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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
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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

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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
-
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
KNOW EVERYTHING
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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



















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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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http://www.translate.google.com/

from

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Awaken One With Awareness Mind

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Struggle hard to see that all fraud EVMs are replaced by paper ballots by

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Practice

Insight Meditation in all postures of the body - Sitting, standing,

lying, walking, jogging, cycling, swimming, martial arts etc., for

health mind in a healthy body.

 


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Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal




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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
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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



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

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.

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Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
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