyamuni, the Vedas, the holy scriptures of Brahmanism,
were transmitted in Vedic Sanskrit, which was the forerunner of classical
Sanskrit. Both Vedic Sanskrit and classical Sanskrit are elegant, highly
inflected, complex languages. The Vedic scriptures were transmitted only
to the educated upper classes, never to the lower classes. Shakyamuni, who
wanted his teachings to reach all classes of society equally, thought that
the lower classes would be the focus of his ministry and therefore preached
his teaching in Magadhi, the everyday language of the common people, so that
even the lower classes could understand him.” 



An excerpt from “Bones,
Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy,
and Texts of Monastic Buddhism in India” by Gregory Schopen

“We know, and have known for some time, that the Pali canon as we have
it- and it is generally conceded to be our oldest source- cannot be taken
back further than the last quarter of the first century BCE, the date of
the Alu-vihara redaction, the earliest redaction that we can have some knowledge
of, and that-for a critical history- it can serve, at the very most only
as a source for the Buddhism of this period. But we also know that even this
is problematic since as Malalasekera has pointed out ‘…how far the Tipitaka
and its commentary reduced to writing at Alu-vihara resembled them as they
have come down to us now, no one can say.’ In fact, it is not until the time
of the commentaries of Buddhaghosa, Dhammapala, and others- that is to say
the fifth to sixth centuries C.E.- that we can know anything definite about
the actual contents of this canon. 

“We also know that there is no evidence to indicate that a canon existed
prior to the Alu-vihara redaction. Although Ashoka in his Dhabra Edict specifically
enjoined both monks and laymen to recite certain texts, which he named, he
nowhere in his records gives any indication that he knew of a canon, or the
classification of texts into nikayas.” 

I personally have great faith in the memory-power of the monks who memorized
the Buddhist Sutras from the time of the Buddha and transmitted them verbally
from generation to generation for about 400 years before they were actually
written down. And in terms of dating the earliest recorded Sutras, it is
my understanding that parts of the Sutta Nipata in Pali and parts of the
Mahavastu in Buddhist Hybrid Sanskrit (from the Shravastivadin tradition)
are the oldest known recorded Sutras- both dating back to about 350 years
after the Buddha. Again, I didn’t mean to be too long-winded in this explanation,
but I thought people might be interested in knowing a little more, if they
didn’t know already, about these questions of language and the Buddhist Sutras. 

A little footnote: according to our tradition and the historical records
of Ancient China the earliest Sutra translated from the Indic languages into
Chinese was the Sutra in 42 Sections in 69 C.E. 

Sincerely, in

Dharma, Heng Shun



History of the Pali Canon

from the Pali Text Society’s web
page

Paali is the name given to the language of the texts of Theravaada Buddhism,
although the commentarial tradition of the Theravaadins states that the language
of the canon is Maagadhii, the language spoken by Gotama Buddha. The term
Paali originally referred to a canonical text or passage rather than to a
language and its current use is based on a misunderstanding which occurred
several centuries ago. The language of the Theravaadin canon is a version
of a dialect of Middle Indo-AAryan, not Maagadhii, created by the homogenisation
of the dialects in which the teachings of the Buddha were orally recorded
and transmitted. This became necessary as Buddhism was transmitted far beyond
the area of its origin and as the Buddhist monastic order codified his teachings.

The tradition recorded in the ancient Sinhalese chronicles states that the
Theravaadin canon was written down in the first century B.C.E. The language
of the canon continued to be influenced by commentators and grammarians and
by the native languages of the countries in which Theravaada Buddhism became
established over many centuries. The oral transmission of the Paali canon
continued for several centuries after the death of the Buddha, even after
the texts were first preserved in writing. No single script was ever developed
for the language of the canon; scribes used the scripts of their native languages
to transcribe the texts. Although monasteries in South India are known to
have been important centres of Buddhist learning in the early part of this
millennium, no manuscripts from anywhere in India except Nepal have survived.
Almost all the manuscripts available to scholars since the PTS began can
be dated to the 18th or 19th centuries C.E. and the textual traditions of
the different Buddhist countries represented by these manuscripts show much
evidence of interweaving. The pattern of recitation and validation of texts
by councils of monks has continued into the 20th century.

The main division of the Paali canon as it exists today is threefold, although
the Paali commentarial tradition refers to several different ways of classification.
The three divisions are known as pi.takas and the canon itself as the Tipi.taka;
the significance of the term pi.taka, literally “basket”, is not
clear. The text of the canon is divided, according to this system, into Vinaya
(monastic rules), Suttas (discourses) and Abhidhamma (analysis of the teaching).
The PTS edition of the Tipi.taka contains fifty-six books (including indexes),
and it cannot therefore be considered to be a homogenous entity, comparable
to the Christian Bible or Muslim Koran. Although Buddhists refer to the Tipi.taka
as Buddha- vacana, “the word of the Buddha”, there are texts within
the canon either attributed to specific monks or related to an event post-dating
the time of the Buddha or that can be shown to have been composed after that
time. The first four nikaayas (collections) of the Sutta-pi.taka contain
sermons in which the basic doctrines of the Buddha’s teaching are expounded
either briefly or in detail.

The early activities of the Society centred around making the books of the
Tipi.taka available to scholars. As access to printed editions and manuscripts
has improved, scholars have begun to produce truly critical editions and
re-establish lost readings. While there is much work still needed on the
canon, its commentaries and subcommentaries, the Society is also beginning
to encourage work on a wider range of Paali texts, including those composed
in Southeast Asia.



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Buddhist, Buddhism and Tipitaka

https://banavantey.blogspot.com/2010/05/idea-of-god-or-creator-in-buddhism.html?m=1

The idea of God or Creator in Buddhism

In this modern world we see that
almost all the people believe in God, the one who created this earth and
the universe. He is almighty, the creator of everything, omnipotent,
omnipresent and so and so. I was wondering what Lord Buddha would have
said about this idea.
Recently when I was going
through the Brahma Net Discourse of Tipitaka (the holy book of
Buddhists), I found that it had already been told there about 2600 years
ago! In that Discourse the

1 Buddha said,

“There are, monks, other
matters, profound, hard to see, hard to understand, peaceful, excellent,
beyond mere thought, subtle, to be experienced by the wise, which the
Tathágata, (the Buddha addresses Himself as Tathagata), having realized
them by his own super-knowledge, proclaims, and about which those who
would truthfully praise the Tathágata would rightly speak. And what are
these matters?”

“There comes a time, monks, sooner or later after a long period, when
this world contracts. At a time of contraction, beings are mostly reborn
in the Abhassara Brahma world. And there they dwell, mind-made, feeding
on delight, self-luminous, moving through the air, glorious - and they
stay like that for a very long time.”

“But the time comes, sooner or later after a long period, when this
world begins to expand. In this expanding world an empty palace of
Brahma appears. And then one being, from exhaustion of his life-span or
of his merits, falls from the Abhassara world and arises in the empty
Brahma-palace. And there he dwells, mind-made, feeding on delight,
self-luminous, moving through the air, glorious - and he stays like that
for a very long time.”

“Then in this being who has been alone for so long there arises unrest,
discontent and worry, and he thinks: ‘Oh, if only some other beings
would come here!’ And other beings, from exhaustion of their life-span
or of their merits, fall from the Abhassara world and arise in the
Brahma palace as companions for this being. And there they dwell,
mind-made, … and they stay like that for a very long time.”

“And then, monks, that being who first arose there thinks: “I am Brahma,
the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, the
All-Powerful, the Lord, the Maker and Creator, Ruler, Appointer and
Orderer, Father of All That Have Been and Shall Be. These beings were
created by me. How so? Because I first had this thought: ‘Oh, if only
some other beings would come here!’ That was my wish, and then these
beings came into this existence!” But those beings who arose
subsequently think: “This, friends, is Brahma, Great Brahma, the
Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord,
the Maker and Creator, Ruler, Appointer and Orderer, Father of All That
Have Been and Shall Be. How so? We have seen that he was here first, and
that we arose after him.”

“And this being that arose first is longer-lived, more beautiful and
more powerful than they are. And it may happen that some being falls
from that realm and arises in this world. Having arisen in this world,
he goes forth from the household life into homelessness. Having gone
forth, he by means of effort, exertion, application, earnestness and
right attention attains to such a degree of mental concentration that he
thereby recalls his last existence, but recalls none before that. And
he thinks: ‘That Brahma, … he made us, and he is permanent, stable,
eternal, not subject to change, the same for ever and ever. But we who
were created by that Brahma, we are impermanent, unstable, short-lived,
fated to fall away, and we have come to this world.’ This is the first
case where-by some ascetics and Brahmins are partly Eternalists and
partly Non-Eternalists.”

This is how Jesus and Muhammed
found their Revelation through meditation and thereby recalled their
last existence and said that That God or Allah,…. He made us, He is
permanent, omnipotent and so on. According to Buddhism, this is one of
the 62 wrong views and it serves nothing in the path of deliverance and
freedom.
You can read the discourse here:     http://buddhism.sansayan.com/tipitaka/sp/dn/dns1.php


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yamaka

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Learning Buddha’s Word By Own Dialects Or Magadhi?


Post

by yamaka » Fri Dec 02, 2011 1:38 am

Dear All,

In Vinaya Pitaka>Cula Vagga>Khuddaka Vatthu Khandaka>285(CSCD)

There were two Bhikkhus complained to the Buddha, that some of the
Bhikkhus were reciting the Buddha’s word by not using the Chandaso
language but their own dialects , thus they requested Buddha to unify
the recitation of Buddha’s word by using Chandaso language but refused
by the Buddha, then

2 Buddha has spoke this:


Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitu’’nti.


Translated by Prof.Rhys Davids & Oldenberg:

“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”

But in the other hand, the Pali Tipitaka commentator, Ven. Bhadanta Achariya Buddhagosha in his commentary:

Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.
“I ordain the words of the Buddha to be learnt in his own language (in Māgadhī, the language used by the Buddha himself)”.

So, which context is correct?

:anjali:

Last edited by yamaka on Fri Dec 02, 2011 7:49 am, edited 1 time in total.
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DNS

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Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?


Post

by DNS » Fri Dec 02, 2011 4:06 am

I have not seen that commentary, nor do I have a
copy of it. But assuming it is correct and there is a conflict between
the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.

:buddha2:

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Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?


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by retrofuturist » Fri Dec 02, 2011 4:20 am

Greetings,

I don’t think it’s a case of Buddhavacana vs Buddhaghosa, but whether
Buddhaghosa or Prof.Rhys Davids & Oldenberg made the appropriate
translation of the the Buddha’s recorded words.

I recall reading recently someone making an argument in favour of
Buddhaghosa’s rendering but I can’t quite remember where I read that. If
I work it out, I’ll bring it here.

Wasn’t the context behind this quote in relation to avoiding exclusivity
in the Dhamma through transmission in language/texts/scripts known and
used only by certain classes? Sorry if that’s a bit hazy - my brain has
shut up shop for the day.

Metta,
Retro. :)

“The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees.” (Snp 3.12)

“It is natural that one who knows and sees things as they really are is disenchanted and dispassionate.” (AN 10.2)

“Truth does not change according to our ability to stomach it.” (Flannery O’Connor)


Post

by Gena1480 » Fri Dec 02, 2011 4:37 am

my mistake
both are speaking of samething
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Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?


Post

by yamaka » Fri Dec 02, 2011 6:12 am

David N. Snyder wrote:I
have not seen that commentary, nor do I have a copy of it. But assuming
it is correct and there is a conflict between the Buddha’s words and
Buddhaghosa’s words, I’d go with the Buddha.

:buddha2:

David,

The topic is about rendering of Ven.Buddhagosha’s vs prof. Rhys Davids & Oldenberg regarded to the said Vinaya texts.

:anjali:

Last edited by yamaka on Fri Dec 02, 2011 6:15 am, edited 1 time in total.
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Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?


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by yamaka » Fri Dec 02, 2011 6:14 am

Gena1480 wrote:my mistake
both are speaking of samething

Gena,

What did you mean by same thing? Own dialects=Magadhi(The Asoka’s official Language?)

:anjali:


Post

by Bhikkhu Pesala » Fri Dec 02, 2011 7:55 am

Nirutti in the PTS also means pronunciation. If that is what it means here it makes sense in both contexts.

The discourses need to be learnt in Pali (Magadhi), not English, Thai,
Sinhala, or Burmese. The pronunciation is sure to vary between those
with different mother tongues. Unless the pronunciation is completely
wrong, there won’t be any confusion about the meaning. However, if we
were to learn the teachings in English (for example), which translation
would we use?

BlogPāli FontsIn This Very LifeBuddhist ChroniclesSoftware (Upasampadā: 24th June, 1979)
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Re: Learning Buddha’s Word By Own Dialects Or Magadhi?


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by yamaka » Fri Dec 02, 2011 8:07 am

Another instances from the Vinaya commentary:(Samantapadasika- Vinaya Atthakatha)

“…Dhammoti Pāḷi…”
“… Pāḷi is, therefore, the Dhamma Language of the Buddha…”


Post

by gavesako » Fri Dec 02, 2011 12:10 pm

You can read more about this in this article which explains the underlying idea behind the World Tipitaka project:

http://society.worldtipitaka.org/mds/co … ew/226/49/” onclick=”window.open(this.href);return false;

The Unique Characteristics of Pāḷi

See in particular their take on “sakaya niruttiya…” (a kind of
“linguistic elitism”) which is in marked contrast to the modern
scholarly view.

Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno… (MN 26)

Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations


Post

by daverupa » Fri Dec 02, 2011 12:36 pm

retrofuturist wrote:Wasn’t
the context behind this quote in relation to avoiding exclusivity in
the Dhamma through transmission in language/texts/scripts known and used
only by certain classes?

Basically, the Buddha wasn’t dealing with different languages, only
dialects. Therefore the statement has to be drawn out to apply to a
scenario with different languages; this perspective is reported by
Gombrich in What the Buddha Thought.
He believes, as do I (and as did Walpola Rahula) that the Dhamma can be
taught without a single foreign word, yet I think this is best done by
extrapolating from the Pali afresh, rather than sticking with one
translation from the Pali and plowing ahead.

  • 3 “And
    how is it, bhikkhus, that by protecting oneself one protects others? By
    the pursuit, development, and cultivation of the four establishments of
    mindfulness. It is in such a way that by protecting oneself one
    protects others.


    4 “And how is it, bhikkhus, that by protecting others one protects
    oneself? By patience, harmlessness, goodwill, and sympathy. It is in
    such a way that by protecting others one protects oneself.

- Sedaka Sutta [SN 47.19]
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Re: Learning Buddha’s Word By Own Dialects Or Magadhi?


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by Alex123 » Fri Dec 02, 2011 4:42 pm

yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:

“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”

I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?

“Life
is a struggle. Life will throw curveballs at you, it will humble you,
it will attempt to break you down. And just when you think things are
starting to look up, life will smack you back down with ruthless
indifference…”
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Re: Learning Buddha’s Word By Own Dialects Or Magadhi?


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by Kare » Fri Dec 02, 2011 5:31 pm

Alex123 wrote:
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:

“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”

I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?

The wording in Pali is ambiguous. That is, as long as we focus narrowly
on “sakāya niruttiyā” - “in own dialect/speech” - it can be interpreted
in two different ways. But once we look at the context, once we look at
the whole story where this saying occurs, the meaning is clear. The
Buddha was asked about the different dialects of monks from different
clans, families, etc., so naturally his answer also must point to those
different dialects that he was asked about. The context gives no room
for doubt here, so the Commentary is mistaken on this point.

On the other hand, if that misunderstanding helped contribute to
preserving the texts in Pali, I, for one, am very happy for that
misunderstanding! :D

Mettāya,
Kåre


Post

by Gena1480 » Fri Dec 02, 2011 10:53 pm

Do you mean MaggaPali?

Tree


Suttas word by word


This page lists the suttas in which each Pali word has its own info·bubble.



Abhijāna Sutta (SN 22.24)
Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.
Abhinanda Sutta (SN 35.20)
There is no escape for whoever delights in sense objects.
Accharāsaṅghāta Peyyāla (AN 1.53-55)
Practicing goodwill makes one worthy of gifts.
Adantāgutta Sutta (SN 35.94)
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
Ajjhattānattahetu Sutta (SN 35.142)
How
investigating the causes for the arising of the sense organs, in which
the characteristic of nonself may be easier to understand, allows a
transfer of this understanding to their case.
Akammaniya Vagga (AN 1.21-30)
The mind can be our worst enemy or our best friend.
Ānāpānassati Sutta (MN 118)
The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.
Anattalakkhana Sutta (SN 22.59)
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Aṅga Sutta (SN 55.50)
The four sotāpattiyaṅgas (factors for stream-entry).
Āṇi Sutta (SN 20.7)
A
very important thing is reminded to us by the Buddha: for our own
benefit as well as for the benfit of the generations yet to come, we
must give most importance to his own actual words, and not so much to
whoever else pretends nowadays or has pretended in the past to be a
proper (Dhamma) teacher.
Aniccanibbānasappāya Sutta (SN 35.147)
Here
are hardcore vipassanā instructions dealing with the perception of
impermanence for advanced meditators who are looking forward to
attaining Nibbāna.
Avijjāpahāna Sutta (SN 35.53)
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Bahuvedanīya Sutta (MN 59) {excerpt}
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Dhammacakkappavattana Sutta (SN 56.11)
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Dhammānupassī Sutta (AN 6.118)
It is worth having repeated the message given in this sutta: six
habits without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
Gītassara Sutta (AN 5.209)
This
sutta has been largely overlooked by the various buddhist traditions:
the Buddha explains why he does not allow the bhikkhus to perform any
melodic chanting.
Indriyabhāvanā Sutta (MN 152)
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Kālāmā Sutta (AN 3.66)
See Kesamutti Sutta.
Kammapatha Sutta (AN 3.164)
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
Kasiṇa Sutta (AN 10.25)
This is the standard description of the practice on the ten kasiṇas.
Kesamutti [aka Kālāmā] Sutta (AN 3.66)
In
this famous sutta, the Buddha reminds us to ultimately trust only our
own direct experience of the reality, not what is declared by others,
even if they happen to be our ‘revered teacher’.
Khajjanīya Sutta (SN 22.79) {excerpt}
This sutta provides a succinct definition of the five khandhas.
Kusala Sutta (SN 46.32)
All that is advantageous unite in one thing.
Kusala Suttas (AN 1.56-73)
What produces and what eliminates wholesome and unwholesome mental states.
Mahānāma Sutta (AN 8.25) {excerpt}
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Mahāparinibbāna Sutta (DN 16) {excerpts}
This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22)
This sutta is widely considered as a fundamental reference for meditation practice.
Mahāvedalla Sutta (MN 43) {excerpt}
Sāriputta answers various interesting questions asked by āyasmā
Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and
Viññāṇa are not clearly delineated but deeply interwoven.
Migajāla Sutta Sutta (SN 35.64) {excerpt}
Some
neophytes (and we may often count ourselves among them) sometimes want
to believe that it is possible to delight in sensual pleasures without
giving rise to attachment nor suffering. The Buddha teaches Migajāla
that this is downright impossible.
Nanda Sutta (AN 8.9) {excerpt}
The Buddha describes how Nanda, though being prey to fierce
sense desire, practices throroughly in accordance to his instructions.
This sutta contains a definition of satisampajañña.
Nandikkhaya Sutta (SN 22.51)
How to operate the destruction of delight.
Nirāmisa Sutta (SN 36.31) {excerpt}
We can understand here that pīti, though being often listed as a
bojjhaṅga, can also sometimes be akusala. This passage also includes a
definition of the five kāmaguṇā.
Nīvaraṇa Sutta (AN 9.64)
How to remove the five hindrances.
Nīvaraṇappahāna Vagga (AN 1.11-20)
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Padhāna Sutta (AN 4.13)
In this sutta, the Buddha gives a definition of the sammappadhānas.
Padīpopama Sutta (SN 54.8)
Here the Buddha explains ānāpānassati and recommands it for
various purposes: from abandoning gross impurities, through developing
all the eight jhānas.
Pamādavihārī Sutta (SN 35.97)
What makes the difference between one who lives with negligence and one who lives with vigilance.
Pamādādi Vagga (AN 1.81-97)
The Buddha repetedly warns us against heedlessness.
Paṭisallāna Sutta (SN 56.2)
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it
leads to understanding the four noble truths in their true nature.
Phassamūlaka Sutta (SN 36.10)
The three types of feelings are rooted in three types of contacts.
Pubbesambodha Sutta (SN 35.13)
The
Buddha defines what he means by allure, drawback and emancipation in
the case of the internal sense spheres, and then declares that his
awakening was nothing more nor less than understanding them.
Ruṇṇa Sutta (AN 3.108)
Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
Rūpādi Vagga (AN 1.1-10)
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Rūpārāma Sutta (SN 35.137)
The
Buddha explains for us once more, in yet another way, the cause and the
cessation of suffering. It takes place right in the middle of what we
keep doing all day and all night.
Sabbupādānapariññā Sutta (SN 35.60)
The Buddha, while expounding the complete understanding of all
attachment, gives a deep and yet very clear explanation: contact arises
on the basis of three phenomena.
Sakkapañhā Sutta Sutta (SN 35.118)
The
Buddha gives a rather simple answer to Sakka’s question: what is the
reason why some people attain the final goal while others don’t?
Samādhi Sutta (SN 56.1)
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
Samādhi Sutta (SN 22.5)
The
Buddha exhorts his followers to develop concentration so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination.
Samādhibhāvanā Sutta (AN 4.41)
The
four types of concentration that the Buddha commends. It is quite
obvious here that no clear distinction is made between samādhi and
paññā.
Saṅkhitta Sutta (AN 8.53)
The Buddha gives here to his former nurse eight criteria to
discriminate whether a given statement belongs to his teaching or not,
which may happen to be handy nowadays.
Sati Sutta (SN 47.35)
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Satthusāsana Sutta (AN 7.83)
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Sikkhādubbalya Sutta (AN 9.63)
What to do if one is not yet perfect in the five precepts.
Sikkhattaya Sutta (AN 3.90)
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Sikkhattaya Sutta (AN 3.91)
Here the Buddha gives an alternate definition of adhipaññāsikkhā.
Siṃsapāvana Sutta (SN 56.31)
The
famous sutta where the Buddha states that he has no interest in baroque
teachings which are not immediately connected with attaining the goal.
Upādāparitassanā Sutta (SN 22.8)
The arising and cessation of suffering takes place in the five aggregates.
Vibhaṅga Sutta (SN 12.2)
A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
Vibhaṅga Sutta (SN 45.8)
Here the Buddha defines precisely each factor of the eightfold noble path.
Vibhaṅga Sutta (SN 47.40)
The satipaṭṭhānas taught in short.
Vijjābhāgiya Sutta (AN 2.32)
Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
Vipallāsa Sutta (AN 4.49)
In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
Vitthata Sutta (AN 5.14)
Here are defined the five balas.

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Home > Chaṭṭha Saṅgāyana

Chaṭṭha Saṅgāyana
The Six Dhamma Councils

The authentic teachings of Gotama the Buddha have been preserved
and handed down to us and are to be found in the Tipiṭaka. The Pāli
word, Tipiṭaka’, literally means `the three baskets’ (ti=three +
piṭaka=collections of scriptures). All of the Buddha’s teachings were
divided into three parts.

1.The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns.
2.The second part is called the Suttaṅta Piṭaka and it contains the Discourses.
3.The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.

It is known, that whenever the Buddha gave a discourse to his
ordained disciples or lay-followers or prescribed a monastic rule in the
course of his forty-five year ministry, those of his devoted and
learned monks, then present would immediately commit his teachings word
for word to memory. Thus the Buddha’s words were preserved accurately
and were in due course passed down orally from teacher to pupil. Some of
the monks who had heard the Buddha preach in person were Arahants, and
so by definition, `pure ones’ free from passion, ill-will and delusion
and therefore, was without doubt capable of retaining, perfectly the
Buddha’s words. Thus they ensured that the Buddha’s teachings would be
preserved faithfully for posterity.

Even those devoted monks who had not yet attained Arahantahood but
had reached the first three stages of sainthood and had powerful,
retentive memories could also call to mind word for word what the Buddha
had preached and so could be worthy custodians of the Buddha’s
teachings. One such monk was Ānanda, the chosen attendant and constant
companion of the Buddha during the last twenty-five years of the his
life. Ānanda was highly intelligent and gifted with the ability to
remember whatever he had heard. Indeed, it was his express wish that the
Buddha always relate all of his discourses to him and although he was
not yet an Arahanta he deliberately committed to memory word for word
all the Buddha’s sermons with which he exhorted monks, nuns and his lay
followers. The combined efforts of these gifted and devoted monks made
it possible for the Dhamma and Vinaya, as taught by the Buddha to be
preserved in its original state.

The Pāli Tipiṭaka and its allied literature exists as a result of
the Buddha’s discovery of the noble and liberating path of the pure
Dhamma. This path enables all those who follow it to lead a peaceful and
happy life. Indeed, in this day and age we are fortunate to have the
authentic teachings of the Buddha preserved for future generations
through the conscientious and concerted efforts of his ordained
disciples down through the ages. The Buddha had said to his disciples
that when he was no longer amongst them, that it was essential that the
Saṅgha should come together for the purpose of collectively reciting the
Dhamma, precisely as he had taught it. In compliance with this
instruction the first Elders duly called a council and systematically
ordered all the Buddha’s discourses and monastic rules and then
faithfully recited them word for word in concert.

The teachings contained in the Tipiṭaka are also known as the
Doctrine of the Elders [Theravāda]. These discourses number several
hundred and have always been recited word for word ever since the First
Council was convened. Subsequently, more Councils have been called for a
number of reasons but at every one of them the entire body of the
Buddha’s teaching has always been recited by the Saṅgha participants, in
concert and word for word. The first council took place three months
after the Buddha’s attainment of Mahāparinibbāṇa and was followed by
five more, two of which were convened in the nineteenth and twentieth
centuries. These collective recitations which were performed by the
monks at all these Dhamma Councils are known as the `Dhamma Saṅgītis’,
the Dhamma Recitations. They are so designated because of the precedent
set at the First Dhamma Council, when all the Teachings were recited
first by an Elder of the Saṅgha and then chanted once again in chorus by
all of the monks attending the assembly. The recitation was judged to
have been authentic, when and only when, it had been approved
unanimously by the members of the Council. What follows is a brief
history of the Six Councils.

The First Council

King Ajātasattu sponsored the First Council. It was convened in
544 B.C. in the Sattapaāāī Cave situated outside Rājagaha three months
after the Buddha had passed away. A detailed account of this historic
meeting can be found in the Cūllavagga of the Vinaya Piṭaka. According
to this record the incident which prompted the Elder Mahākassapa to call
this meeting was his hearing a disparaging remark about the strict rule
of life for monks. This is what happened. The monk Subhadda, a former
barber, who had ordained late in life, upon hearing that the Buddha had
expired, voiced his resentment at having to abide by all the rules for
monks laid down by the Buddha. Many monks lamented the passing of the
Buddha and were deeply grieved. However, the Elder Mahākassapa heard
Subhadda say: “Enough your Reverences, do not grieve, do not lament. We
are well rid of this great recluse (the Buddha). We were tormented when
he said, `this is allowable to you, this is not allowable to you’ but
now we will be able to do as we like and we will not have to do what we
do not like'’. Mahākassapa was alarmed by his remark and feared that the
Dhamma and the Vinaya might be corrupted and not survive intact if
other monks were to behave like Subhadda and interpret the Dhamma and
the Vinaya rules as they pleased. To avoid this he decided that the
Dhamma must be preserved and protected. To this end after gaining the
Saṅgha’s approval he called to council five hundred Arahants. Ānanda was
to be included in this provided he attained Arahanthood by the time the
council convened. With the Elder Mahākassapa presiding, the
five-hundred Arahant monks met in council during the rainy season. The
first thing Mahākassapa did was to question the foremost expert on the
Vinaya of the day, Venerable Upāli on particulars of the monastic rule.
This monk was well qualified for the task as the Buddha had taught him
the whole of the Vinaya himself. First of all the Elder Mahākassapa
asked him specifically about the ruling on the first offense [pārājika],
with regard to the subject, the occasion, the individual introduced,
the proclamation, the repetition of the proclamation, the offense and
the case of non-offense. Upāli gave knowledgeable and adequate answers
and his remarks met with the unanimous approval of the presiding Saṅgha.
Thus the Vinaya was formally approved.

The Elder Mahākassapa then turned his attention to Ānanda in
virtue of his reputable expertise in all matters connected with the
Dhamma. Happily, the night before the Council was to meet, Ānanda had
attained Arahantship and joined the Council. The Elder Mahākassapa,
therefore, was able to question him at length with complete confidence
about the Dhamma with specific reference to the Buddha’s sermons. This
interrogation on the Dhamma sought to verify the place where all the
discourses were first preached and the person to whom they had been
addressed. Ānanda, aided by his word-perfect memory was able to answer
accurately and so the Discourses met with the unanimous approval of the
Saṅgha. The First Council also gave its official seal of approval for
the closure of the chapter on the minor and lesser rules, and approval
for their observance. It took the monks seven months to recite the whole
of the Vinaya and the Dhamma and those monks sufficiently endowed with
good memories retained all that had been recited. This historic first
council came to be known as the Paācasatika because five-hundred fully
enlightened Arahants had taken part in it.

The Second Council

The Second Council was called one hundred years after the Buddha’s
Parinibbāṇa in order to settle a serious dispute over the `ten points’.
This is a reference to some monks breaking of ten minor rules. they
were given to:

    1. Storing salt in a horn.
    2. Eating after midday.
    3. Eating once and then going again to a village for alms.
    4. Holding the Uposatha Ceremony with monks dwelling in the same locality.
    5. Carrying out official acts when the assembly was incomplete.
    6. Following a certain practice because it was done by one’s tutor or teacher.
    7. Eating sour milk after one had his midday meal.
    8. Consuming strong drink before it had been fermented.
    9. Using a rug which was not the proper size.
    10. Using gold and silver.

Their misdeeds became an issue and caused a major controversy as
breaking these rules was thought to contradict the Buddha’s original
teachings. King Kāḷāsoka was the Second Council’s patron and the meeting
took place at Vesāli due to the following circumstances. One day,
whilst visiting the Mahāvana Grove at Veāsli, the Elder Yasa came to
know that a large group of monks known as the Vajjians were infringing
the rule which prohibited monk’s accepting gold and silver by openly
asking for it from their lay devotees. He immediately criticized their
behavior and their response was to offer him a share of their illegal
gains in the hope that he would be won over. The Elder Yasa, however
declined and scorned their behavior. The monks immediately sued him with
a formal action of reconciliation, accusing him of having blamed their
lay devotees. The Elder Yasa accordingly reconciled himself with the lay
devotees, but at the same time, convinced them that the Vijjian monks
had done wrong by quoting the Buddha’s pronouncement on the prohibition
against accepting or soliciting for gold and silver. The laymen
immediately expressed their support for the Elder Yasa and declared the
Vajjian monks to the wrong-doers and heretics, saying “the Elder Yasa
alone is the real monk and Sākyan son. All the others are not monks, not
Sākyan sons'’.

The Stubborn and unrepentant Vajjian monks then moved to suspend
the Venerable Yasa Thera without the approval of the rest of the Saṅgha
when they came to know of the outcome of his meeting with their lay
devotees. The Elder Yasa, however escaped their censure and went in
search of support from monks elsewhere, who upheld his orthodox views on
the Vinaya. Sixty forest dwelling monks from Pāvā and eighty monks from
the southern regions of Avanti who were of the same view, offered to
help him to check the corruption of the Vinaya. Together they decided to
go to Soreyya to consult the Venerable Revata as he was a highly
revered monk and an expert in the Dhamma and the Vinaya. As soon as the
Vajjian monks came to know this they also sought the Venerable Revata’s
support by offering him the four requisites which he promptly refused.
These monks then sought to use the same means to win over the Venerable
Revata’s attendant, the Venerable Uttara. At first he too, rightly
declined their offer but they craftily persuaded him to accept their
offer, saying that when the requisites meant for the Buddha were not
accepted by him, Ānanda would be asked to accept them and would often
agree to do so. Uttara changed his mind and accepted the requisites.
Urged on by them he then agreed to go and persuade the Venerable Revata
to declare that the Vajjian monks were indeed speakers of the Truth and
upholders of the Dhamma. The Venerable Revata saw through their ruse and
refused to support them. He then dismissed Uttara. In order to settle
the matter once and for all, the Venerable Revata advised that a council
should be called at Vāḷikārāma with himself asking questions on the ten
offenses of the most senior of the Elders of the day, the Thera
Sabbjakāmi. Once his opinion was given it was to be heard by a committee
of eight monks, and its validity decided by their vote. The eight monks
called to judge the matter were the Venerables Sabbakāmi, saḷha,
Khujjasobhita and Vāsabhagāmika, from the East and four monks from the
West, the Venerables Revata, Sambhuta-Sāṇavāsī, Yasa and Sumana. They
thoroughly debated the matter with Revata as the questioner and
sabbakāmī answering his questions. After the debate was heard the eight
monks decided against the Vajjian monks and their verdict was announced
to the assembly. Afterwards seven-hundred monks recited the Dhamma and
Vinaya and this recital came to be known as the Sattasatī because
seven-hundred monks had taken part in it. This historic council is also
called, the Yasatthera Sangīti because of the major role the Elder Yasa
played in it and his zeal for safeguarding the Vinaya. The Vajjian monks
categorically refused to accept the Council’s decision and in defiance
called a council of there own which was called the Mahāsaṅgiti.

The Third Council

The Third Council was held primarily to rid the Saṅgha of
corruption and bogus monks who held heretical views. The Council was
convened in 326 B.C. At Asokārāma in Paṭaliputta under the patronage of
Emperor Asoka. It was presided over by the Elder Moggaliputta Tissa and
one thousand monks participated in this Council. Tradition has it that
Asoka had won his throne through shedding the blood of all his father’s
son’s save his own brother, Tissa Kumāra who eventually got ordained and
achieved Arahantship.

Asoka was crowned in the two hundred and eighteenth year after the
Buddha’s Mahaparinibbāna. At first he paid only token homage to the
Dhamma and the Saṅgha and also supported members of other religious
sects as his father had done before him. However, all this changed when
he met the pious novice-monk Nigrodha who preached him the
Appamāda-vagga. Thereafter he ceased supporting other religious groups
and his interest in and devotion to the Dhamma deepened. He used his
enormous wealth to build, it is said, eighty-four thousand pagodas and
vihāras and to lavishly support the Bhikkhus with the four requisites.
His son Mahinda and his daughter Saṅghamittā were ordained and admitted
to the Saṅgha. Eventually, his generosity was to cause serious problems
within the Saṅgha. In time the order was infiltrated by many unworthy
men, holding heretical views and who were attracted to the order because
of the Emperor’s generous support and costly offerings of food,
clothing, shelter and medicine. Large numbers of faithless, greedy men
espousing wrong views tried to join the order but were deemed unfit for
ordination. Despite this they seized the chance to exploit the Emperor’s
generosity for their own ends and donned robes and joined the order
without having been ordained properly. Consequently, respect for the
Saṅgha diminished. When this came to light some of the genuine monks
refused to hold the prescribed purification or Uposatha ceremony in the
company of the corrupt, heretical monks.

When the Emperor heard about this he sought to rectify the
situation and dispatched one of his ministers to the monks with the
command that they perform the ceremony. However, the Emperor had given
the minister no specific orders as to what means were to be used to
carry out his command. The monks refused to obey and hold the ceremony
in the company of their false and `thieving’ companions
[theyyasinivāsaka]. In desperation the angry minister advanced down the
line of seated monks and drawing his sword, beheaded all of them one
after the other until he came to the King’s brother, Tissa who had been
ordained. The horrified minister stopped the slaughter and fled the hall
and reported back to the Emperor Asoka was deeply grieved and upset by
what had happened and blamed himself for the killings. He sought Thera
Moggaliputta Tissa’s counsel. He proposed that the heretical monks be
expelled from the order and a third Council be convened immediately. So
it was that in the seventeenth year of the Emperor’s reign the Third
Council was called. Thera Moggaliputta Tissa headed the proceedings and
chose one thousand monks from the sixty thousand participants for the
traditional recitation of the Dhamma and the Vinaya, which went on for
nine months. The Emperor, himself questioned monks from a number of
monasteries about the teachings of the Buddha. Those who held wrong
views were exposed and expelled from the Saṅgha immediately. In this way
the Bhikkhu Saṅgha was purged of heretics and bogus bhikkhus.

This council achieved a number of other important things as well.
The Elder Moggaliputta Tissa, in order to refute a number of heresies
and ensure the Dhamma was kept pure, complied a book during the council
called the Kathāvatthu. This book consists of twenty-three chapters, and
is a collection of discussion (kathā) and refutations of the heretical
views held by various sects on matters philosophical. It is the fifth of
the seven books of the Abhidhamma Piṭaka. The members of the Council
also gave a royal seal of approval to the doctrine of the Buddha, naming
it the Vibhajjavāda, the Doctrine of Analysis. It is identical with the
approved Theravāda doctrine. One of the most significant achievements
of this Dhamma assembly and one which was to bear fruit for centuries to
come, was the Emperor’s sending forth of monks, well versed in the
Buddha’s Dhamma and Vinaya who could recite all of it by heart, to teach
it in nine different countries. These Dhammadūta monks included the
Venerable Majjhantika Thera who went to Kashmir and Gandhāra. He was
asked to preach the Dhamma and establish an order of monks there. The
Venerable Mahādeva was sent to Mahinsakamaṇḍaḷa (modern Mysore) and the
Venerable Rakkhita Thera was dispatched to Vanavāsī (northern Kanara in
the south of India.) The Venerable Yonaka Dhammarakkhita Thera was sent
to Upper Aparantaka (northern Gujarat, Kathiawar, Kutch and Sindh].

The Venerable Mahārakkhita Thera went to Yonaka-loka (the land of
the lonians, Bactrians and the Greeks.) The Venerable Majjhima Thera
went to Himavanta (the place adjoining the Himalayas.) The Venerable
Soṇa and the Venerable Uttara were sent to Suvaṇṇabhūmi [now Myanmar].
The Venerable Mahinda Thera, The Venerable Ittiya Thera, the Venerable
Uttiya Thera, the Venerable Sambala Thera and the Venerable Bhaddasāla
Thera were sent to Tambapaṇṇi (now Sri Lanka). The Dhamma missions of
these monks succeeded and bore great fruits in the course of time and
went a long way in ennobling the peoples of these lands with the gift of
the Dhamma and influencing their civilizations and cultures.

With the spread of Dhamma through the words of the Buddha, in due
course India came to be known as Visvaguru, the teacher of the world.

The Fourth Council

The Fourth Council was held in Tambapaṇṇi [Sri Lanka] in 29 B.C.
under the patronage of King Vaṭṭagāmaṇi. The main reason for its
convening was the realization that is was now not possible for the
majority of monks to retain the entire Tipiṭaka in their memories as had
been the case formerly for the Venerable Mahinda and those who followed
him soon after. Therefore, as the art of writing had, by this time
developed substantially, it was thought expedient and necessary to have
the entire body of the Buddha’s teaching written down. King Vaṭṭagāmaṇi
supported the monk’s idea and a council was held specifically to reduce
the Tipiṭaka in its entirety to writing. Therefore, so that the genuine
Dhamma might be lastingly preserved, the Venerable Mahārakhita and five
hundred monks recited the words of the Buddha and then wrote them down
on palm leaves. This remarkable project took place in a cave called, the
Āloka lena, situated in the cleft of an ancient landslip near what is
now Matale. Thus the aim of the Council was achieved and the
preservation in writing of the authentic Dhamma was ensured. Later, in
the Eighteenth Century, King Vijayarājasīha had images of the Buddha
created in this cave.

The Fifth Council

The Fifth Council took place in Māndalay, Burma now known as
Myanmar in 1871 A.D. in the reign of King Mindon. The chief objective of
this meeting was to recite all the teachings of the Buddha and examine
them in minute detail to see if any of them had been altered, distorted
or dropped. It was presided over by three Elders, the Venerable
Mahāthera Jāgarābhivaṃsa, the Venerable Narindābhidhaja, and the
Venerable Mahāthera Sumaṅgalasāmi in the company of some two thousand
four hundred monks (2,400). Their joint Dhamma recitation lasted for
five months. It was also the work of this council to cause the entire
Tipiṭaka to be inscribed for posterity on seven hundred and twenty-nine
marble slabs in the Myanmar script after its recitation had been
completed and unanimously approved. This monumental task was done by
some two thousand four hundred erudite monks and many skilled craftsmen
who upon completion of each slab had them housed in beautiful miniature
`piṭaka’ pagodas on a special site in the grounds of King Mindon’s
Kuthodaw Pagoda at the foot of Māndalay Hill where this so called
`largest book in the world’, stands to this day.

The Sixth Council

The Sixth Council was called at Kaba Aye in Yangon, formerly
Rangoon in 1954, eighty-three years after the fifth one was held in
Mandalay. It was sponsored by the Burmese Government led by the Prime
Minister, the Honorable U Nu. He authorized the construction of the Mahā
Pāsāna Gūhā, the great cave that was built from the ground up, to serve
as the gathering place much like India’s Sattapānni Cave–the site of
the first Dhamma Council. Upon its completion, the Council met on the
17th of May, 1954. As in the case of the preceding councils, its first
objective was to affirm and preserve the genuine Dhamma and Vinaya.
However it was unique in so far as the monks who took part in it came
from eight countries. These two thousand five hundred learned Theravāda
monks came from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka,
Thailand and Vietnam. The late Venerable Mahāsi Sayadaw was appointed
the noble task of asking the required questions about the Dhamma of the
Venerable Bhadanta Vicittasārābhivaṃsa Tipiṭakadhara Dhammabhaṇḍāgārika
who answered all of them learnedly and satisfactorily. By the time this
council met, all the participating countries had the Pāli Tipiṭaka
rendered into their native scripts, with the exception of India.

The traditional recitation of the Dhamma Scriptures took two years
during which the Tipiṭaka and its allied literature in all the scripts
were painstakingly examined. Any differences found were noted down, the
necessary corrections were made and all the versions were then collated.
Happily, it was found that there was not much difference in the content
of any of the texts. Finally, after the Council had officially approved
them, all the volumes of the Tipiṭaka and their Commentaries were
prepared for printing on modern presses and published in the Myanmar
(Burmese) script. This notable achievement was made possible through the
dedicated efforts of the two thousand five hundred monks and numerous
lay people. Their work came to an end in May, 1956, two and a half
millennia after the Lord attained Parinibbāna. This council’s work was
the unique achievement of representatives from the entire Buddhist
world. The version of the Tipiṭaka which it undertook to produce has
been recognized as being true to the pristine teachings of Gotama the
Buddha and the most authoritative rendering of them to date.

The volumes printed after the Sixth Saṅgāyana were printed in
Myanmar script. In order to make the volumes to the people of India,
Vipassana Research Institute started the project to print the Tipiṭaka
with its Aṭṭhakathās and ṭikas in Devanagari in the year 1990.

This Chaṭṭha Saṅgāyana CD-ROM which is a reproduction of the text
authenticated in the Sixth Saṅgāyana is now being presented to the world
so that the words of the Buddha are easily made available to the
devotees and the scholars. The Chaṭṭha Saṅgāyana CD-ROM can presently be
viewed in the following scripts Devanagari, Myanmar and Roman.,  Sri
Lankan, Thai and Mongol scripts.

May All beings be happy

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(Bengali, Gurmukhi, Khmer, Myanmar, Sinhala, Thai, Tibetan)

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The Buddha and His Teachings

Buddhism is a major world religion. It attracts interest
all over the world. Today observant Buddhists are found all over the
world. The Buddha or the Enlightened One, was born Siddhartha—the son of
the royal Sakya clan—in India during the sixth century BCE. Prince
Siddhartha was unsatisfied with the luxury and splendor of palace life.
Seeking inner peace and deeper happiness he became a wandering ascetic.
He sought the guidance of the leading spiritual teachers of his day yet
did not find the path to the goal through such teachings. He came to
reflect on his own experience and practices and realized through
contemplation the Middle Path and realized the goal of Nibbana—perfect
inner peace and happiness.

The teachings of the Buddha transcend time, place and culture. They
are particularly resonant today. The Buddha is not a savior but a guide
or teacher. In the Buddha’s own words: “You do your work. The Buddhas
only show the way.” A human can decide his own destiny according to the
Buddha. “Be a refuge unto yourself” he instructed. The Buddha’s
discussion with the Kalamas of the small town of Kesaputta sets out in
clear and simple terms an important aspect of his teachings:

‘Sir, There are some recluses and Brahmins who visit Kesaputta. They
explain and illumine their own doctrines, and despise, condemn and spurn
others’ doctrines. Then come other recluses and Brahmins, and they too,
in turn, explain and illumine only their own doctrine, and despise,
condemn and spurn others’ doctrines. But, for us, Sir, we have always
doubt and perplexity as to who among these venerable recluses and
Brahmins spoke the truth, and who spoke falsehood.’

Then the Buddha gave them this advice, unique in the history of religions:

‘Yes, Kalamas, it is proper that you have doubt, that you have
perplexity, for a doubt has arisen in a matter which is doubtful. Now,
look you Kalamas do not be led by reports, or tradition, or hearsay. Be
not led by the authority of religious texts, nor by mere logic or
inference, nor by considering appearances, nor by the delight in
speculative opinions, not by seeming possibilities, nor by the idea:
‘this is our teacher.’ But, O Kalamas, when you know for yourselves that
certain things are unwholesome, and wrong and bad then give them up…and
when you know for yourselves that certain things are wholesome, and
good then accept them and follow them.’

 

Theravada Buddhism

By John Bullitt

Theravada (pronounced — more or less — “terra-VAH-dah”), the
“Doctrine of the Elders,” is the school of Buddhism that draws its
scriptural inspiration from the Tipitaka, or Pali canon, which scholars
generally agree contains the earliest surviving record of the Buddha’s
teachings. For many centuries, Theravada has been the predominant
religion of continental Southeast Asia (Thailand, Myanmar/Burma,
Cambodia, and Laos) and Sri Lanka. Today Theravada Buddhists number well
over 100 million worldwide. In recent decades Theravada has begun to
take root in the West.

Many Buddhisms, One Dhamma-vinaya

The Buddha — the “Awakened One” — called the religion he founded
Dhamma-vinaya — “the doctrine and discipline.” To provide a social
structure supportive of the practice of Dhamma-vinaya (or Dhamma for
short [Sanskrit: Dharma]), and to preserve these teachings for
posterity, the Buddha established the order of bhikkhus (monks) and
bhikkhunis (nuns)— the Sangha — which continues to this day to pass his
teachings on to subsequent generations of laypeople and monastics,
alike.

As the Dhamma continued its spread across India after the Buddha’s
passing, differing interpretations of the original teachings arose,
which led to schisms within the Sangha and the emergence of as many as
eighteen distinct sects of Buddhism.3 One of these schools eventually
gave rise to a reform movement that called itself Mahayana (the “Greater
Vehicle”)4 and that referred to the other schools disparagingly as
Hinayana (the “Lesser Vehicle”). What we call Theravada today is the
sole survivor of those early non-Mahayana schools.5 To avoid the
pejorative tone implied by the terms Hinayana and Mahayana, it is common
today to use more neutral language to distinguish between these two
main branches of Buddhism. Because Theravada historically dominated
southern Asia, it is sometimes called “Southern” Buddhism, while
Mahayana, which migrated northwards from India into China, Tibet, Japan,
and Korea, is known as “Northern” Buddhism.6

Pali: The Language of Theravada Buddhism

The language of the Theravada canonical texts is Pali (lit., “text”),
which is based on a dialect of Middle Indo-Aryan that was probably
spoken in central India during the Buddha’s time.7 Ven. Ananda, the
Buddha’s cousin and close personal attendant, committed the Buddha’s
sermons (suttas) to memory and thus became a living repository of these
teachings.8 Shortly after the Buddha’s death (ca. 480 BCE), five hundred
of the most senior monks — including Ananda — convened to recite and
verify all the sermons they had heard during the Buddha’s forty-five
year teaching career.9 Most of these sermons therefore begin with the
disclaimer, “Evam me sutam” — “Thus have I heard.”

After the Buddha’s death the teachings continued to be passed down
orally within the monastic community, in keeping with an Indian oral
tradition that long predated the Buddha.10 By 250 BCE the Sangha had
systematically arranged and compiled these teachings into three
divisions: the Vinaya Pitaka (the “basket of discipline” — the texts
concerning the rules and customs of the Sangha), the Sutta Pitaka (the
“basket of discourses” — the sermons and utterances by the Buddha and
his close disciples), and the Abhidhamma Pitaka (the “basket of
special/higher doctrine” — a detailed psycho-philosophical analysis of
the Dhamma). Together these three are known as the Tipitaka, the “three
baskets.” In the third century BCE Sri Lankan monks began compiling a
series of exhaustive commentaries to the Tipitaka; these were
subsequently collated and translated into Pali beginning in the fifth
century CE. The Tipitaka plus the post-canonical texts (commentaries,
chronicles, etc.) together constitute the complete body of classical
Theravada literature.

Pali was originally a spoken language with no alphabet of its own. It
wasn’t until about 100 BCE that the Tipitaka was first fixed in
writing, by Sri Lankan scribe-monks who wrote the Pali phonetically
using their own Sinhala alphabet.11 Since then the Tipitaka has been
transliterated into many different scripts (Devanagari, Thai, Burmese,
Roman, Cyrillic, to name a few). Although English translations of the
most popular Tipitaka texts abound, many students of Theravada find that
learning the Pali language — even just a little bit here and there —
greatly deepens their understanding and appreciation of the Buddha’s
teachings.

No one can prove that the Tipitaka contains any of the words actually
uttered by the historical Buddha. Practicing Buddhists have never found
this problematic. Unlike the scriptures of many of the world’s great
religions, the Tipitaka is not regarded as gospel, as an unassailable
statement of divine truth, revealed by a prophet, to be accepted purely
on faith. Instead, its teachings are meant to be assessed firsthand, to
be put into practice in one’s life so that one can find out for oneself
if they do, in fact, yield the promised results. It is the truth towards
which the words in the Tipitaka point that ultimately matters, not the
words themselves. Although scholars will continue to debate the
authorship of passages from the Tipitaka for years to come (and thus
miss the point of these teachings entirely), the Tipitaka will quietly
continue to serve — as it has for centuries — as an indispensable guide
for millions of followers in their quest for Awakening.

Buddhist Teachings

Summary of the Buddha’s Teachings

A Brief Summary of the Buddha’s Teachings

The Four Noble Truths

Shortly after his Awakening, the Buddha delivered his first sermon,
in which he laid out the essential framework upon which all his later
teachings were based. This framework consists of the Four Noble Truths,
four fundamental principles of nature (Dhamma) that emerged from the
Buddha’s radically honest and penetrating assessment of the human
condition. He taught these truths not as metaphysical theories or as
articles of faith, but as categories by which we should frame our direct
experience in a way that conduces to Awakening:

  • Dukkha: suffering, unsatisfactoriness, discontent, stress;
  • The cause of dukkha: the cause of this dissatisfaction is craving
    (tanha) for sensuality, for states of becoming, and states of no
    becoming;
  • The cessation of dukkha: the relinquishment of that craving;
  • The path of practice leading to the cessation of dukkha: the Noble
    Eightfold Path of right view, right resolve, right speech, right action,
    right livelihood, right effort, right mindfulness, and right
    concentration.

Because of our ignorance (avijja) of these Noble Truths, because of
our inexperience in framing the world in their terms, we remain bound to
samsara, the wearisome cycle of birth, aging, illness, death, and
rebirth. Craving propels this process onward, from one moment to the
next and over the course of countless lifetimes, in accordance with
kamma (Skt. karma), the universal law of cause and effect. According to
this immutable law, every action that one performs in the present moment
— whether by body, speech, or mind itself — eventually bears fruit
according to its skillfulness: act in unskillful and harmful ways and
unhappiness is bound to follow; act skillfully and happiness will
ultimately ensue.12 As long as one remains ignorant of this principle,
one is doomed to an aimless existence: happy one moment, in despair the
next; enjoying one lifetime in heaven, the next in hell.

The Buddha discovered that gaining release from samsara requires
assigning to each of the Noble Truths a specific task: the first Noble
Truth is to be comprehended; the second, abandoned; the third, realized;
the fourth, developed. The full realization of the third Noble Truth
paves the way for Awakening: the end of ignorance, craving, suffering,
and kamma itself; the direct penetration to the transcendent freedom and
supreme happiness that stands as the final goal of all the Buddha’s
teachings; the Unconditioned, the Deathless, Unbinding — Nibbana (Skt.
Nirvana).

The Eightfold Path and the Practice of Dhamma

Because the roots of ignorance are so intimately entwined with the
fabric of the psyche, the unawakened mind is capable of deceiving itself
with breathtaking ingenuity. The solution therefore requires more than
simply being kind, loving, and mindful in the present moment. The
practitioner must equip him- or herself with the expertise to use a
range of tools to outwit, outlast, and eventually uproot the mind’s
unskillful tendencies. For example, the practice of generosity (dana)
erodes the heart’s habitual tendencies towards craving and teaches
valuable lessons about the motivations behind, and the results of,
skillful action. The practice of virtue (sila) guards one against
straying wildly off-course and into harm’s way. The cultivation of
goodwill (metta) helps to undermine anger’s seductive grasp. The ten
recollections offer ways to alleviate doubt, bear physical pain with
composure, maintain a healthy sense of self-respect, overcome laziness
and complacency, and restrain oneself from unbridled lust. And there are
many more skills to learn.

The good qualities that emerge and mature from these practices not
only smooth the way for the journey to Nibbana; over time they have the
effect of transforming the practitioner into a more generous, loving,
compassionate, peaceful, and clear-headed member of society. The
individual’s sincere pursuit of Awakening is thus a priceless and timely
gift to a world in desperate need of help.

Discernment (pañña)

The Eightfold Path is best understood as a collection of personal
qualities to be developed, rather than as a sequence of steps along a
linear path. The development of right view and right resolve (the
factors classically identified with wisdom and discernment) facilitates
the development of right speech, action, and livelihood (the factors
identified with virtue). As virtue develops so do the factors identified
with concentration (right effort, mindfulness, and concentration).
Likewise, as concentration matures, discernment evolves to a still
deeper level. And so the process unfolds: development of one factor
fosters development of the next, lifting the practitioner in an upward
spiral of spiritual maturity that eventually culminates in Awakening.

The long journey to Awakening begins in earnest with the first
tentative stirrings of right view — the discernment by which one
recognizes the validity of the four Noble Truths and the principle of
kamma. One begins to see that one’s future well-being is neither
predestined by fate, nor left to the whims of a divine being or random
chance. The responsibility for one’s happiness rests squarely on one’s
own shoulders. Seeing this, one’s spiritual aims become suddenly clear:
to relinquish the habitual unskillful tendencies of the mind in favor of
skillful ones. As this right resolve grows stronger, so does the
heartfelt desire to live a morally upright life, to choose one’s actions
with care.

At this point many followers make the inward commitment to take the
Buddha’s teachings to heart, to become “Buddhist” through the act of
taking refuge in the Triple Gem: the Buddha (both the historical Buddha
and one’s own innate potential for Awakening), the Dhamma (both the
Buddha’s teachings and the ultimate Truth towards which they point), and
the Sangha (both the unbroken monastic lineage that has preserved the
teachings since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus planted on solid
ground, and with the help of an admirable friend or teacher
(kalyanamitta) to guide the way, one is now well-equipped to proceed
down the Path, following in the footsteps left by the Buddha himself.

Virtue (sila)

Right view and right resolve continue to mature through the
development of the path factors associated with sila, or virtue —
namely, right speech, right action, and right livelihood. These are
condensed into a very practical form in the five precepts, the basic
code of ethical conduct to which every practicing Buddhist subscribes:
refraining from killing, stealing, sexual misconduct, lying, and using
intoxicants. Even the monks’ complex code of 227 rules and the nuns’ 311
ultimately have these five basic precepts at their core.

Concentration (samadhi)

Having gained a foothold in the purification of one’s outward
behavior through the practice of sila, the essential groundwork has been
laid for delving into the most subtle and transformative aspect of the
path: meditation and the development of samadhi, or concentration. This
is spelled out in detail in the final three path factors: right effort,
by which one learns how to favor skillful qualities of mind over
unskillful ones; right mindfulness, by which one learns to keep one’s
attention continually grounded in the present moment of experience; and
right concentration, by which one learns to immerse the mind so
thoroughly and unwaveringly in its meditation object that it enters
jhana, a series of progressively deeper states of mental and physical
tranquillity.

Right mindfulness and right concentration are developed in tandem
through satipatthana (”frames of reference” or “foundations of
mindfulness”), a systematic approach to meditation practice that
embraces a wide range of skills and techniques. Of these practices,
mindfulness of the body (especially mindfulness of breathing) is
particularly effective at bringing into balance the twin qualities of
tranquillity (samatha) and insight (vipassana), or clear-seeing. Through
persistent practice, the meditator becomes more adept at bringing the
combined powers of samatha-vipassana to bear in an exploration of the
fundamental nature of mind and body.13 As the meditator masters the
ability to frame his immediate experience in terms of anicca
(inconstancy), dukkha, and anatta (not-self), even the subtlest
manifestations of these three characteristics of experience are brought
into exquisitely sharp focus. At the same time, the root cause of dukkha
— craving — is relentlessly exposed to the light of awareness.
Eventually craving is left with no place to hide, the entire karmic
process that fabricates dukkha unravels, the eightfold path reaches its
noble climax, and the meditator gains, at long last, his or her first
unmistakable glimpse of the Unconditioned — Nibbana.

Awakening

This first enlightenment experience, known as stream-entry
(sotapatti), is the first of four progressive stages of Awakening, each
of which entails the irreversible shedding or weakening of several
fetters (samyojana), the manifestations of ignorance that bind a person
to the cycle of birth and death. Stream-entry marks an unprecedented and
radical turning point both in the practitioner’s current life and in
the entirety of his or her long journey in samsara. For it is at this
point that any lingering doubts about the truth of the Buddha’s
teachings disappear; it is at this point that any belief in the
purifying efficacy of rites and rituals evaporates; and it is at this
point that the long-cherished notion of an abiding personal “self” falls
away. The stream-enterer is said to be assured of no more than seven
future rebirths (all of them favorable) before eventually attaining full
Awakening.

But full Awakening is still a long way off. As the practitioner
presses on with renewed diligence, he or she passes through two more
significant landmarks: once-returning (sakadagati), which is accompanied
by the weakening of the fetters of sensual desire and ill-will, and
non-returning (agati), in which these two fetters are uprooted
altogether. The final stage of Awakening — arahatta — occurs when even
the most refined and subtle levels of craving and conceit are
irrevocably extinguished. At this point the practitioner — now an
arahant, or “worthy one” — arrives at the end-point of the Buddha’s
teaching. With ignorance, suffering, stress, and rebirth having all come
to their end, the arahant at last can utter the victory cry first
proclaimed by the Buddha upon his Awakening:

“Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world.”

[MN 36]

The arahant lives out the remainder of his or her life inwardly
enjoying the bliss of Nibbana, secure at last from the possibility of
any future rebirth. When the arahant’s aeons-long trail of past kamma
eventually unwinds to its end, the arahant dies and he or she enters
into parinibbana — total Unbinding. Although language utterly fails at
describing this extraordinary event, the Buddha likened it to what
happens when a fire finally burns up all its fuel.

“The serious pursuit of happiness”

Buddhism is sometimes naïvely criticized as a “negative” or
“pessimistic” religion and philosophy. Surely life is not all misery and
disappointment: it offers many kinds of happiness and sublime joy. Why
then this dreary Buddhist obsession with unsatisfactoriness and
suffering?

The Buddha based his teachings on a frank assessment of our plight as
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Dukkha lurks behind even the highest forms of
worldly pleasure and joy, for, sooner or later, as surely as night
follows day, that happiness must come to an end. Were the Buddha’s
teachings to stop there, we might indeed regard them as pessimistic and
life as utterly hopeless. But, like a doctor who prescribes a remedy for
an illness, the Buddha offers both a hope (the third Noble Truth) and a
cure (the fourth). The Buddha’s teachings thus give cause for
unparalleled optimism and joy. The teachings offer as their reward the
noblest, truest kind of happiness, and give profound value and meaning
to an otherwise grim existence. One modern teacher summed it up well:
“Buddhism is the serious pursuit of happiness.”

Theravada Comes West

Until the late 19th century, the teachings of Theravada were little
known outside of southern Asia, where they had flourished for some two
and one-half millennia. In the past century, however, the West has begun
to take notice of Theravada’s unique spiritual legacy in its teachings
of Awakening. In recent decades this interest has swelled, with the
monastic Sangha from various schools within Theravada establishing
dozens of monasteries across Europe and North America. Increasing
numbers of lay meditation centers, founded and operated independently of
the monastic Sangha, strain to meet the demands of lay men and women —
Buddhist and otherwise — seeking to learn selected aspects of the
Buddha’s teachings.

The turn of the 21st century presents both opportunities and dangers
for Theravada in the West: Will the Buddha’s teachings be patiently
studied and put into practice, and allowed to establish deep roots in
Western soil, for the benefit of many generations to come? Will the
current popular Western climate of “openness” and cross-fertilization
between spiritual traditions lead to the emergence of a strong new form
of Buddhist practice unique to the modern era, or will it simply lead to
confusion and the dilution of these priceless teachings? These are open
questions; only time will tell.

Spiritual teachings of every description inundate the media and the
marketplace today. Many of today’s popular spiritual teachings borrow
liberally from the Buddha, though only rarely do they place the Buddha’s
words in their true context. Earnest seekers of truth are therefore
often faced with the unsavory task of wading through fragmentary
teachings of dubious accuracy. How are we to make sense of it all?

Fortunately the Buddha left us with some simple guidelines to help us
navigate through this bewildering flood. Whenever you find yourself
questioning the authenticity of a particular teaching, heed well the
Buddha’s advice to his stepmother:

[The teachings that promote] the qualities of which you may know,
‘These qualities lead to passion, not to dispassion; to being fettered,
not to being unfettered; to accumulating, not to shedding; to
self-aggrandizement, not to modesty; to discontent, not to contentment;
to entanglement, not to seclusion; to laziness, not to aroused
persistence; to being burdensome, not to being unburdensome’: You may
definitely hold, ‘This is not the Dhamma, this is not the Vinaya, this
is not the Teacher’s instruction.’

[As for the teachings that promote] the qualities of which you may
know, ‘These qualities lead to dispassion, not to passion; to being
unfettered, not to being fettered; to shedding, not to accumulating; to
modesty, not to self-aggrandizement; to contentment, not to discontent;
to seclusion, not to entanglement; to aroused persistence, not to
laziness; to being unburdensome, not to being burdensome’: You may
definitely hold, ‘This is the Dhamma, this is the Vinaya, this is the
Teacher’s instruction.’

[AN VIII.53]

The truest test of these teachings, of course, is whether they yield
the promised results in the crucible of your own heart. The Buddha
presents the challenge; the rest is up to you.
.

______________________________________________________________

Copyright © John Bullitt

You can find the original article at accesstoinsight.org/lib/authors/bullitt/theravada.html

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261XVII THREE BASKETS (TIPITAKA) I BUDDHISMCO TE TS 1. What is the Tipitaka? 2. Language of Buddha’s words(Buddhavacana) 3. What is Pali? 4. The First Council 5. The Second Council 6. The Great Schism 7. Origin of the Eighteen ikayas (Schools of Buddhism) 8. The Third Council 9. Committing the Tipitaka to Memory 10. Fourth Council: Committing the Tipitaka to Writing 11. Fifth and Sixth Councils in Myanmar 12. Conclusion 13. Appendix: Contents of the Tipitaka or Three Baskets 14. Explanatory Notes 15. References

The Dhammapada: Verses and Stories


Dhammapada Verse 141
Bahubhandika Bhikkhu Vatthu

Na naggacariya na jata na panka
nanasaka thandilasayika va
rajojallam ukkutikappadhanam
sodhenti maccam avitinnakankham.

Verse 141: Not going naked, nor having matted hair, nor smearing oneself with
mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust,
nor striving by squatting can purify a being, who has not yet overcome doubt.


The Story of Bhikkhu Bahubhandika

While residing at the Jetavana monastery, the Buddha uttered Verse (141) of
this book, with reference to Bahubhandika, a bhikkhu with many possessions.

Once there was a rich man in Savatthi. After the death of his wife, he
decided to become a bhikkhu. But before he entered the Order, he built a
monastery, which included a kitchen and a store room. He also brought his own
furniture, utensils and a large stock of rice, oil, butter and other provisions.
Whatever dishes he wanted was cooked for him by his servants. Thus, even as a
bhikkhu he was living in comfort, and because he had so many things with him, he
was known as ‘Bahubhandika.’ One day, other bhikkhus took him to the Buddha, and
in his presence told the Buddha about the many things he had brought along with
him to the monastery, and also how he was still leading the luxurious life of a
rich man. So, the Buddha said to Bahubhandika, “My son, I have been
teaching all of you to live an austere life; why have you brought so much
property with you?”
When reprimanded even this much, that bhikkhu lost
his temper and said angrily, “Indeed, Venerable Sir! I will now live as you
wish me to.” So saying, he cast off his upper robe.

Seeing him thus, the Buddha said to him, “My son, in your last
existence you were an ogre; even as an ogre you had a sense of shame and a sense
of fear to do evil. Now that you are a bhikkhu in my Teaching, why do you have
to throw away the sense of shame, and the sense of fear to do evil?”

When he heard those words, the bhikkhu realized his mistake; his sense of shame
and fear to do evil returned, and he respectfully paid obeisance to the Buddha
and asked that he should be pardoned. The Buddha then said to him,
“Standing there without your upper robe is not proper; just discarding your
robe etc., does not maker you an austere bhikkhu; a bhikkhu must also discard
his doubt.”

Then the Buddha spoke in verse as follows:

Verse 141: Not going naked, nor having matted hair,
nor smearing oneself with mud, nor fasting, nor sleeping on bare
ground, nor covering oneself with dust, nor striving by squatting can
purify a being, who has not yet overcome doubt.

At the end of the discourse many attained Sotapatti Fruition.

Dhammapada

Preface

I.Yamakavagga
Verse 001
Verse 002
Verse 003
Verse 005
Verse 006
Verse 007
Verse 009
Verse 011
Verse 013
Verse 015
Verse 016
Verse 017
Verse 018
Verse 019

II.Appamadavagga
Verse 021
Verse 024
Verse 025
Verse 026
Verse 028
Verse 029
Verse 030
Verse 031
Verse 032


III.Cittavagga

Verse 033
Verse 035
Verse 036
Verse 037
Verse 038
Verse 040
Verse 041
Verse 042
Verse 043


IV.Pupphavagga

Verse 044
Verse 046
Verse 047
Verse 048
Verse 049
Verse 050
Verse 051
Verse 053
Verse 054
Verse 056
Verse 057
Verse 058


V.Balavagga

Verse 060
Verse 061
Verse 062
Verse 063
Verse 064
Verse 065
Verse 066
Verse 067
Verse 068
Verse 069
Verse 070
Verse 071
Verse 072
Verse 073
Verse 075


VI.Panditavagga

Verse 076
Verse 077
Verse 078
Verse 079
Verse 080
Verse 081
Verse 082
Verse 083
Verse 084
Verse 085
Verse 087


VII.Arahantavagga

Verse 090
Verse 091
Verse 092
Verse 093
Verse 094
Verse 095
Verse 096
Verse 097
Verse 098
Verse 099


VIII.Sahassavagga

Verse 100
Verse 101
Verse 102
Verse 104
Verse 106
Verse 107
Verse 108
Verse 109
Verse 110
Verse 111
Verse 112
Verse 113
Verse 114
Verse 115


IX.Papavagga

Verse 116
Verse 117
Verse 118
Verse 119
Verse 121
Verse 122
Verse 123
Verse 124
Verse 125
Verse 126
Verse 127
Verse 128


X.Dandavagga

Verse 129
Verse 130
Verse 131
Verse 133
Verse 135
Verse 136
Verse 137
Verse 141
Verse 142
Verse 143
Verse 145


XI.Jaravagga

Verse 146
Verse 147
Verse 148
Verse 149
Verse 150
Verse 151
Verse 152
Verse 153
Verse 155

XII.Attavagga
Verse 157
Verse 158
Verse 159
Verse 160
Verse 161
Verse 162
Verse 163
Verse 164
Verse 165
Verse 166

XIII.Lokavagga
Verse 167
Verse 168
Verse 170
Verse 171
Verse 172
Verse 173
Verse 174
Verse 175
Verse 176
Verse 177
Verse 178


XIV.Buddhavagga

Verse 179
Verse 181
Verse 182
Verse 183
Verse 186
Verse 188
Verse 193
Verse 194
Verse 195


XV.Sukhavagga

Verse 197
Verse 200
Verse 201
Verse 202
Verse 203
Verse 204
Verse 205
Verse 206


XVI.Piyavagga

Verse 209
Verse 212
Verse 213
Verse 214
Verse 215
Verse 216
Verse 217
Verse 218
Verse 219


XVII.Kodhavagga

Verse 221
Verse 222
Verse 223
Verse 224
Verse 225
Verse 226
Verse 227
Verse 231

XVIII.Malavagga
Verse 235
Verse 239
Verse 240
Verse 241
Verse 242
Verse 244
Verse 246
Verse 249
Verse 251
Verse 252
Verse 253
Verse 254


XIX.Dhammatthavagga

Verse 256
Verse 258
Verse 259
Verse 260
Verse 262
Verse 264
Verse 266
Verse 268
Verse 270
Verse 271


XX.Maggavagga

Verse 273
Verse 277
Verse 280
Verse 281
Verse 282
Verse 283
Verse 285
Verse 286
Verse 287
Verse 288

XXI.Pakinnakavagga
Verse 290
Verse 291
Verse 292
Verse 294
Verse 296
Verse 302
Verse 303
Verse 304
Verse 305

XXII.Nirayavagga
Verse 306
Verse 307
Verse 308
Verse 309
Verse 311
Verse 314
Verse 315
Verse 316
Verse 318

XXIII.Nagavagga
Verse 320
Verse 323
Verse 324
Verse 325
Verse 326
Verse 327
Verse 328
Verse 331


XXIV.Tanhavagga

Verse 334
Verse 338
Verse 344
Verse 345
Verse 347
Verse 348
Verse 349
Verse 351
Verse 353
Verse 354
Verse 355
Verse 356


XXV.Bhikkhuvagga

Verse 360
Verse 362
Verse 363
Verse 364
Verse 365
Verse 367
Verse 368
Verse 377
Verse 378
Verse 379
Verse 381
Verse 382


XXVI.Brahmanavagga

Verse 383
Verse 384
Verse 385
Verse 386
Verse 387
Verse 388
Verse 389
Verse 391
Verse 392
Verse 393
Verse 394
Verse 395
Verse 396
Verse 397
Verse 398
Verse 399
Verse 400
Verse 401
Verse 402
Verse 403
Verse 404
Verse 405
Verse 406
Verse 407
Verse 408
Verse 409
Verse 410
Verse 411
Verse 412
Verse 413
Verse 414
Verse 415
*Verse 416
*Verse 416
Verse 417
Verse 418
Verse 419
Verse 421
Verse 422
Verse 423

*These two stories have the same verse.



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08/18/19
LESSON 3094 Mon 18 Aug 2019 Holograma,Dr Babasaheb Ambedkar Quotes.
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150 Buddha Quotes That Will Make You Wiser (Fast)

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നിങ്ങളെ ബുദ്ധിയാക്കുന്ന 150 ബുദ്ധ ഉദ്ധരണികൾ (വേഗത)

മനസ്സിൽ മോഹങ്ങൾ നിറയാത്ത ഒരാൾക്ക് ഭയമില്ല. ബുദ്ധൻ

ബുദ്ധ ഉദ്ധരണികൾ നിങ്ങളുടെ സ്വന്തം രക്ഷയ്ക്കായി മറ്റുള്ളവരുടെ ജ്ഞാനത്തെ ആശ്രയിക്കുന്നില്ല

നിങ്ങളുടെ സ്വന്തം രക്ഷയ്ക്കായി പ്രവർത്തിക്കുക. മറ്റുള്ളവരെ ആശ്രയിക്കരുത്. ബുദ്ധൻ

നിങ്ങളുടെ ചൂള ജ്ഞാനം ഉപയോഗിച്ച് വിലമതിക്കുന്ന എന്തും ബുദ്ധ ഉദ്ധരിക്കുന്നു

എന്തെങ്കിലും ചെയ്യാൻ മൂല്യമുണ്ടെങ്കിൽ, അത് പൂർണ്ണഹൃദയത്തോടെ ചെയ്യുക. ബുദ്ധൻ


ബുദ്ധ ഉദ്ധരിക്കുന്നു ഒരു മനുഷ്യൻ ജ്ഞാനിയെന്നു വിളിക്കുന്നില്ല, കാരണം
അവൻ വീണ്ടും സംസാരിക്കുകയും സംസാരിക്കുകയും ചെയ്യുന്നു, എന്നാൽ അവൻ
സമാധാനപരമായ സ്നേഹവും നിർഭയനുമാണെങ്കിൽ അവൻ സത്യത്തിൽ ജ്ഞാന ജ്ഞാനം
ഉദ്ധരിക്കുന്നു

വീണ്ടും സംസാരിക്കുകയും സംസാരിക്കുകയും
ചെയ്യുന്നതിനാൽ ഒരു മനുഷ്യനെ ജ്ഞാനിയെന്ന് വിളിക്കില്ല; അവൻ സമാധാനവും
സ്നേഹവും നിർഭയനുമാണെങ്കിൽ അവൻ സത്യത്തിൽ ജ്ഞാനിയെന്ന് വിളിക്കപ്പെടുന്നു.
ബുദ്ധൻ

നിങ്ങളുടെ ആത്മജ്ഞാനമല്ലാതെ മറ്റാരെയും വന്യജീവി സങ്കേതത്തിനായി അന്വേഷിക്കരുത്

നിങ്ങളുടെ സ്വയല്ലാതെ മറ്റാരിലും ഒരു സങ്കേതം അന്വേഷിക്കരുത്. ബുദ്ധൻ

ബുദ്ധ ഉദ്ധരിക്കുന്നു ആരും നമ്മെ രക്ഷിക്കുന്നില്ല, പക്ഷേ നമുക്ക് സ്വയം ജ്ഞാനത്തിന്റെ പാതയിലൂടെ സഞ്ചരിക്കാം

നമ്മളല്ലാതെ ആരും നമ്മെ രക്ഷിക്കുന്നില്ല. ആർക്കും കഴിയില്ല, ആർക്കും കഴിയില്ല. നാം തന്നെ പാതയിലൂടെ നടക്കണം. ബുദ്ധൻ

ബുദ്ധ ഉദ്ധരണികൾ ശുദ്ധമായ നിസ്വാർത്ഥ ജീവിതം നയിക്കുന്നു, ആരും സമൃദ്ധിയുടെ ജ്ഞാനം സ്വന്തമാക്കിയിട്ടില്ല

ശുദ്ധമായ നിസ്വാർത്ഥ ജീവിതം നയിക്കാൻ, സമൃദ്ധിയിൽ ഒരാൾ സ്വന്തമായി ഒന്നും കണക്കാക്കരുത്. ബുദ്ധൻ

ബുദ്ധൻ നമ്മളെയെല്ലാം ഉദ്ധരിക്കുന്നു ജ്ഞാനം ഉദ്ധരിച്ചതിന്റെ ഫലമാണ്

നമ്മൾ ചിന്തിച്ചതിന്റെ ഫലമാണ് നമ്മൾ എല്ലാം. ബുദ്ധൻ ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ബുദ്ധ ഉദ്ധരണികൾ മറ്റുള്ളവരുടെ സഹായം ആവശ്യമുള്ളപ്പോൾ അവരെ പരാജയപ്പെടുത്തുന്നതിൽ പരാജയപ്പെടുന്നു

മറ്റുള്ളവരുടെ സഹായം ആവശ്യമുള്ളപ്പോൾ അവരെ പരിപാലിക്കുന്നതിൽ ഞങ്ങൾ പരാജയപ്പെട്ടാൽ, ആരാണ് ഞങ്ങളെ പരിപാലിക്കുക? ബുദ്ധൻ

ബുദ്ധൻ ഉദ്ധരിക്കുന്നു സത്യം പ്രവർത്തിക്കുന്നവനെ ജ്ഞാനത്തിനപ്പുറം ഈ ലോകം സന്തോഷിപ്പിക്കുന്നു

സത്യത്തിൽ പ്രവർത്തിക്കുന്ന ഒരാൾ ഈ ലോകത്തിലും അതിനപ്പുറത്തും സന്തുഷ്ടനാണ്. ബുദ്ധൻ

മികച്ച ബുദ്ധ ഉദ്ധരണികൾ

നിങ്ങൾക്ക് കുറച്ച് മാത്രമേ ഉള്ളൂവെങ്കിലും നൽകുക.

വിവേകത്തോടെ ജീവിച്ച ഒരാൾ മരണത്തെ പോലും ഭയപ്പെടേണ്ടതില്ല.

ജലസേചനം വെള്ളം ഒഴുകുന്നു; ഫ്ലെച്ചറുകൾ അമ്പുകൾ നേരെയാക്കുന്നു; മരപ്പണിക്കാർ മരം വളയ്ക്കുന്നു; ജ്ഞാനിയായ യജമാനൻ തന്നെ.


ഡ്രോപ്പ് ബൈ ഡ്രോപ്പ് നിറച്ച വാട്ടർ പോട്ട് ആണ്. അതുപോലെ, ജ്ഞാനിയായ
മനുഷ്യൻ അതിനെ കുറച്ചുകൂടെ ശേഖരിക്കുന്നു, സ്വയം നന്മ നിറയ്ക്കുന്നു.

ആളുകൾക്ക് നിങ്ങളുടെ പ്രബുദ്ധത നൽകുക, അത് പങ്കിടുക എന്നതാണ് ഏറ്റവും വലിയ സമ്മാനം. അത് ഏറ്റവും വലുതായിരിക്കണം.


നൽകുന്നതിന്റെ ശക്തിയെക്കുറിച്ച് എനിക്കറിയാവുന്ന കാര്യങ്ങൾ
നിങ്ങൾക്കറിയാമെങ്കിൽ, ഏതെങ്കിലും തരത്തിൽ പങ്കിടാതെ ഒരു ഭക്ഷണം പോലും
കടന്നുപോകാൻ നിങ്ങൾ അനുവദിക്കില്ല.

കഷ്ടതയുടെ മൂലം അറ്റാച്ചുമെന്റാണ്.


കോപിക്കുന്ന മനുഷ്യനെ സ്നേഹത്തോടെ നിശബ്ദമാക്കുക. മോശം സ്വഭാവമുള്ള
മനുഷ്യനെ ദയയോടെ നിശബ്ദമാക്കുക. Er ദാര്യത്തോടെ ദു er ഖിതനെ നിശബ്ദമാക്കുക.
നുണയനെ സത്യത്തോടെ നിശബ്ദമാക്കുക.

അഭിപ്രായങ്ങളുള്ള ആളുകൾ പരസ്പരം ശല്യപ്പെടുത്തുന്നു.


പോലും ഒരു പാറമേലുള്ള പോലെ കാറ്റു മുറുകെപ്പിടിക്കുകയും, അതിനാൽ
സ്തുതി അല്ലെങ്കിൽ കുറ്റമില്ല ജ്ഞാനമുള്ളവനായിത്തീരുന്നില്ല
മുറുകെപ്പിടിക്കുകയും ആകുന്നു.

നിങ്ങൾ സ്വയം പരിശ്രമിക്കണം. ബുദ്ധന്മാർ വഴി ചൂണ്ടിക്കാണിക്കുന്നു.

നിങ്ങളുടെ സ്വന്തം ചിന്തകളെ പരിരക്ഷിക്കാത്തത്രയും നിങ്ങളെ ദോഷകരമായി ബാധിക്കുകയില്ല.

ധ്യാനിക്കുക… കാലതാമസം വരുത്തരുത്, പിന്നീട് നിങ്ങൾ ഖേദിക്കുന്നു.

പൊള്ളയായ ആയിരം വാക്കുകളേക്കാൾ നല്ലത്, സമാധാനം നൽകുന്ന ഒരു വാക്കാണ്.

നന്നായി സംസാരിക്കുന്ന വാക്കുകളുടെ ഹൃദയമിടിപ്പ് മനസ്സിലാക്കലാണ്.

തിന്മ ചെയ്യുന്നത് അവസാനിപ്പിക്കുക, നന്മ വളർത്തുക, ഹൃദയത്തെ ശുദ്ധീകരിക്കുക: ഇതാണ് ബുദ്ധന്മാരുടെ പഠിപ്പിക്കൽ.

ധ്യാനത്തിലും ഏകാന്തതയിലും ആനന്ദിക്കുക. സ്വയം രചിക്കുക, സന്തോഷവാനായിരിക്കുക. നിങ്ങൾ ഒരു അന്വേഷകനാണ്.

ചെയ്യേണ്ട കാര്യങ്ങൾ ഇന്ന്‌ ധൈര്യത്തോടെ ചെയ്യുക. ആർക്കറിയാം? നാളെ മരണം വരുന്നു.

നിങ്ങൾ എന്താണെന്നത് നിങ്ങൾ എന്തായിരുന്നു. നിങ്ങൾ എന്തായിരിക്കും നിങ്ങൾ ഇപ്പോൾ ചെയ്യുന്നത്.

നിങ്ങൾ സംസാരിക്കാൻ നിർദ്ദേശിക്കുകയാണെങ്കിൽ എല്ലായ്പ്പോഴും സ്വയം ചോദിക്കുക, ഇത് ശരിയാണോ, അത് ആവശ്യമാണോ, അത് ദയയാണോ?

ആത്മീയ പാതയിൽ നിങ്ങളെ പിന്തുണയ്ക്കാൻ ആരെയും കണ്ടെത്തുന്നില്ലെങ്കിൽ, ഒറ്റയ്ക്ക് നടക്കുക.

ബുദ്ധ ഉദ്ധരണികൾ…
പ്രചോദനാത്മകമായ ബുദ്ധ ഉദ്ധരണികൾ

നിർത്തുക, നിർത്തുക. സംസാരിക്കരുത്. ആത്യന്തിക സത്യം ചിന്തിക്കാൻ പോലും ഇല്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക


നമ്മൾ എന്താണ് ചിന്തിക്കുന്നത്. നമ്മൾ എല്ലാം നമ്മുടെ ചിന്തകളോടെയാണ്
ഉണ്ടാകുന്നത്. ഞങ്ങളുടെ ചിന്തകളാൽ ഞങ്ങൾ ലോകത്തെ സൃഷ്ടിക്കുന്നു.

മഹാസമുദ്രത്തിന് ഒരു രുചി, ഉപ്പിന്റെ രുചി ഉള്ളതുപോലെ, ഈ പഠിപ്പിക്കലിനും അച്ചടക്കത്തിനും ഒരു രുചി ഉണ്ട്, വിമോചനത്തിന്റെ രുചി.


നിലനിൽക്കുന്ന ആസക്തിയും ദാഹവും ഇനി നിലനിൽക്കാത്തവൻ;
ഉണർന്നിരിക്കുന്നതും ട്രാക്കില്ലാത്തതും പരിധിയില്ലാത്തതുമായ ശ്രേണി എങ്ങനെ
ട്രാക്കുചെയ്യാനാകും?

സഹിഷ്ണുത ഏറ്റവും ബുദ്ധിമുട്ടുള്ള ഒരു വിഷയമാണ്, എന്നാൽ അവസാന വിജയം വരുന്നുവെന്ന് സഹിക്കുന്നയാളാണ്.

ഉണർന്നിരിക്കുന്നവന് രാത്രി നീളം; ക്ഷീണിച്ചവന് ഒരു മൈൽ നീളമുണ്ട്; യഥാർത്ഥ നിയമം അറിയാത്ത വിഡ് ish ികൾക്ക് ദീർഘായുസ്സ്.

സ്വർഗ്ഗീയ ലോകങ്ങളിൽ വിലയേറിയ ആഭരണങ്ങൾ എന്തുതന്നെയായാലും, ഉണർന്നിരിക്കുന്ന ഒരാളുമായി താരതമ്യപ്പെടുത്താൻ ഒന്നുമില്ല.


നമ്മുടെ ജീവിതം നമ്മുടെ മനസ്സിനെ രൂപപ്പെടുത്തുന്നു; നമ്മൾ
ചിന്തിക്കുന്നതായിത്തീരുന്നു. ഒരിക്കലും വിട്ടുപോകാത്ത നിഴൽ പോലെ ശുദ്ധമായ
ഒരു ചിന്തയെ സന്തോഷം പിന്തുടരുന്നു.

ഒരു നല്ല പുഷ്പം പോലെ,
കാണാൻ മനോഹരവും എന്നാൽ സുഗന്ധവുമില്ലാതെ, അവയ്ക്ക് അനുസൃതമായി
പ്രവർത്തിക്കാത്ത ഒരു മനുഷ്യനിൽ നല്ല വാക്കുകൾ ഫലപ്രദമല്ല.


About This Website
youtube.com
how to get first 10k views on youtube എന്റെ ചാനൽ സബ്സ്ക്രൈബ്…

https://www.youtube.com/watch?v=atosbWEimJU
3D Buddha SnigdhasArt
Published on Oct 9, 2018
Hey guys!! This is my humble effort to draw a Buddha head with a 3D
effect. So,go through the complete process n lemme know if you liked it
in the comment section. Thanks for watching and I wish you visit my
channel again as there are a few very interesting projects which I’m now
working are in the pipeline. Hope we will meet again. Thanks again n
wish me luck for my future endeavors!! Have a good day.

Declaration : MUSIC is from Stay KYGO feat Maty Noyes - Instrumental.
Category
People & Blogs
നിത്യതയെക്കുറിച്ചുള്ള നമ്മുടെ സിദ്ധാന്തങ്ങൾ വിലപ്പെട്ടതാണ്, ഒരു
കോഴിക്കുഞ്ഞ് അതിന്റെ ഷെല്ലിലൂടെ കടന്നുപോകാത്ത പുറം ലോകത്തിന് രൂപം
നൽകിയേക്കാവുന്നതുപോലെ.

ഒരു ആശയമായി മാത്രം നിലനിൽക്കുന്ന ഒരു ആശയത്തേക്കാൾ പ്രധാനമാണ് വികസിപ്പിക്കുകയും നടപ്പിലാക്കുകയും ചെയ്യുന്ന ഒരു ആശയം.

നിങ്ങൾ എത്ര വിശുദ്ധ വാക്കുകൾ വായിച്ചാലും, എത്ര സംസാരിച്ചാലും,
നിങ്ങൾ അവയിൽ പ്രവർത്തിച്ചില്ലെങ്കിൽ അവർ നിങ്ങൾക്ക് എന്ത് ഗുണം ചെയ്യും?

എല്ലാ സംയോജിത കാര്യങ്ങളിലും അരാജകത്വം അന്തർലീനമാണ്. ഉത്സാഹത്തോടെ തുടരുക.

https://www.youtube.com/watch?v=ld4EpjJazhY

ഗ ut തം ബുദ്ധന്റെ ആനിമേറ്റഡ് ജീവിത കഥ ഇംഗ്ലീഷിൽ | കുട്ടികൾക്കായി ഇംഗ്ലീഷിലെ ധാർമ്മിക മൂല്യ കഥകൾ

കല്ലുകൾ തത്സമയം
ഒക്ടോബർ 18, 2016 ന് പ്രസിദ്ധീകരിച്ചു
ദയവായി കാണുക: “സുന്ദർബൻ ബെഡ്‌ടൈം സ്റ്റോറികൾ || 3 കുട്ടികൾക്കായി മൃഗ കഥകൾ നിർത്തുക || എപ്പിസോഡ് 7, 8, 9 || ഹിന്ദി 4 കെ വീഡിയോ”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
ഏറ്റവും പുതിയ കുട്ടികളുടെ ഗാനങ്ങൾ കാണുക ………
https: //www.youtube.com/watch? v = DYMK4 … കുട്ടികൾക്കായി ഇംഗ്ലീഷിൽ
ഗൗതം ബുദ്ധ ധാർമ്മിക മൂല്യ കഥകൾ പെബിൾസ് അവതരിപ്പിക്കുന്നു.

ബുദ്ധന്റെ ജനനം
ദയയുള്ള രാജകുമാരൻ
വിവാഹം
അപ്രതീക്ഷിത കാഴ്ചകൾ
പ്രബുദ്ധൻ

ഗൗതം ബുദ്ധൻ ധാർമ്മിക മൂല്യങ്ങൾ കുട്ടികൾക്കുള്ള കഥകൾ.

എച്ച്ഡി ക്വാളിറ്റിയിൽ കുട്ടികൾക്കായി ഇംഗ്ലീഷിലെ ഏറ്റവും ജനപ്രിയവും
പ്രസിദ്ധവുമായ സത്യസന്ധതയും ദയയും കഥകൾ, സൗഹൃദവും ഒരുമിച്ചുള്ള കഥകളും,
കരുതലും ക്ഷമയും കഥകൾ, ബഹുമാനവും സഹായ കഥകളും ഇംഗ്ലീഷിൽ.

മുത്തശ്ശി
കഥകൾ, കുട്ടികൾക്കുള്ള മുത്തച്ഛൻ കഥകൾ, കുട്ടികൾക്കുള്ള ധാർമ്മിക കഥകൾ,
കുട്ടികൾക്കുള്ള മൃഗ കഥകൾ, കുട്ടികൾക്കുള്ള ജംഗിൾ സ്റ്റോറികൾ,
കുട്ടികൾക്കുള്ള പഞ്ചതന്ത്ര കഥകൾ, ബിർബൽ ദി വൈസ്, തെനാലി രാമൻ, ഫെയറി
ടേലുകൾ തുടങ്ങി നിരവധി കഥകളും പെബിൾസ് വാഗ്ദാനം ചെയ്യുന്നു. .

പെബിൾസ് ഇംഗ്ലീഷ് സ്റ്റോറീസ് ചാനലിന്റെ എല്ലാ പ്രായത്തിലുമുള്ള
കുട്ടികൾക്കും നഴ്സറി കുട്ടികൾക്കും കുട്ടികൾക്കുമായി ഏറ്റവും ജനപ്രിയവും
രസകരവും പുരാതനവുമായ കഥകൾ.

പെബിൾസ് ഗ ut തം ബുദ്ധ ധാർമ്മിക മൂല്യങ്ങൾ ഇംഗ്ലീഷിലെ കഥകൾ
ഗ ut തം ബുദ്ധന്റെ ജനനം, ഗ ut തം ബുദ്ധൻ ഒരുതരം രാജകുമാരൻ, ഗ ut തം
ബുദ്ധന്റെ വിവാഹം, ഗ ut തം ബുദ്ധൻ അപ്രതീക്ഷിത കാഴ്ചകൾ കാണുന്നു, ഗ ut തം
ബുദ്ധൻ പ്രബുദ്ധനാണ്

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

ഹ്രസ്വ ബുദ്ധ ഉദ്ധരണികൾ

അറ്റാച്ചുമെന്റ് കഷ്ടപ്പാടിലേക്ക് നയിക്കുന്നു.

എല്ലാ ജീവജാലങ്ങൾക്കും സന്തോഷകരമായ മനസ്സുണ്ടാകട്ടെ.

എല്ലാ ജീവജാലങ്ങളോടും ഉള്ള ഉത്കണ്ഠയിൽ നിന്നാണ് ജനിച്ചത്.

ഞാനാണ് അത്ഭുതം.

ഒരു ജഗ് ഡ്രോപ്പ് ഡ്രോപ്പ് പൂരിപ്പിക്കുന്നു.

ഓരോ മനുഷ്യനും സ്വന്തം ആരോഗ്യത്തിൻറെയോ രോഗത്തിൻറെയോ രചയിതാവാണ്.

മൂർച്ചയുള്ള കത്തി പോലെ നാവ്… രക്തം വരയ്ക്കാതെ കൊല്ലുന്നു.
ഈ വെബ്‌സൈറ്റിനെക്കുറിച്ച്
youtube.com
ഗ ut തം ബുദ്ധന്റെ ആനിമേറ്റഡ് ജീവിത കഥ ഇംഗ്ലീഷിൽ | കുട്ടികൾക്കായി ഇംഗ്ലീഷിലെ ധാർമ്മിക മൂല്യ കഥകൾ


About This Website
youtube.com
Hey guys!! This is my humble effort to draw a Buddha head with a 3D…

https://www.youtube.com/watch?v=K_J07zKTnq4
ബുദ്ധന്റെ ജീവിതത്തിലെ ഒരു കൊച്ചു കഥ, - #Buddha

#Motivation
story#malayalam
Positive Malayalam
Published on Dec 9, 2018
Budha motivation story
#buddha #motivation #malayalam
#inspiration # positivemalayalam
Category
People & Blogs
ജീവിതം, കുടുംബം, സൗഹൃദം എന്നിവയെക്കുറിച്ച് ബുദ്ധൻ ഉദ്ധരിക്കുന്നു

എല്ലാ പ്രവൃത്തികളും നിങ്ങളുടെ അവസാനത്തേത് പോലെ പൂർണ്ണമായും ജീവിക്കുക. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

സദ്‌ഗുണം നന്മയെ സ്നേഹിക്കുന്നതിനേക്കാൾ കൂടുതൽ ദുഷ്ടന്മാർ ഉപദ്രവിക്കുന്നു.

ഒന്നും പൂർണ്ണമായും ഒറ്റയ്ക്ക് നിലനിൽക്കുന്നില്ല; എല്ലാം മറ്റെല്ലാ കാര്യങ്ങളുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു.

പരിശുദ്ധി അല്ലെങ്കിൽ അശുദ്ധി സ്വയം ആശ്രയിച്ചിരിക്കുന്നു. മറ്റൊരാൾക്ക് ശുദ്ധീകരിക്കാൻ ആർക്കും കഴിയില്ല.

അമ്മയെയും അച്ഛനെയും പിന്തുണയ്ക്കുക, ഭാര്യയെയും കുട്ടിയെയും പരിപാലിക്കുക, ലളിതമായ ഉപജീവനമാർഗം; ഇതാണ് നല്ല ഭാഗ്യം.

ഒരു നിമിഷം ഒരു ദിവസത്തെ മാറ്റാൻ കഴിയും, ഒരു ദിവസം ഒരു ജീവിതത്തെ മാറ്റാൻ കഴിയും, ഒരു ജീവിതത്തിന് ലോകത്തെ മാറ്റാൻ കഴിയും.

ജീവിത പ്രവാഹങ്ങൾ അറിയുന്ന, വസ്ത്രമോ കീറലോ അനുഭവപ്പെടാത്ത, നന്നാക്കലോ നന്നാക്കലോ ആവശ്യമില്ല.


ഒരു കാട്ടുമൃഗത്തെക്കാൾ ഭയപ്പെടേണ്ടവനും ദുഷ്ടനുമായ ഒരു സുഹൃത്ത്; ഒരു
കാട്ടുമൃഗം നിങ്ങളുടെ ശരീരത്തെ മുറിവേൽപ്പിച്ചേക്കാം, എന്നാൽ ഒരു
ദുഷ്ടസുഹൃത്ത് നിങ്ങളുടെ മനസ്സിനെ മുറിപ്പെടുത്തും.

നാം പറയുന്ന
വാക്കുകൾ ആളുകളെ ശ്രദ്ധയോടെ തിരഞ്ഞെടുക്കേണ്ടതാണ്, അത് കേൾക്കുകയും
നല്ലതിനോ മോശമായതിനോ അവരെ സ്വാധീനിക്കുകയും ചെയ്യും.


നിഷ്‌ക്രിയനായിരിക്കുക എന്നത് മരണത്തിലേക്കുള്ള ഒരു ചെറിയ പാതയാണ്,
ഉത്സാഹത്തോടെ ജീവിക്കുക എന്നത് ഒരു ജീവിതരീതിയാണ്; വിഡ് ish ികൾ
നിഷ്‌ക്രിയരാണ്, ജ്ഞാനികൾ ഉത്സാഹമുള്ളവരാണ്.

ഒരു അന്വേഷകൻ
മെച്ചപ്പെട്ട അല്ലെങ്കിൽ തുല്യനായ ഒരു കൂട്ടുകാരനെ കണ്ടെത്തുന്നില്ലെങ്കിൽ,
അവർ ഏകാന്തമായ ഒരു ഗതി പിന്തുടരാൻ അനുവദിക്കുക.

ഒരൊറ്റ പുഷ്പത്തിന്റെ അത്ഭുതം നമുക്ക് വ്യക്തമായി കാണാൻ കഴിയുമെങ്കിൽ, നമ്മുടെ ജീവിതം മുഴുവൻ മാറും.

ബുദ്ധൻ സ്നേഹത്തെയും നന്ദിയെയും ഉദ്ധരിക്കുന്നു

വിവേകത്തിൽ നിന്നാണ് യഥാർത്ഥ സ്നേഹം ജനിക്കുന്നത്. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ലോകമെമ്പാടും അതിരുകളില്ലാത്ത സ്നേഹം പരത്തുക.

നിങ്ങൾ, നിങ്ങൾ, പ്രപഞ്ചത്തിലെ എല്ലാവരേയും പോലെ, നിങ്ങളുടെ സ്നേഹത്തിനും വാത്സല്യത്തിനും അർഹരാണ്.

അഭിലാഷം സ്നേഹം പോലെയാണ്, കാലതാമസവും എതിരാളികളും അക്ഷമരാണ്.

സ്നേഹം ഒരാളുടെ ആന്തരിക ആത്മാവിന് മറ്റൊരാൾക്കുള്ള സമ്മാനമാണ്, അതിനാൽ രണ്ടും പൂർണമാകും.

എല്ലാ ജീവജാലങ്ങൾക്കും വേണ്ടിയുള്ള എല്ലാ ചിന്തകളും നിങ്ങളുടേതായിരിക്കട്ടെ.


സ്നേഹത്തിന്റെ ദയയാൽ നാം മനസ്സിന്റെ വിമോചനം വികസിപ്പിക്കുകയും
വളർത്തിയെടുക്കുകയും ചെയ്യും, അതിനെ നമ്മുടെ വാഹനമാക്കി മാറ്റുകയും അതിനെ
നമ്മുടെ അടിസ്ഥാനമാക്കുകയും സ്ഥിരത കൈവരിക്കുകയും അതിൽ സ്വയം വ്യായാമം
ചെയ്യുകയും പൂർണ്ണമായി പരിപൂർണ്ണമാക്കുകയും ചെയ്യും.

വിദ്വേഷം ഒരു സമയത്തും വിദ്വേഷം അവസാനിപ്പിക്കുന്നില്ല. സ്നേഹത്തിലൂടെ വിദ്വേഷം അവസാനിക്കുന്നു. ഇത് മാറ്റാനാവാത്ത നിയമമാണ്.

50 പേരെ സ്നേഹിക്കുന്നവന് 50 കഷ്ടങ്ങളുണ്ട്; ആരെയും സ്നേഹിക്കാത്തവന് കഷ്ടതകളില്ല.

ദയ സ്വാഭാവിക ജീവിതരീതിയായി മാറണം, അപവാദമല്ല.


പ്രിയങ്കരമായ സംസാരം, സ്വാഗതം ചെയ്യുന്ന സംസാരം മാത്രം സംസാരിക്കുക.
സംസാരം, അത് മറ്റുള്ളവർക്ക് ദോഷം വരുത്താതിരിക്കുമ്പോൾ, അത് ഒരു
സന്തോഷകരമായ കാര്യമാണ്.

ജീവിച്ചിരിക്കുന്നവരെ ദ്രോഹിക്കുന്ന
ഒരാളെ കുലീനൻ എന്ന് വിളിക്കുന്നില്ല. ജീവജാലങ്ങളെ
ഉപദ്രവിക്കാതിരിക്കുന്നതിലൂടെ ഒരാളെ കുലീനൻ എന്ന് വിളിക്കുന്നു.


ആഴത്തിൽ പഠിക്കുകയും പ്രാവീണ്യം നേടുകയും, നന്നായി പരിശീലനം നേടുകയും
നന്നായി സംസാരിക്കുന്ന വാക്കുകൾ ഉപയോഗിക്കുകയും ചെയ്യുക: ഇത് ഭാഗ്യമാണ്.


ഒരു അമ്മ തന്റെ ഏകമകനെ തന്റെ ജീവിതത്തോടൊപ്പം സംരക്ഷിക്കുന്നതുപോലെ,
ഒരാൾ എല്ലാ ജീവികളോടും അതിരുകളില്ലാത്ത സ്നേഹം വളർത്തിയെടുക്കട്ടെ.

അവനിൽ ജീവികളോട് സഹതാപമില്ല: അവനെ പുറത്താക്കപ്പെട്ടവനായി അറിയുക.


നമുക്ക് എഴുന്നേറ്റു നന്ദിയുള്ളവരായിരിക്കാം, കാരണം ഇന്ന് നമ്മൾ
ധാരാളം കാര്യങ്ങൾ പഠിച്ചില്ലെങ്കിൽ, കുറഞ്ഞത് ഞങ്ങൾ കുറച്ച് പഠിച്ചു,
കുറച്ച് പഠിച്ചില്ലെങ്കിൽ, കുറഞ്ഞത് ഞങ്ങൾക്ക് അസുഖം വന്നില്ല, അസുഖം
വന്നാൽ , കുറഞ്ഞത് ഞങ്ങൾ മരിച്ചിട്ടില്ല; അതിനാൽ, നമുക്കെല്ലാവർക്കും
നന്ദിയുള്ളവരാകാം.

ബുദ്ധൻ മനസ്സിനെ ഉദ്ധരിക്കുകയും സ്വയം പരിശീലിപ്പിക്കുകയും ചെയ്യുന്നു

തനിക്ക് കഴിവുണ്ടെന്ന് കരുതുന്നവന് അവനു കഴിയും. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ഒരു മനുഷ്യന്റെ സ്വന്തം മനസ്സാണ്, ശത്രുവോ ശത്രുവോ അല്ല, അവനെ ദുഷിച്ച വഴികളിലേക്ക് ആകർഷിക്കുന്നു.

ശ്രദ്ധയിൽ ആനന്ദിക്കുക! നിങ്ങളുടെ ചിന്തകളെ നന്നായി സൂക്ഷിക്കുക!


എല്ലാം മനസ്സിനെ അടിസ്ഥാനമാക്കിയുള്ളതാണ്, മനസ്സിനാൽ
നയിക്കപ്പെടുന്നു, മനസ്സിനാൽ രൂപകൽപ്പന ചെയ്യപ്പെടുന്നു. മലിനമായ മനസ്സോടെ
നിങ്ങൾ സംസാരിക്കുകയും പ്രവർത്തിക്കുകയും ചെയ്താൽ, കഷ്ടപ്പാടുകൾ നിങ്ങളെ
പിന്തുടരും, ഓക്സ്കാർട്ടിന്റെ ചക്രങ്ങൾ കാളയുടെ പാത പിന്തുടരുന്നു.


അച്ചടക്കമില്ലാത്ത മനസ്സിനെപ്പോലെ അനുസരണക്കേട് കാണിക്കുന്ന
ഒന്നുമില്ല, അച്ചടക്കമുള്ള മനസ്സിനെപ്പോലെ അനുസരണമുള്ള ഒന്നും തന്നെയില്ല.


ഭാഗ്യത്തിന്റെ വ്യതിയാനങ്ങളാൽ അസ്വസ്ഥമായ ഒരു മനസ്സ്, ദു orrow ഖത്തിൽ
നിന്ന് മോചിതനായി, ശുദ്ധീകരിക്കപ്പെട്ട മലിനീകരണങ്ങളിൽ നിന്ന്,
മോചിപ്പിച്ച ഭയത്തിൽ നിന്ന് - ഇതാണ് ഏറ്റവും വലിയ അനുഗ്രഹം.


നദികളിൽ നിന്ന് പിളർപ്പുകളിലും വിള്ളലുകളിലും അറിയുക: ചെറിയ
ചാനലുകളിലുള്ളവർ ഗൗരവത്തോടെ ഒഴുകുന്നു, വലിയ ഒഴുക്ക് നിശബ്ദമാണ്.
നിറഞ്ഞിട്ടില്ലാത്തതെല്ലാം ശബ്ദമുണ്ടാക്കുന്നു. നിറഞ്ഞിരിക്കുന്നതെല്ലാം
ശാന്തമാണ്.

നിങ്ങൾ ഒരു അന്വേഷകനാണ്. നിങ്ങളുടെ കൈകളുടെയും
കാലുകളുടെയും, നിങ്ങളുടെ വാക്കുകളുടെയും, ചിന്തകളുടെയും പാണ്ഡിത്യത്തിൽ
ആനന്ദിക്കുക.

വരണ്ടുണങ്ങിയ അരുവിയുടെ കുളങ്ങളിലെ
മത്സ്യത്തെപ്പോലെ, എന്റെ അർത്ഥത്തിൽ അവഹേളിക്കുന്ന അവരെ കാണുക - ഇത് കണ്ട്,
എന്റേതല്ലാതെ ജീവിക്കുക, മാറുന്ന അവസ്ഥകളിലേക്ക് അറ്റാച്ചുമെന്റ്
ഉണ്ടാക്കരുത്.

‘ഞാനെന്നപോലെ ഇവയും. ഇവയെപ്പോലെ ഞാനും അങ്ങനെ
തന്നെ. ’നിങ്ങൾക്ക് സമാന്തരമായി വരയ്ക്കുക, കൊല്ലുകയോ മറ്റുള്ളവരെ
കൊല്ലുകയോ ചെയ്യരുത്.

എല്ലാ അനുഭവങ്ങളും മനസ്സിന് മുമ്പുള്ളതാണ്, മനസ്സിനെ അവരുടെ യജമാനനായി, മനസ്സിനാൽ സൃഷ്ടിക്കപ്പെടുന്നു.


നല്ല ആരോഗ്യം ആസ്വദിക്കുന്നതിനും, ഒരാളുടെ കുടുംബത്തിന് യഥാർത്ഥ
സന്തോഷം നൽകുന്നതിനും, എല്ലാവർക്കും സമാധാനം നൽകുന്നതിനും, ആദ്യം അച്ചടക്കം
പാലിക്കുകയും സ്വന്തം മനസ്സിനെ നിയന്ത്രിക്കുകയും വേണം. ഒരു മനുഷ്യന്
മനസ്സിനെ നിയന്ത്രിക്കാൻ കഴിയുമെങ്കിൽ അവന് പ്രബുദ്ധതയിലേക്കുള്ള വഴി
കണ്ടെത്താൻ കഴിയും, എല്ലാ ജ്ഞാനവും പുണ്യവും സ്വാഭാവികമായും അവനിലേക്ക്
വരും.

എല്ലാ തെറ്റും ചെയ്യുന്നത് മനസ്സ് മൂലമാണ്. മനസ്സ് രൂപാന്തരപ്പെട്ടാൽ തെറ്റ് ചെയ്യുന്നത് നിലനിൽക്കുമോ?


ഇന്നത്തെ അവസ്ഥ ഇന്നലത്തെ നമ്മുടെ ചിന്തകളിൽ നിന്നാണ് വരുന്നത്,
നമ്മുടെ ഇന്നത്തെ ചിന്തകൾ നാളത്തെ ജീവിതത്തെ കെട്ടിപ്പടുക്കുന്നു: നമ്മുടെ
ജീവിതം നമ്മുടെ മനസ്സിന്റെ സൃഷ്ടിയാണ്.


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ബുദ്ധന്റെ ജീവിതത്തിലെ ഒരു കൊച്ചു കഥ, - #Buddha #Motivation story#malayalam

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സ്വയം ജയിച്ചവൻ ആയിരം തവണ ആയിരം തവണ തോറ്റവനെക്കാൾ വലിയ നായകനാണ്.

ബ mind ദ്ധിക മനസ്സ് അതിന്റെ പരിധിയിലെത്തുമ്പോൾ ട്രാൻസെൻഡെന്റൽ
ഇന്റലിജൻസ് ഉയരുന്നു, കാര്യങ്ങൾ അവയുടെ യഥാർത്ഥവും അനിവാര്യവുമായ
സ്വഭാവത്തിൽ സാക്ഷാത്കരിക്കപ്പെടണമെങ്കിൽ, അതിന്റെ ചിന്താ പ്രക്രിയകളെ ചില
ഉയർന്ന വൈജ്ഞാനിക ഫാക്കൽറ്റികളോടുള്ള ഒരു അഭ്യർത്ഥനയിലൂടെ മറികടക്കണം.

തെറ്റ് കണ്ടെത്താനുള്ള മറ്റൊരാളുടെ പാത്രം ഞാൻ നോക്കില്ല: നിരീക്ഷിക്കേണ്ട പരിശീലനം.

ബാഹ്യലോകം മനസ്സിന്റെ പ്രവർത്തനങ്ങളുടെ ഒരു പ്രകടനം മാത്രമാണ്,
വിവേചനവും തെറ്റായ യുക്തിയും കാരണം മനസ്സ് അതിനെ ഒരു ബാഹ്യ ലോകമായി
ഗ്രഹിക്കുന്നു. കാര്യങ്ങൾ സത്യസന്ധമായി നോക്കുന്ന ശീലം ശിഷ്യൻ
സ്വീകരിക്കണം.

മനസ്സ് എല്ലാ മാനസികാവസ്ഥകൾക്കും മുമ്പാണ്. മനസ്സ് അവരുടെ തലവൻ; അവയെല്ലാം മനസ്സിന്റെ പ്രവർത്തനമാണ്.

ഒരു വ്യക്തി ശുദ്ധമായ മനസ്സോടെ സംസാരിക്കുകയോ പ്രവർത്തിക്കുകയോ ചെയ്താൽ ഒരിക്കലും വിട്ടുപോകാത്ത നിഴൽ പോലെ അവനെ പിന്തുടരുന്നു.

സന്തോഷത്തിലും സന്തോഷത്തിലും ബുദ്ധന്റെ ഉദ്ധരണികൾ

സന്തോഷത്തിലേക്കുള്ള പാതയില്ല: സന്തോഷമാണ് പാത. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

നിങ്ങളുടെ ജോലിയും വാക്കുകളും നിങ്ങൾക്കും മറ്റുള്ളവർക്കും പ്രയോജനകരമാകുമ്പോൾ സന്തോഷം ലഭിക്കുന്നു.

പ്രബുദ്ധനായ ഒരാൾ, hana ാനയെ ഉദ്ദേശിച്ച്, കാട്ടിൽ ആനന്ദം കണ്ടെത്തണം,
ഒരു മരത്തിന്റെ ചുവട്ടിൽ hana ാന പരിശീലിക്കണം, സ്വന്തം സംതൃപ്തി നേടണം.

ഒരൊറ്റ മെഴുകുതിരിയിൽ നിന്ന് ആയിരക്കണക്കിന് മെഴുകുതിരികൾ കത്തിക്കാം,
കൂടാതെ മെഴുകുതിരിയുടെ ആയുസ്സ് ചുരുക്കില്ല. പങ്കിടുന്നതിലൂടെ സന്തോഷം
ഒരിക്കലും കുറയുന്നില്ല.

പശ്ചാത്താപമില്ലാത്ത ഒരു വ്യക്തിയിൽ സന്തോഷം ഉണ്ടാകുന്നത് കാര്യങ്ങളുടെ സ്വഭാവത്തിലാണ്.

നന്മ ചെയ്യുന്നതിന് നിങ്ങളുടെ ഹൃദയം സജ്ജമാക്കുക. അത് വീണ്ടും വീണ്ടും ചെയ്യുക, നിങ്ങൾ സന്തോഷം കൊണ്ട് നിറയും.

ഭൂതകാലത്തിൽ വസിക്കരുത്, ഭാവിയെക്കുറിച്ച് സ്വപ്നം കാണരുത്, മനസ്സിനെ
വർത്തമാന നിമിഷത്തിൽ കേന്ദ്രീകരിക്കുക. ഇതും കാണുക: നിലവിൽ ജീവിക്കാൻ
ആരംഭിക്കുന്നതിനുള്ള 10 ടിപ്പുകൾ

ഒരു വ്യക്തി നന്മ ചെയ്താൽ, അവൻ
അത് വീണ്ടും വീണ്ടും ചെയ്യട്ടെ. അവൻ അതിൽ ആനന്ദം കണ്ടെത്തട്ടെ, എന്തെന്നാൽ
നന്മയുടെ ശേഖരണം ആനന്ദകരമാണ്.

നമ്മുടെ ചിന്തകളാൽ നാം
രൂപപ്പെടുകയും രൂപപ്പെടുകയും ചെയ്യുന്നു. നിസ്വാർത്ഥ ചിന്തകളാൽ മനസ്സിനെ
രൂപപ്പെടുത്തുന്നവർ സംസാരിക്കുമ്പോഴോ പ്രവർത്തിക്കുമ്പോഴോ സന്തോഷം
നൽകുന്നു. ഒരിക്കലും വിട്ടുപോകാത്ത നിഴൽ പോലെ സന്തോഷം അവരെ പിന്തുടരുന്നു.

ധ്യാനത്തെയും ആത്മീയതയെയും കുറിച്ച് ബുദ്ധൻ ഉദ്ധരിച്ചവ

ഒരു മെഴുകുതിരി തീയില്ലാതെ കത്തിക്കാൻ കഴിയാത്തതുപോലെ, ആത്മീയ ജീവിതം
കൂടാതെ മനുഷ്യർക്ക് ജീവിക്കാൻ കഴിയില്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ഈ നിമിഷത്തിലെന്നപോലെ ജീവിതത്തെ ആഴത്തിൽ നോക്കുമ്പോൾ ധ്യാനിക്കുന്നയാൾ സ്ഥിരതയിലും സ്വാതന്ത്ര്യത്തിലും വസിക്കുന്നു.

ധ്യാനം ജ്ഞാനം നൽകുന്നു; മധ്യസ്ഥതയുടെ അഭാവം അജ്ഞത ഉപേക്ഷിക്കുന്നു.
നിങ്ങളെ മുന്നോട്ട് നയിക്കുന്നതും നിങ്ങളെ പിന്നോട്ട് നിർത്തുന്നതും
എന്താണെന്ന് നന്നായി അറിയുക, ഒപ്പം ജ്ഞാനത്തിലേക്ക് നയിക്കുന്ന പാത
തിരഞ്ഞെടുക്കുക.

ഒരു സന്യാസി തന്റെ ചിന്തയോടും ചിന്തയോടും കൂടി തുടരുന്നതെന്തും, അത് അവന്റെ അവബോധത്തിന്റെ ചായ്‌വായി മാറുന്നു.

ഇതും കാണുക: അന്തർമുഖ ഉദ്ധരണികൾ
സമാധാനം, ക്ഷമ, വിട്ടയക്കൽ എന്നിവയെക്കുറിച്ചുള്ള ബുദ്ധന്റെ ഉദ്ധരണികൾ

ഉള്ളടക്ക പട്ടികയിലേക്ക് പോകുക

സമാധാനം നേടാൻ സ്വയം പരിശീലിപ്പിക്കുക. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

വാസ്തവത്തിൽ, പൂർണ്ണമായും ശമിപ്പിച്ച മുനി എല്ലാവിധത്തിലും അനായാസം
നിൽക്കുന്നു; തീപിടുത്തം തണുപ്പിച്ചതും ഇന്ധനം നഷ്ടപ്പെട്ടവനുമായി യാതൊരു
വിവേകവും ആഗ്രഹിക്കുന്നില്ല. എല്ലാ അറ്റാച്ചുമെന്റുകളും
വിച്ഛേദിക്കപ്പെട്ടു, ഹൃദയത്തെ വേദനയിൽ നിന്ന് അകറ്റുന്നു; ശാന്തനായി, അവൻ
വളരെ അനായാസം വിശ്രമിക്കുന്നു. മനസ്സ് സമാധാനത്തിലേക്കുള്ള വഴി കണ്ടെത്തി.

തനിച്ചായി ഇരിക്കുന്ന, ഒറ്റയ്ക്ക് ഉറങ്ങുന്ന, ഒറ്റയ്ക്ക് നടക്കുന്ന,
കഠിനാധ്വാനിയായ, സ്വയം കീഴടങ്ങുന്നവന് കാടിന്റെ ഏകാന്തതയിൽ ആനന്ദം
ലഭിക്കും.

നിങ്ങളുടെ നിശബ്ദതയെ ശല്യപ്പെടുത്താതിരിക്കാൻ
നിങ്ങൾക്ക് നൽകിയിട്ടുള്ളവയെ പിന്തിരിപ്പിക്കരുത്, മറ്റുള്ളവർക്ക്
നൽകപ്പെടാതിരിക്കുക.

നീരസ ചിന്തകളില്ലാത്തവർ തീർച്ചയായും സമാധാനം കണ്ടെത്തും. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ജ്ഞാനത്തെയും സദ്‌ഗുണങ്ങളെയും കുറിച്ച് ബുദ്ധൻ ഉദ്ധരിച്ചവ

താൻ ഒരു വിഡ് is ിയാണെന്ന് അറിയുന്ന വിഡ് fool ി അത്രയും ബുദ്ധിമാനാണ്. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

ഉയർന്നുവരുന്ന സ്വഭാവമുള്ളതെന്തും നിർത്തലാക്കുന്ന സ്വഭാവമുണ്ട്.

ഐക്യം ബൈനറിയിലൂടെ മാത്രമേ പ്രകടമാകൂ. ഐക്യവും ഐക്യത്തിന്റെ ആശയവും ഇതിനകം രണ്ട് ആണ്.

ഓരോ വ്യക്തിയും തന്റെ അവശിഷ്ടങ്ങളിൽ പറ്റിനിൽക്കുന്ന ഈ ലോകത്തിനിടയിൽ
ഒരു പുരുഷനോ സ്ത്രീക്കോ ഉചിതമായ പെരുമാറ്റം എന്താണ്? ഈ വെള്ളപ്പൊക്കത്തിൽ
ആളുകൾ പരസ്പരം കടന്നുപോകുമ്പോൾ അവർക്കിടയിൽ ഉചിതമായ അഭിവാദ്യം എന്താണ്?

നിങ്ങളെത്തന്നെ കാണുമ്പോൾ, നിങ്ങൾ മറ്റുള്ളവരെ നിരീക്ഷിക്കുന്നു. മറ്റുള്ളവരെ നിരീക്ഷിക്കുമ്പോൾ, നിങ്ങൾ സ്വയം ശ്രദ്ധിക്കുന്നു.

ആരും മറ്റുള്ളവരോട് തെറ്റ് കാണരുത്; മറ്റുള്ളവരുടെ ഒഴിവാക്കലുകളും
കമ്മീഷനുകളും ആരും കാണരുത്. എന്നാൽ സ്വന്തം പ്രവൃത്തികൾ കാണാനും
പൂർത്തിയാക്കാനും ഒരാൾ അനുവദിക്കുക.

യഥാർത്ഥ യജമാനൻ സത്യത്തിലും നന്മയിലും സംയമനത്തിലും അഹിംസയിലും മിതത്വത്തിലും വിശുദ്ധിയിലും ജീവിക്കുന്നു.

വാക്കിലും പ്രവൃത്തിയിലും കുറ്റപ്പെടുത്തരുത്. മിതമായി കഴിക്കുക.
നിങ്ങളുടെ ഹൃദയത്തിൽ വസിക്കുക. പരമോന്നത ബോധം തേടുക. നിയമപ്രകാരം സ്വയം
പ്രാവീണ്യം നേടുക. ഉണർന്നിരിക്കുന്നവരുടെ ലളിതമായ പഠിപ്പിക്കലാണിത്.

ജീവിതം ഹാർപ്പ് സ്ട്രിംഗ് പോലെയാണ്, അത് വളരെ ഇറുകിയാൽ അത്
കളിക്കില്ല, അത് വളരെ അയഞ്ഞതാണെങ്കിൽ അത് തൂങ്ങിക്കിടക്കുന്നു, മനോഹരമായ
ശബ്‌ദം സൃഷ്ടിക്കുന്ന പിരിമുറുക്കം നടുക്ക് കിടക്കുന്നു.


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നിങ്ങൾ കേട്ടതുകൊണ്ട് ഒന്നും വിശ്വസിക്കരുത്. പലരും സംസാരിക്കുകയും
കിംവദന്തികൾ പറയുകയും ചെയ്യുന്നതിനാൽ ഒന്നും വിശ്വസിക്കരുത്. നിങ്ങളുടെ
മതപുസ്തകങ്ങളിൽ എഴുതിയിരിക്കുന്നതുകൊണ്ട് ഒന്നും വിശ്വസിക്കരുത്. നിങ്ങളുടെ
അധ്യാപകരുടെയും മുതിർന്നവരുടെയും അധികാരത്തിൽ മാത്രം വിശ്വസിക്കരുത്.
പാരമ്പര്യങ്ങളിൽ വിശ്വസിക്കരുത്, കാരണം അവ പല തലമുറകളായി കൈമാറിയിട്ടുണ്ട്.
എന്നാൽ നിരീക്ഷണത്തിനും വിശകലനത്തിനും ശേഷം, എന്തെങ്കിലും യുക്തിയോട്
യോജിക്കുന്നുവെന്നും എല്ലാവരുടെയും നന്മയ്ക്കും പ്രയോജനത്തിനും
ഉതകുന്നതാണെന്നും നിങ്ങൾ കണ്ടെത്തുമ്പോൾ, അത് സ്വീകരിച്ച് അതിനനുസരിച്ച്
ജീവിക്കുക.

ഭൂമിയിൽ നിന്ന് നിധികൾ കണ്ടെത്തുന്നതുപോലെ,
സൽപ്രവൃത്തികളിൽ നിന്ന് പുണ്യം പ്രത്യക്ഷപ്പെടുന്നു, ശുദ്ധവും
സമാധാനപരവുമായ മനസ്സിൽ നിന്ന് ജ്ഞാനം പ്രത്യക്ഷപ്പെടുന്നു.
മനുഷ്യജീവിതത്തിന്റെ ശൈലിയിലൂടെ സുരക്ഷിതമായി നടക്കാൻ ഒരാൾക്ക്
ജ്ഞാനത്തിന്റെ വെളിച്ചവും പുണ്യത്തിന്റെ മാർഗനിർദേശവും ആവശ്യമാണ്.

ജ്ഞാനികൾ അവരുടെ ചിന്തകളാൽ സംസാരം രൂപകൽപ്പന ചെയ്തു, അതിനെ ഒരു അരിപ്പയിലൂടെ ധാന്യമായി വേർതിരിക്കുന്നു.


മ്യൂസുകളെപ്പോലെ സദ്‌ഗുണങ്ങളും എല്ലായ്പ്പോഴും ഗ്രൂപ്പുകളായി
കാണപ്പെടുന്നു. ഒരു നല്ല തത്ത്വം ഒരു മുലയിലും ഏകാന്തമായി കണ്ടെത്തിയില്ല.

കമ്മയിലും നിബ്ബാനയിലും ബുദ്ധന്റെ ഉദ്ധരണികൾ


ഒരു ബോധിസത്വന്റെ വാഹനത്തിൽ പുറപ്പെട്ട ഒരാൾ തീരുമാനിക്കണം, ‘ഞാൻ
എല്ലാ ജീവികളെയും നിർവാണത്തിലേക്ക് നയിക്കണം, നിർവാണ മണ്ഡലത്തിലേക്ക്
ഒന്നും തന്നെ അവശേഷിക്കുന്നില്ല’. ഒന്നും അവശേഷിക്കാത്ത നിർവാണത്തിന്റെ ഈ
മേഖല എന്താണ്?

മാറ്റം, പരാജയം, കഷ്ടത എന്നിവയെക്കുറിച്ചുള്ള ബുദ്ധന്റെ ഉദ്ധരണികൾ

മാറ്റമല്ലാതെ മറ്റൊന്നും ശാശ്വതമല്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

അഭിനിവേശം പോലെ തീയില്ല, വിദ്വേഷം പോലെ സ്രാവില്ല, വിഡ് like ിത്തം പോലെയുള്ള കെണിയുമില്ല, അത്യാഗ്രഹം പോലെ ഒരു പ്രവാഹവുമില്ല.

മുമ്പും ഇപ്പോളും, ഞാൻ വിവരിക്കുന്നത് കഷ്ടപ്പാടും കഷ്ടപ്പാടുകളുടെ വിരാമവുമാണ്.


കാലോചിതമായ ഒരു മറുമരുന്നായി, തന്റെ കോപം ഉടനടി അടിച്ചമർത്താൻ
കഴിയുന്നയാൾ, പാമ്പിന്റെ വിഷം വളരെ വേഗത്തിൽ പടരുന്നുവെന്ന് പരിശോധിക്കും -
അത്തരമൊരു സന്യാസി ഇവിടെയും അതിനപ്പുറവും ഉപേക്ഷിക്കുന്നു, ഒരു സർപ്പം
അതിന്റെ ക്ഷീണിച്ച ചർമ്മം ചൊരിയുന്നതുപോലെ.

ജീവിച്ചിരിക്കുന്നവരെല്ലാം കഷ്ടപ്പാടുകളിൽ നിന്ന് വിടുവിക്കപ്പെടട്ടെ.


മറ്റുള്ളവരുടെ തെറ്റുകൾ കാണുന്നത് എളുപ്പമാണ്, പക്ഷേ സ്വന്തം തെറ്റുകൾ
കാണുന്നത് ബുദ്ധിമുട്ടാണ്. കാറ്റ് വീശിയടിച്ചതുപോലുള്ള മറ്റുള്ളവരുടെ
തെറ്റുകൾ ഒരാൾ കാണിക്കുന്നു, പക്ഷേ ഒരു തന്ത്രശാലിയായ ചൂതാട്ടക്കാരൻ തന്റെ
പകിട മറച്ചുവെക്കുന്നതുപോലെ ഒരാൾ സ്വന്തം തെറ്റുകൾ മറയ്ക്കുന്നു.

ബുദ്ധൻ ഭയത്തെ ഉദ്ധരിക്കുന്നു


‘ഞാൻ’ എന്ന സങ്കൽപ്പത്തോടും കാഴ്ചകളോടും ബന്ധപ്പെട്ടിരിക്കുന്നവർ
ലോകത്തെ വ്രണപ്പെടുത്തുന്ന ലോകത്തെ ചുറ്റുന്നു. ട്വീറ്റ് ചെയ്യാൻ
ക്ലിക്കുചെയ്യുക

സംശയത്തിന്റെ ശീലത്തേക്കാൾ ഭയാനകമായ
മറ്റൊന്നില്ല. സംശയം ആളുകളെ വേർതിരിക്കുന്നു. സൗഹൃദങ്ങളെ വിച്ഛേദിക്കുകയും
മനോഹരമായ ബന്ധങ്ങൾ വിച്ഛേദിക്കുകയും ചെയ്യുന്ന ഒരു വിഷമാണിത്.
പ്രകോപിപ്പിക്കുകയും വേദനിപ്പിക്കുകയും ചെയ്യുന്ന മുള്ളാണ് ​​ഇത്;
കൊല്ലുന്ന വാളാണ്.

ദാഹത്താൽ നയിക്കപ്പെടുന്ന പുരുഷന്മാർ ഒരു
മുയലിനെപ്പോലെ ഓടുന്നു; അതിനാൽ, തനിക്കുവേണ്ടി അഭിനിവേശമില്ലാതെ
പരിശ്രമിച്ചുകൊണ്ട് ദാഹം തീർക്കട്ടെ.

ഒരാൾക്ക് തിന്മയോട്
അനിഷ്ടം തോന്നുമ്പോൾ, ശാന്തത അനുഭവപ്പെടുമ്പോൾ, നല്ല പഠിപ്പിക്കലുകൾ
കേൾക്കുന്നതിൽ ഒരാൾ സന്തോഷം കണ്ടെത്തുന്നു; ഒരാൾക്ക് ഈ വികാരങ്ങൾ
ഉണ്ടാവുകയും അവയെ വിലമതിക്കുകയും ചെയ്യുമ്പോൾ, ഒരാൾ ഭയമില്ല.


തൽക്ഷണം നമുക്ക് ദേഷ്യം തോന്നുന്നു, ഞങ്ങൾ ഇതിനകം സത്യത്തിനായി
പരിശ്രമിക്കുന്നത് അവസാനിപ്പിച്ചു, നമുക്കായി പരിശ്രമിക്കാൻ തുടങ്ങി.

ബുദ്ധൻ കോപത്തെയും അസൂയയെയും ഉദ്ധരിക്കുന്നു

ഉള്ളടക്ക പട്ടികയിലേക്ക് പോകുക


നിങ്ങളുടെ കോപത്തിന് നിങ്ങൾ ശിക്ഷിക്കപ്പെടുകയില്ല, നിങ്ങളുടെ
കോപത്താൽ നിങ്ങൾ ശിക്ഷിക്കപ്പെടും. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക

അയഞ്ഞ ഫിറ്റിംഗ് വസ്ത്രം പോലെ നിങ്ങളുടെ അഹം ധരിക്കുക.

നാം മരിക്കണമെന്ന് ചിലർക്ക് മനസ്സിലാകുന്നില്ല, എന്നാൽ ഇത് മനസ്സിലാക്കുന്നവർ അവരുടെ വഴക്കുകൾ പരിഹരിക്കുന്നു.


വിദ്വേഷം ഈ ലോകത്ത് ഒരിക്കലും വിദ്വേഷത്താൽ ശമിപ്പിക്കപ്പെടുന്നില്ല.
വിദ്വേഷമില്ലാത്തതിലൂടെ മാത്രം വിദ്വേഷം ശമിപ്പിക്കപ്പെടുന്നു. ഇത്
ശാശ്വതമായ ഒരു നിയമമാണ്.

എല്ലാവരും അക്രമത്തിൽ വിറയ്ക്കുന്നു;
എല്ലാവരും മരണത്തെ ഭയപ്പെടുന്നു. മറ്റൊരാളുടെ സ്ഥാനത്ത് സ്വയം വച്ചാൽ ഒരാൾ
കൊല്ലുകയോ മറ്റൊരാളെ കൊല്ലുകയോ ചെയ്യരുത്.

ഞാൻ ലോകവുമായി തർക്കിക്കുന്നില്ല; എന്നോട് തർക്കിക്കുന്നത് ലോകമാണ്.


മൗനം പാലിക്കുന്നവരെ അവർ കുറ്റപ്പെടുത്തുന്നു, കൂടുതൽ
സംസാരിക്കുന്നവരെ കുറ്റപ്പെടുത്തുന്നു, മിതമായി സംസാരിക്കുന്നവരെ
കുറ്റപ്പെടുത്തുന്നു. കുറ്റപ്പെടുത്താത്ത ആരും ലോകത്ത് ഇല്ല.

ധാരണകളോടും കാഴ്ചപ്പാടുകളോടും പറ്റിനിൽക്കുന്നവർ ലോകത്തെ വ്രണപ്പെടുത്തുന്ന ലോകത്തെ അലഞ്ഞുതിരിയുന്നു.

കോപാകുലനായ ഒരാളോട് ആഹ്ലാദിക്കാത്തവർ വിജയിക്കാൻ പ്രയാസമുള്ള യുദ്ധത്തിൽ വിജയിക്കുന്നു.


നീരസത്തിന്റെ ചിന്തകൾ മനസ്സിൽ പതിഞ്ഞിരിക്കുന്നിടത്തോളം കാലം കോപം
ഒരിക്കലും അപ്രത്യക്ഷമാകില്ല. നീരസത്തിന്റെ ചിന്തകൾ മറന്നാലുടൻ കോപം
അപ്രത്യക്ഷമാകും.

നിങ്ങൾക്ക് ലഭിച്ചതിനെ അമിതമാക്കരുത്,
മറ്റുള്ളവരോട് അസൂയപ്പെടരുത്. മറ്റുള്ളവരോട് അസൂയപ്പെടുന്നവന് മന of
സമാധാനം ലഭിക്കുന്നില്ല.

വിജയം, ക്ഷമ, കരുത്ത് എന്നിവയെക്കുറിച്ചുള്ള ബുദ്ധൻ ഉദ്ധരിക്കുന്നു

തീയ്‌ക്കോ കാറ്റിനോ ജനനത്തിനോ മരണത്തിനോ നമ്മുടെ സൽപ്രവൃത്തികളെ മായ്‌ക്കാനാവില്ല. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക


നിങ്ങളുടെ തെറ്റുകൾ ചൂണ്ടിക്കാണിക്കാൻ ബുദ്ധിമാനായ ഒരു നിരൂപകനെ
നിങ്ങൾ കണ്ടെത്തുകയാണെങ്കിൽ, മറഞ്ഞിരിക്കുന്ന നിധിയിലേക്കുള്ള
വഴികാട്ടിയായി നിങ്ങൾ അവനെ പിന്തുടരുക.

യുദ്ധഭൂമിയിലെ ആന ചുറ്റുമുള്ള വില്ലുകളിൽ നിന്ന് എറിയുന്ന അമ്പുകളെ ചെറുക്കുന്നതുപോലെ, ഞാൻ ദുരുപയോഗം സഹിക്കും.


സ്തുതിയും കുറ്റപ്പെടുത്തലും നേട്ടവും നഷ്ടവും ആനന്ദവും ദു orrow ഖവും
കാറ്റുപോലെ പോകുന്നു. സന്തോഷവാനായി, എല്ലാവരുടെയും ഇടയിൽ ഒരു ഭീമൻ വൃക്ഷം
പോലെ വിശ്രമിക്കുക.





വേർതിരിവിൽ ലോകത്തിലെ ഏറ്റവും വലിയ ദുരിതമുണ്ട്; അനുകമ്പയിൽ ലോകത്തിന്റെ യഥാർത്ഥ ശക്തി ഉണ്ട്.


നിങ്ങൾക്കായി ഒരു വിളക്കാകുക. നിങ്ങളുടെ സ്വന്തം സങ്കേതമാകുക.
വേറൊന്നും അന്വേഷിക്കരുത്. എല്ലാം കടന്നുപോകണം. ഉത്സാഹത്തോടെ
പരിശ്രമിക്കുക. ഉപേക്ഷിക്കരുത്.

വസ്തുക്കളുടെ ഉയർച്ചയും
തകർച്ചയും കാണാതെ നൂറുവർഷം ജീവിക്കുന്നതിനേക്കാൾ ഒരു ദിവസം
ജീവിക്കുന്നതിന്റെ ഉയർച്ചയും തകർച്ചയും കാണുന്നതാണ് നല്ലത്.

നിങ്ങൾ ദിശ മാറ്റുന്നില്ലെങ്കിൽ, നിങ്ങൾ പോകുന്നിടത്തേക്ക് നിങ്ങൾ അവസാനിച്ചേക്കാം.

കൂടുതൽ ക്ഷമ ഉദ്ധരണികൾ, ശക്തി ഉദ്ധരണികൾ
ബുദ്ധൻ ആരോഗ്യത്തെക്കുറിച്ചുള്ള ഉദ്ധരണികൾ

ഉള്ളടക്ക പട്ടികയിലേക്ക് പോകുക

ആരോഗ്യം ഏറ്റവും വലിയ ദാനമാണ്, സംതൃപ്തി ഏറ്റവും വലിയ സമ്പത്ത്, വിശ്വസ്തത മികച്ച ബന്ധം. ബുദ്ധൻ


ശരീരത്തെ നല്ല ആരോഗ്യത്തോടെ നിലനിർത്തുക എന്നത് ഒരു കടമയാണ്…
അല്ലാത്തപക്ഷം നമ്മുടെ മനസ്സിനെ ശക്തവും വ്യക്തവുമായി നിലനിർത്താൻ നമുക്ക്
കഴിയില്ല.

“കടല

ആരോഗ്യമില്ലാതെ ജീവിതം ജീവിതമല്ല; അത് ലങ്കൂറിന്റെയും കഷ്ടതയുടെയും ഒരു അവസ്ഥ മാത്രമാണ് - മരണത്തിന്റെ ഒരു ചിത്രം.


മനസ്സിനും ശരീരത്തിനും ആരോഗ്യത്തിന്റെ രഹസ്യം ഭൂതകാലത്തെക്കുറിച്ച്
വിലപിക്കുകയല്ല, ഭാവിയെക്കുറിച്ച് വിഷമിക്കേണ്ടതില്ല, ഭാവിയെ മുൻകൂട്ടി
അറിയുകയല്ല, മറിച്ച് ഈ നിമിഷം വിവേകത്തോടെയും ആത്മാർത്ഥമായും ജീവിക്കുക
എന്നതാണ്.

ബുദ്ധൻ സത്യത്തെ ഉദ്ധരിക്കുന്നു

സത്യത്തിനായി പ്രവർത്തിക്കുന്നതിൽ പരാജയപ്പെട്ടവർക്ക് ജീവിതത്തിന്റെ ലക്ഷ്യം നഷ്ടമായി. ട്വീറ്റ് ചെയ്യാൻ ക്ലിക്കുചെയ്യുക


ഈ ട്രിപ്പിൾ സത്യം എല്ലാവരോടും പഠിപ്പിക്കുക: ഉദാരമായ ഹൃദയം, ദയയുള്ള
സംസാരം, സേവനത്തിന്റെയും അനുകമ്പയുടെയും ജീവിതം എന്നിവയാണ് മാനവികതയെ
പുതുക്കുന്നത്.

സത്യത്തിലേക്കുള്ള വഴിയിൽ ഒരാൾക്ക് രണ്ട് തെറ്റുകൾ വരുത്താം… എല്ലാ വഴികളിലൂടെയും പോകാതിരിക്കുക, ആരംഭിക്കാതിരിക്കുക.


ശാന്തമായി പറയുന്നത് നന്നായി സംസാരിക്കുന്നതാണ് നല്ലത്; രണ്ടാമതായി,
അനീതിയല്ല, ശരിയായത് പറയണം. മൂന്നാമത്, എന്താണ് പ്രസാദിപ്പിക്കുന്നത്,
അനിഷ്ടകരമല്ല; നാലാമത്, സത്യം, തെറ്റല്ല.

കോപിക്കാതെ
കോപിക്കുന്നവനെ ജയിക്കുക; നന്മയാൽ ദുഷ്ടന്മാരെ ജയിക്കുക; Er ദാര്യത്താൽ
കർക്കശക്കാരനെയും സത്യം പറയുന്നതിലൂടെ നുണയനെയും ജയിക്കുക.

മൂന്ന് കാര്യങ്ങൾ ദീർഘനേരം മറയ്ക്കാൻ കഴിയില്ല: സൂര്യൻ, ചന്ദ്രൻ, സത്യം.





in 01) Classical Magahi Magadhi,


02) Classical Chandaso language,
03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,


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,Klassískt 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,класичен малгашки,
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 Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
10`) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש


110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu








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


Awakeness Practices


All 84,000 Khandas As Found in the Pali Suttas


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


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


ESSENCE OF TIPITAKA

Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
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LESSONS

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

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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LESSON 3093 Sun 17 Aug 2019 http://wisdomquotes.com/buddha-quotes/ 150 Buddha Quotes That Will Make You Wiser (Fast) in 29) Classical English,Roman,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
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150 Buddha Quotes That Will Make You Wiser (Fast)

in 29) Classical English,Roman,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

https://www.youtube.com/watch?v=kReFGDDGn5Y
Lord Buddha - Animation Film - The Power of Life
Geethanjali Kids - Rhymes and Stories
Published on Jan 24, 2012
Lord Buddha - The Power of Life: Buddha reveals the power of love by
reforming Angulimala, a terrible killer. The calm and compassionate face
of the Buddha is known all over the world. Buddha was a spiritual
teacher of ancient India whose great ideas on freeing mankind from
sorrow and suffering form the basis of Buddhism. Buddha was born in the
sixth century B.C into a royal family. Known as Siddhartha, he realized
that human life was short and full of sadness. He found out a path to
Enlightenment and spiritual fulfillment. He was then known as the
distances teaching people about ?the MIDDLE PATH?, the way to end to
suffering. He taught the four Noble Truths of suffering, cause of
suffering, end of suffering, and the Path to do that Buddhism offers
hope and access to spiritual understanding and satisfaction to
everybody. Throughout the world today, people still follow the teaching
of the Buddha.

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150 Buddha Quotes That Will Make You Wiser (Fast)

buddha quotes there fear for one whose mind not filled with desires wisdom

There is no fear for one whose mind is not filled with desires. Buddha

buddha quotes work out your own salvation not depend others wisdom

Work out your own salvation. Do not depend on others. Buddha

buddha quotes anything worth doing with your hearth wisdom

If anything is worth doing, do it with all your heart. Buddha


buddha quotes a man is not called wise because he talks and talks again
but if he is peaceful loving and fearless then he is in truth called
wise wisdom quotes

A man is not called wise because he talks
and talks again; but if he is peaceful, loving and fearless then he is
in truth called wise. Buddha

buddha quotes not look for sanctuary anyone except your self wisdom

Do not look for a sanctuary in anyone except your self. Buddha

buddha quotes no one saves us but ourselves can may ourselves must walk the path wisdom

No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. Buddha

buddha quotes live pure unselfish life one must count nothing ones own the midst abundance wisdom


To live a pure unselfish life, one must count nothing as one’s own
in the midst of abundance. Buddhabuddha quotes all that we are is the
result of what we have thought wisdom quotes

All that we are
is the result of what we have thought. Buddhabuddha quotes fail look
after others when they need help who will look after us wisdom

If we fail to look after others when they need help, who will look after us? Buddha

buddha quotes one who acts truth happy this world beyond wisdom

One who acts on truth is happy in this world and beyond. Buddha


buddha quotes no one saves us but ourselves can may ourselves must walk the path wisdom

No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. Buddha 


buddha quotes live pure unselfish life one must count nothing ones own the midst abundance wisdom



To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance. Buddhabuddha quotes all that we are is the result of what we have thought wisdom quotes



All that we are is the result of what we have thought. Buddhabuddha quotes fail look after others when they need help who will look after us wisdom



If we fail to look after others when they need help, who will look after us? Buddha


buddha quotes one who acts truth happy this world beyond wisdom



One who acts on truth is happy in this world and beyond. Buddha



The Best Buddha Quotes



https://www.youtube.com/watch?v=3I-VXZsLxjg
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Give, even if you only have a little.

Even death is not to be feared by one who has lived wisely.

Irrigators channel waters; fletchers straighten arrows; carpenters bend wood; the wise master themselves.

Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.

The greatest gift is to give people your enlightenment, to share it. It has to be the greatest.

If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.

The root of suffering is attachment.


Silence the angry man with love. Silence the ill-natured man with
kindness. Silence the miser with generosity. Silence the liar with
truth.

People with opinions just go around bothering each other.

Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.

You yourself must strive. The Buddhas only point the way.

Nothing can harm you as much as your own thoughts unguarded.

Meditate… do not delay, lest you later regret it.

Better than a thousand hollow words, is one word that brings peace.

Understanding is the heartwood of well-spoken words.

Ceasing to do evil, cultivating the good, purifying the heart: this is the teaching of the Buddhas.

Delight in meditation and solitude. Compose yourself, be happy. You are a seeker.

Ardently do today what must be done. Who knows? Tomorrow, death comes.

What you are is what you have been. What you’ll be is what you do now.

If you propose to speak always ask yourself, is it true, is it necessary, is it kind.


If you find no one to support you on the spiritual path, walk
alone. (This is one of my favorite Buddha quote. Leave a reply and let
me know what’s yours!)

Part 2. Buddha Quotes That ARE…



Inspirational Buddha Quotes


https://www.youtube.com/watch?v=uM83xT8KD0M
Top 10 | Buddha’s Quotes | Inspiration Quotes by Gautama Buddha Vo.2
Inkcadre
Published on Sep 11, 2016
Buddha is divine person (God) who has learned the suffering and karmas around in life cycle.


He is the person who awaken his internal power and achieved the
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Buddha Quotes - The Most Inspiring Buddha Quotes
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Buddha Quotes That ARE…
Inspirational Buddha Quotes

Stop, stop. Do not speak. The ultimate truth is not even to think.

We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.


Just as the great ocean has one taste, the taste of salt, so also
this teaching and discipline has one taste, the taste of liberation.


The one in whom no longer exist the craving and thirst that
perpetuate becoming; how could you track that Awakened one, trackless,
and of limitless range.

Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.


Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the true law.

Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who is Awakened.

Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves.


Like a fine flower, beautiful to look at but without scent, fine
words are fruitless in a man who does not act in accordance with them.


Our theories of the eternal are as valuable as are those which a
chick which has not broken its way through its shell might form of the
outside world.

An idea that is developed and put into action is more important than an idea that exists only as an idea.

However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?

Chaos is inherent in all compounded things. Strive on with diligence.


About This Website




Our theories of the eternal are as valuable as are those
which a chick which has not broken its way through its shell might form
of the outside world.



An idea that is developed and put into action is more important than an idea that exists only as an idea.



However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?



Chaos is inherent in all compounded things. Strive on with diligence.


https://www.youtube.com/watch?v=ld4EpjJazhY
Gautam Buddha’s Animated Life Story in English | Moral Values stories in English for kids

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Birth of Buddha
The Kind Prince
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Unexpected Sights
Enlightened

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Short Buddha Quotes

Attachment leads to suffering.

May all beings have happy minds.

Born out of concern for all beings.

I am the miracle.

A jug fills drop by drop.

Every human being is the author of his own health or disease.

The tongue like a sharp knife… Kills without drawing blood.


Part 3. Buddha Quotes ABOUT…

Buddha Quotes About Life, Family And Friendship

Go to table of contents

Live every act fully, as if it were your last. Click to tweet

Virtue is persecuted more by the wicked than it is loved by the good.

Nothing ever exists entirely alone; everything is in relation to everything else.

Purity or impurity depends on oneself. No one can purify another.

To support mother and father, to cherish wife and child and to have a simple livelihood; this is the good luck.

One moment can change a day, one day can change a life and one life can change the world.

She who knows life flows, feels no wear or tear, needs no mending or repair.

An insincere and evil friend is more to be feared than a
wild beast; a wild beast may wound your body, but an evil friend will
wound your mind.

Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.

To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.

Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.

If we could see the miracle of a single flower clearly, our whole life would change.

See also: family quotes, friendship quotes

Buddha Quotes On Love And Gratitude

Go to table of contents

True love is born from understanding. Click to tweet

Radiate boundless love towards the entire world.

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

Ambition is like love, impatient both of delays and rivals.

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

Let all-embracing thoughts for all beings be yours.

We will develop and cultivate the liberation of mind by
lovingkindness, make it our vehicle, make it our basis, stabilize it,
exercise ourselves in it, and fully perfect it.

Hatred does not cease through hatred at any time. Hatred ceases through love. This is an unalterable law.

He who loves 50 people has 50 woes; he who loves no one has no woes.

Kindness should become the natural way of life, not the exception.

Speak only endearing speech, speech that is welcomed. Speech, when it brings no evil to others, is a pleasant thing.

One is not called noble who harms living beings. By not harming living beings one is called noble.

Being deeply learned and skilled, being well trained and using well spoken words: this is good luck.

Just as a mother would protect her only child with her life, even so let one cultivate a boundless love towards all beings.

In whom there is no sympathy for living beings: know him as an outcast.

Let us rise up and be thankful, for if we didn’t learn a
lot today, at least we learned a little, and if we didn’t learn a
little, at least we didn’t get sick, and if we got sick, at least we
didn’t die; so, let us all be thankful.

Buddha Quotes On Mind And Mastering Yourself

Go to table of contents

He is able who thinks he is able. Click to tweet

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

Delight in heedfulness! Guard well your thoughts!

Everything is based on mind, is led by mind, is fashioned
by mind. If you speak and act with a polluted mind, suffering will
follow you, as the wheels of the oxcart follow the footsteps of the ox.

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

A mind unruffled by the vagaries of fortune, from sorrow
freed, from defilements cleansed, from fear liberated — this is the
greatest blessing.

Know from the rivers in clefts and in crevices: those in
small channels flow noisily, the great flow silent. Whatever’s not full
makes noise. Whatever is full is quiet.

You are a seeker. Delight in the mastery of your hands and your feet, of your words and your thoughts.

See them, floundering in their sense of mine, like fish
in the puddles of a dried-up stream — and, seeing this, live with no
mine, not forming attachment for states of becoming.

‘As I am, so are these. As are these, so am I.’ Drawing the parallel to yourself, neither kill nor get others to kill.

All experiences are preceded by mind, having mind as their master, created by mind.

To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.

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

What we are today comes from our thoughts of yesterday,
and our present thoughts build our life of tomorrow: Our life is the
creation of our mind.

The one who has conquered himself is a far greater hero than he who has defeated a thousand times a thousand men.

Transcendental intelligence rises when the intellectual
mind reaches its limit and if things are to be realized in their true
and essential nature, its processes of thinking must be transcended by an appeal to some higher faculty of cognition.

I will not look at another’s bowl intent on finding fault: a training to be observed.

The external world is only a manifestation of the
activities of the mind itself, and the mind grasps it as an external
world simply because of its habit of discrimination and false-reasoning.
The disciple must get into the habit of looking at things truthfully.

Mind precedes all mental states. Mind is their chief; they are all mind-wrought.

If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

Quotes By Buddha On Happiness And Joy

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There is no path to happiness: happiness is the path. Click to tweet

Happiness comes when your work and words are of benefit to yourself and others.

The enlightened one, intent on jhana, should find delight in the forest, should practice jhana at the foot of a tree, attaining his own satisfaction.

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

It is in the nature of things that joy arises in a person free from remorse.

Set your heart on doing good. Do it over and over again, and you will be filled with joy.

Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. See also: 10 Tips to Start Living in the Present

Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.

We are formed and molded by our thoughts. Those whose
minds are shaped by selfless thoughts give joy when they speak or act.
Joy follows them like a shadow that never leaves them.

See also: funny quotes

Quotes By Buddha On Meditation And Spirituality

Go to table of contents

Just as a candle cannot burn without fire, men cannot live without a spiritual life. Click to tweet

Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.

Meditation brings wisdom; lack of mediation leaves
ignorance. Know well what leads you forward and what hold you back, and
choose the path that leads to wisdom.

Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.

See also: introvert quotes

Quotes By Buddha On Peace, Forgiveness And Letting Go

Go to table of contents

Resolutely train yourself to attain peace. Click to tweet

Indeed, the sage who’s fully quenched rests at ease in
every way; no sense desire adheres to him whose fires have cooled,
deprived of fuel. All attachments have been severed, the heart’s been
led away from pain; tranquil, he rests with utmost ease. The mind has
found its way to peace.

He who sits alone, sleeps alone, and walks alone, who is
strenuous and subdues himself alone, will find delight in the solitude
of the forest.

Do not turn away what is given you, nor reach out for what is given to others, lest you disturb your quietness.

Those who are free of resentful thoughts surely find peace. Click to tweet

Quotes By Buddha On Wisdom And Virtues

Go to table of contents

The fool who knows he is a fool is that much wiser. Click to tweet

Whatever has the nature of arising has the nature of ceasing.

Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.

What is the appropriate behavior for a man or a woman in
the midst of this world, where each person is clinging to his piece of
debris? What’s the proper salutation between people as they pass each
other in this flood?

When watching after yourself, you watch after others. When watching after others, you watch after yourself.

Let none find fault with others; let none see the
omissions and commissions of others. But let one see one’s own acts,
done and undone.

The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity.

Offend in neither word nor deed. Eat with moderation.
Live in your heart. Seek the highest consciousness. Master yourself
according to the law. This is the simple teaching of the awakened.

Life is like the harp string, if it is strung too tight
it won’t play, if it is too loose it hangs, the tension that produces
the beautiful sound lies in the middle.

Do not believe in anything simply because you have heard
it. Do not believe in anything simply because it is spoken and rumored
by many. Do not believe in anything simply because it is found written
in your religious books. Do not believe in anything merely on the
authority of your teachers and elders. Do not believe in traditions
because they have been handed down for many generations. But after
observation and analysis, when you find that anything agrees with reason
and is conducive to the good and benefit of one and all, then accept it
and live up to it.

Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.

The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.

The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.

More wisdom quotes

Quotes By Buddha On Karma And Nirvana

Go to table of contents

Someone who has set out in the vehicle of a Bodhisattva should decide that ‘I must lead all the beings to nirvana, into that realm of nirvana which leaves nothing behind’. What is this realm of nirvana which leaves nothing behind ?

Quotes By Buddha On Change, Failure And Suffering

Go to table of contents

Nothing is forever except change. Click to tweet

There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.

Both formerly and now, it is only suffering that I describe, and the cessation of suffering.

He who can curb his wrath as soon as it arises, as a
timely antidote will check snake’s venom that so quickly spreads, — such
a monk gives up the here and the beyond, just as a serpent sheds its
worn-out skin.

May all that have life be delivered from suffering.

It is easy to see the faults of others, but difficult to
see one’s own faults. One shows the faults of others like chaff winnowed
in the wind, but one conceals one’s own faults as a cunning gambler
conceals his dice.

Buddha Quotes On Fear

Go to table of contents

Those attached to the notion ‘I am’ and to views roam the world offending people. Click to tweet

There is nothing more dreadful than the habit of doubt.
Doubt separates people. It is a poison that disintegrates friendships
and breaks up pleasant relations. It is a thorn that irritates and
hurts; it is a sword that kills.

Men, driven on by thirst, run about like a snared hare;
let therefore mendicant drive out thirst, by striving after
passionlessness for himself.

When one has the feeling of dislike for evil, when one
feels tranquil, one finds pleasure in listening to good teachings; when
one has these feelings and appreciates them, one is free of fear.

The instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.

More fear quotes

See also: deep quotes

Buddha Quotes On Anger And Jealousy

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You will not be punished for your anger, you will be punished by your anger. Click to tweet

Wear your ego like a loose fitting garment.

Some do not understand that we must die, but those who do realize this settle their quarrels.

Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.

All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.

I do not dispute with the world; rather it is the world that disputes with me.

They blame those who remain silent, they blame those who
speak much, they blame those who speak in moderation. There is none in
the world who is not blamed.

Those who cling to perceptions and views wander the world offending people.

Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.

Anger will never disappear so long as thoughts of resentment are cherished in the mind. Anger will disappear just as soon as thoughts of resentment are forgotten.

Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.

See also: jealousy quotes

Buddha Quotes On Success, Patience And Strength

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Neither fire nor wind, birth nor death can erase our good deeds. Click to tweet

Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.

As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.

Praise and blame, gain and loss, pleasure and sorrow come
and go like the wind. To be happy, rest like a giant tree in the midst
of them all.

In separateness lies the world’s greatest misery; in compassion lies the world’s true strength.

Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.

Better it is to live one day seeing the rise and fall of
things than to live a hundred years without ever seeing the rise and
fall of things.

If you do not change direction, you may end up where you are heading.

More patience quotesstrength quotes

Buddha Quotes On Health

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Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha

To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.

“pea

Without health life is not life; it is only a state of langour and suffering – an image of death.

The secret of health for both mind and body is not to
mourn for the past, not to worry about the future, not to anticipate the
future, but to live the present moment wisely and earnestly.

More health quotes

Buddha Quotes On Truth

Go to table of contents

Those who have failed to work toward the truth have missed the purpose of living. Click to tweet

Teach this triple truth to all: A generous heart, kind
speech, and a life of service and compassion are the things which renew
humanity.

There are two mistakes one can make along the road to truth…not going all the way, and not starting.

The calmed say that what is well-spoken is best; second,
that one should say what is right, not unrighteous; third, what’s
pleasing, not displeasing; fourth, what is true, not false.

Conquer the angry one by not getting angry; conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

Three things cannot be long hidden: the sun, the moon, and the truth.

https://www.youtube.com/watch?v=WukGE9GTJso
मन को शांति देने वाली भगवान् बुद्ध की अनोखी बातें !! Gautam Buddha inspirational quotes In Hindi
NikoLogy
Published on Dec 3, 2017
मन को शांति देते भगवान बुद्ध के महान विचार जो आपके मन को शांति देंगे
|भगवान बुद्ध की अनोखी बातें | Lord Gautam Buddha Great thoughts | life
changing quotes NikoLogy thoughts in hindi,motivational speech in hindi,
motivational thoughts in hindi on success,hindi video

विश्व के
प्रसिद्द धर्म सुधारकों एवं दार्शनिकों में अग्रणी महात्मा बुद्ध ने अपनी
शिक्षाओं के आधार पर बौद्ध धर्म की स्थापना की. आज Buddhism विश्व के
प्रमुख धर्मों में से एक है और चाइना, जापान, श्रीलंका समेत 10 से अधिक
देशों में माना जाता है. इस विडिओ में गौतम बुद्ध के महान विचारो को आपके
सामने लेन के यह एक छोटा सा प्रयाश है….

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Category
Education

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

०६) शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी- कक्षा हिंदी,

http://wisdomquotes.com/buddha-quotes/

150 बुद्ध उद्धरण जो आपको बुद्धिमान (तेज) बना देंगे

जिसका मन इच्छाओं से नहीं भरा है, उसके लिए कोई भय नहीं है। बुद्धा

बुद्ध उद्धरण दूसरों के ज्ञान पर निर्भर न होकर आपके स्वयं के उद्धार का काम करते हैं

अपना उद्धार स्वयं करें। दूसरों पर निर्भर मत रहो। बुद्धा

बुद्ध अपने चूल्हा ज्ञान के साथ कुछ भी करने लायक है

अगर कुछ भी करने लायक है, तो उसे पूरे मन से करें। बुद्धा


बुद्ध ने कहा कि एक आदमी को बुद्धिमान नहीं कहा जाता है क्योंकि वह बात
करता है और फिर से बात करता है लेकिन अगर वह शांतिपूर्ण प्यार और निडर है
तो वह सच में बुद्धिमान ज्ञान उद्धरण है

एक आदमी को बुद्धिमान
नहीं कहा जाता है क्योंकि वह बात करता है और फिर से बात करता है; लेकिन अगर
वह शांत, प्यार और निडर है तो वह सत्य में बुद्धिमान कहलाता है। बुद्धा

बुद्ध अपने आत्म ज्ञान को छोड़कर किसी को भी अभयारण्य की तलाश नहीं करते

अपने आप को छोड़कर किसी के लिए भी अभयारण्य न देखें। बुद्धा

बुद्ध ने कहा कि कोई भी हमें बचाता नहीं है, लेकिन खुद भी खुद को ज्ञान के मार्ग पर चलना चाहिए


कोई हमें नहीं बल्कि खुद को बचाता है। कोई भी इसे कर नहीं सकता और कोई
भी इसे करने की कोशिश ना करे। हमें खुद ही रास्ता चलना चाहिए। बुद्धा

बुद्ध उद्धरण शुद्ध निस्वार्थ जीवन जीते हैं, किसी को भी कुछ भी नहीं चाहिए जो बहुतायत ज्ञान के बीच में है

शुद्ध निःस्वार्थ जीवन जीने के लिए, किसी को भी बहुतायत के बीच में कुछ भी नहीं गिनना चाहिए। बुद्धा

बुद्ध ने कहा कि हम जो कुछ भी सोचते हैं उसी का परिणाम है जिसे हमने ज्ञान उद्धरण कहा है

हम जो कुछ भी सोचते हैं उसका परिणाम है। बुद्ध ने ट्वीट करने के लिए क्लिक करें

बुद्ध उद्धरण दूसरों की देखभाल करने में असफल हो जाते हैं जब उन्हें सहायता की आवश्यकता होती है जो हमारे ज्ञान की देखभाल करेंगे

अगर हमें मदद की ज़रूरत होने पर दूसरों की देखभाल करने में नाकाम रहते हैं, तो हमारी देखभाल कौन करेगा? बुद्धा

बुद्ध ने कहा कि जो सत्य को ज्ञान से परे इस दुनिया को खुश करता है

जो सत्य पर कार्य करता है वह इस संसार में और उसके बाद भी प्रसन्न रहता है। बुद्धा

द बेस्ट बुद्धा कोट्स

दे, भले ही आपके पास थोड़ा ही हो।

यहां तक कि मौत का भी डर नहीं है, जो बुद्धिमानी से जीते हैं।

सिंचाईकर्ता चैनल पानी; fletchers तीरों को सीधा; बढ़ई लकड़ी मोड़; बुद्धिमान गुरु स्व।

बूंद-बूंद से पानी का घड़ा भरता है। इसी तरह, बुद्धिमान व्यक्ति, इसे थोड़ा-थोड़ा करके इकट्ठा करना, खुद को अच्छे से भरता है।

सबसे बड़ा उपहार लोगों को आपका ज्ञान देना है, इसे साझा करना है। यह सबसे बड़ा होना है।


यदि आप जानते हैं कि मैं देने की शक्ति के बारे में क्या जानता हूं,
तो आप किसी भी तरह से साझा किए बिना एक भी भोजन को पारित नहीं होने देंगे।

दुख की जड़ आसक्ति है।


क्रोधी व्यक्ति को प्यार से शांत करें। दीन-हीन आदमी को दया से चुप
कराओ। उदारता के साथ कंजूस को चुप कराओ। सत्य के साथ झूठ को शांत करो।

राय वाले लोग बस एक दूसरे को परेशान करते हैं।

यहां तक कि एक ठोस चट्टान हवा से हिलती है, इसलिए प्रशंसा या दोष से बुद्धिमान नाखुश हैं।

आप स्वयं प्रयास करें। बुद्ध केवल रास्ता बताते हैं।

कुछ भी आपको नुकसान नहीं पहुंचा सकता है जितना कि आपके अपने विचार अनजाने में।

ध्यान रहे … देर न करें, ऐसा न हो कि बाद में आपको पछतावा हो।

एक हजार खोखले शब्दों से बेहतर, एक शब्द है जो शांति लाता है।

समझ अच्छी तरह से बोले गए शब्दों का दिल है।

बुराई करना, अच्छे की खेती करना, दिल को शुद्ध करना: यह बुद्धों की शिक्षा है।

ध्यान और एकांत में प्रसन्नता। खुद की रचना करें, खुश रहें। आप एक साधक हैं।

आज ही करें जो करना चाहिए। कौन जाने? कल, मौत आती है।

तुम वही हो जो तुम हो। अब आप वही हैं जो आप करते हैं।

यदि आप बोलने का प्रस्ताव हमेशा अपने आप से पूछते हैं, क्या यह सच है, क्या यह आवश्यक है, क्या यह दयालु है।

यदि आप आध्यात्मिक पथ पर आपका समर्थन करने के लिए कोई नहीं पाते हैं, तो अकेले चलें।

बुद्ध ने कहा है कि…
प्रेरणादायक बुद्ध उद्धरण

रुको रुको। बात नहीं करते। परम सत्य सोचना भी नहीं है। ट्वीट करने के लिए क्लिक करें

हम वह है? जो हम सोचते हैं। हमारा उदय हमारे विचारों के साथ हुआ है। अपने विचारों के साथ, हम दुनिया बनाते हैं।

जिस तरह महान महासागर में एक स्वाद है, नमक का स्वाद, उसी तरह इस शिक्षण और अनुशासन में भी एक स्वाद है, मुक्ति का स्वाद।


वह, जिसमें अब कोई लालसा और प्यास नहीं है जो बनने से बच जाती है; आप
उस जागृत ट्रैक को कैसे ट्रैक कर सकते हैं, और बिना सीमा के।

धीरज सबसे कठिन विषयों में से एक है, लेकिन यह उस व्यक्ति के लिए है जो अंतिम जीत हासिल करता है।


रात बहुत लंबी है जो जाग रहा है; लंबे समय से उसके पास एक मील है जो
थका हुआ है; लंबे समय तक मूर्ख व्यक्ति के लिए जीवन है जो सही कानून को
नहीं जानता है।

स्वर्ग की दुनिया में जो कुछ भी कीमती गहना है, वह जागृत व्यक्ति की तुलना में कुछ भी नहीं है।


हमारा जीवन हमारे मन के आकार का है; जैसा हम सोचते हैं, वैसे हो जाते
हैं। आनंद एक शुद्ध विचार की छाया की तरह चलता है जो कभी नहीं निकलता है।

एक ठीक फूल की तरह, देखने में सुंदर लेकिन बिना गंध के, ठीक शब्द उस आदमी के लिए बेकार हैं जो उनके अनुसार कार्य नहीं करता है।

शाश्वत
के हमारे सिद्धांत उतने ही मूल्यवान हैं जितने कि एक चूजा जिसने अपने खोल
के माध्यम से अपना रास्ता नहीं तोड़ा है, बाहरी दुनिया का रूप ले सकता है।

    एक
विचार जो विकसित किया गया है और कार्रवाई में रखा गया है, एक विचार से
अधिक महत्वपूर्ण है जो केवल एक विचार के रूप में मौजूद है।

    हालाँकि
कई पवित्र शब्द आप पढ़ते हैं, हालाँकि बहुत से आप बोलते हैं, यदि आप उन पर
कार्रवाई नहीं करते हैं तो वे क्या अच्छा करेंगे?

    अराजकता सभी मिश्रित चीजों में निहित है। परिश्रम के साथ प्रयास करें।

https://www.youtube.com/watch?v=ld4EpjJazhY
गौतम बुद्ध की एनिमेटेड लाइफ स्टोरी इन इंग्लिश | निःशुल्क बच्चों के लिए अंग्रेजी में नैतिक मूल्य कहानियां

कंकड़ रहते हैं
18 अक्टूबर, 2016 को प्रकाशित
Please watch: “Sundarban Bedtime Stories || 3 NON STOP Animal Stories for Kids || एपिसोड 7, 8, 9 ||” 4K वीडियो “||
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
देखिए लेटेस्ट किड्स सॉन्ग्स ……..।
https: //www.youtube.com/watch? v = DYMK4 … कंकड़ बच्चों के लिए अंग्रेजी में गौतम बुद्ध मोरल वैल्यूज की कहानियां पेश करते हैं।

बुद्ध का जन्म
द काइंड प्रिंस
विवाह
अनपेक्षित जगहें
प्रबुद्ध

बच्चों के लिए गौतम बुद्ध नैतिक मूल्य।

सबसे
लोकप्रिय और प्रसिद्ध ईमानदारी और दयालुता की कहानियां, दोस्ती और
टोगरेथनेस कहानियां, देखभाल और क्षमा की कहानियां, एचडी गुणवत्ता में
बच्चों के लिए अंग्रेजी में सम्मान और मददगार कहानियां।

कंकड़ भी कई
अन्य कहानियां जैसे कि दादी की कहानियां, बच्चों के लिए दादाजी की
कहानियां, बच्चों के लिए नैतिक कहानियां, बच्चों के लिए जानवरों की
कहानियां, बच्चों के लिए जंगल की कहानियां, बच्चों के लिए पंचतंत्र की
कहानियां, बीरबल द वाइज़, तेनाली रमन, परी की कहानियां और कई अन्य ।

पैबल्स
इंग्लिश स्टोरीज़ चैनल द्वारा शिशुओं, नर्सरी बच्चों और सभी आयु समूहों के
बच्चों के लिए सबसे लोकप्रिय, दिलचस्प और प्राचीन कहानियाँ।

कंकड़ गौतम बुद्ध मोरल वैल्यूज़ कहानियां अंग्रेजी में हैं
गौतम बुद्ध का जन्म, गौतम बुद्ध ए काइंड प्रिंस, गौतम बुद्ध का विवाह, गौतम बुद्ध का जन्म अप्रत्याशित दृश्य, गौतम बुद्ध प्रबुद्ध है

फेसबुक पर हमारे साथ https://www.facebook.com/PebblesChennai पर संलग्न करें

आसान ड्राइंग और क्राफ्ट
https: //www.youtube.com/channel/UCdI7

https://youtu.be/GlpFNgILex4
वर्ग
शिक्षा
लघु बुद्ध उद्धरण

आसक्ति से दुख होता है।

सभी प्राणियों के मन प्रसन्न हों।

सभी प्राणियों के लिए चिंता से पैदा हुआ।

मैं चमत्कार हूं।

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एक तेज चाकू की तरह जीभ … खून को खींचे बिना मारता है।
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गौतम बुद्ध की एनिमेटेड लाइफ स्टोरी इन इंग्लिश | निःशुल्क बच्चों के लिए अंग्रेजी में नैतिक मूल्य कहानियां

बुद्ध जीवन, परिवार और मित्रता के बारे में उद्धरण देते हैं

हर कार्य को पूरी तरह से जिएं, जैसे कि वह आपका आखिरी था। ट्वीट करने के लिए क्लिक करें

दुष्टों द्वारा पुण्य को सताया जाता है, जितना कि वह अच्छे से प्यार करता है।

कुछ भी कभी नहीं पूरी तरह से अकेले मौजूद है; सब कुछ सब कुछ के संबंध में है।

पवित्रता या अशुद्धता स्वयं पर निर्भर करती है। कोई भी दूसरे को शुद्ध नहीं कर सकता।

माँ और पिता का समर्थन करना, पत्नी और बच्चे को पालना और एक साधारण आजीविका रखना; यह सौभाग्य है।

एक पल एक दिन बदल सकता है, एक दिन एक जीवन को बदल सकता है और एक जीवन दुनिया को बदल सकता है।

वह जानती है कि जीवन प्रवाह, कोई पहनने या आंसू नहीं लगता है, कोई मरम्मत या मरम्मत की आवश्यकता नहीं है।


एक जिज्ञासु और दुष्ट मित्र एक जंगली जानवर की तुलना में डरने के लिए
अधिक है; एक जंगली जानवर आपके शरीर को घायल कर सकता है, लेकिन एक बुरा
दोस्त आपके दिमाग को घायल कर देगा।

जो भी शब्द हम बोलते हैं,
उन्हें लोगों की देखभाल के लिए चुना जाना चाहिए और उन्हें अच्छे या बीमार
होने के लिए प्रभावित होना चाहिए।

निष्क्रिय होना मृत्यु का एक
छोटा रास्ता है और मेहनती होना जीवन का एक तरीका है; मूर्ख लोग मूर्ख होते
हैं, बुद्धिमान लोग मेहनती होते हैं।

क्या एक साधक को ऐसा साथी नहीं मिलना चाहिए जो बेहतर या समान हो, उन्हें एकांत में एकांत का पीछा करने दें।

यदि हम एक भी फूल के चमत्कार को स्पष्ट रूप से देख सकते हैं, तो हमारा पूरा जीवन बदल जाएगा।

बुद्ध प्रेम और कृतज्ञता पर उद्धरण देते हैं

सच्चा प्यार समझ से पैदा होता है। ट्वीट करने के लिए क्लिक करें

संपूर्ण संसार के प्रति असीम प्रेम का प्रतीक है।

आप, स्वयं, पूरे ब्रह्मांड में कोई भी, आपके प्यार और स्नेह का पात्र है।

महत्वाकांक्षा प्रेम की तरह है, दोनों देरी और प्रतिद्वंद्वियों के लिए अधीर।

प्यार एक दूसरे के लिए सबसे आंतरिक आत्मा का उपहार है, इसलिए दोनों पूरे हो सकते हैं।

सभी प्राणियों के लिए सभी गले लगाने वाले विचारों को अपना होने दें।


हम प्रेम-भाव से मन की मुक्ति का विकास और विकास करेंगे, इसे अपना
वाहन बनाएंगे, इसे अपना आधार बनाएंगे, इसे स्थिर करेंगे, इसमें खुद को
व्यायाम करेंगे और इसे पूरी तरह से परिपूर्ण करेंगे।

घृणा किसी भी समय घृणा से नहीं मिटती। प्रेम से घृणा समाप्त हो जाती है। यह एक अटल कानून है।

वह जो 50 लोगों से प्यार करता है उसके पास 50 संकट हैं; वह जो किसी से प्रेम नहीं करता, उसके पास कोई भी संकट नहीं है।

दया जीवन का स्वाभाविक तरीका बन जाना चाहिए, अपवाद नहीं।

केवल प्रिय भाषण, भाषण का स्वागत करें। भाषण, जब यह दूसरों के लिए कोई बुराई नहीं लाता है, एक सुखद बात है।


एक को महान नहीं कहा जाता है जो जीवित प्राणियों को परेशान करता है।
जीवित प्राणियों को नुकसान न पहुंचाकर किसी को महान कहा जाता है।

गहराई से सीखा और कुशल होना, अच्छी तरह से प्रशिक्षित होना और अच्छी तरह से बोले गए शब्दों का उपयोग करना: यह सौभाग्य है।

जिस प्रकार एक माँ अपने बच्चे के साथ अपने जीवन की रक्षा करती है, उसी तरह सभी प्राणियों के प्रति असीम प्रेम की खेती करें।

जिसमें जीवित प्राणियों के लिए कोई सहानुभूति नहीं है: उसे एक प्रकोप के रूप में जानते हैं।


आइए हम उठें और आभारी रहें, क्योंकि अगर हमने आज बहुत कुछ नहीं सीखा,
तो कम से कम हमने थोड़ा सीखा, और अगर हमने थोड़ा नहीं सीखा, तो कम से कम हम
बीमार नहीं हुए, और अगर हम बीमार हुए तो नहीं। , कम से कम हम नहीं मरे;
इसलिए, आइए हम सभी आभारी रहें।

बुद्ध ने मन और खुद को माहिर करने के लिए उद्धरण दिया

वह सक्षम है जो सोचता है कि वह सक्षम है। ट्वीट करने के लिए क्लिक करें

यह एक व्यक्ति का अपना दिमाग है, न कि उसका दुश्मन या दुश्मन, जो उसे बुरे तरीकों से बचाता है।

प्रसन्नता में प्रसन्नता! अपने विचारों को अच्छी तरह से पहरा दें!


सब कुछ मन पर आधारित है, मन के द्वारा नेतृत्व किया जाता है, मन से
फैशन किया जाता है। यदि आप बोलते हैं और प्रदूषित मन के साथ कार्य करते
हैं, तो पीड़ा आपका पीछा करेगी, क्योंकि ऑक्सकार्ट के पहिए बैल के नक्शेकदम
पर चलते हैं।

अनुशासनहीन मन के रूप में इतना अवज्ञाकारी कुछ भी नहीं है, और एक अनुशासित मन के रूप में इतना आज्ञाकारी कुछ भी नहीं है।

भाग्य की योनियों से अप्रभावित मन, दुखों से मुक्त हुआ, दोषों से मुक्त हुआ, भय से मुक्त हुआ - यह सबसे बड़ा आशीर्वाद है।


नालों से और दरारें में नदियों से पता चलता है: छोटे चैनलों में उन
महान प्रवाह, महान प्रवाह चुप। जो कुछ भी पूर्ण नहीं है वह शोर करता है। जो
कुछ भरा है वह शांत है।

आप एक साधक हैं। अपने हाथों और अपने पैरों, अपने शब्दों और अपने विचारों की महारत में प्रसन्नता।


उन्हें देखें, मेरी समझ में उनके साथ खिलवाड़ करना, जैसे कि एक सूख
चुकी धारा के पोखरों में मछली - और, यह देखकर, बिना किसी खदान के साथ रहना,
बनने की अवस्थाओं के लिए लगाव नहीं होना।

, जैसा मैं हूं, वैसे ही ये हैं। जैसा कि ये हैं, इसलिए मैं खुद के समानांतर हूं। न तो मारना और न ही दूसरों को मारना।

सभी अनुभव मन से पहले होते हैं, मन को अपने स्वामी के रूप में मन से बनाया जाता है।


अच्छे स्वास्थ्य का आनंद लेने के लिए, किसी के परिवार में सच्ची खुशी
लाने के लिए, सभी को शांति लाने के लिए, सबसे पहले किसी के मन को अनुशासित
और नियंत्रित करना चाहिए। यदि मनुष्य अपने मन को नियंत्रित कर सकता है तो
वह आत्मज्ञान का मार्ग खोज सकता है, और सभी ज्ञान और गुण स्वाभाविक रूप से
उसके पास आएंगे।

मन के कारण ही सब गलत — गलत होते हैं। यदि मन रूपांतरित हो जाए तो क्या गलत-सही रह सकता है?


आज हम जो हैं वह कल के हमारे विचारों से आते हैं, और हमारे वर्तमान
विचार कल के हमारे जीवन का निर्माण करते हैं: हमारा जीवन हमारे मन का
निर्माण है।


जिसने खुद पर विजय पा ली है, वह उससे कहीं अधिक बड़ा नायक है जिसने एक हजार लोगों को हजार बार हराया है।


ट्रान्सेंडैंटल इंटेलिजेंस तब बढ़ जाता है जब बौद्धिक दिमाग अपनी सीमा
तक पहुंच जाता है और अगर चीजों को उनके वास्तविक और आवश्यक स्वभाव में
महसूस किया जाना है, तो सोचने की अपनी प्रक्रियाओं को अनुभूति के कुछ उच्च
संकाय के लिए अपील द्वारा स्थानांतरित किया जाना चाहिए।

मैं गलती खोजने पर दूसरे के कटोरे के इरादे को नहीं देखूंगा: एक प्रशिक्षण जिसे देखा जाना है।


बाह्य संसार केवल मन की गतिविधियों का प्रकटीकरण है, और मन इसे केवल
भेदभाव और असत्य तर्क की आदत के कारण बाहरी दुनिया के रूप में पकड़ लेता
है। शिष्य को चीजों को सच्चाई से देखने की आदत डालनी चाहिए।

मन सभी मानसिक अवस्थाओं से पहले होता है। मन उनका प्रमुख है; वे सभी मन-दुर्बल हैं।

यदि शुद्ध मन के साथ कोई व्यक्ति बोलता है या खुशी का कार्य करता है तो वह उसकी कभी विदा न होने वाली छाया की तरह है।

खुशी और खुशी पर बुद्ध द्वारा उद्धरण

खुशी का कोई रास्ता नहीं है: खुशी ही रास्ता है। ट्वीट करने के लिए क्लिक करें

खुशी तब होती है जब आपके काम और शब्दों से खुद को और दूसरों को फायदा होता है।


प्रबुद्ध व्यक्ति, झन पर आशय रखता है, जंगल में आनंद प्राप्त करना
चाहिए, एक वृक्ष के चरणों में झना का अभ्यास करना चाहिए, अपनी संतुष्टि
प्राप्त करना।

एक मोमबत्ती से हजारों मोमबत्तियों को जलाया जा
सकता है, और मोमबत्ती के जीवन को छोटा नहीं किया जाएगा। साझा करने से खुशी
कभी भी कम नहीं होती है।

यह उन चीजों की प्रकृति में है, जो किसी व्यक्ति को पछतावे से मुक्त करने में आनंद उत्पन्न करता है।

अच्छा करने पर अपना दिल लगाओ। इसे बार-बार करो, और तुम आनंद से भर जाओगे।


भूतकाल में मत रहो, भविष्य के सपने मत देखो, वर्तमान क्षण पर मन को
एकाग्र करो। इसे भी देखें: प्रेजेंट में रहने के लिए 10 टिप्स

क्या एक व्यक्ति को अच्छा करना चाहिए, उसे बार-बार करने देना चाहिए। आनंद के लिए उसे वहां जाने दो, आनंद का संचय है।

किसी
भी चीज़ पर विश्वास न करें क्योंकि आपने उसे सुना है। किसी भी बात पर सीधे
विश्वास न करें क्योंकि यह कई लोगों द्वारा बोली और अफवाह है। किसी भी
चीज़ पर यक़ीन न करें क्योंकि यह आपकी धार्मिक किताबों में लिखी हुई है।
अपने शिक्षकों और बड़ों के अधिकार पर कुछ भी विश्वास न करें। परंपराओं पर
विश्वास न करें क्योंकि उन्हें कई पीढ़ियों के लिए सौंप दिया गया है। लेकिन
अवलोकन और विश्लेषण के बाद, जब आप पाते हैं कि कुछ भी कारण से सहमत है और
एक और सभी के अच्छे और लाभ के लिए अनुकूल है, तो इसे स्वीकार करें और इसके
लिए जीवित रहें।

जिस प्रकार पृथ्वी से खजानों का पर्दाफाश होता
है, उसी प्रकार सद्गुण अच्छे कार्यों से प्रकट होते हैं, और ज्ञान शुद्ध और
शांत मन से प्रकट होता है। मानव जीवन के चक्रव्यूह से सुरक्षित रूप से
चलने के लिए, किसी को ज्ञान के प्रकाश और पुण्य के मार्गदर्शन की आवश्यकता
होती है।

बुद्धिमानों ने अपने विचार के साथ भाषण दिया, अनाज के रूप में इसे छलनी से छलनी किया।

पुण्य, जैसे मुसियों को हमेशा समूहों में देखा जाता है। एक अच्छा सिद्धांत किसी भी स्तन में एकान्त नहीं पाया गया।

कम्मा और निबाना पर बुद्ध के उद्धरण


किसी ने बोधिसत्व के वाहन में जो स्थापित किया है, उसे यह तय करना
चाहिए कि the मुझे सभी प्राणियों को निर्वाण की ओर ले जाना चाहिए, निर्वाण
के उस दायरे में ले जाना चाहिए जो कुछ भी पीछे नहीं छोड़ता ’। निर्वाण का
यह कौन सा क्षेत्र है जो कुछ भी पीछे नहीं छोड़ता है?

परिवर्तन, विफलता और पीड़ा से बुद्ध के उद्धरण

परिवर्तन के अलावा कुछ भी हमेशा के लिए नहीं है। ट्वीट करने के लिए क्लिक करें

जोश जैसी कोई आग नहीं है, नफरत जैसी कोई शार्क नहीं है, मूर्खता जैसी कोई तपस्या नहीं है, लालच जैसी कोई धार नहीं है।

पूर्व और अब दोनों, यह केवल पीड़ा है जिसका मैं वर्णन करता हूं, और दुख का अंत।


वह जो उठते ही अपने क्रोध पर अंकुश लगा सकता है, समय पर मारक के रूप
में सांप के जहर की जाँच करेगा जो इतनी जल्दी फैलता है, - ऐसा एक साधु यहाँ
और उससे आगे निकल जाता है, जैसे एक नाग अपनी बिगड़ती त्वचा को बहा देता
है।

जीवन में दुखों से मुक्ति मिले।

दूसरों के दोषों
को देखना आसान है, लेकिन स्वयं के दोषों को देखना मुश्किल है। कोई दूसरों
के दोषों को दिखाता है जैसे कि हवा में घुसे हुए चैफ, लेकिन एक व्यक्ति के
खुद के दोषों को एक चालाक जुआरी छुपाता है क्योंकि वह उसका पासा छिपाता है।

बुद्ध ने डर पर उद्धरण दिया

यह धारणा to मैं हूं ’से जुड़ी हुई है और दुनिया के लोगों के घूमने के विचारों को दर्शाता है। ट्वीट करने के लिए क्लिक करें


संदेह की आदत से ज्यादा भयानक कुछ भी नहीं है। संदेह लोगों को अलग
करता है। यह एक ऐसा जहर है जो मित्रता को भंग कर देता है और सुखद संबंधों
को तोड़ देता है। यह एक कांटा है जो परेशान करता है और दर्द होता है; यह एक
तलवार है जो मार देती है।

पुरुष, प्यास से प्रेरित होकर, घोंघे
की तरह दौड़ते हैं; इसीलिए मेंडिसेंट प्यास को दूर करने के लिए, खुद के
लिए जुनून के बाद प्रयास करते हैं।

जब किसी को बुराई के प्रति
अरुचि का अहसास होता है, जब वह शांत महसूस करता है, तो व्यक्ति अच्छी
शिक्षाओं को सुनने में आनंद पाता है; जब किसी की ये भावनाएँ होती हैं और वह
उनकी सराहना करता है, तो वह भय से मुक्त होता है।

झटपट हमें लगता है कि हमने पहले से ही सच्चाई के लिए प्रयास करना बंद कर दिया है, और खुद के लिए प्रयास करना शुरू कर दिया है।

अधिक भय उद्धरण

यह भी देखें: गहरे उद्धरण
बुद्ध क्रोध और ईर्ष्या पर उद्धरण देते हैं

सामग्री की तालिका पर जाएं

आप अपने क्रोध के लिए दंडित नहीं किए जाएंगे, आप अपने क्रोध से दंडित होंगे। ट्वीट करने के लिए क्लिक करें

अपने अहं को ढीले ढाले परिधान की तरह पहनें।

कुछ को समझ में नहीं आता है कि हमें मरना चाहिए, लेकिन जो लोग इसे महसूस करते हैं वे अपने झगड़े सुलझाते हैं।

इस दुनिया में नफरत से कभी नफरत नहीं होती। केवल गैर-घृणा से ही घृणा की जाती है। यह एक कानून शाश्वत है।


हिंसा पर सभी कांपते हैं; सभी मौत से डरते हैं। स्वयं को दूसरे के
स्थान पर रखना, न तो मारना चाहिए और न ही दूसरे को मारना चाहिए।

मैं दुनिया से विवाद नहीं करता; बल्कि यह वह दुनिया है जो मुझसे विवाद करती है।


वे उन लोगों को दोषी ठहराते हैं जो चुप रहते हैं, वे उन लोगों को दोषी
ठहराते हैं जो ज्यादा बोलते हैं, वे उन लोगों को दोषी मानते हैं जो संयम
से बात करते हैं। दुनिया में कोई नहीं है जिसे दोष नहीं दिया गया है।

जो लोग धारणाओं और विचारों से चिपके रहते हैं, वे लोगों को परेशान करते हैं।

जो कोई भी ऐसा व्यक्ति नहीं है जो गुस्से में है, वह जीतने के लिए एक लड़ाई जीतता है।


क्रोध तब तक कभी नहीं मिटेगा जब तक मन में नाराजगी के विचार पोषित
होते हैं। जैसे ही नाराजगी के विचार भुलाए जाएंगे वैसे ही गुस्सा गायब हो
जाएगा।

जो आपको मिला है, उसे न उखाड़ें और न ही दूसरों से
ईर्ष्या करें। वह जो दूसरों से ईर्ष्या करता है, उसे मानसिक शांति नहीं
मिलती है।

बुद्ध सफलता, धैर्य और शक्ति पर उद्धरण देते हैं

न तो अग्नि और न ही हवा, जन्म और न ही मृत्यु हमारे अच्छे कामों को मिटा सकती है। ट्वीट करने के लिए क्लिक करें


क्या आपको अपने दोषों को इंगित करने के लिए एक बुद्धिमान आलोचक को
ढूंढना चाहिए, उसका अनुसरण करें क्योंकि आप छिपे हुए खजाने के मार्गदर्शक
होंगे।

युद्ध के मैदान में एक हाथी के रूप में धनुष के चारों ओर तीर मारे जाते हैं, यहां तक ​​कि मैं दुर्व्यवहार भी सह सकता हूं।


स्तुति और दोष, लाभ और हानि, सुख और दुःख हवा की तरह आते हैं और जाते
हैं। खुश होने के लिए, उन सभी के बीच में एक विशालकाय पेड़ की तरह आराम
करें।



https://www.youtube.com/watch?v=zqm0tlK-knU
True Love in Buddhism - Buddha - Gautam Buddha Quotes Hindi - Buddha Love Quotes - Buddha Teachings
Buddha Thought
Published on May 18, 2019
What is True Love in Buddhism? Beautifully Explained by Gautam Buddha
by using his Buddha Quotes on Love and Buddha Quotes in Hindi. This
Buddha Teachings in Buddhism was discovered by Lord Buddha with his
initiative knowledge.

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अलगाववाद में दुनिया का सबसे बड़ा दुख निहित है; करुणा में दुनिया की असली ताकत निहित है।

अपने लिए दीपक बनो। आपकी ही शरण हो। किसी और के लिए नहीं। सभी चीज़ों को आगे बढ़ना होगा। लगन से प्रयास करें। हार मत मानो

बेहतर यह है कि चीजों के उत्थान और पतन को देखे बिना सौ साल जीने की तुलना में चीजों के उत्थान और पतन को देखकर एक दिन जीना है।

यदि आप दिशा नहीं बदलते हैं, तो आप समाप्त हो सकते हैं जहां आप जा रहे हैं।

अधिक धैर्य उद्धरण, शक्ति उद्धरण
बुद्ध स्वास्थ्य पर उद्धरण देते हैं

सामग्री की तालिका पर जाएं

स्वास्थ्य सबसे बड़ा उपहार है, सबसे बड़ी संपत्ति, संतोष, सबसे अच्छा रिश्ता। बुद्धा

शरीर को अच्छे स्वास्थ्य के लिए रखना एक कर्तव्य है … अन्यथा हम अपने दिमाग को मजबूत और स्पष्ट नहीं रख पाएंगे।

“मटर

स्वास्थ्य के बिना जीवन जीवन नहीं है; यह केवल शोक और पीड़ा की स्थिति है - मृत्यु की एक छवि।


मन और शरीर दोनों के लिए स्वास्थ्य का रहस्य अतीत के लिए शोक नहीं
करना है, भविष्य की चिंता नहीं करना है, न कि भविष्य की आशा करना है, लेकिन
वर्तमान क्षण को बुद्धिमानी और ईमानदारी से जीना है।

अधिक स्वास्थ्य उद्धरण
बुद्ध सत्य पर उद्धरण देते हैं

सामग्री की तालिका पर जाएं

जो लोग सत्य की ओर काम करने में असफल रहे हैं, वे जीने के उद्देश्य से चूक गए हैं। ट्वीट करने के लिए क्लिक करें


इस ट्रिपल सत्य को सभी को सिखाएं: एक उदार हृदय, दयालु भाषण, और सेवा
और करुणा का जीवन ऐसी चीजें हैं जो मानवता को नवीनीकृत करती हैं।

दो गलतियाँ हैं, जो सत्य की राह पर चल सकती हैं … बिल्कुल नहीं चल रही हैं, और शुरू नहीं हो रही हैं।


शांत कहते हैं कि जो अच्छी तरह से बोला जाता है वह सबसे अच्छा है;
दूसरा, यह कहना चाहिए कि जो सही है, वह अधर्मी नहीं है; तीसरा, क्या मनभावन
है, कोई नाराजगी नहीं; चौथा, जो सत्य है, असत्य नहीं।

क्रोध न करके क्रोध पर विजय प्राप्त करो; अच्छाई से दुष्टों पर विजय पाओ; सच बोलकर उदारता, और झूठ से कंजूस को जीतें।

तीन चीजें लंबे समय तक छिपी नहीं रह सकती हैं: सूर्य, चंद्रमा और सत्य।


16) Classical Bengali-ক্লাসিক্যাল বাংলা,

https://www.youtube.com/watch?v=BLw4rqguabE
সুখী জীবন পেতে বুদ্ধের ১০ উপদেশ | Gautam Buddha Life Changing Quotes And Thoughts
Ajob Rahasya
Published on Feb 21, 2019
সুখী জীবন পেতে বুদ্ধের ১০ উপদেশ | Gautam Buddha Life Changing Quotes And Thoughts

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16) ধ্রুপদী বাংলা- ক্লাসিক কলা বাংলা,

http://wisdomquotes.com/buddha-quotes/

150 বুদ্ধের উদ্ধৃতি যা আপনাকে আরও ভাল করে তুলবে (দ্রুত)

যার মন বাসনা পূর্ণ হয় না তার জন্য কোনও ভয় নেই। বুদ্ধ

বুদ্ধের উদ্ধৃতিগুলি আপনার নিজের উদ্ধারটি অন্যের জ্ঞানের উপর নির্ভর করে না

আপনার নিজের উদ্ধার কাজ। অন্যদের উপর নির্ভর করে না। বুদ্ধ

বুদ্ধ আপনার চতুর্থ জ্ঞানের সাথে মূল্যবান কিছু উদ্ধৃত করে

যদি কিছু করার মতো মূল্য থাকে তবে তা হৃদয় দিয়ে করুন। বুদ্ধ


বুদ্ধকে উদ্ধৃত করে একজন মানুষকে জ্ঞানী বলা হয় না কারণ সে আবার কথা বলে
এবং আবারও কথা বলে তবে যদি সে শান্তিকামী ও নির্ভীক হয় তবে সত্যই তাকে
জ্ঞানী প্রজ্ঞার উক্তি বলা হয়

একজন মানুষকে জ্ঞানী বলা হয় না
কারণ সে কথা বলে আবার কথা বলে; তবে তিনি যদি শান্ত, প্রেমময় এবং নির্ভীক
হন তবে সত্যই তাকে জ্ঞানী বলা হয়। বুদ্ধ

বুদ্ধ আপনার আত্মজ্ঞান ব্যতীত অভয়ারণ্যের সন্ধান করবেন না

নিজের স্ব ব্যতীত কারও কাছে অভয়ারণ্যের সন্ধান করবেন না। বুদ্ধ

বুদ্ধ আমাদের উদ্ধার করে কেউ উদ্ধার করে না তবে আমাদের নিজেরাই পারে জ্ঞানের পথে যেতে হবে

আমাদের ছাড়া আর কেউ বাঁচায় না। কেউ পারে না এবং কেউ পারে না। আমরা আমাদের নিজেদের পথ চলতে হবে। বুদ্ধ

বুদ্ধের উক্তি খাঁটি নিঃস্বার্থ জীবনযাপন করে কাউকে এমন কিছু গণনা করতে হবে না যা প্রাচুর্যের জ্ঞানের মধ্যে রয়েছে

খাঁটি নিঃস্বার্থ জীবনযাপন করতে হলে প্রচুর পরিমাণে নিজেকে কারওরূপে গণ্য করতে হবে না। বুদ্ধ

বুদ্ধ আমাদের সকলকে উদ্ধৃত করে যা আমরা জ্ঞানের উক্তিগুলি ভেবেছি তার ফল

আমরা যা কিছু তা আমরা যা ভেবেছি তার ফল। বুদ্ধ ট্যুইট করতে ক্লিক করুন

বুদ্ধের উদ্ধৃতিগুলি অন্যদের দেখাশোনা করতে ব্যর্থ হয় যখন তাদের সাহায্যের প্রয়োজন হয় যারা আমাদের প্রজ্ঞার যত্ন নেবে

অন্যের সাহায্যের প্রয়োজন হলে আমরা যদি তাদের দেখাশোনা করতে ব্যর্থ হই তবে কে আমাদের দেখাশোনা করবে? বুদ্ধ

বুদ্ধ এমন একজনকে উদ্ধৃত করেছেন যিনি সত্যকে কাজ করেন জ্ঞানের বাইরেও এই পৃথিবীকে খুশি করে

যে সত্যের উপর আমল করে সে এই পৃথিবীতে এবং এর বাইরেও সুখী। বুদ্ধ

সেরা বুদ্ধের উদ্ধৃতি

আপনি কেবল সামান্য থাকলেও দিন have

এমনকি যে বুদ্ধিমানভাবে জীবনযাপন করেছে তার দ্বারা মৃত্যুকে ভয় করা উচিত নয়।

সেচকারী জলরাশি জল; ফ্লেচারগুলি তীর সোজা করে; কাঠের বাঁকানো কাঠ; বুদ্ধিমান মাস্টার নিজেরাই।

ড্রপ দ্বারা ড্রপ জল ভরাট হয়। তেমনি জ্ঞানী লোকও একে একে সামান্য সংগ্রহ করে নিজেকে ভাল করে ভরে দেয়।

সবচেয়ে বড় উপহার হ’ল লোককে আপনার আলোকিত করা, ভাগ করে নেওয়া। এটি সর্বশ্রেষ্ঠ হতে হবে।


যদি আপনি জানতেন যে আমি দেওয়ার ক্ষমতা সম্পর্কে কী জানি তবে আপনি
কোনও খাবার কোনওভাবে ভাগ না করে একটি খাবারও পাস করতে দেবেন না।

দুর্ভোগের মূল সংযুক্তি।


প্রেমে রাগ করা মানুষকে চুপ করে থাকুন। অসুস্থ প্রকৃতির মানুষকে
সদয়ভাবে চুপ করুন। উদারতা দিয়ে কৃপণতা নিরবতা। সত্যের সাথে মিথ্যাবাদীকে
চুপ করুন।

মতামতযুক্ত লোকেরা একে অপরকে বিরক্ত করার আশেপাশে যায়।

শক্ত পাথর যেমন বাতাসের দ্বারা ঝাঁকুনি দেয় তেমনি জ্ঞানীরাও প্রশংসা বা দোষে অচল থাকে।

আপনি নিজে চেষ্টা করতে হবে। বুদ্ধরা কেবল পথ দেখায়।

আপনার নিজের চিন্তাভাবনা যতটা সমর্থনহীন তাই কোনও কিছুই আপনাকে ক্ষতি করতে পারে না।

ধ্যান করুন … দেরি করবেন না, পাছে আপনি পরে আফসোস করবেন।

এক হাজার ফাঁকা শব্দের চেয়ে ভাল, এমন একটি শব্দ যা শান্তি নিয়ে আসে।

বোধগম্যতা হ’ল সুস্পষ্ট কথার হৃদপিণ্ড।

মন্দ কাজ বন্ধ করে দেওয়া, ভাল চাষ করা, অন্তরকে শুদ্ধ করা: এই হল বুদ্ধদের শিক্ষা।

ধ্যান এবং নির্জনতা মধ্যে আনন্দ। নিজেকে রচনা করুন, খুশি হোন। আপনি একজন সন্ধানকারী।

আজ যা করতে হবে তা আজই করুন। কে জানে? কাল, মৃত্যু আসে।

আপনি যা হন তা হ’ল আপনি যা করেছেন আপনি এখন যা করবেন তা হ’ল।

আপনি যদি সবসময় কথা বলার প্রস্তাব রাখেন নিজেকে জিজ্ঞাসা করুন, এটি কি সত্য, এটি কি প্রয়োজনীয়, এটি দয়ালু?

আপনি যদি আধ্যাত্মিক পথে আপনাকে সমর্থন করার মতো কেউ খুঁজে না পান তবে একা একা চলুন।

বুদ্ধের উক্তি যা…
অনুপ্রেরণামূলক বুদ্ধের উদ্ধৃতি

থামুন থামুন. কথা বল না. চূড়ান্ত সত্য ভাবনাও নয়। টুইট করতে ক্লিক করুন

আমরা যা চিন্তা করি তাই ই. আমরা যা কিছু করি তা আমাদের চিন্তাভাবনা নিয়ে। আমাদের চিন্তা সঙ্গে, আমরা বিশ্বের না।

মহাসাগরের যেমন এক স্বাদ, নুনের স্বাদ, তেমনি এই শিক্ষা ও অনুশাসনের একটি স্বাদ, মুক্তির স্বাদও রয়েছে।


যার মধ্যে আর সেই তৃষ্ণা ও তৃষ্ণার অস্তিত্ব নেই যা স্থায়ী হয়ে
যায়; আপনি কীভাবে সেই জাগ্রত, ট্র্যাকলেস এবং সীমাহীন সীমার ট্র্যাক করতে
পারেন।

ধৈর্য হ’ল সবচেয়ে কঠিন অনুশাসনগুলির মধ্যে একটি, তবে চূড়ান্ত বিজয় আসে এমন ব্যক্তির পক্ষে।

যিনি জেগে আছেন তাঁর জন্য দীর্ঘ রাত; যিনি ক্লান্ত তিনি দীর্ঘ এক মাইল; সত্য বিধি জানে না এমন নির্বোধদের জীবন দীর্ঘস্থায়ী।

স্বর্গীয় জগতে যত মূল্যবান রত্নই থাকুক না কেন, জাগ্রত ব্যক্তির সাথে তুলনার মতো কিছুই নেই।

আমাদের জীবন আমাদের মনকে রূপ দেয়; আমরা যা ভাবি তা হয়ে উঠি। জয় ছায়ার মতো শুদ্ধ চিন্তাকে অনুসরণ করে যা কখনও ছাড়েন না।


সূক্ষ্ম ফুলের মতো দেখতে, দেখতে দেখতে সুন্দর কিন্তু সুগন্ধ ছাড়াই,
এমন লোকের পক্ষে সূক্ষ্ম কথাগুলি ফলহীন, যে তাদের অনুসারে কাজ করে না।


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সুখী জীবন পেতে বুদ্ধের ১০ উপদেশ | Gautam Buddha Life Changing Quotes And Thoughts

https://www.youtube.com/watch?v=6njR2Pj03xY
গৌতম বুদ্ধের অসাধারণ জীবন কাহিনী | Motivational Biography in Bangla
জীবন-সমস্যার সমাধান
Published on May 10, 2019
Motivational Video in Bangla from real life incidents of Siddhartha Gautama the Buddha Enlightenment Story Biography in Bengali

Buy the mic I use to record my voice: https://goo.gl/zbSoKS


About twenty-five hundred years ago, in the Himalayan foothills of
present-day Nepal, there lived in a great palace a king named Śuddhodana
with his queen named Maya devi. They gave birth to a special child who
exhibited the marks of a great man. He was given the name Siddhartha
Gautama. A prophecy indicated that if the child stayed at home he was
destined to become a world ruler. If the child left home, however, he
would become a universal spiritual leader. To make sure the boy would be
a great king and world ruler, his father isolated him in his palace and
he was raised by his mother’s younger sister, Maha Pajapati, after his
mother died just seven days after childbirth.
For this son the king
had a particularly grand idea: he would make the child’s life perfect.
The child would never know a moment of suffering—every need, every
desire, would be accounted for at all times. The king built high walls
around the palace that prevented the prince from knowing the outside
world. The king lavished the child with food and gifts, surrounding him
with servants who catered to his every whim. And just as planned, the
child grew up ignorant of the routine cruelties of human existence. All
of the prince’s childhood went on like this. At the age of 16 he got
married to a beautiful princess named Yashodhara. After a few years of
their marriage they gave birth to a child name Rahul. The prince had
everything in the world.
But at the age of 29, he decided to run
away. But the prince was more like his father than he knew. He had grand
ideas too. He wouldn’t just run away; he would give up his royalty, his
family, and all of his possessions and live in the streets, sleeping in
dirt like an animal. There he would starve himself, torture himself,
and beg for scraps of food from strangers for the rest of his life. The
next night, the prince snuck out of the palace again, this time never to
return. And as planned, the prince suffered greatly. He suffered
through disease, hunger, pain, loneliness, and decay. He confronted the
brink of death itself, often limited to eating a single nut each day. A
few years went by. Then a few more. And then . . . nothing happened.
Siddhartha followed this life of extreme asceticism for six years, but
this did not satisfy him either; he still had not escaped from the world
of suffering. The prince began to notice that this life of suffering
wasn’t all that it was cracked up to be. It wasn’t bringing him the
insight he had desired. It wasn’t revealing any deeper mystery of the
world or its ultimate purpose. Soon the prince came to the conclusion
that his grand idea, like his father’s, was in fact a terrible idea and
he should probably go do something else instead. So he decided to break
his long fast by accepting milk and rice pudding from a village girl
named Sujata.
Then totally confused, the prince cleaned himself up
and went and found a big pipal tree near a river—now known as the Bodhi
tree—in Bodh Gaya, India. He decided that he would sit under that tree
and not get up until he had found the truth of life. As the legend goes,
the confused prince sat under that tree for forty-nine days. In that
time the prince came to a number of profound realizations. One of those
realizations was this: that life itself is a form of suffering. The rich
suffer because of their riches. The poor suffer because of their
poverty. People without a family suffer because they have no family.
People with a family suffer because of their family. People who pursue
worldly pleasures suffer because of their worldly pleasures. People who
abstain from worldly pleasures suffer because of their abstention. This
isn’t to say that all suffering is equal. Some suffering is certainly
more painful than other suffering. But we all must suffer nonetheless.
After a reputed 49 days of meditation, at the age of 35, Gautama
attained Enlightenment, and became known as the Buddha or “Awakened
One”.

**THIS BIOGRAPHY IS BASED ON OUR INTERNET RESEARCH. IT MAY NOT BE 100% ACCURATE**

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#Biography #Buddha

#Life_Story
Category
Education
আমাদের চিরন্তন তত্ত্বগুলি যেমন মূল্যবান তেমনি মূল্যবান যেমন একটি ছানা
যা তার শেলটি ভেঙে দেয়নি এটি বাইরের বিশ্বের রূপ ধারণ করতে পারে।

যে ধারণাটি বিকাশিত হয় এবং কার্যকর হয় সে ধারণার চেয়ে গুরুত্বপূর্ণ যা কেবল একটি ধারণা হিসাবে বিদ্যমান।


যাইহোক আপনি অনেক পবিত্র শব্দগুলি পড়েন, তবে আপনি অনেকগুলি কথা বলেন,
আপনি যদি সেগুলি অনুসরণ না করেন তবে তারা আপনার ভাল কি করবে?

বিশৃঙ্খলা সমস্ত যৌগিক জিনিস অন্তর্নিহিত। অধ্যবসায় সহকারে প্রচেষ্টা করা।

https://www.youtube.com/watch?v=ld4EpjJazhY

গৌতম বুদ্ধের অ্যানিমেটেড লাইফ স্টোরি ইংরেজিতে | বাচ্চাদের জন্য ইংরেজিতে নৈতিক মূল্যবোধের গল্প

নুড়ি বাঁচে
18 অক্টোবর, 2016 এ প্রকাশিত
দয়া করে দেখুন: “সুন্দরবন শয়নকালীন গল্পগুলি || 3 বাচ্চাদের জন্য নিখুঁত গল্পের গল্প || পর্ব 7, 8, 9 || হিন্দি 4 কে ভিডিও”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
সর্বশেষ বাচ্চাদের গান দেখুন ………
https: //www.youtube.com/watch? v = DYMK4 … নুড়ি পাখিরা বাচ্চাদের
জন্য ইংরাজীতে গৌতম বুদ্ধের নৈতিক মূল্যবোধের গল্প উপস্থাপন করে।

বুদ্ধের জন্ম
দ্য প্রিন্ড
বিবাহ
অপ্রত্যাশিত দর্শনীয় স্থান
আলোকিত

গৌতম বুদ্ধের নৈতিক মূল্যবোধগুলি শিশুদের জন্য গল্প।


এইচডি কোয়ালিটির বাচ্চাদের জন্য ইংরেজিতে সর্বাধিক জনপ্রিয় ও বিখ্যাত
সততা ও করুণার গল্প, বন্ধুত্ব এবং একত্রীকরণের গল্প, যত্নশীল এবং ক্ষমা
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গ্র্যান্ডিমা স্টোরিজ, বাচ্চাদের জন্য দাদা গল্প, বাচ্চাদের নৈতিক গল্প,
বাচ্চাদের জন্য পশুর গল্প, বাচ্চাদের জন্য জঙ্গলের গল্প, শিশুদের জন্য
পঞ্চতন্ত্র গল্প, বীরবল দ্য ওয়াইজ, তেনালি রামন, পরী গল্প এবং আরও
অনেকগুলি অফার করে Pe ।

পেবলস ইংলিশ স্টোরিজ চ্যানেল দ্বারা শিশু,
নার্সারি বাচ্চাদের এবং সমস্ত বয়সের শিশুদের জন্য সর্বাধিক জনপ্রিয়,
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গৌতম বুদ্ধের অ্যানিমেটেড লাইফ স্টোরি ইংরেজিতে | বাচ্চাদের জন্য ইংরেজিতে নৈতিক মূল্যবোধের গল্প


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গৌতম বুদ্ধের অসাধারণ জীবন কাহিনী | Motivational Biography in Bangla

https://www.youtube.com/watch?v=jofmUoXwUGc
জীবন বদলে দেওয়া গৌতম বুদ্ধের ৭ টি বাণী । Gautama Buddha Inspirational Quotes in Bengali
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Published on Apr 8, 2018
Gautama Buddha inspirational quotes in bengali. Gautama Buddha sayings in bengali.
Gautama Buddha was an ascetic, sage and spiritual leader on whose
teachings Buddhism was founded. Here in this video you will find some
great sayings of Gautama Buddha in bengali language. This great words
will help you to calm your mind and find success in life.

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জীবন, পরিবার এবং বন্ধুত্ব সম্পর্কে বুদ্ধের উদ্ধৃতি

প্রতিটি কাজ পুরোপুরিভাবে বেঁচে থাকুন, যেন এটি আপনার শেষ। টুইট করতে ক্লিক করুন

সৎকর্মীদের দ্বারা স্নেহকে ভালবাসার চেয়ে সদর্থককে মন্দ দ্বারা বেশি তাড়না দেওয়া হয়।

কিছুই কখনও সম্পূর্ণ একা উপস্থিত হয় না; সব কিছু অন্য কিছুর সাথে সম্পর্কিত।

বিশুদ্ধতা বা অশুচিতা নিজের উপর নির্ভর করে। কেউ অন্যকে শুদ্ধ করতে পারে না।

মা এবং পিতাকে সমর্থন করা, স্ত্রী ও সন্তানের লালন-পালন করা এবং একটি সহজ জীবিকা নির্বাহের জন্য; এই শুভকামনা।

একটি মুহূর্ত একটি দিন পরিবর্তন করতে পারে, এক দিন একটি জীবন পরিবর্তন করতে পারে এবং এক জীবন বিশ্বকে পরিবর্তন করতে পারে।

যে জীবনকে প্রবাহিত করে, অবসন্ন হয় না বা ছিঁড়ে না সে অনুভব করে, তার কোনও সংশোধন বা মেরামতের প্রয়োজন নেই।

বুনো জানোয়ারের চেয়ে একজন ছদ্মবেশী ও দুষ্ট বন্ধুকে ভয় করা বেশি;
কোনও বুনো জন্তু আপনার শরীরকে ক্ষতবিক্ষত করতে পারে, কিন্তু দুষ্ট বন্ধু
আপনার মনকে ক্ষতবিক্ষত করবে।

লোকেরা যত্ন সহকারে আমরা যে কথাটি উচ্চারণ করি তা চয়ন করা উচিত এবং এগুলি ভাল বা অসুস্থতার জন্য তাদের দ্বারা প্রভাবিত হবে।

অলস হওয়া একটি মৃত্যুর সংক্ষিপ্ত রাস্তা এবং পরিশ্রমী হওয়াই একটি জীবনযাত্রা; বোকা লোকেরা অলস, জ্ঞানী লোকেরা পরিশ্রমী।

একজন সন্ধানকারী যদি আরও ভাল বা সমান কোনও সঙ্গী খুঁজে না পান, তবে তারা দৃ res়তার সাথে নির্জন কোর্সটি অনুসরণ করুন।

আমরা যদি একটি ফুলের অলৌকিক ঘটনাটি পরিষ্কারভাবে দেখতে পেতাম তবে আমাদের পুরো জীবনটাই বদলে যেত।

বুদ্ধ প্রেম এবং কৃতজ্ঞতা উপর উদ্ধৃতি

সত্যিকারের ভালবাসা জন্ম থেকেই জন্ম নেয়। টুইট করতে ক্লিক করুন

পুরো বিশ্বের প্রতি সীমাহীন ভালবাসা বিকিরণ করুন।

আপনি, নিজেকে, পুরো মহাবিশ্বের যে কারও পক্ষে, আপনার ভালবাসা এবং স্নেহের অধিকারী।

উচ্চাকাঙ্ক্ষা প্রেমের মতো, বিলম্ব এবং প্রতিদ্বন্দ্বী উভয়ই অধৈর্য।

প্রেম হ’ল একজনের অন্তরের সর্বাধিক প্রাণীর উপহার অন্যের কাছে যাতে উভয়ই সম্পূর্ণ হতে পারে।

সমস্ত প্রাণীর জন্য সর্বাত্মক ধারণাগুলি আপনার হতে দিন।

আমরা উদারতার সাথে মন মুক্ত করার বিকাশ করব এবং এটি গড়ে তুলব, এটিকে
আমাদের বাহন হিসাবে তৈরি করব, এটি আমাদের ভিত্তি তৈরি করব, স্থিতিশীল করব,
এতে নিজেকে নিরীক্ষণ করব এবং এটি পুরোপুরি নিখুঁত করব।

ঘৃণা কোনও সময় ঘৃণার মধ্য দিয়ে থামে না। বিদ্বেষ প্রেমের মাধ্যমে বন্ধ হয়ে যায়। এটি একটি অপরিবর্তনীয় আইন।

যে 50 জনকে ভালবাসে তার 50 টি দুর্দশা রয়েছে; যে কাউকে ভালবাসে না তার দুঃখ নেই।

সদয় হওয়া স্বাভাবিক জীবনযাত্রায় পরিণত হওয়া উচিত, ব্যতিক্রম নয়।

কেবল প্রিয়তম বক্তৃতা বলুন, বক্তৃতা যা স্বাগত। স্পিচ, যখন এটি অন্যের জন্য কোনও খারাপ কাজ করে না, এটি একটি মনোরম বিষয়।

এমন কাউকে বলা হয় না যাঁরা জীবের ক্ষতি করে ble জীবের ক্ষতি না করে একজনকে আভিজাত্য বলা হয়।

গভীরভাবে শেখা এবং দক্ষ হওয়া, ভাল প্রশিক্ষণ প্রাপ্ত এবং ভাল কথার শব্দ ব্যবহার করা: এটি সৌভাগ্য।

একজন মা যেমন তার একমাত্র সন্তানকে প্রাণ দিয়ে রক্ষা করেন, তেমনি একজনও সমস্ত প্রাণীর প্রতি সীমাহীন ভালবাসা গড়ে তুলুক।

যার মধ্যে জীবের প্রতি কোন সহানুভূতি নেই: তাকে বহিরাগত হিসাবে জানুন।

আসুন আমরা উঠে পড়ি এবং কৃতজ্ঞ থাকি, কারণ আমরা যদি আজ অনেক কিছু না
শিখি তবে কমপক্ষে আমরা কিছুটা শিখেছিলাম, এবং যদি আমরা কিছুটা না শিখি তবে
কমপক্ষে আমরা অসুস্থ হতাম না, এবং যদি আমরা অসুস্থ হতাম কমপক্ষে আমরা
মরিনি; সুতরাং, আসুন আমরা সবাই কৃতজ্ঞ থাকি।

বুদ্ধ মাইন্ডস অন মাইন্ড এবং নিজেকে দক্ষ করে তোলার জন্য

তিনি সক্ষম যিনি ভাবেন তিনি সক্ষম। টুইট করতে ক্লিক করুন

এটি কোনও মানুষের নিজের মন, তার শত্রু বা শত্রু নয়, যা তাকে মন্দ পথে চালিত করে।

সাবধানে আনন্দ! আপনার চিন্তা ভাল রক্ষা করুন!

সবকিছু মনের উপর ভিত্তি করে, মনের দ্বারা পরিচালিত হয়, মনের দ্বারা
রচিত হয়। যদি আপনি দূষিত মন নিয়ে কথা বলেন এবং অভিনয় করেন, তবে দুর্ভোগ
আপনাকে অনুসরণ করবে, কারণ ষাঁড়ের চাকাগুলি ষাঁড়টির পদাঙ্ক অনুসরণ করে।

অযৌক্তিক মনের মতো অবাধ্য আর কিছুই নেই, এবং শৃঙ্খলাবদ্ধ মনের মতো আজ্ঞাবহ কিছুই নেই।

ভাগ্যের অস্পষ্টতা দ্বারা অবিচ্ছিন্ন একটি মন, দুঃখ থেকে মুক্তি,
অপবিত্রতা থেকে মুক্তি, ভয় থেকে মুক্তি - এটাই সর্বশ্রেষ্ঠ নেয়ামত।

ফাটল এবং ক্রাভাইসে নদীগুলি থেকে জেনে রাখুন: ছোট ছোট চ্যানেলগুলিতে
হৈচৈ করে প্রবাহিত হয়, দুর্দান্ত প্রবাহ নিরব। যা পূর্ণ নয় তা শব্দ করে।
যা কিছু পূর্ণ তা শান্ত।

আপনি একজন সন্ধানকারী। আপনার হাত এবং পা, আপনার কথা এবং আপনার চিন্তাভাবনা সম্পর্কে আনন্দ দিন।

এগুলি দেখুন, তাদের শুকনো স্রোতের জলাশয়ের মাছের মতো আমার অনুভূতিতে
ভাসমান and এবং এগুলি দেখে, কোনও খনি নিয়েই বাঁচেন না becoming

‘আমি যেমন আছি, তেমনি এগুলিও রয়েছে। এগুলি যেমন আছে, তেমনি আমিও ’’ নিজের
সাথে সমান্তরাল আঁকুন, না কাউকে হত্যা করুন এবং না কাউকে হত্যা করার জন্য
পান।

সমস্ত অভিজ্ঞতা মনের দ্বারা পূর্ববর্তী, মনকে তাদের গুরু হিসাবে মনের দ্বারা তৈরি করে মনের দ্বারা তৈরি।

সুস্বাস্থ্য উপভোগ করতে, একজনের পরিবারে সত্যিকারের সুখ আনতে, সবার
শান্তি ফিরিয়ে আনতে, প্রথমে একজনকে নিজের নিজের মনকে শৃঙ্খলাবদ্ধ করে
নিয়ন্ত্রণ করতে হবে। যদি কোনও মানুষ তার মনকে নিয়ন্ত্রণ করতে পারে তবে
তিনি আলোকিত করার উপায় খুঁজে পেতে পারেন এবং সমস্ত প্রজ্ঞা এবং গুণ তার
কাছে স্বাভাবিকভাবেই আসবে।

সমস্ত অন্যায় কাজ মনের কারণেই ঘটে। মন বদলে গেলে কি অন্যায় করা যায়?

আমরা আজ যা রয়েছি তা গতকালের আমাদের চিন্তাভাবনা থেকে আসে এবং আমাদের
বর্তমান চিন্তাভাবনাগুলি আগামীকালের জীবনকে বাড়িয়ে তোলে: আমাদের জীবন
আমাদের মনের সৃষ্টি।


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জীবন বদলে দেওয়া গৌতম বুদ্ধের ৭ টি বাণী । Gautama Buddha Inspirational Quotes in Bengali

https://www.youtube.com/watch?v=BFJeG4Mtkw8
Bhagavan Buddha (Bengali) – Life and Legacy

Indian Spiritual Heritage
Published on May 20, 2019
Bhagavan Buddha is undoubtedly the greatest one to have walked on this
earth. He has been the greatest messenger of peace and his teachings
have brought a massive cultural uplift in every society that adopted
Buddhism. He ridiculed the Vedic practices but he was such great
spiritual stalwart that Hindus accepted him as an incarnation of Lord
Vishnu. He is the only prophet who was worshipped in his own land in his
own time.

This talk presents a short life sketch of the Lord
and the effect that it had in the world of philosophy. The talk was
delivered at the RKM VERI, Belur Math on Buddha Purnima, 2019.
Category
Education
যিনি নিজেকে জয় করেছেন তিনি তার চেয়ে অনেক বড় নায়ক যিনি হাজার বার এক হাজার পুরুষকে পরাজিত করেছেন।

বৌদ্ধিক মন যখন তার সীমাতে পৌঁছে যায় তখন ট্রানসেন্টালেন্টাল বুদ্ধি
বৃদ্ধি পায় এবং যদি জিনিসগুলি তাদের সত্য এবং প্রয়োজনীয় প্রকৃতির মধ্যে
উপলব্ধি করতে হয় তবে এর চিন্তাভাবনার প্রক্রিয়াগুলি অবশ্যই কিছু উচ্চতর
জ্ঞান অনুষদের কাছে একটি আবেদন দ্বারা অতিক্রম করা উচিত।

আমি ত্রুটি সন্ধানে অন্যের বাটি অভিপ্রায়টির দিকে নজর দেব না: একটি প্রশিক্ষণ পর্যবেক্ষণ করতে হবে।

বাহ্যিক জগতটি কেবল মনের ক্রিয়াকলাপের এক বহিঃপ্রকাশ এবং মন বৈষম্য
এবং মিথ্যা-যুক্তির অভ্যাসের কারণেই কেবল এটিকে বাহ্যিক বিশ্ব হিসাবে ধরা
দেয়। শিষ্যকে অবশ্যই জিনিসগুলি সত্য করে দেখার অভ্যাসে যেতে হবে।

মন সমস্ত মানসিক অবস্থার আগে। মন তাদের প্রধান; এরা সকলেই মনের মত।

খাঁটি মনের সাথে যদি কোনও ব্যক্তি কথা বলে বা সুখ সম্পাদন করে তবে তার কখনও ছাড়ার ছায়ার মতো তাকে অনুসরণ করে follows

সুখ এবং আনন্দ বুদ্ধ দ্বারা উদ্ধৃতি

সুখের কোনও পথ নেই: সুখই সেই পথ। টুইট করতে ক্লিক করুন

আপনার কাজ এবং শব্দগুলি নিজের এবং অন্যের পক্ষে উপকারী হলে সুখ আসে।

আলোকিত ব্যক্তি, ঝানের প্রতি লক্ষ্য রাখে, তাকে বনে আনন্দ করা উচিত,
গাছের পাদদেশে ঝর্ণা অনুশীলন করা উচিত এবং নিজের সন্তুষ্টি অর্জন করা উচিত।

একটি একক মোমবাতি থেকে হাজার হাজার মোমবাতি আলোকিত করা যায়, এবং মোমবাতির জীবন ছোট করা হবে না। সুখ ভাগাভাগি করলে কখনো কমে না।

এটি জিনিসগুলির প্রকৃতিতে অনুশোচনা মুক্ত কোনও ব্যক্তির মধ্যে আনন্দ উদ্ভব হয় joy

ভাল কাজ করতে আপনার হৃদয় সেট করুন। এটি বারবার করুন এবং আপনি আনন্দে ভরে যাবেন।

অতীতে বাস করবেন না, ভবিষ্যতের স্বপ্ন দেখবেন না, বর্তমান মুহুর্তে
মনকে একাগ্র করুন। আরও দেখুন: উপস্থাপনায় জীবনযাপন শুরু করার জন্য 10 টি
টিপস

কোনও ব্যক্তির যদি ভাল কাজ করা হয় তবে তাকে বারবার এটি করা উচিত। সে তাতে আনন্দ পাও, কারণ সুখই সঞ্চারিত good

আমরা আমাদের চিন্তা দ্বারা গঠিত এবং edালাই হয়। যাঁদের মন নিঃস্বার্থ
চিন্তায় রুপান্তরিত হয় তারা যখন কথা বলে বা অভিনয় করে তখন আনন্দ দেয়।
জয় তাদের ছায়ার মতো অনুসরণ করে যা তাদের কখনই ফেলে না।

ধ্যান ও আধ্যাত্মিকতার উপর বুদ্ধের উদ্ধৃতি

আগুন ছাড়া মোমবাতি যেমন জ্বলতে পারে না, তেমনি পুরুষেরা আধ্যাত্মিক জীবন ছাড়া বাঁচতে পারে না। টুইট করতে ক্লিক করুন

জীবনের এই মুহুর্তের মতো গভীরভাবে তাকিয়ে ধ্যানকারী স্থায়িত্ব এবং স্বাধীনতায় বাস করেন।

ধ্যান জ্ঞান এনেছে; মধ্যস্থতার অভাব অজ্ঞতা ছেড়ে দেয়। কী আপনাকে
এগিয়ে নিয়ে যায় এবং কোনটি আপনাকে পিছনে রাখে তা ভালভাবে জেনে রাখুন এবং
যে পথটি জ্ঞানের দিকে নিয়ে যায় তার চয়ন করুন।

যে কোনও সন্ন্যাসী তার চিন্তাভাবনা এবং চিন্তাভাবনা চালিয়ে যান, এটি তার সচেতনতার প্রবণতা হয়ে যায়।

আরও দেখুন: অন্তর্মুখী উক্তি
বুদ্ধের দ্বারা শান্তির মূল্য, ক্ষমা এবং ছেড়ে দেওয়া

সামগ্রীর সারণীতে যান

শান্তি অর্জনের জন্য নিজেকে দৃ train়ভাবে প্রশিক্ষণ দিন। টুইট করতে ক্লিক করুন

প্রকৃতপক্ষে, fullyষি যিনি সম্পূর্ণরূপে নিঃসৃত হন তিনি সমস্ত উপায়ে
স্বাচ্ছন্দ্য বোধ করেন; যার অগ্নি ঠান্ডা হয়েছে, জ্বালানী থেকে বঞ্চিত
হয়েছে তার কোনও বোধের ইচ্ছা পোষণ করে না। সমস্ত সংযুক্তি বিচ্ছিন্ন হয়ে
গেছে, হৃদয়কে ব্যথা থেকে দূরে নিয়ে যাওয়া হয়েছে; প্রশান্ত, তিনি
অত্যন্ত স্বাচ্ছন্দ্যের সাথে বিশ্রাম নেন। মন শান্তির পথ খুঁজে পেয়েছে।

যে একা বসে থাকে, একা ঘুমায়, এবং একা চলবে, যে দৃ st় এবং নিজেকে একা বশ করে, সে বনের নির্জনতায় আনন্দ পাবে।

আপনাকে যা দেওয়া হচ্ছে তা দূরে সরিয়ে দেবেন না এবং অন্যকে যা দেওয়া হয় তার জন্য পৌঁছাবেন না, যাতে আপনার নীরবতা বিরক্ত হয়।

যারা অসন্তুষ্ট চিন্তামুক্ত তারা অবশ্যই শান্তির সন্ধান করে find টুইট করতে ক্লিক করুন

জ্ঞান ও গুণাবলী বুদ্ধ দ্বারা উদ্ধৃতি

যে বোকা জানে সে বোকা সে অনেক বুদ্ধিমান। টুইট করতে ক্লিক করুন

উদয় হওয়ার প্রকৃতি যা আছে তা বন্ধ করার প্রকৃতি রয়েছে।

Ityক্য কেবল বাইনারি দ্বারা উদ্ভাসিত হতে পারে। Itselfক্য নিজেই এবং ityক্যের ধারণা ইতিমধ্যে দুটি are

এই পৃথিবীর মাঝখানে কোনও পুরুষ বা একজন মহিলার জন্য উপযুক্ত আচরণ কী,
যেখানে প্রতিটি ব্যক্তি তার ধ্বংসাবশেষের সাথে আঁকড়ে থাকে? এই বন্যায়
লোকেরা একে অপরকে পাশ কাটিয়ে তাদের মধ্যে সঠিক সালাম কী?

নিজের যত্ন নেওয়ার সময় আপনি অন্যের দেখাশোনা করেন। অন্যের দেখাশোনা করার সময় আপনি নিজেরাই দেখেন।

অন্যের সাথে কেউ যেন দোষ না খুঁজে দেয়; অন্যের ভুল এবং কমিশন যেন কেউ
না দেখে। তবে একজনকে তার নিজস্ব কাজ, সম্পন্ন এবং পূর্বাবস্থায়িত করা
উচিত।

সত্যিকারের গুরু সত্যে, সদাচারণ এবং সংযম, অহিংসা, সংযম এবং শুদ্ধতায় বাস করেন।

কোন শব্দ বা কৃতকর্মের জন্য আপত্তিজনক। সংযম সহ খাওয়া। আপনার হৃদয়ে
বাস করুন। সর্বোচ্চ চেতনা সন্ধান করুন। আইন অনুসারে নিজেকে মাস্টার করুন।
এটি জাগ্রতদের সহজ শিক্ষা।

জীবনটি বীণার স্ট্রিংয়ের মতো, যদি
এটি খুব শক্ত হয়ে থাকে তবে এটি খেলবে না, যদি এটি খুব আলগা হয় তবে এটি
স্তব্ধ হয়ে যায়, উত্তেজনাটি উত্পন্ন করে এমন উত্তেজনা মাঝখানে থাকে lies


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Bhagavan Buddha is undoubtedly the greatest one to have walked on this…

https://www.brainyquote.com/topics/bengali
বিচ্ছিন্নতাতে পৃথিবীর বৃহত্তম দুর্দশাগ্রস্ততা রয়েছে; সমবেদনা মধ্যে বিশ্বের সত্য শক্তি নিহিত।

নিজের জন্য প্রদীপ হও। নিজের আশ্রয় হও। অন্য কোন সন্ধান করুন। সব
কিছু পাস করতে হবে. অধ্যবসায়ের সাথে সংগ্রাম। হাল ছেড়ে দেবেন না

জিনিসের উত্থান-পতন দেখে একদিন বেঁচে থাকা ভাল, কখনও কখনও উত্থান-পতন না দেখে একশো বছর বেঁচে থাকার চেয়ে।

আপনি যদি দিক পরিবর্তন না করেন তবে আপনি যেখানে যাচ্ছেন সেখানেই শেষ হতে পারে।

আরও ধৈর্য্যের উদ্ধৃতি, শক্তির উদ্ধৃতি
স্বাস্থ্য বুদ্ধা উদ্ধৃতি

সামগ্রীর সারণীতে যান

স্বাস্থ্য হ’ল সর্বাধিক উপহার, সন্তুষ্টি সর্বাধিক সম্পদ, বিশ্বস্ততা সেরা সম্পর্ক। বুদ্ধ

শরীরকে সুস্বাস্থ্যের মধ্যে রাখাই কর্তব্য … অন্যথায় আমরা আমাদের মনকে দৃ strong় এবং পরিষ্কার রাখতে সক্ষম হব না।

“মটর

স্বাস্থ্য ছাড়া জীবন জীবন নয়; এটি কেবল ল্যাংড়া এবং যন্ত্রণার একটি রাষ্ট্র - মৃত্যুর চিত্র।

মন এবং শরীর উভয়ের জন্য স্বাস্থ্যের গোপনীয়তা অতীতের জন্য শোক করা,
ভবিষ্যতের বিষয়ে চিন্তা করা না, ভবিষ্যতের প্রত্যাশা করা নয়, বর্তমান
মুহূর্তটি বুদ্ধিমান ও আন্তরিকতার সাথে জীবনযাপন করা।

বুদ্ধ সত্যের উপর উদ্ধৃতি

যারা সত্যের দিকে কাজ করতে ব্যর্থ হয়েছে তারা বেঁচে থাকার উদ্দেশ্যটি হারিয়েছে। টুইট করতে ক্লিক করুন

সকলকে এই ট্রিপল সত্যটি শিখান: উদার হৃদয়, সদয় বক্তব্য এবং সেবা এবং করুণার জীবন সেই জিনিস যা মানবতাকে নবায়ন করে।

সত্যের রাস্তা ধরে যে কেউ দুটি ভুল করতে পারে … পুরো পথে চলছে না এবং শুরু হচ্ছে না।

প্রশান্ত লোকেরা বলে যে যা ভাল কথা বলছে তা সবচেয়ে ভাল; দ্বিতীয়ত,
যেটি সঠিক তা বলা উচিত, অন্যায় নয়; তৃতীয়ত, কি সন্তুষ্ট নয়, বিরক্তিকর
নয়; চতুর্থ, সত্য কি, মিথ্যা নয়।

রাগ না করে ক্রুদ্ধকে জয় করা; দুষ্টকে সদাচরণের দ্বারা জয় কর; কৃপণতা উদারতা দ্বারা এবং মিথ্যাবাদী সত্য কথা বলতে জয়।

তিনটি জিনিস দীর্ঘ লুকানো যায় না: সূর্য, চাঁদ এবং সত্য।


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Explore Bengali Quotes by authors including Shreya Ghoshal, Jhumpa Lahiri, and Chitra Banerjee Divakaruni at BrainyQuote.
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

https://in.pinterest.com/pin/766597167804008528/
40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,

http://wisdomquotes.com/buddha-quotes/

150 બુદ્ધ અવતરણો જે તમને વિઝર બનાવશે (ઝડપી)

જેનું મન ઈચ્છાઓથી ભરેલું નથી તેના માટે કોઈ ડર નથી. બુદ્ધ

બુદ્ધ અવતરણ તમારી પોતાની મુક્તિનું કાર્ય કરે છે તે અન્યની શાણપણ પર આધારિત નથી

તમારા પોતાના મુક્તિ કામ. અન્ય પર આધાર રાખશો નહીં. બુદ્ધ

બુદ્ધ તમારી ચતુર શાણપણ સાથે કરવા યોગ્ય કંઈપણ ટાંકે છે

જો કંઇ પણ કરવા યોગ્ય છે, તો તે તમારા હૃદયથી કરો. બુદ્ધ


બુદ્ધ અવતરણ કરે છે માણસ મુજબની નથી કહેવાતો કારણ કે તે ફરીથી વાતો કરે છે
અને વાતો કરે છે પણ જો તે શાંતિપૂર્ણ પ્રેમાળ અને નિર્ભય છે તો તે સત્યમાં
મુજબની મુજબની ડહાપણ કહે છે.

માણસને ડાહ્યા નથી કહેવાતું કારણ
કે તે ફરીથી વાતો કરે છે અને વાતો કરે છે; પરંતુ જો તે શાંતિપૂર્ણ, પ્રેમાળ
અને નિર્ભય હોય તો તે સત્યમાં મુજબની કહેવાય. બુદ્ધ

બુદ્ધ અવતરણો તમારી આત્મજ્ exceptાન સિવાય કોઈને અભયારણ્યની શોધમાં નથી

તમારા સ્વ સિવાય કોઈનામાં અભયારણ્ય ન જુઓ. બુદ્ધ

બુદ્ધ અવતરણ કરે છે કોઈએ અમને બચાવ્યો નથી પરંતુ આપણી જાતને માર્ગ પર શાણપણ ચલાવવું જોઈએ

કોઈએ પણ અમને બચાવ્યો નથી. કોઈ એક કરી શકે છે અને કોઈ પણ કરી શકશે નહીં. આપણે જાતે જ રસ્તે ચાલવું જોઈએ. બુદ્ધ

બુદ્ધ અવતરણો શુદ્ધ નિ .સ્વાર્થ જીવન જીવે છે કોઈએ કંઈપણ વચ્ચેનું વિપુલતા ડહાપણની ગણતરી કરવી જોઈએ નહીં

શુદ્ધ નિselfસ્વાર્થ જીવન જીવવા માટે, વિપુલતા વચ્ચે વ્યક્તિએ પોતાનું કંઈપણ ગણવું જોઈએ નહીં. બુદ્ધ

બુદ્ધ એ અવતરણ કરે છે કે આપણે જે છીએ તે શાણપણના અવતરણોનું પરિણામ છે

આપણે જે કંઇ વિચારીએ છીએ તેનું પરિણામ છે. બુદ્ધ ટ્વીટ કરવા માટે ક્લિક કરો

બુદ્ધ અવતરણો અન્યની સંભાળમાં નિષ્ફળ જાય છે જ્યારે તેમને મદદની જરૂર હોય છે જે આપણને ડહાપણની દેખરેખ રાખે છે

જો આપણે મદદની જરૂર પડે ત્યારે બીજાની સંભાળ રાખવામાં નિષ્ફળ જઈએ, તો કોણ આપણી દેખરેખ કરશે? બુદ્ધ

બુદ્ધ એકને અવતરણ કરે છે જે સત્યને વર્તે છે તે આ વિશ્વમાં ડહાપણની બહાર નથી

જે સત્ય પર કાર્ય કરે છે તે આ દુનિયામાં અને તેનાથી આગળ સુખી છે. બુદ્ધ

શ્રેષ્ઠ બુદ્ધ અવતરણ

આપો, ભલે તમારી પાસે થોડુંક જ હોય.

જેણે સમજદારીપૂર્વક જીવન જીવ્યું છે તેનાથી મૃત્યુનો ભય પણ નથી.

ઇરિગેટર્સ ચેનલ વોટર; ફલેચર્સ સીધા તીરો; સુથાર લાકડું વાળવું; સમજદાર માસ્ટર પોતાને.

ડ્રોપ બાય ડ્રોપ એ પાણીનો પોટ ભરાયો છે. તેવી જ રીતે, જ્ wiseાની માણસ, તેને થોડોક થોડો ભેગો કરીને, પોતાને સારાથી ભરી દે છે.

લોકોને તમારી જ્lાનશક્તિ આપવી, વહેંચવી તે સૌથી મોટી ઉપહાર છે. તે મહાન બનવું જોઈએ.

જો આપને જાણવાની શક્તિ વિશે હું શું જાણતો હોત, તો તમે કોઈ પણ ભોજનને કોઈ રીતે વહેંચ્યા વિના પસાર થવા દેતા નહીં.

દુ sufferingખનું મૂળ આસક્તિ છે.

ગુસ્સે થયેલા માણસને પ્રેમથી મૌન. બીમાર સ્વભાવવાળા માણસને દયાથી મૌન. ઉદારતા સાથે કસરને મૌન કરો. અસત્યને સત્યથી મૌન કરો.

મંતવ્યોવાળા લોકો ફક્ત એકબીજાને ત્રાસ આપતા ફરતા હોય છે.

જેમ કે નક્કર પથ્થર પવનથી તરંગી હોય છે, તેમ તેમ શાણો પણ પ્રશંસા અથવા દોષ દ્વારા અકળાય છે.

તમારે જાતે જ લડવું જોઈએ. બુદ્ધો ફક્ત માર્ગ બતાવે છે.

જેટલા તમારા પોતાના વિચારો બંધાયેલા છે એટલા કંઈ પણ તમને નુકસાન પહોંચાડી શકતા નથી.

ધ્યાન કરો… વિલંબ ન કરો, નહીં કે પછીથી તમને પસ્તાવો થાય.

એક હજાર હોલો શબ્દો કરતાં વધુ સારું, એક શબ્દ છે જે શાંતિ લાવે છે.

સમજણ એ સારી રીતે બોલાયેલા શબ્દોની હાર્ટવુડ છે.

અનિષ્ટ કરવાનું બંધ કરી દેવું, સારું કેળવવું, હૃદયને શુદ્ધ કરવું: આ બુદ્ધોની ઉપદેશ છે.

ધ્યાન અને એકાંતમાં આનંદ. જાતે કંપોઝ કરો, ખુશ રહો. તમે સાધક છો.

આશ્ચર્યજનક રીતે આજે જે કરવું જોઈએ તે કરો. કોણ જાણે? કાલે, મૃત્યુ આવે છે.

તમે જે છો તે જ તમે રહ્યા છો. તમે જે હશો તે જ તમે કરો છો.

જો તમે હંમેશાં પોતાને પૂછવાનો બોલવાનો પ્રસ્તાવ આપો છો, તો શું તે સાચું છે, તે જરૂરી છે, તે દયાળુ છે?

જો તમને આધ્યાત્મિક માર્ગ પર ટેકો આપવા માટે કોઈ મળતું નથી, તો એકલા ચાલો.

બુદ્ધ અવતરણો તે છે…
પ્રેરણાત્મક બુદ્ધ અવતરણ

રોકો, બંધ કરો. બોલ નહી. અંતિમ સત્ય વિચારવાનો પણ નથી. ટ્વીટ કરવા માટે ક્લિક કરો

આપણે જે વિચારીએ છીએ તે છે. આપણે જે છીએ તે આપણા વિચારોથી ઉદભવે છે. અમારા વિચારો સાથે, અમે વિશ્વ બનાવીએ છીએ.

જેમ મહા સમુદ્રનો એક સ્વાદ હોય છે, મીઠાનો સ્વાદ હોય છે, તે જ રીતે આ શિક્ષણ અને શિસ્તનો એક સ્વાદ છે, મુક્તિનો સ્વાદ છે.


જેનીમાં હવે તૃષ્ણા અને તરસ જે અસ્તિત્વમાં નથી તે અસ્તિત્વમાં છે;
તમે કેવી રીતે જાગૃત, ટ્ર trackકલેસ અને અમર્યાદિત શ્રેણીને ટ્રેક કરી શકો
છો.

સહનશક્તિ એ સૌથી મુશ્કેલ શિસ્તમાંનું એક છે, પરંતુ તે જેણે સહન કરે છે કે અંતિમ વિજય આવે છે.


જે જાગૃત છે તેની માટે લાંબી રાત છે; થાકેલા લોકો માટે તે એક માઇલ
લાંબી છે; મૂર્ખ લોકો માટે જીવન લાંબી છે જેઓ સાચા નિયમને જાણતા નથી.

સ્વર્ગીય દુનિયામાં ગમે તે કિંમતી રત્ન છે, જે જાગૃત છે તેની તુલનાત્મક કંઈ નથી.


આપણું જીવન આપણા મનથી આકાર આપે છે; આપણે જે વિચારીએ છીએ તે બનીએ છીએ.
આનંદ છાયા જેવા શુદ્ધ વિચારને અનુસરે છે જે ક્યારેય છોડતો નથી.

સરસ ફૂલની જેમ, જોવા માટે સુંદર પણ સુગંધ વિના, સરસ શબ્દો તે માણસમાં નિરર્થક છે જે તેમની અનુકૂળ વર્તે નહીં.


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આપણા શાશ્વતની સિદ્ધાંતો તેટલી મૂલ્યવાન છે જેટલી એક ચિક જેણે તેના શેલ
દ્વારા તેનો માર્ગ તોડ્યો નથી તે બહારની દુનિયાની રચના કરી શકે છે.

એક વિચાર કે જે વિકસિત થાય છે અને તેને કાર્યમાં મૂકવામાં આવે છે તે
ફક્ત એક વિચાર તરીકે અસ્તિત્વમાં છે તે કરતાં વધુ મહત્વપૂર્ણ છે.

જો કે તમે વાંચેલા ઘણા પવિત્ર શબ્દો, જો કે તમે ઘણા બોલો છો, જો તમે તેના પર કાર્યવાહી નહીં કરો તો તેઓ તમને શું સારું કરશે?

અંધાધૂંધી બધી સંયુક્ત વસ્તુઓમાં સહજ છે. ખંતથી પ્રયત્નશીલ રહો.

https://www.youtube.com/watch?v=ld4EpjJazhY

અંગ્રેજીમાં ગૌતમ બુદ્ધની એનિમેટેડ લાઇફ સ્ટોરી | બાળકો માટે અંગ્રેજીમાં નૈતિક મૂલ્યોની વાર્તાઓ

કાંકરા જીવે છે
18 Octક્ટોબર, 2016 ના રોજ પ્રકાશિત
મહેરબાની કરીને જુઓ: “સુંદરવન સૂવાનો સમયની વાર્તાઓ || 3 બાળકો માટે કોઈ પશુ વાર્તા || એપિસોડ 7, 8, 9 || હિન્દી 4K વિડિઓ”
https: //www.youtube.com/watch? v = t9WS2 … - ~ -
બાળકોના છેલ્લા ગીતો જુઓ ………
https: //www.youtube.com/watch? v = DYMK4 … કાંકરા બાળકો માટે અંગ્રેજીમાં ગૌતમ બુદ્ધ નૈતિક મૂલ્યોની વાર્તાઓ રજૂ કરે છે.

બુદ્ધનો જન્મ
કાઇન્ડ પ્રિન્સ
લગ્ન
અનપેક્ષિત સ્થળો
પ્રબુદ્ધ

બાળકો માટે ગૌતમ બુદ્ધ નૈતિક મૂલ્યોની વાર્તાઓ.

એચડી ક્વોલિટીમાં બાળકો માટે અંગ્રેજીમાં સૌથી પ્રખ્યાત અને પ્રખ્યાત
પ્રમાણિકતા અને માયાળુ કથાઓ, મિત્રતા અને જોડાણની વાર્તાઓ, સંભાળ અને
ક્ષમાની કથાઓ, આદર અને મદદગાર વાર્તાઓ.

કાંકરા વિવિધ પ્રકારની
વાર્તાઓ પણ આપે છે જેમ કે ગ્રાન્ડમા સ્ટોરીઝ, બાળકો માટે દાદા વાર્તાઓ,
બાળકો માટે નૈતિક વાર્તાઓ, બાળકો માટે પશુ વાર્તાઓ, બાળકો માટે જંગલની
વાર્તાઓ, બાળકો માટે પંચતંત્રની વાર્તાઓ, બિરબલ વાઈઝ, તેનાલી રમન, ફેરી
ટેલ્સ અને ઘણી ઘણી બાબતો. .

પેબલ્સ ઇંગ્લિશ સ્ટોરીઝ ચેનલ દ્વારા
બાળકો, નર્સરી બાળકો અને તમામ વય જૂથોના બાળકો માટે સૌથી વધુ લોકપ્રિય,
રસપ્રદ અને પ્રાચીન વાર્તાઓ.

અંગ્રેજીમાં કાંકરા ગૌતમ બુદ્ધ નૈતિક મૂલ્યોની વાર્તાઓ છે
ગૌતમ બુદ્ધનો જન્મ, ગૌતમ બુદ્ધ એ કાઇન્ડ પ્રિન્સ, ગૌતમ બુદ્ધના લગ્ન, ગૌતમ
બુદ્ધ અણધાર્યા સ્થળો જુએ છે, ગૌતમ બુદ્ધ જ્ightenedાની છે

https: //www.youtube.com/channel/UCdI7 …

https://youtu.be/GlpFNgILex4

લઘુ બુદ્ધ અવતરણ

જોડાણ દુ sufferingખ તરફ દોરી જાય છે.

સર્વ પ્રાણીઓનું મન સુખી થાય.

બધા પ્રાણીઓની ચિંતામાંથી જન્મેલા.

હું ચમત્કાર છું.

એક જગ ડ્રોપ દ્વારા ભરે છે.

દરેક મનુષ્ય તેના પોતાના સ્વાસ્થ્ય અથવા રોગનો લેખક છે.

તીક્ષ્ણ છરી જેવી જીભ… લોહી દોર્યા વિના મારી નાખે છે.
આ વેબસાઇટ વિશે
youtube.com
અંગ્રેજીમાં ગૌતમ બુદ્ધની એનિમેટેડ લાઇફ સ્ટોરી | બાળકો માટે અંગ્રેજીમાં નૈતિક મૂલ્યોની વાર્તાઓ


- Whatsapp video status - Old love Lyrical status video
- YouTube | Messages in 2019 | Love status whatsapp, Love status, Youtube songs

https://www.youtube.com/watch?v=jQ7Bza4ty_E
Yo Yo Gujarati - Happy Friendship day - Brahma Raval
Brahma Raval
Published on Aug 2, 2015
Happy Friendship Day Friends
We are Family - A BIG Gujju Family
Brahma Raval
Yo Yo Gujarati
Category
Entertainment
Suggested by EROS NOW
Badlapur (Movie Out on Eros Now) | Varun Dhawan, Yami Gautam & Nawazuddin Siddiqui
જીવન, કુટુંબ અને મિત્રતા વિશે બુદ્ધના અવતરણ

દરેક કૃત્યને સંપૂર્ણ રીતે જીવો, જાણે કે તે તમારું છેલ્લું છે. ટ્વીટ કરવા માટે ક્લિક કરો

દુષ્ટ લોકો દ્વારા સદ્ગુણોથી વધુ પ્રેમ કરવામાં આવે છે તેના કરતાં પુણ્યનો વધુ સતાવણી થાય છે.

કંઈપણ હંમેશા એકલા અસ્તિત્વમાં નથી; બધું બીજી બધી બાબતોના સંબંધમાં છે.

શુદ્ધતા અથવા અશુદ્ધતા પોતાના પર નિર્ભર છે. કોઈ બીજાને શુદ્ધ કરી શકતું નથી.

માતા અને પિતાને ટેકો આપવા માટે, પત્ની અને બાળકને વહાલ કરવા અને સરળ આજીવિકા મેળવવા માટે; આ સારા નસીબ છે.

એક ક્ષણ એક દિવસ બદલી શકે છે, એક દિવસ એક જીવનને બદલી શકે છે અને એક જીવન વિશ્વને બદલી શકે છે.

તેણી જે જીવન જાણે છે, જાણે છે કે તેને કોઈ વસ્ત્રો અથવા આંસુ નથી લાગતા, તેને કોઈ સુધારણા અથવા સમારકામની જરૂર નથી.

જંગલી જાનવર કરતાં એક અવિવેકી અને દુષ્ટ મિત્ર વધુ ભયભીત છે; કોઈ
જંગલી જાનવર તમારા શરીરને ઘાયલ કરી શકે છે, પરંતુ દુષ્ટ મિત્ર તમારા મનને
ઘા કરશે.

અમે જે શબ્દો બોલીએ છીએ તે લોકોની કાળજી સાથે પસંદ
કરવા જોઈએ તે લોકો તેમને સાંભળશે અને સારા અથવા માંદા માટે તેમના દ્વારા
પ્રભાવિત થશે.

નિષ્ક્રિય રહેવું એ મૃત્યુનો એક ટૂંક માર્ગ છે
અને મહેનતુ થવું એ જીવનનો માર્ગ છે; મૂર્ખ લોકો નિષ્ક્રિય હોય છે, જ્
wiseાની લોકો ખંતથી છે.

જો કોઈ સાધક વધુ સારા અથવા સમાન હોય તેવા સાથીને ન મળવું જોઈએ, તો તેઓ નિશ્ચિતપણે એકાંત માર્ગનો અનુસરે.

જો આપણે એક જ ફૂલનો ચમત્કાર સ્પષ્ટ રીતે જોતા હોઈશું, તો આપણું આખું જીવન બદલાઈ જશે.

બુદ્ધ પ્રેમ અને કૃતજ્ Buddhaતા પર અવતરણ

સાચો પ્રેમ સમજણથી જન્મે છે. ટ્વીટ કરવા માટે ક્લિક કરો

આખા વિશ્વ પ્રત્યે અમર પ્રેમને ફેલાવો.

તમે, તમારી જાતને, સમગ્ર બ્રહ્માંડમાં જેટલા કોઈપણ, તમારા પ્રેમ અને સ્નેહના હકદાર છે.

મહત્વાકાંક્ષા પ્રેમ જેવી છે, વિલંબ અને હરીફ બંને માટે અધીરા.

પ્રેમ એ એકના આંતરિક ભાગની આત્માની ભેટ છે, જેથી બંને સંપૂર્ણ થઈ શકે.

સર્વ જીવો માટેના સર્વ-આલિંગન વિચારો તમારા થવા દો.

આપણે પ્રેમાળતા દ્વારા મનની મુક્તિ વિકસિત અને વિકસિત કરીશું, તેને
આપણું વાહન બનાવીશું, તેને આપણો આધાર બનાવીશું, તેને સ્થિર કરીશું, તેમાં
પોતાને વ્યાયામ કરીશું અને તેને સંપૂર્ણ રીતે પૂર્ણ કરીશું.

દ્વેષ કોઈપણ સમયે નફરતથી બંધ થતો નથી. નફરત પ્રેમ દ્વારા બંધ થાય છે. આ એક અનિચ્છનીય કાયદો છે.

જેણે 50 લોકોને પ્રેમ કર્યો છે તેની પાસે 50 દુ: ખ છે; જે કોઈને પ્રેમ નથી કરતો તેને કોઈ દુ: ખ નથી.

દયા જીવનનો કુદરતી માર્ગ બનવો જોઈએ, અપવાદ નહીં.

ફક્ત પ્રિય વક્તવ્ય બોલો, જે ભાષણ સ્વાગત છે. ભાષણ, જ્યારે તે અન્ય લોકો માટે કોઈ અનિષ્ટ લાવતું નથી, તે એક સુખદ વસ્તુ છે.

કોઈને ઉમદા કહેવામાં આવતું નથી જે જીવંત જીવોને નુકસાન પહોંચાડે છે.
જીવંત પ્રાણીઓને નુકસાન ન પહોંચાડવાથી ઉમદા કહેવામાં આવે છે.

Deeplyંડે શીખવા અને કુશળ બનવું, સારી રીતે પ્રશિક્ષિત થવું અને સારી રીતે બોલાતા શબ્દોનો ઉપયોગ કરવો: આ સારા નસીબ છે.

જેમ એક માતા તેના એકમાત્ર સંતાનને તેના જીવનથી સુરક્ષિત કરે છે, તેમ જ એક વ્યક્તિ બધા માણસો પ્રત્યે અનહદ પ્રેમ કેળવવા દો.

જેમનામાં જીવંત માણસો પ્રત્યે કોઈ સહાનુભૂતિ નથી: તેને આઉટકાસ્ટ તરીકે જાણો.

ચાલો આપણે andભા થઈએ અને આભારી હોઈએ, કારણ કે જો આપણે આજે ઘણું શીખ્યા
નહીં, ઓછામાં ઓછું આપણે થોડું શીખ્યા, અને જો આપણે થોડું ન શીખ્યા, તો
ઓછામાં ઓછું આપણે બીમાર નહીં થયા, અને જો આપણે બીમાર પડીએ તો , ઓછામાં ઓછું
આપણે મરી ન ગયા; તેથી, ચાલો આપણે બધા આભારી હોઈએ.

બુદ્ધ અવતરણો મન અને નિપુણતા પર

તે સક્ષમ છે જે વિચારે છે કે તે સક્ષમ છે. ટ્વીટ કરવા માટે ક્લિક કરો

તે માણસનું પોતાનું મન છે, તેના દુશ્મન કે શત્રુ નથી, જે તેને દુષ્ટ માર્ગો માટે આકર્ષિત કરે છે.

બેદરકારીથી આનંદ! તમારા વિચારોની સારી રક્ષા કરો!

બધું મન પર આધારીત છે, દિમાગ દ્વારા સંચાલિત છે, મન દ્વારા રચાયેલ છે.
જો તમે પ્રદૂષિત મનથી બોલો છો અને કાર્ય કરો છો, તો દુ sufferingખ તમારી
પાછળ આવશે, કારણ કે oxક્સકાર્ટના પૈડાં બળદના પગલે ચાલે છે.

અવિભાજ્ય મન જેટલું અનાદરકારક કંઈ નથી, અને શિસ્તબદ્ધ મન જેટલું આજ્ientાકારી કંઈ નથી.

ભાગ્યની અનિયમિતતા, મનમાંથી દુ: ખ મુક્ત થવું, અશુદ્ધિઓમાંથી મુક્ત થવું, ડરથી મુક્તિ અપાવવાનું મન - આ સૌથી મોટો આશીર્વાદ છે.

નદીઓમાંથી ક્લેફ્ટ અને ક્ર creઇવ્સમાં જાણો: નાની ચેનલોમાં તે
ઘોંઘાટીયા પ્રવાહ કરે છે, મોટો પ્રવાહ શાંત છે. જે પૂર્ણ નથી તે અવાજ કરે
છે. જે ભરેલું છે તે શાંત છે.

તમે સાધક છો. તમારા હાથ અને પગ, તમારા શબ્દો અને તમારા વિચારોની નિપુણતામાં આનંદ કરો.

તેમને જુઓ, સુકાઈ ગયેલા પ્રવાહના તળિયામાં માછલીની માફક તેમની ખાણની
સમજમાં ફફડાવશો - અને આ જોઈને, ખાણ વગર જીવો, બનવાની સ્થિતિ માટે જોડાણ
બનાવ્યું નહીં.

‘જેમ હું છું, તેમ આ પણ છે. આ છે તેમ, હું પણ છું. ’તમારી જાતને સમાંતર દોરો, ન તો મારશો કે ન બીજાને મારવા.

બધા અનુભવો મન દ્વારા પહેલાં, મનને તેમના માસ્ટર તરીકે રાખીને, મન દ્વારા બનાવવામાં આવે છે.

સારા સ્વાસ્થ્યનો આનંદ માણવા માટે, એકના કુટુંબમાં સાચી ખુશી લાવવા,
બધાને શાંતિ લાવવા, સૌ પ્રથમ વ્યક્તિના પોતાના મગજમાં શિસ્તબદ્ધ અને
નિયંત્રણ કરવું જોઈએ. જો કોઈ માણસ તેના મનને નિયંત્રિત કરી શકે છે, તો તે
બોધનો માર્ગ શોધી શકે છે, અને તમામ શાણપણ અને સદ્ગુણ તેની પાસે સ્વાભાવિક
રીતે આવશે.

બધા ખોટા કામ મનના કારણે થાય છે. જો મન પરિવર્તન થાય છે તો શું ખોટું કામ કરી શકાય?

આપણે આજે જે છીએ તે ગઈકાલેના આપણા વિચારો પરથી આવે છે, અને આપણા
વર્તમાન વિચારો કાલનું આપણું જીવન બનાવે છે: આપણું જીવન એ આપણા મનની રચના
છે.


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જેણે પોતાને જીતી લીધો છે તે એક હજાર માણસોને હજારો વખત પરાજિત કરનાર કરતાં ઘણો મોટો હીરો છે.

જ્યારે બૌદ્ધિક મન તેની મર્યાદા સુધી પહોંચે છે ત્યારે ગુણાતીત બુદ્ધિ
ઉદ્ભવે છે અને જો વસ્તુઓ તેમના સાચા અને આવશ્યક સ્વભાવમાં અનુભૂતિ કરવી
હોય તો, તેની વિચારસરણીની પ્રક્રિયાઓને સમજશક્તિના કેટલાક ઉચ્ચ ફેકલ્ટીને
અપીલ દ્વારા પસાર કરવી આવશ્યક છે.

હું દોષ શોધવા માટે બીજાના બાઉલ ઉદ્દેશ તરફ જોશ નહીં: અવલોકન કરવાની તાલીમ.

બાહ્ય વિશ્વ ફક્ત મનની પ્રવૃત્તિઓનું અભિવ્યક્તિ છે અને મન તેની
ભેદભાવ અને ખોટા તર્કની આદતને લીધે તેને બાહ્ય વિશ્વ તરીકે પકડે છે.
શિષ્યને વસ્તુઓને સચ્ચાઈથી જોવાની ટેવમાં જવું જોઈએ.

મન બધી માનસિક સ્થિતિઓ પૂર્વે છે. મન તેમના મુખ્ય છે; તેઓ બધા મન ઘડ્યા છે.

જો કોઈ શુદ્ધ દિમાગથી વ્યક્તિ બોલે છે અથવા સુખ વર્તે છે તો તે તેના ક્યારેય ન જતા છાયાની જેમ અનુસરે છે.

સુખ અને આનંદ પર બુદ્ધ દ્વારા અવતરણ

સુખનો કોઈ રસ્તો નથી: સુખ એ એક માર્ગ છે. ટ્વીટ કરવા માટે ક્લિક કરો

જ્યારે તમારા કાર્ય અને શબ્દો તમારા અને અન્ય લોકો માટે ફાયદાકારક હોય ત્યારે સુખ આવે છે.

જ્hanaાની, ઝાના આશયથી, જંગલમાં આનંદ મેળવવો જોઇએ, ઝાડના પગલે ઝાડનો અભ્યાસ કરવો જોઈએ, પોતાનો સંતોષ પ્રાપ્ત કરવો જોઈએ.

એક જ મીણબત્તીથી હજારો મીણબત્તીઓ પ્રકાશિત થઈ શકે છે, અને મીણબત્તીનું
જીવન ટૂંકું નહીં થાય. ખુશી વહેંચીને ક્યારેય ઓછી થતી નથી.

તે વસ્તુઓના સ્વભાવમાં છે જે પસ્તાવોથી મુક્ત વ્યક્તિમાં આનંદ ઉત્પન્ન કરે છે.

સારું કરવા માટે તમારા હૃદયને સેટ કરો. તે ફરીથી અને વારંવાર કરો, અને તમે આનંદથી ભરાશો.

ભૂતકાળમાં ન રહેવું, ભવિષ્યનું સ્વપ્ન ન જોવું, વર્તમાન ક્ષણ પર મનને
કેન્દ્રિત કરવું. આ પણ જુઓ: વર્તમાનમાં રહેવા માટે 10 ટિપ્સ

જો
કોઈ વ્યક્તિ સારું કરે છે, તો તેને તે ફરીથી અને ફરીથી કરવા દો. તેને તેમાં
આનંદ મળે, કારણ કે આનંદનો સંગ્રહ કરવો એ સારું છે.

આપણે આપણા
વિચારો દ્વારા રચાય છે અને તેને મોલ્ડ કરીએ છીએ. જેનાં મન નિ selfસ્વાર્થ
વિચારોથી આકાર પામે છે તેઓ જ્યારે બોલતા હોય અથવા કાર્ય કરે છે ત્યારે આનંદ
આપે છે. આનંદ તેમને એક પડછાયાની જેમ અનુસરે છે જે તેમને ક્યારેય છોડતો
નથી.

ધ્યાન અને આધ્યાત્મિકતા પર બુદ્ધ દ્વારા અવતરણો

જેમ કોઈ મીણબત્તી અગ્નિ વિના બળી શકતી નથી, તેમ પુરુષ પણ આધ્યાત્મિક જીવન વિના જીવી શકતા નથી. ટ્વીટ કરવા માટે ક્લિક કરો

જીવનની deeplyંડાણથી જોવું તે આ જ ક્ષણમાં છે, ધ્યાન કરનાર સ્થિરતા અને સ્વતંત્રતામાં રહે છે.

ધ્યાનથી શાણપણ આવે છે; મધ્યસ્થતા અભાવ અજ્oranceાન નહીં. સારી રીતે
જાણો કે તમને આગળ કઈ તરફ દોરી જાય છે અને તમને કઈ પાછળ રાખે છે, અને તે
માર્ગ પસંદ કરો જે શાણપણ તરફ દોરી જાય છે.

જે પણ સાધુ તેની વિચારસરણી અને ચિંતન સાથે આગળ વધે છે, તે તેની જાગૃતિનો ઝોક બની જાય છે.

આ પણ જુઓ: અંતર્મુખ અવતરણો
બુદ્ધ દ્વારા શાંતિ, ક્ષમા અને જવા દેવાના અવતરણો

સમાવિષ્ટોના ટેબલ પર જાઓ

શાંતિ મેળવવા માટે નિશ્ચયથી તમારી જાતને તાલીમ આપો. ટ્વીટ કરવા માટે ક્લિક કરો

ખરેખર, quષિ જે સંપૂર્ણ રીતે વિખરાયેલા છે તે દરેક રીતે આરામ કરે છે;
કોઈની ઇન્દ્રિય ઇચ્છા તેને વળગી નથી જેની આગ ઠંડુ થઈ ગઈ છે, બળતણથી વંચિત
છે. બધા જોડાણો કાપી નાખવામાં આવ્યા છે, હૃદયને પીડાથી દૂર કરવામાં આવ્યું
છે; શાંત, તે ખૂબ જ સરળતા સાથે આરામ કરે છે. મનને શાંતિનો માર્ગ મળી ગયો
છે.

જે એકલા બેસે છે, એકલા સૂવે છે, અને એકલા ચાલે છે, જે સખત છે અને પોતાને એકલા વશ કરે છે, તે જંગલની એકાંતમાં આનંદ મેળવશે.

તમને જે અપાય છે તેનાથી દૂર ન થાઓ, અથવા બીજાને જે અપાય છે તેના માટે પહોંચશો નહીં, જેથી તમે તમારી શાંતિને ખલેલ પહોંચાડો.

જે લોકો રોષે ભરાયેલા વિચારોથી મુક્ત હોય છે તેઓને શાંતિ મળે છે. ટ્વીટ કરવા માટે ક્લિક કરો

વિજ્ Byાન અને સદગુણો પર બુદ્ધ દ્વારા અવતરણ

જે મૂર્ખ જાણે છે કે તે મૂર્ખ છે તે ખૂબ જ સમજદાર છે. ટ્વીટ કરવા માટે ક્લિક કરો

જે કાંઈ ઉદભવવાનો સ્વભાવ છે તે બંધ કરવાનો સ્વભાવ છે.

એકતા ફક્ત બાઈનરી દ્વારા પ્રગટ થઈ શકે છે. એકતા પોતે અને એકતાનો વિચાર પહેલાથી બે છે.

આ વિશ્વની મધ્યમાં, જ્યાં દરેક વ્યક્તિ તેના કાટમાળને વળગી રહે છે,
ત્યાં પુરુષ અથવા સ્ત્રી માટે યોગ્ય વર્તન શું છે? લોકો આ પૂરમાં એક બીજાને
પસાર કરતા હોવાથી તેમની વચ્ચે યોગ્ય વંદન શું છે?

જ્યારે તમારી સંભાળ રાખો, ત્યારે તમે બીજાઓનું ધ્યાન રાખો. જ્યારે અન્યની સંભાળ રાખવી, ત્યારે તમે તમારી જાતને જુઓ.

કોઈને પણ અન્ય લોકો સાથે દોષ ન શોધવા દો; કોઈને પણ અન્યની અવગણના અને
કમિશન ન જોઈએ. પરંતુ, એક વ્યક્તિની પોતાની ક્રિયાઓ, પૂર્ણ અને પૂર્વવત્
જોવા દો.

સાચો માસ્ટર સત્યમાં, દેવતા અને સંયમ, અહિંસા, મધ્યસ્થતા અને શુદ્ધતામાં રહે છે.

કોઈ પણ શબ્દ અને ખતનો વાંધો નહીં. મધ્યસ્થતા સાથે ખાય છે. તમારા
દિલમાં જીવો. ઉચ્ચતમ ચેતના શોધો. કાયદા અનુસાર જાતે માસ્ટર. જાગૃતની આ સરળ
ઉપાય છે.

જીવન વીણાની તાર જેવું છે, જો તે ખૂબ કડક હોય તો ચાલશે
નહીં, જો તે ખૂબ looseીલું હોય તો તે અટકી જાય છે, તે તણાવ જે સુંદર અવાજ
ઉત્પન્ન કરે છે તે મધ્યમાં રહે છે.

અલગમાં વિશ્વનું સૌથી મોટું દુ: ખ છે; કરુણા એ વિશ્વની સાચી શક્તિ છે.


તમારા માટે દીવો બનો. તમારી પોતાની આશ્રય બનો. બીજા કોઈની શોધમાં
નહીં. બધી વસ્તુઓ પસાર થવી જ જોઇએ. ખંતથી પ્રયત્નશીલ રહો. છોડશો નહીં.

વસ્તુઓના ઉદય અને પતનને જોઈને એક દિવસ જીવવું વધુ સારું છે કે વસ્તુઓનો ઉદય અને પતન જોયા વિના સો વર્ષ જીવવા કરતા.

જો તમે દિશા બદલશો નહીં, તો તમે જ્યાં જતા હો ત્યાં સમાપ્ત થઈ શકો છો.

વધુ ધીરજ અવતરણ, શક્તિ અવતરણ
આરોગ્ય પર બુદ્ધ અવતરણ

સમાવિષ્ટોના ટેબલ પર જાઓ

આરોગ્ય એ એક મહાન ઉપહાર છે, સંતોષ એ મહાન સંપત્તિ છે, વિશ્વાસ શ્રેષ્ઠતાનો સંબંધ છે. બુદ્ધ

શરીરને સારી તંદુરસ્તીમાં રાખવું એ એક ફરજ છે… નહીં તો આપણે આપણું મન મજબૂત અને સ્પષ્ટ રાખી શકશું નહીં.

“વટાણા

આરોગ્ય વિના જીવન જીવન નથી; તે માત્ર લંગુર અને વેદનાની સ્થિતિ છે - મૃત્યુની છબી.


મન અને શરીર બંને માટે સ્વાસ્થ્યનું રહસ્ય એ ભૂતકાળ માટે શોક આપવાનું
નથી, ભવિષ્યની ચિંતા કરવાનું નથી, ભવિષ્યની અપેક્ષા રાખવાનું નથી, પરંતુ
વર્તમાન ક્ષણને સમજદારીપૂર્વક અને નિષ્ઠાપૂર્વક જીવવાનું છે.

બુદ્ધ સત્ય પર અવતરણ

જે લોકો સત્ય તરફ કામ કરવામાં નિષ્ફળ ગયા છે તેઓએ જીવન જીવવાનો હેતુ ગુમાવ્યો છે. ટ્વીટ કરવા માટે ક્લિક કરો

આ ત્રિવિધ સત્ય બધાને શીખવો: ઉદાર હૃદય, દયાળુ વાણી અને સેવા અને કરુણા જીવન એ એવી ચીજો છે જે માનવતાને નવીકરણ આપે છે.

સત્ય તરફ જવાના માર્ગમાં બે ભૂલો થઈ શકે છે … બધી રીતે નહીં, અને પ્રારંભ ન કરો.


શાંત કહે છે કે જે સારી રીતે બોલાય છે તે શ્રેષ્ઠ છે; બીજું, તે કોઈએ
સાચું કહેવું જોઈએ, અધર્મ નથી; ત્રીજું, શું આનંદકારક છે, નારાજ નથી;
ચોથું, સાચું છે, ખોટું નથી.

ગુસ્સે ન થતાં ક્રોધિતને જીતવો; દુષ્ટને દેવતા દ્વારા જીતવા; ઉદારતા દ્વારા કંજુસ પર વિજય મેળવો, અને ખોટું જૂઠું સાચું બોલો.

ત્રણ વસ્તુઓ લાંબા સમય સુધી છુપાવી શકાતી નથી: સૂર્ય, ચંદ્ર અને સત્ય.

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