Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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09/27/19
LESSON 3134 Sat 28 Sep 2019 KUSHINARA NIBBANA BHUMI CETIA at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India through http://sarvajan.ambedkar.org runs Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University 
in
 111 CLASSICAL LANGUAGES to DO GOOD BE MINDFUL to Propagate TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word and the Constitution of our Country - Complete Course on our Dhamma and Polity for the welfare, happiness and peace of all Awakened Aboriginal Societies and for their Eternal Bliss as Final Goal. When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak and human natural (Prakrit) language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living spieces have their own naturallanguages for communication. 111 languages are translated by https://translate.google.com — Living with negligence — Conversion of the Brahmins of Uttaravati Natural Human language in104) Classical Urdu- کلاسیکی اردو Best Buddha Quotes in 21) Classical Chichewa-Chikale cha Chichewa, Meditate throughout life for Welfare, Happiness and Peace in all postures of the body including, sitting, standing, lying, walking, cycling, swimming, performing martial arts, Tai Chi, Kung Fu, Karate, Kalari and so on.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:54 am

LESSON 3134 Sat 28 Sep 2019

KUSHINARA NIBBANA BHUMI CETIA

at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India

through

http://sarvajan.ambedkar.org

runs

Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University 
in
 111 CLASSICAL LANGUAGES

to
DO GOOD BE MINDFUL to Propagate TIPITAKA BUDDHA AND HIS DHAMMA Suttas
word by word and the Constitution of our Country - Complete Course on
our Dhamma and Polity for the welfare, happiness and peace of all
Awakened Aboriginal Societies and for their Eternal Bliss as Final Goal.


When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own
naturallanguages for communication. 111 languages are translated by
https://translate.google.com

— Living with negligence — Conversion of the Brahmins of Uttaravati Natural Human language in104) Classical Urdu- کلاسیکی اردو

Best Buddha Quotes in 21) Classical Chichewa-Chikale cha Chichewa,

Meditate
throughout life for Welfare, Happiness and Peace in all postures of the
body including, sitting, standing, lying, walking, cycling, swimming,
performing martial arts, Tai Chi, Kung Fu, Karate, Kalari and so on. Why
because:

Meditation- what will you lose?
http://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-097.html



SN 35.97 (S iv 79)

Pamādavihārī Sutta

— Living with negligence —
[pamāda+vihārī]

What makes the difference between one who lives with negligence and one who lives with vigilance.



Note: info·bubbles on every Pali word


Pāḷi



English




pamāda·vihāriñ·ca vo, bhikkhave, desessāmi appamāda·vihāriñ·ca. taṃ suṇātha. kathañ·ca, bhikkhave, pamāda·vihārī hoti?


I will teach you, bhikkhus, about one living with negligence and one
living with vigilance. Listen to that. And how, bhikkhus, does one live
with negligence?

cakkhundriyaṃ a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati. cakkhu·viññeyyesu rūpesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhahoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ gacchati.


In one living without restraint over the eye faculty, the mind is
defiled by forms cognizable by the eye. In one whose mind is defiled,
there is no joy. There being no joy, there is no exaltation. There being
no exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.

sotindriyaṃ a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati. sota·viññeyyesu saddesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhahoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ gacchati.

In one living without restraint over the ear faculty, the mind is
defiled by sounds cognizable by the ear. In one whose mind is defiled,
there is no joy. There being no joy, there is no exaltation. There being
no exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.

ghāṇindriyaṃ a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati ghāṇa·viññeyyesu gandhesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhahoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ gacchati.

In one living without restraint over the nose faculty, the mind is
defiled by odors cognizable by the nose. In one whose mind is defiled,
there is no joy. There being no joy, there is no exaltation. There being
no exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.

jivhindriyaṃ a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhā·viññeyyesu rasesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhahoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ gacchati.

In one living without restraint over the tongue faculty, the mind is
defiled by tastes cognizable by the tongue. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence.

kāyindriyaṃ a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati kāya·viññeyyesu phoṭṭhabbesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhahoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ gacchati.

In one living without restraint over the body faculty, the mind is
defiled by bodily phenomena cognizable by the body. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence.

manindriyaṃ a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati mano·viññeyyesu dhammesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhahoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ gacchati. evaṃ kho, bhikkhave, pamāda·vihārī hoti.

In one living without restraint over the mind faculty, the mind is
defiled by mental phenomena cognizable by the mind. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence. Thus, bhikkhus, one lives with
negligence.

kathañ·ca, bhikkhave, appamāda·vihārī hoti? cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhu·viññeyyesu rūpesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaviharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

And how, bhikkhus, does one live with vigilance? In one living with
restraint over the eye faculty, the mind is not defiled by forms
cognizable by the eye. In one whose mind is not defiled, joy arises. In
one who is joyful, exaltation arises. For one who is exlated, the body
calms down. One whose body is calmed down dwells in well-being. The mind
of one in well-being gets concentrated. In one whose mind is
concentrated, phenomena become manifest. Since phenomena become
manifest, one is thus reckoned as living with vigilance.

sotindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati sota·viññeyyesu saddesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaviharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In one living with restraint over the ear faculty, the mind is not
defiled by sounds cognizable by the ear. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

ghāṇindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati ghāṇa·viññeyyesu gandhesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaviharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In one living with restraint over the nose faculty, the mind is not
defiled by odors cognizable by the nose. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati jivhā·viññeyyesu rasesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaviharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In one living with restraint over the tongue faculty, the mind is not
defiled by tastes cognizable by the tongue. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

kāyindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati kāya·viññeyyesu phoṭṭhabbesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaviharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In one living with restraint over the body faculty, the mind is not
defiled by bodily phenomena cognizable by the body. In one whose mind is
not defiled, joy arises. In one who is joyful, exaltation arises. For
one who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, mano·viññeyyesu dhammesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaviharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati. evaṃ kho, bhikkhave, appamāda·vihārī hotī·ti.

In one living with restraint over the mind faculty, the mind is not
defiled by mental phenomena cognizable by the mind. In one whose mind is
not defiled, joy arises. In one who is joyful, exaltation arises. For
one who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance. Thus, bhikkhus, one lives with vigilance.



http://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-097.html
 மரம் >> சுட்டா பினாகா >> ச ut ட்டா நிகியா >> ச at தியான ச ut ்யூட்டா
எஸ்.என் 35.97 (எஸ் iv 79)
பாமதவிஹார சுட்டா
- அலட்சியத்துடன் வாழ்வது -
[Pamāda + விஹரி]
அலட்சியத்துடன் வாழ்பவனுக்கும் விழிப்புடன் வாழ்பவனுக்கும் என்ன வித்தியாசம்?
ஆங்கிலம்

பிக்குக்களே,
அலட்சியத்துடன் வாழும் ஒருவர், விழிப்புடன் வாழ்வது பற்றி நான் உங்களுக்கு
கற்பிப்பேன். அதைக் கேளுங்கள். எப்படி, பிக்குக்கள், ஒருவர்
அலட்சியத்துடன் வாழ்கிறார்?

கண் பீடத்தின் மீது கட்டுப்பாடு
இல்லாமல் வாழும் ஒரு வாழ்க்கையில், கண்ணால் அறியக்கூடிய வடிவங்களால் மனம்
தீட்டுப்படுத்தப்படுகிறது. யாருடைய மனம் தீட்டுப்பட்டதோ, அதில் மகிழ்ச்சி
இல்லை. மகிழ்ச்சி இல்லை, உயர்ந்தது இல்லை. எந்த மேன்மையும் இல்லை,
அமைதியும் இல்லை. அமைதி இல்லாததால், துன்பம் இருக்கிறது. துன்பத்தில் உள்ள
ஒருவரின் மனம் குவிந்துவிடாது. யாருடைய மனம் குவிந்திருக்கிறதோ, நிகழ்வுகள்
வெளிப்படுவதில்லை. நிகழ்வுகள் வெளிப்படுவதில்லை என்பதால், ஒருவர்
அலட்சியத்துடன் வாழ்வதாக கருதப்படுகிறார்.

காது ஆசிரியர்களுக்கு
கட்டுப்பாடில்லாமல் வாழும் ஒரு வாழ்க்கையில், காது மூலம் அறியக்கூடிய
ஒலிகளால் மனம் தீட்டுப்படுத்தப்படுகிறது. யாருடைய மனம் தீட்டுப்பட்டதோ,
அதில் மகிழ்ச்சி இல்லை. மகிழ்ச்சி இல்லை, உயர்ந்தது இல்லை. எந்த மேன்மையும்
இல்லை, அமைதியும் இல்லை. அமைதி இல்லாததால், துன்பம் இருக்கிறது.
துன்பத்தில் உள்ள ஒருவரின் மனம் குவிந்துவிடாது. யாருடைய மனம்
குவிந்திருக்கிறதோ, நிகழ்வுகள் வெளிப்படுவதில்லை. நிகழ்வுகள்
வெளிப்படுவதில்லை என்பதால், ஒருவர் அலட்சியத்துடன் வாழ்வதாக
கருதப்படுகிறார்.

மூக்கு ஆசிரியர்களுக்கு கட்டுப்பாடில்லாமல் வாழும்
ஒரு வாழ்க்கையில், மூக்கால் அறியக்கூடிய நாற்றங்களால் மனம்
தீட்டுப்படுத்தப்படுகிறது. யாருடைய மனம் தீட்டுப்பட்டதோ, அதில் மகிழ்ச்சி
இல்லை. மகிழ்ச்சி இல்லை, உயர்ந்தது இல்லை. எந்த மேன்மையும் இல்லை,
அமைதியும் இல்லை. அமைதி இல்லாததால், துன்பம் இருக்கிறது. துன்பத்தில் உள்ள
ஒருவரின் மனம் குவிந்துவிடாது. யாருடைய மனம் குவிந்திருக்கிறதோ, நிகழ்வுகள்
வெளிப்படுவதில்லை. நிகழ்வுகள் வெளிப்படுவதில்லை என்பதால், ஒருவர்
அலட்சியத்துடன் வாழ்வதாக கருதப்படுகிறார்.

நாக்கு ஆசிரியர்களுக்கு
கட்டுப்பாடில்லாமல் வாழும் ஒரு வாழ்க்கையில், நாக்கால் அறியக்கூடிய
சுவைகளால் மனம் தீட்டுப்படுத்தப்படுகிறது. யாருடைய மனம் தீட்டுப்பட்டதோ,
அதில் மகிழ்ச்சி இல்லை. மகிழ்ச்சி இல்லை, உயர்ந்தது இல்லை. எந்த மேன்மையும்
இல்லை, அமைதியும் இல்லை. அமைதி இல்லாததால், துன்பம் இருக்கிறது.
துன்பத்தில் உள்ள ஒருவரின் மனம் குவிந்துவிடாது. யாருடைய மனம்
குவிந்திருக்கிறதோ, நிகழ்வுகள் வெளிப்படுவதில்லை. நிகழ்வுகள்
வெளிப்படுவதில்லை என்பதால், ஒருவர் அலட்சியத்துடன் வாழ்வதாக
கருதப்படுகிறார்.

உடல் பீடத்தின் மீது கட்டுப்பாடு இல்லாமல் ஒரு
வாழ்க்கையில், உடலால் அறியக்கூடிய உடல் நிகழ்வுகளால் மனம்
தீட்டுப்படுத்தப்படுகிறது. யாருடைய மனம் தீட்டுப்பட்டதோ, அதில் மகிழ்ச்சி
இல்லை. மகிழ்ச்சி இல்லை, உயர்ந்தது இல்லை. எந்த மேன்மையும் இல்லை,
அமைதியும் இல்லை. அமைதி இல்லாததால், துன்பம் இருக்கிறது. துன்பத்தில் உள்ள
ஒருவரின் மனம் குவிந்துவிடாது. யாருடைய மனம் குவிந்திருக்கிறதோ, நிகழ்வுகள்
வெளிப்படுவதில்லை. நிகழ்வுகள் வெளிப்படுவதில்லை என்பதால், ஒருவர்
அலட்சியத்துடன் வாழ்வதாக கருதப்படுகிறார்.

மனம் பீடத்தின் மீது
கட்டுப்பாடு இல்லாமல் வாழும் ஒரு வாழ்க்கையில், மனம் அறியக்கூடிய மன
நிகழ்வுகளால் மனம் தீட்டுப்படுத்தப்படுகிறது. யாருடைய மனம் தீட்டுப்பட்டதோ,
அதில் மகிழ்ச்சி இல்லை. மகிழ்ச்சி இல்லை, உயர்ந்தது இல்லை. எந்த
மேன்மையும் இல்லை, அமைதியும் இல்லை. அமைதி இல்லாததால், துன்பம் இருக்கிறது.
துன்பத்தில் உள்ள ஒருவரின் மனம் குவிந்துவிடாது. யாருடைய மனம்
குவிந்திருக்கிறதோ, நிகழ்வுகள் வெளிப்படுவதில்லை. நிகழ்வுகள்
வெளிப்படுவதில்லை என்பதால், ஒருவர் அலட்சியத்துடன் வாழ்வதாக
கருதப்படுகிறார். இவ்வாறு, பிக்குக்கள், ஒருவர் அலட்சியத்துடன் வாழ்கிறார்.

எப்படி,
பிக்குக்கள், ஒருவர் விழிப்புடன் வாழ்கிறார்? கண் பீடத்தின் மீது
நிதானத்துடன் வாழும் ஒரு வாழ்க்கையில், கண்ணால் அறியக்கூடிய வடிவங்களால்
மனம் தீட்டுப்படுத்தப்படுவதில்லை. யாருடைய மனம் தீட்டுப்படுத்தப்படாததோ,
மகிழ்ச்சி எழுகிறது. சந்தோஷமாக இருக்கும் ஒருவருக்கு, மேன்மை எழுகிறது.
உயர்த்தப்பட்ட ஒருவருக்கு, உடல் அமைதியடைகிறது. உடலை அமைதிப்படுத்திய
ஒருவர் நல்வாழ்வில் வாழ்கிறார். நல்வாழ்வில் ஒருவரின் மனம் குவிந்துவிடும்.
யாருடைய மனம் குவிந்துள்ளது, நிகழ்வுகள் வெளிப்படும். நிகழ்வுகள்
வெளிப்படுவதால், ஒருவர் விழிப்புடன் வாழ்வதாகக் கருதப்படுகிறார்.

காது
பீடத்தின் மீது நிதானத்துடன் வாழும் ஒரு வாழ்க்கையில், காது மூலம்
அறியக்கூடிய ஒலிகளால் மனம் தீட்டுப்படுத்தப்படுவதில்லை. யாருடைய மனம்
தீட்டுப்படுத்தப்படாததோ, மகிழ்ச்சி எழுகிறது. சந்தோஷமாக இருக்கும்
ஒருவருக்கு, மேன்மை எழுகிறது. உயர்த்தப்பட்ட ஒருவருக்கு, உடல்
அமைதியடைகிறது. உடலை அமைதிப்படுத்திய ஒருவர் நல்வாழ்வில் வாழ்கிறார்.
நல்வாழ்வில் ஒருவரின் மனம் குவிந்துவிடும். யாருடைய மனம் குவிந்துள்ளது,
நிகழ்வுகள் வெளிப்படும். நிகழ்வுகள் வெளிப்படுவதால், ஒருவர் விழிப்புடன்
வாழ்வதாகக் கருதப்படுகிறார்.மூக்கு
ஆசிரியர்களின் மீது நிதானத்துடன் வாழும் ஒரு வாழ்க்கையில், மூக்கால்
அறியக்கூடிய நாற்றங்களால் மனம் தீட்டுப்படுத்தப்படுவதில்லை. யாருடைய மனம்
தீட்டுப்படுத்தப்படாததோ, மகிழ்ச்சி எழுகிறது. சந்தோஷமாக இருக்கும்
ஒருவருக்கு, மேன்மை எழுகிறது. உயர்த்தப்பட்ட ஒருவருக்கு, உடல்
அமைதியடைகிறது. உடலை அமைதிப்படுத்திய ஒருவர் நல்வாழ்வில் வாழ்கிறார்.
நல்வாழ்வில் ஒருவரின் மனம் குவிந்துவிடும். யாருடைய மனம் குவிந்துள்ளது,
நிகழ்வுகள் வெளிப்படும். நிகழ்வுகள் வெளிப்படுவதால், ஒருவர் விழிப்புடன்
வாழ்வதாகக் கருதப்படுகிறார்.

நாக்கு ஆசிரியரின் மீது நிதானத்துடன்
வாழும் ஒரு வாழ்க்கையில், நாக்கால் அறியக்கூடிய சுவைகளால் மனம்
தீட்டுப்படுத்தப்படுவதில்லை. யாருடைய மனம் தீட்டுப்படுத்தப்படாததோ,
மகிழ்ச்சி எழுகிறது. சந்தோஷமாக இருக்கும் ஒருவருக்கு, மேன்மை எழுகிறது.
உயர்த்தப்பட்ட ஒருவருக்கு, உடல் அமைதியடைகிறது. உடலை அமைதிப்படுத்திய
ஒருவர் நல்வாழ்வில் வாழ்கிறார். நல்வாழ்வில் ஒருவரின் மனம் குவிந்துவிடும்.
யாருடைய மனம் குவிந்துள்ளது, நிகழ்வுகள் வெளிப்படும். நிகழ்வுகள்
வெளிப்படுவதால், ஒருவர் விழிப்புடன் வாழ்வதாகக் கருதப்படுகிறார்.

உடல்
பீடத்தின் மீது நிதானத்துடன் வாழும் ஒரு வாழ்க்கையில், உடலால் அறியக்கூடிய
உடல் நிகழ்வுகளால் மனம் தீட்டுப்படுத்தப்படுவதில்லை. யாருடைய மனம்
தீட்டுப்படுத்தப்படாததோ, மகிழ்ச்சி எழுகிறது. சந்தோஷமாக இருக்கும்
ஒருவருக்கு, மேன்மை எழுகிறது. உயர்த்தப்பட்ட ஒருவருக்கு, உடல்
அமைதியடைகிறது. உடலை அமைதிப்படுத்திய ஒருவர் நல்வாழ்வில் வாழ்கிறார்.
நல்வாழ்வில் ஒருவரின் மனம் குவிந்துவிடும். யாருடைய மனம் குவிந்துள்ளது,
நிகழ்வுகள் வெளிப்படும். நிகழ்வுகள் வெளிப்படுவதால், ஒருவர் விழிப்புடன்
வாழ்வதாகக் கருதப்படுகிறார்.

மனம் பீடத்தின் மீது நிதானத்துடன்
வாழும் ஒரு வாழ்க்கையில், மனம் அறியக்கூடிய மன நிகழ்வுகளால் மனம்
தீட்டுப்படுத்தப்படுவதில்லை. யாருடைய மனம் தீட்டுப்படுத்தப்படாததோ,
மகிழ்ச்சி எழுகிறது. சந்தோஷமாக இருக்கும் ஒருவருக்கு, மேன்மை எழுகிறது.
உயர்த்தப்பட்ட ஒருவருக்கு, உடல் அமைதியடைகிறது. உடலை அமைதிப்படுத்திய
ஒருவர் நல்வாழ்வில் வாழ்கிறார். நல்வாழ்வில் ஒருவரின் மனம் குவிந்துவிடும்.
யாருடைய மனம் குவிந்துள்ளது, நிகழ்வுகள் வெளிப்படும். நிகழ்வுகள்
வெளிப்படுவதால், ஒருவர் விழிப்புடன் வாழ்வதாகக் கருதப்படுகிறார். இவ்வாறு,
பிக்குக்கள், ஒருவர் விழிப்புடன் வாழ்கிறார்.

84) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
ई wइल्ल् तेअच्ह् योउ, भिक्खुस्, अबोउत् ओने लिविन्ग् wइथ् नेग्लिगेन्चे अन्द् ओने लिविन्ग् wइथ् विगिलन्चे. Lइस्तेन् तो थत्. आन्द् होw, भिक्खुस्, दोएस् ओने लिवे wइथ् नेग्लिगेन्चे?

ईन् ओने लिविन्ग् wइथोउत् रेस्त्रैन्त् ओवेर् थे एये fअचुल्त्य्, थे मिन्द् इस् देfइलेद् ब्य् fओर्म्स् चोग्निशब्ले ब्य् थे एये. ईन् ओने wहोसे मिन्द् इस् देfइलेद्, थेरे इस् नो जोय्. ठेरे बेइन्ग् नो जोय्, थेरे इस् नो एxअल्ततिओन्. ठेरे बेइन्ग् नो एxअल्ततिओन्, थेरे इस् नो सेरेनित्य्. ठेरे बेइन्ग् नो सेरेनित्य्, थेरे इस् सुffएरिन्ग्. ठे मिन्द् ओf ओने इन् सुffएरिन्ग् दोएस् नोत् गेत् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् नोत् चोन्चेन्त्रतेद्, फेनोमेन दो नोत् बेचोमे मनिfएस्त्. षिन्चे फेनोमेन दो नोत् बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् नेग्लिगेन्चे.

ईन् ओने लिविन्ग् wइथोउत् रेस्त्रैन्त् ओवेर् थे एअर् fअचुल्त्य्, थे मिन्द् इस् देfइलेद् ब्य् सोउन्द्स् चोग्निशब्ले ब्य् थे एअर्. ईन् ओने wहोसे मिन्द् इस् देfइलेद्, थेरे इस् नो जोय्. ठेरे बेइन्ग् नो जोय्, थेरे इस् नो एxअल्ततिओन्. ठेरे बेइन्ग् नो एxअल्ततिओन्, थेरे इस् नो सेरेनित्य्. ठेरे बेइन्ग् नो सेरेनित्य्, थेरे इस् सुffएरिन्ग्. ठे मिन्द् ओf ओने इन् सुffएरिन्ग् दोएस् नोत् गेत् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् नोत् चोन्चेन्त्रतेद्, फेनोमेन दो नोत् बेचोमे मनिfएस्त्. षिन्चे फेनोमेन दो नोत् बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् नेग्लिगेन्चे.

ईन् ओने लिविन्ग् wइथोउत् रेस्त्रैन्त् ओवेर् थे नोसे fअचुल्त्य्, थे मिन्द् इस् देfइलेद् ब्य् ओदोर्स् चोग्निशब्ले ब्य् थे नोसे. ईन् ओने wहोसे मिन्द् इस् देfइलेद्, थेरे इस् नो जोय्. ठेरे बेइन्ग् नो जोय्, थेरे इस् नो एxअल्ततिओन्. ठेरे बेइन्ग् नो एxअल्ततिओन्, थेरे इस् नो सेरेनित्य्. ठेरे बेइन्ग् नो सेरेनित्य्, थेरे इस् सुffएरिन्ग्. ठे मिन्द् ओf ओने इन् सुffएरिन्ग् दोएस् नोत् गेत् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् नोत् चोन्चेन्त्रतेद्, फेनोमेन दो नोत् बेचोमे मनिfएस्त्. षिन्चे फेनोमेन दो नोत् बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् नेग्लिगेन्चे.

ईन् ओने लिविन्ग् wइथोउत् रेस्त्रैन्त् ओवेर् थे तोन्गुए fअचुल्त्य्, थे मिन्द् इस् देfइलेद् ब्य् तस्तेस् चोग्निशब्ले ब्य् थे तोन्गुए. ईन् ओने wहोसे मिन्द् इस् देfइलेद्, थेरे इस् नो जोय्. ठेरे बेइन्ग् नो जोय्, थेरे इस् नो एxअल्ततिओन्. ठेरे बेइन्ग् नो एxअल्ततिओन्, थेरे इस् नो सेरेनित्य्. ठेरे बेइन्ग् नो सेरेनित्य्, थेरे इस् सुffएरिन्ग्. ठे मिन्द् ओf ओने इन् सुffएरिन्ग् दोएस् नोत् गेत् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् नोत् चोन्चेन्त्रतेद्, फेनोमेन दो नोत् बेचोमे मनिfएस्त्. षिन्चे फेनोमेन दो नोत् बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् नेग्लिगेन्चे.

ईन् ओने लिविन्ग् wइथोउत् रेस्त्रैन्त् ओवेर् थे बोद्य् fअचुल्त्य्, थे मिन्द् इस् देfइलेद् ब्य् बोदिल्य् फेनोमेन चोग्निशब्ले ब्य् थे बोद्य्. ईन् ओने wहोसे मिन्द् इस् देfइलेद्, थेरे इस् नो जोय्. ठेरे बेइन्ग् नो जोय्, थेरे इस् नो एxअल्ततिओन्. ठेरे बेइन्ग् नो एxअल्ततिओन्, थेरे इस् नो सेरेनित्य्. ठेरे बेइन्ग् नो सेरेनित्य्, थेरे इस् सुffएरिन्ग्. ठे मिन्द् ओf ओने इन् सुffएरिन्ग् दोएस् नोत् गेत् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् नोत् चोन्चेन्त्रतेद्, फेनोमेन दो नोत् बेचोमे मनिfएस्त्. षिन्चे फेनोमेन दो नोत् बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् नेग्लिगेन्चे.

ईन् ओने लिविन्ग् wइथोउत् रेस्त्रैन्त् ओवेर् थे मिन्द् fअचुल्त्य्, थे मिन्द् इस् देfइलेद् ब्य् मेन्तल् फेनोमेन चोग्निशब्ले ब्य् थे मिन्द्. ईन् ओने wहोसे मिन्द् इस् देfइलेद्, थेरे इस् नो जोय्. ठेरे बेइन्ग् नो जोय्, थेरे इस् नो एxअल्ततिओन्. ठेरे बेइन्ग् नो एxअल्ततिओन्, थेरे इस् नो सेरेनित्य्. ठेरे बेइन्ग् नो सेरेनित्य्, थेरे इस् सुffएरिन्ग्. ठे मिन्द् ओf ओने इन् सुffएरिन्ग् दोएस् नोत् गेत् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् नोत् चोन्चेन्त्रतेद्, फेनोमेन दो नोत् बेचोमे मनिfएस्त्. षिन्चे फेनोमेन दो नोत् बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् नेग्लिगेन्चे. ठुस्, भिक्खुस्, ओने लिवेस् wइथ् नेग्लिगेन्चे.

आन्द् होw, भिक्खुस्, दोएस् ओने लिवे wइथ् विगिलन्चे? ईन् ओने लिविन्ग् wइथ् रेस्त्रैन्त् ओवेर् थे एये fअचुल्त्य्, थे मिन्द् इस् नोत् देfइलेद् ब्य् fओर्म्स् चोग्निशब्ले ब्य् थे एये. ईन् ओने wहोसे मिन्द् इस् नोत् देfइलेद्, जोय् अरिसेस्. ईन् ओने wहो इस् जोय्fउल्, एxअल्ततिओन् अरिसेस्. Fओर् ओने wहो इस् एxलतेद्, थे बोद्य् चल्म्स् दोwन्. Oने wहोसे बोद्य् इस् चल्मेद् दोwन् द्wएल्ल्स् इन् wएल्ल्-बेइन्ग्. ठे मिन्द् ओf ओने इन् wएल्ल्-बेइन्ग् गेत्स् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् चोन्चेन्त्रतेद्, फेनोमेन बेचोमे मनिfएस्त्. षिन्चे फेनोमेन बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् विगिलन्चे.

ईन् ओने लिविन्ग् wइथ् रेस्त्रैन्त् ओवेर् थे एअर् fअचुल्त्य्, थे मिन्द् इस् नोत् देfइलेद् ब्य् सोउन्द्स् चोग्निशब्ले ब्य् थे एअर्. ईन् ओने wहोसे मिन्द् इस् नोत् देfइलेद्, जोय् अरिसेस्. ईन् ओने wहो इस् जोय्fउल्, एxअल्ततिओन् अरिसेस्. Fओर् ओने wहो इस् एxलतेद्, थे बोद्य् चल्म्स् दोwन्. Oने wहोसे बोद्य् इस् चल्मेद् दोwन् द्wएल्ल्स् इन् wएल्ल्-बेइन्ग्. ठे मिन्द् ओf ओने इन् wएल्ल्-बेइन्ग् गेत्स् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् चोन्चेन्त्रतेद्, फेनोमेन बेचोमे मनिfएस्त्. षिन्चे फेनोमेन बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् विगिलन्चे.

ईन् ओने लिविन्ग् wइथ् रेस्त्रैन्त् ओवेर् थे नोसे fअचुल्त्य्, थे मिन्द् इस् नोत् देfइलेद् ब्य् ओदोर्स् चोग्निशब्ले ब्य् थे नोसे. ईन् ओने wहोसे मिन्द् इस् नोत् देfइलेद्, जोय् अरिसेस्. ईन् ओने wहो इस् जोय्fउल्, एxअल्ततिओन् अरिसेस्. Fओर् ओने wहो इस् एxलतेद्, थे बोद्य् चल्म्स् दोwन्. Oने wहोसे बोद्य् इस् चल्मेद् दोwन् द्wएल्ल्स् इन् wएल्ल्-बेइन्ग्. ठे मिन्द् ओf ओने इन् wएल्ल्-बेइन्ग् गेत्स् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् चोन्चेन्त्रतेद्, फेनोमेन बेचोमे मनिfएस्त्. षिन्चे फेनोमेन बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् विगिलन्चे.

ईन् ओने लिविन्ग् wइथ् रेस्त्रैन्त् ओवेर् थे तोन्गुए fअचुल्त्य्, थे मिन्द् इस् नोत् देfइलेद् ब्य् तस्तेस् चोग्निशब्ले ब्य् थे तोन्गुए. ईन् ओने wहोसे मिन्द् इस् नोत् देfइलेद्, जोय् अरिसेस्. ईन् ओने wहो इस् जोय्fउल्, एxअल्ततिओन् अरिसेस्. Fओर् ओने wहो इस् एxलतेद्, थे बोद्य् चल्म्स् दोwन्. Oने wहोसे बोद्य् इस् चल्मेद् दोwन् द्wएल्ल्स् इन् wएल्ल्-बेइन्ग्. ठे मिन्द् ओf ओने इन् wएल्ल्-बेइन्ग् गेत्स् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् चोन्चेन्त्रतेद्, फेनोमेन बेचोमे मनिfएस्त्. षिन्चे फेनोमेन बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् विगिलन्चे.

ईन् ओने लिविन्ग् wइथ् रेस्त्रैन्त् ओवेर् थे बोद्य् fअचुल्त्य्, थे मिन्द् इस् नोत् देfइलेद् ब्य् बोदिल्य् फेनोमेन चोग्निशब्ले ब्य् थे बोद्य्. ईन् ओने wहोसे मिन्द् इस् नोत् देfइलेद्, जोय् अरिसेस्. ईन् ओने wहो इस् जोय्fउल्, एxअल्ततिओन् अरिसेस्. Fओर् ओने wहो इस् एxलतेद्, थे बोद्य् चल्म्स् दोwन्. Oने wहोसे बोद्य् इस् चल्मेद् दोwन् द्wएल्ल्स् इन् wएल्ल्-बेइन्ग्. ठे मिन्द् ओf ओने इन् wएल्ल्-बेइन्ग् गेत्स् चोन्चेन्त्रतेद्. ईन् ओने wहोसे मिन्द् इस् चोन्चेन्त्रतेद्, फेनोमेन बेचोमे मनिfएस्त्. षिन्चे फेनोमेन बेचोमे मनिfएस्त्, ओने इस् थुस् रेच्कोनेद् अस् लिविन्ग् wइथ् विगिलन्चे.

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§ 2. Conversion of the Brahmins of Uttaravati


1. Once the Buddha was residing in the Jetavana, at Shravasti, and
preaching his doctrine for the benefit of men and gods; there were in a
country to the eastward, called Uttaravati, a company of 500 Brahmins.
2. They had agreed to go together to the residence of a Nirgrantha
ascetic on the banks of the Ganges, who, by polluting himself with dirt,
etc., aspired to the condition of a Rishi.
3. On their way they
were overtaken in the desert with thirst. Seeing a tree, and hoping to
find some human habitation near, they hasened to it, but when they
arrived there they found no sign of life.
4. On this they raised
their voices in lamentation. Suddenly from the tree they heard the
voice of the resident Spirit, who asked them why they lamented so, and
on hearing the reason, supplied them to the full with drink and meat.
5. The Brahmins, ready to start onward, asked the Spirit what had been his previous history, that he was thus born.
6. On which he explained that having gone to the assembly of
priests in Shravasti when Sudatta had bestowed the garden on the Buddha,
he had remained all night listening to the law Dhamma; and having
filled his drinking cup with water as he went, had bestowed it in
charity among the priests.
7. On his return next morning, his
wife in anger asked him what annoyance he had received, that he should
stay away all night. On which he replied that he was not annoyed, but he
had been to listen to the Buddha preaching at the Jetavana.
8.
On this his wife began roundly to abuse the Buddha, and said, “This
Gotama is but a mad preacher, who deceives the people,” and so on.

9. “On this,” he said, “I resented not her statements, but rather
submitted to them; and so when I came to die I was born as a spirit, but
on account of my pusillanimity I was confined to this tree,” and then
he recited these verses.
10. “Sacrifices and such services are sources of misery, day and night, a continual burden and anxiety.
11. “To escape sorrow, and destroy the elements of the body, a man
should attend to the Law (of Buddha), and arrive at deliverance from all
worldly Rules of Religion (World Rishis).”
12. The Brahmins,
having heard these words, resolved themselves to go to Shravasti, to the
place where the Buddha was, and having explained the object of their
visit, the world-honoured said to them:
13. “Although a man goes
naked with tangled hair, or though he clothes himself with a few leaves
or garment of bark, though he covers himself with dirt and sleeps on
the stones, what use is this in getting rid of impure thoughts?

14. “But he who neither contends [n]or kills, [n]or destroys by fire,
who desires not to get the victory, who is moved by goodwill towards all
the world–there is no ground in such a case for ill-will or hate.

15. “To sacrifice to spirits in order to find peace (merit), or,
after this life expecting reward–his happiness is not one quarter of
that man’s who pays homage to the good.
16. “He who is ever
intent on good conduct and due reverence to others, who always venerates
old age,–four happy consequences increasingly attend that man–beauty
and strength, and life and peace.”
17. On hearing this from her husband, the wife became reconciled.

§ 2. உத்தரவதியின் பிராமணர்களின் மாற்றம்


1. ஒரு முறை புத்தர் ஜெதவானில், ஸ்ராவஸ்தியில் வசித்து வந்தார்,
மனிதர்களுக்கும் கடவுள்களுக்கும் நன்மைக்காக தனது கோட்பாட்டைப்
பிரசங்கித்தார்; கிழக்கு நோக்கி ஒரு நாட்டில் 500 பிராமணர்களைக் கொண்ட
உத்தராவதி என்று அழைக்கப்பட்டது.
2. கங்கைக் கரையில் உள்ள ஒரு
நிர்கிராந்தா சந்நியாசியின் இல்லத்திற்கு அவர்கள் ஒன்றாகச் செல்ல ஒப்புக்
கொண்டனர், அவர்கள் தன்னை அழுக்கு போன்றவற்றால் மாசுபடுத்துவதன் மூலம் ஒரு
ரிஷியின் நிலைக்கு ஆசைப்பட்டனர்.
3. அவர்கள் செல்லும் வழியில்
அவர்கள் பாலைவனத்தில் தாகத்தால் முந்தப்பட்டனர். ஒரு மரத்தைப் பார்த்ததும்,
அருகில் ஏதேனும் மனித வாழ்விடத்தைக் கண்டுபிடிப்பார்கள் என்ற
நம்பிக்கையில், அவர்கள் அதைக் கேட்டார்கள், ஆனால் அவர்கள் அங்கு வந்ததும்
வாழ்க்கையின் எந்த அடையாளமும் கிடைக்கவில்லை.
4. இது குறித்து
அவர்கள் புலம்பலில் குரல் எழுப்பினர். திடீரென்று மரத்திலிருந்து அவர்கள்
வசிக்கும் ஆவியின் குரலைக் கேட்டார்கள், அவர்கள் ஏன் இவ்வாறு
புலம்பினார்கள் என்று கேட்டார்கள், அதற்கான காரணத்தைக் கேட்டு, அவர்களுக்கு
பானம் மற்றும் இறைச்சியை முழுமையாக வழங்கினார்கள்.
5. பிராமணர்கள், ஆரம்பிக்கத் தயாராக, ஆவிக்கு அவருடைய முந்தைய வரலாறு என்ன என்று கேட்டார், அவர் இவ்வாறு பிறந்தார் என்று.
6. சுரத்தர் புத்தருக்கு தோட்டத்தை வழங்கியபோது, ஸ்ராவஸ்தியில் உள்ள
பாதிரியார்கள் கூட்டத்திற்குச் சென்றபோது, அவர் தம்ம சட்டத்தைக் கேட்டு
இரவு முழுவதும் இருந்தார்; அவர் சென்றபோதே அவருடைய குடிப்பழக்கத்தை
தண்ணீரில் நிரப்பி, அதை ஆசாரியர்களிடையே தொண்டு செய்தார்.
7.
மறுநாள் காலையில் அவர் திரும்பி வந்தபோது, கோபத்தில் இருந்த அவரது மனைவி,
அவருக்கு என்ன எரிச்சலைப் பெற்றார் என்று கேட்டார், அவர் இரவு முழுவதும்
விலகி இருக்க வேண்டும். அதில் அவர் கோபப்படவில்லை என்று பதிலளித்தார்,
ஆனால் அவர் ஜெதவனத்தில் புத்தர் பிரசங்கிப்பதைக் கேட்டுக்கொண்டிருந்தார்.
8. இதைப் பற்றி அவரது மனைவி புத்தரை துஷ்பிரயோகம் செய்யத்
தொடங்கினார், “இந்த கோதமா ஒரு பைத்தியக்கார போதகர், மக்களை ஏமாற்றுகிறார்”
என்று கூறினார்.
9. “இது குறித்து,” நான் அவளுடைய கூற்றுகளை
எதிர்க்கவில்லை, மாறாக அவர்களுக்கு சமர்ப்பித்தேன்; அதனால் நான் இறக்கும்
போது நான் ஒரு ஆவியாகப் பிறந்தேன், ஆனால் என் புத்துணர்ச்சியின் காரணமாக
நான் இந்த மரத்தோடு மட்டுப்படுத்தப்பட்டேன், “பின்னர் அவர் இந்த வசனங்களை
ஓதினார்.
10. “தியாகங்களும் அத்தகைய சேவைகளும் துன்பத்தின் ஆதாரங்கள், இரவும் பகலும், தொடர்ச்சியான சுமை மற்றும் பதட்டம்.
11. “துக்கத்திலிருந்து தப்பிக்கவும், உடலின் கூறுகளை அழிக்கவும், ஒரு
மனிதன் (புத்தரின்) சட்டத்திற்குச் செல்ல வேண்டும், மேலும் அனைத்து உலக மத
விதிகளிலிருந்தும் (உலக ரிஷிகள்) விடுதலையைப் பெற வேண்டும்.”
12.
பிராமணர்கள், இந்த வார்த்தைகளைக் கேட்டு, ஸ்ராவஸ்திக்கு, புத்தர் இருந்த
இடத்திற்குச் செல்ல தங்களைத் தீர்மானித்துக் கொண்டு, தங்கள் வருகையின்
பொருளை விளக்கி, உலக மரியாதைக்குரியவர்கள் அவர்களிடம் சொன்னார்கள்:

13. “ஒரு மனிதன் சிக்கலான கூந்தலுடன் நிர்வாணமாகச் சென்றாலும், அல்லது ஒரு
சில இலைகள் அல்லது பட்டை ஆடைகளால் தன்னை அணிந்துகொள்கிறான், அவன் தன்னை
அழுக்குகளால் மூடிக்கொண்டு கற்களில் தூங்கினாலும், தூய்மையற்ற
எண்ணங்களிலிருந்து விடுபடுவதில் என்ன பயன்?
14. “ஆனால்,
சண்டையிடவோ, கொல்லவோ, அல்லது நெருப்பால் அழிக்கவோ, வெற்றியைப் பெற
விரும்பாதவன், உலகம் முழுவதிலும் நல்லெண்ணத்தால் நகர்த்தப்படுபவன் -
அத்தகைய விஷயத்தில் எந்த ஆதாரமும் இல்லை தவறான விருப்பம் அல்லது வெறுப்பு.
15. “அமைதியைக் கண்டுபிடிப்பதற்காக ஆவிகள் தியாகம் செய்வது (தகுதி),
அல்லது, இந்த வாழ்க்கைக்குப் பிறகு வெகுமதியை எதிர்பார்ப்பது - நன்மைக்கு
மரியாதை செலுத்தும் அந்த மனிதனின் கால் பகுதி அல்ல.
16. “எப்போதும்
நல்ல நடத்தைக்கு ஆசைப்படுபவர், மற்றவர்களுக்கு உரிய மரியாதை செலுத்துபவர்,
எப்போதும் முதுமையை வணங்குபவர், - நான்கு மகிழ்ச்சியான விளைவுகள் பெருகிய
முறையில் அந்த மனிதனுக்கு வருகின்றன - அழகு மற்றும் வலிமை, வாழ்க்கை
மற்றும் அமைதி.”
17. இதைக் கணவரிடமிருந்து கேட்டதும், மனைவி சமரசம் செய்து கொண்டார்.

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बुद्धा बना हनुमान Bरह्मिन्स् चोन्वेर्तेद् स्ततुए ओf Bउद्ध इन्तो ःअनुमन्

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Bअम्चेf भरत् मुक्ति मोर्च्ह wअमन् मेस्ह्रम्
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§ 2. छोन्वेर्सिओन् ओf थे Bरह्मिन्स् ओf ऊत्तरवति

1. Oन्चे थे Bउद्ध wअस् रेसिदिन्ग् इन् थे ञेतवन, अत् ष्ह्रवस्ति, अन्द्
प्रेअच्हिन्ग् हिस् दोच्त्रिने fओर् थे बेनेfइत् ओf मेन् अन्द् गोद्स्; थेरे wएरे इन् अ
चोउन्त्र्य् तो थे एअस्त्wअर्द्, चल्लेद् ऊत्तरवति, अ चोम्पन्य् ओf 500 Bरह्मिन्स्.
2. ठेय् हद् अग्रेएद् तो गो तोगेथेर् तो थे रेसिदेन्चे ओf अ णिर्ग्रन्थ
अस्चेतिच् ओन् थे बन्क्स् ओf थे ङन्गेस्, wहो, ब्य् पोल्लुतिन्ग् हिम्सेल्f wइथ् दिर्त्,
एत्च्., अस्पिरेद् तो थे चोन्दितिओन् ओf अ ऋइस्हि.
3. Oन् थेइर् wअय् थेय्
wएरे ओवेर्तकेन् इन् थे देसेर्त् wइथ् थिर्स्त्. षेएइन्ग् अ त्रेए, अन्द् होपिन्ग् तो
fइन्द् सोमे हुमन् हबिततिओन् नेअर्, थेय् हसेनेद् तो इत्, बुत् wहेन् थेय्
अर्रिवेद् थेरे थेय् fओउन्द् नो सिग्न् ओf लिfए.
4. Oन् थिस् थेय् रैसेद्
थेइर् वोइचेस् इन् लमेन्ततिओन्. षुद्देन्ल्य् fरोम् थे त्रेए थेय् हेअर्द् थे
वोइचे ओf थे रेसिदेन्त् ष्पिरित्, wहो अस्केद् थेम् wह्य् थेय् लमेन्तेद् सो, अन्द्
ओन् हेअरिन्ग् थे रेअसोन्, सुप्प्लिएद् थेम् तो थे fउल्ल् wइथ् द्रिन्क् अन्द् मेअत्.
5. ठे Bरह्मिन्स्, रेअद्य् तो स्तर्त् ओन्wअर्द्, अस्केद् थे ष्पिरित् wहत् हद् बेएन् हिस् प्रेविओउस् हिस्तोर्य्, थत् हे wअस् थुस् बोर्न्.
6. Oन् wहिच्ह् हे एxप्लैनेद् थत् हविन्ग् गोने तो थे अस्सेम्ब्ल्य् ओf
प्रिएस्त्स् इन् ष्ह्रवस्ति wहेन् षुदत्त हद् बेस्तोwएद् थे गर्देन् ओन् थे Bउद्ध,
हे हद् रेमैनेद् अल्ल् निघ्त् लिस्तेनिन्ग् तो थे लw ढम्म; अन्द् हविन्ग्
fइल्लेद् हिस् द्रिन्किन्ग् चुप् wइथ् wअतेर् अस् हे wएन्त्, हद् बेस्तोwएद् इत् इन्
च्हरित्य् अमोन्ग् थे प्रिएस्त्स्.
7. Oन् हिस् रेतुर्न् नेxत् मोर्निन्ग्, हिस्
wइfए इन् अन्गेर् अस्केद् हिम् wहत् अन्नोयन्चे हे हद् रेचेइवेद्, थत् हे स्होउल्द्
स्तय् अwअय् अल्ल् निघ्त्. Oन् wहिच्ह् हे रेप्लिएद् थत् हे wअस् नोत् अन्नोयेद्, बुत् हे
हद् बेएन् तो लिस्तेन् तो थे Bउद्ध प्रेअच्हिन्ग् अत् थे ञेतवन.
8.
Oन् थिस् हिस् wइfए बेगन् रोउन्द्ल्य् तो अबुसे थे Bउद्ध, अन्द् सैद्, “ठिस्
ङोतम इस् बुत् अ मद् प्रेअच्हेर्, wहो देचेइवेस् थे पेओप्ले,” अन्द् सो ओन्.

9. “Oन् थिस्,” हे सैद्, “ई रेसेन्तेद् नोत् हेर् स्ततेमेन्त्स्, बुत् रथेर्
सुब्मित्तेद् तो थेम्; अन्द् सो wहेन् ई चमे तो दिए ई wअस् बोर्न् अस् अ स्पिरित्, बुत्
ओन् अच्चोउन्त् ओf म्य् पुसिल्लनिमित्य् ई wअस् चोन्fइनेद् तो थिस् त्रेए,” अन्द् थेन्
हे रेचितेद् थेसे वेर्सेस्.
10. “षच्रिfइचेस् अन्द् सुच्ह् सेर्विचेस् अरे सोउर्चेस् ओf मिसेर्य्, दय् अन्द् निघ्त्, अ चोन्तिनुअल् बुर्देन् अन्द् अन्xइएत्य्.
11. “टो एस्चपे सोर्रोw, अन्द् देस्त्रोय् थे एलेमेन्त्स् ओf थे बोद्य्, अ मन्
स्होउल्द् अत्तेन्द् तो थे Lअw (ओf Bउद्ध), अन्द् अर्रिवे अत् देलिवेरन्चे fरोम् अल्ल्
wओर्ल्द्ल्य् ऋउलेस् ओf ऋएलिगिओन् (Wओर्ल्द् ऋइस्हिस्).”
12. ठे Bरह्मिन्स्,
हविन्ग् हेअर्द् थेसे wओर्द्स्, रेसोल्वेद् थेम्सेल्वेस् तो गो तो ष्ह्रवस्ति, तो थे
प्लचे wहेरे थे Bउद्ध wअस्, अन्द् हविन्ग् एxप्लैनेद् थे ओब्जेच्त् ओf थेइर्
विसित्, थे wओर्ल्द्-होनोउरेद् सैद् तो थेमः
13. “आल्थोउघ् अ मन् गोएस्
नकेद् wइथ् तन्ग्लेद् हैर्, ओर् थोउघ् हे च्लोथेस् हिम्सेल्f wइथ् अ fएw लेअवेस्
ओर् गर्मेन्त् ओf बर्क्, थोउघ् हे चोवेर्स् हिम्सेल्f wइथ् दिर्त् अन्द् स्लेएप्स् ओन्
थे स्तोनेस्, wहत् उसे इस् थिस् इन् गेत्तिन्ग् रिद् ओf इम्पुरे थोउघ्त्स्?

14. “Bउत् हे wहो नेइथेर् चोन्तेन्द्स् [न्]ओर् किल्ल्स्, [न्]ओर् देस्त्रोय्स् ब्य् fइरे,
wहो देसिरेस् नोत् तो गेत् थे विच्तोर्य्, wहो इस् मोवेद् ब्य् गोओद्wइल्ल् तोwअर्द्स् अल्ल्
थे wओर्ल्द्–थेरे इस् नो ग्रोउन्द् इन् सुच्ह् अ चसे fओर् इल्ल्-wइल्ल् ओर् हते.

15. “टो सच्रिfइचे तो स्पिरित्स् इन् ओर्देर् तो fइन्द् पेअचे (मेरित्), ओर्,
अfतेर् थिस् लिfए एxपेच्तिन्ग् रेwअर्द्–हिस् हप्पिनेस्स् इस् नोत् ओने qउअर्तेर् ओf
थत् मन्’स् wहो पय्स् होमगे तो थे गोओद्.
16. “ःए wहो इस् एवेर्
इन्तेन्त् ओन् गोओद् चोन्दुच्त् अन्द् दुए रेवेरेन्चे तो ओथेर्स्, wहो अल्wअय्स् वेनेरतेस्
ओल्द् अगे,–fओउर् हप्प्य् चोन्सेqउएन्चेस् इन्च्रेअसिन्ग्ल्य् अत्तेन्द् थत् मन्–बेऔत्य्
अन्द् स्त्रेन्ग्थ्, अन्द् लिfए अन्द् पेअचे.”
17. Oन् हेअरिन्ग् थिस् fरोम् हेर् हुस्बन्द्, थे wइfए बेचमे रेचोन्चिलेद्.


https://www.youtube.com/watch?v=gQ6zkcUwr1o
History Of Urdu Language|اردو زبان کی تاریخ|उर्दू भाषा का इतिहास

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104) Classical Urdu- کلاسیکی اردو
104) کلاسیکی اردو- کلاسیکی اردو۔


جب کسی پیدا ہونے والے بچے کو کسی کے ساتھ بھی بچے کے ساتھ بات چیت کیے
بغیر الگ تھلگ رکھا جاتا ہے تو ، کچھ دنوں کے بعد یہ کلاسیکی چنداسو زبان /
مگدھی پراکرت / کلاسیکی ہیلہ باسا کے طور پر بات کرے گا کلاسیکی پالی جو
ایک جیسی ہیں۔ بدھ نے مگدھی میں تقریر کی۔ تمام 7111 زبانیں اور بولیاں
کلاسیکی ماگاہی مگدھی کی شوٹنگ سے دور ہیں۔ لہذا ، ان سب میں فطرت طبقاتی
ہیں (بالکل اسی طرح جیسے مواصلت کے لئے دیگر تمام جاندار تقریروں کی اپنی
فطری زبان ہوتی ہے)۔


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Best Buddha Quotes (Music Video - Part One)

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Best Buddha Quotes Music Video Part one, contains inspiring quotes of
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21) Classical Chichewa-Chikale cha Chichewa,

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

150 Quotes Buddha Omwe Angakupangitseni Kukhala anzeru (Mwachangu)

Buddha amagwira mawu apa akuwopa wina amene malingaliro ake sanadzazidwe ndi nzeru

Palibe mantha kwa munthu amene malingaliro ake sadzazidwa ndi zikhumbo. Buddha

zolemba za Buddha dziwa kuti chipulumutso chako sichidalira anzeru ena

Gwiritsani ntchito chipulumutso chanu. Osadalira ena. Buddha Dinani kuti tweet

buddha amatchula chilichonse choyenera kuchita ndi nzeru zanu zamakutu

Ngati chilichonse chikuyenera kuchitika, chichiteni ndi mtima wanu wonse. Buddha Dinani kuti tweet


buddha amanenanso za munthu samatchedwa wanzeru chifukwa amalankhula
komanso kuyankhulanso koma ngati ali wamtendere wachikondi komanso
wopanda mantha ndiye kuti m’choonadi amatchedwa anzeru anzeru


Mwamuna samatchedwa wanzeru chifukwa amayankhula komanso
amalankhulanso; koma ngati ali wamtendere, wokonda komanso wopanda
mantha ndiye kuti m’choonadi amatchedwa wanzeru. Buddha

Buddha amagwira mawu osayang’ana patali ndi wina aliyense kupatula nzeru zanu

Osayang’ana malo opangira wina aliyense kupatula nokha. Buddha

Buddha sagwira mawu Palibe amene amatipulumutsa koma ifenso titha kuyendamo mwanjira yanzeru


Palibe amene amatipulumutsa koma ife eni. Palibe amene angatero
ndipo palibe amene angatero. Ifenso tiyenera kuyenda m’njira. Buddha
Dinani kuti tweet

zolemba za Buddha zimakhala moyo wopanda dyera munthu sayenera kuwerenga chilichonse chomwe chili ndi nzeru zochuluka


Kukhala moyo wopanda moyo wopanda dyera, munthu sayenera
kuwerengera chilichonse kukhala chokha pakati pa zochuluka. Buddha
Dinani kuti tweet

buddha amatenga zonse zomwe tili chifukwa cha zomwe taganiza kuti nzeru zikugwira

Zonse zomwe tili chifukwa cha zomwe taganiza. Buddha Dinani kuti tweet

Zolemba za buddha zimalephera kusamalira ena akamafuna thandizo omwe atiyang’anire nzeru

Ngati tilephera kusamalira ena akamafuna thandizo, ndani adzatisamalira? Buddha

buddha amatchula munthu amene amachita zowona zosangalatsa dziko lopanda nzeru

Yemwe amachita zoonadi amakhala wokondwa mdziko lino komanso kupitilira. Buddha

Quotes Zabwino Kwambiri za Buddha

Patsani, ngakhale mutakhala ndi zochepa.

Ngakhale imfa siyiyenera kuopedwa ndi amene akhala ndi nzeru.

Madzi oyendetsa madzi; mivi iwongola mivi; opala matabwa amapota matabwa; anzeru eni ake.


Dontho ndi dontho ndiye poto wamadzi wadzaza. Momwemonso, munthu
wanzeru, atazisonkhanitsa pang’ono ndi pang’ono, amadzaza ndi zabwino.

Mphatso yayikulu ndikupatsa anthu kuunikira kwanu, kuti agawane nawo. Iyenera kukhala yayikulu kwambiri.


Mukadadziwa zomwe ndikudziwa ponena za mphamvu yakupatsa,
simukadalola chakudya chimodzi kudutsa osagawana nawo mwanjira ina.

Muzu wa mavuto ndi kudziphatika.


Tonthola munthu wokwiya ndi chikondi. Tontholetsani munthu wopanda
pake. Khalani chete osavutikira mowolowa manja. Khala chete wabodza ndi
chowonadi.

Anthu okhala ndi malingaliro amangopita kuzunzana.

Monga momwe thanthwe lolimba siligwedezeka ndi mphepo, choteronso anzeru sagwedezeka ndi matamando kapena mlandu.

Inunso muyenera kuyesetsa. Abuda amangoloza njira. Dinani kuti tweet

Palibe chomwe chitha kukupweteketsani monga momwe malingaliro anu samakhalira.

Sinkhasinkhani… osazengereza, kuti mwina pambuyo pake mudzanong’oneze bondo.

Kuposa mawu chikwi chimodzi, ndi liwu limodzi lomwe limabweretsa mtendere.

Kuzindikira ndi lingaliro lamtima wamawu olankhulidwa bwino.

Kusiya kuchita zoyipa, kukulitsa zabwino, kuyeretsa mtima: izi ndiziphunzitso za Abuda.

Kusangalala ndi kusinkhasinkha komanso kukhala nokha. Dzipangeni nokha, sangalalani. Ndinu wosaka.

Nthawi zonse chitani zomwe zikuyenera kuchitika. Angadziwe ndani? Mawa, imfayo.

Zomwe muli ndi zomwe mwakhala muli. Zomwe mudzakhala ndizomwe mukuchita tsopano.

Ngati mukufunsa kuti muzifunsa nthawi zonse dzifunseni, kodi ndizowona, ndikofunikira, ndichabwino.


Ngati simukupeza wina wokuthandizani pa njira ya uzimu, yendani
nokha. (Ili ndi limodzi mwa mawu omwe ndimawakonda kwambiri a Buddha.
Siyani yankho ndipo mundiuze ndi chanu!)

Gawo 2. Mawu a Buddha Omwe Ndi…
Malangizo a Kudzoza a Buddha

Imani, imani. Osalankhula. Choonadi chomaliza sichingoganiza. Dinani kuti tweet

Ndife zomwe tikuganiza. Zonse zomwe tili ndi malingaliro athu. Ndi malingaliro athu, timapanga dziko lapansi.


Monga momwe nyanja yayikulu ilili ndi kulawa kumodzi, kukoma kwa
mchere, chomwechonso chiphunzitso ichi ndi kulanga kumakhala ndi kulawa
kumodzi, kukoma kwa kumasulidwa.

Yemwe kulibenso kulakalaka
ndi ludzu komwe kumalimbikitsa; mungathe bwanji kudziwa kuti Kudzutsidwa
Kotani, kopanda track, komanso kopanda malire.

Kupirira ndi imodzi mwamalangizo ovuta kwambiri, koma kwa iye amene apirira kuti chigonjetso chotsiriza chibwera.

Usiku ndi usiku kwa iye amene ali maso; Kutalika ndikumpoto kwa iye wotopa; Moyo ndi wopusa kwa anthu osadziwa chilamulo.

Chilichonse chamtengo wapatali chomwe chimapezeka kumwamba, palibe chilichonse chofanana ndi Yemwe Adadzutsidwa.


Moyo wathu umapangidwa ndi malingaliro athu; timakhala zomwe
timaganiza. Chimwemwe chimatsatira lingaliro loyera ngati mthunzi womwe
suchoka.

Monga duwa labwino, lokongola kuyang’ana koma
osanunkhira, mawu abwino alibe zipatso mwa munthu yemwe samachita
mogwirizana ndi iwo.

Malingaliro athu amuyaya ndiwofunikira
monga momwe mwana wankhuku yemwe sanasunthike njira yake akhoza kukhala
ngati akunja.

Lingaliro lomwe limapangidwa ndikuyika ntchito ndilofunika kwambiri kuposa lingaliro lomwe limangokhala ngati lingaliro.

Ngakhale muwerenge mawu oyera ambiri, ngakhale mumalankhula zambiri, angakupindulitseni ngati simukuwathandiza?

Chisokonezo ndimabadwa muzinthu zonse zophatikizika. Yesetsani mwakhama.

Makonda A Pafupi a Buddha

Kuphatikiza kumabweretsa zowawa.

Mulole anthu onse akhale ndi malingaliro achimwemwe.

Wobadwa chifukwa chodera nkhawa zolengedwa zonse.

Ndine wozizwitsa.

Jug imadzaza ndikugwa.

Munthu aliyense ndi wolemba zaumoyo kapena matenda ake.

Lilime ngati mpeni wakuthwa … Amapha popanda kutulutsa magazi.

Njira sizili kumwamba. Njirayo ili mumtima. Dinani kuti tweet

Mabuku a Buddha Okhudza Moyo, Banja Ndi Ubwenzi

Chitani zinthu zonse mokwanira, ngati kuti ndi omaliza. Dinani kuti tweet

Ukadaulo umazunzidwa kwambiri ndi oyipa kuposa momwe umakondedwa ndi abwino.

Palibe chomwe chimakhala chokha chokha; Chilichonse ndichokhudzana ndi china chilichonse.

Kukhala oyera kapena chidetso zimatengera wekha. Palibe amene angayeretse wina.

Kuthandiza mayi ndi abambo, kusamalira mkazi ndi mwana komanso kukhala ndi moyo wosalira zambiri; iyi ndiye mwayi wabwino.

Mphindi imodzi ikhoza kusintha tsiku, tsiku lina limatha kusintha moyo ndipo moyo umodzi ukhoza kusintha dziko.

Iye amene akudziwa kuti moyo ukuyenda, samavala kapena kung’amba, safunika kukonza kapena kukonza.

Bwenzi lopanda chinyengo komanso loipa liyenera kuopedwa kuposa nyama yakuthengo; Chilombo chitha kuvulala.


Zilichonse zomwe tizinena zomwe ziyenera kusankhidwa ndi
chisamaliro pa anthu zimawamva ndikulimbikitsidwa ndi iwo kapena abwino.


Kukhala wopanda ntchito ndi msewu wafupi wopita kuimfa komanso
kukhala akhama ndi njira ya moyo; Opusa ndiopusa, anthu anzeru ndi
akhama.

Wofunafuna akapeza mnzake yemwe si wabwino kapena wolingana naye, asiyiretu komwe akuchita.

Tikadatha kuwona chozizwitsa cha duwa limodzi momveka bwino, moyo wathu wonse ukadasintha.

Buddha Amalemba za Chikondi ndi Kuyamikira

Chikondi chenicheni chimabadwa kuchokera pa kuzindikira.

Sonyezani chikondi chopanda malire kuzungulira dziko lonse lapansi.

Inu, inunso, monga wina aliyense m’chilengedwe chonse, muyenera kukondedwa ndi kukondedwa.

Kunyada kuli ngati chikondi, kuleza mtima zonse zakuchedwa komanso kuyimbirana.

Chikondi ndi mphatso ya moyo wamkati kwa imzake kuti zonse zitheke.

Lolani malingaliro okumbukira onse a zolengedwa zonse akhale anu.


Tidzakulitsa ndikukulitsa kumasuka kwa malingaliro mwakukoma mtima,
kuzipangitsa kukhala magalimoto athu, kupanga maziko athu, kukhazikika,
kuchita masewera olimbikira, ndikukhala angwiro.

Chidani sichithetsa chidani nthawi iliyonse. Chidani chimatha mwachikondi. Ili ndi lamulo losasinthika.

Wokonda anthu 50 ali ndi matsoka 50; iye amene sakonda wina alibe mavuto.

Kukoma mtima kuyenera kukhala njira yachilengedwe, osati yekhayo.


Lankhulani mawu osangalatsa, kalankhulidwe kovomerezeka.
Kulankhula, pomwe sikubweretsa choyipa kwa ena, ndichinthu
chosangalatsa.

Mmodzi samatchedwa wolemekezeka yemwe amavulaza zolengedwa. Mwa kusavulaza zolengedwa zomwe zimatchedwa zabwino.

Kuphunzira kwambiri komanso luso, kuphunzitsidwa bwino komanso kugwiritsa ntchito mawu oyankhulidwa: izi ndi zabwino.


Monga mayi angateteze mwana wake yekhayo ndi moyo wake,
chomwechonso wina akhale ndi chikondi chopanda malire kwa zolengedwa
zonse.

Mwa omwe simumvera chisoni anthu amoyo: mumdziwe ngati wothamangitsidwa.


Tiyeni tiimirire ndi kukhala othokoza, chifukwa ngati
sitinaphunzire kwambiri lero, mwina tinaphunzira pang’ono, ndipo ngati
sitinaphunzire pang’ono, sikuti timadwala, ndipo ngati timadwala , bola
sitife; chifukwa chake, tiyeni tonse tikhale othokoza.

Buddha Amatenga Malingaliro Ndikudziyesetsa Nokha

Amatha amene akuganiza kuti ndi wokhoza.

Ndimaganizo a munthu, osati mdani wake kapena mdani wake, amene amamuyambitsa njira zoyipa.

Kondwerani tcheru! Sungani bwino malingaliro anu!


Chilichonse chimakhazikika pamalingaliro, chimatsogozedwa ndi
malingaliro, chimapangidwa ndi malingaliro. Ngati mukulankhula ndi
kuchita ndi malingaliro oyipitsidwa, kuvutika kumakutsatirani, ngati
mawilo amkokomo amatsata kumapazi a ng’ombe.

Palibe chomwe
chimakhala chosamvera monga malingaliro osaphunzitsidwa, ndipo palibe
chilichonse chomvera ngati lingaliro lamalangizo.

Malingaliro
osakhudzidwa ndi malo okhala mwayi, kuchokera ku chisoni chamasulidwa,
ku zoyeretsedwa zochotsedwa, kuopa kumasulidwa - ichi ndiye mdalitso
wopambana.

Dziwa kuchokera kumitsinje mu mathanthwe ndi
m’mapanga: m’mayendedwe ang’onoang’ono mumayenda mokweza, mayendedwe
akulu chete. Zomwe sizodzaza zimapanga phokoso. Zomwe zadzaza ndi chete.

Ndinu wosaka. Kondwerani ndi kugwirizira kwa manja anu ndi miyendo yanu, mawu anu ndi malingaliro anu.


Adawaona, akumayenda modutsa malingaliro anga, ngati nsomba yomwe ili
m’mbali mwa mtsinje wouma - ndipo, pakuwona izi, akukhala popanda mgodi,
osapanga mgwirizano wokhala mayiko.

‘Monga ine, nawonso ali. Zomwezi, momwemonso. Ine ndikudzifanizira nokha, osapha kapena kupha ena kuti aphe.

Zochitika zonse zimakhazikitsidwa ndi malingaliro, kukhala ndi malingaliro monga mbuye wawo, wopangidwa ndi malingaliro.


Kuti mukhale ndi thanzi labwino, kubweretsa chisangalalo chenicheni
kubanja limodzi, kubweretsa mtendere kwa onse, woyamba ayenera
kudziletsa ndi kudziletsa. Ngati munthu atha kuwongolera malingaliro ake
akhoza kupeza njira yodziwitsira, ndipo nzeru ndi ukoma zonse zimabwera
kwa iye.

Zochita zonse zolakwika zimachitika chifukwa cha
malingaliro. Ngati malingaliro asinthika kodi kuchita zolakwika
kungakhalebe?

Zomwe tili lero zimachokera ku malingaliro athu
dzulo, ndipo malingaliro athu apano amamangiriza moyo wathu wamawa:
Moyo wathu ndiye cholengedwa cha malingaliro athu.

Yemwe wadzigonjetsa ndiye ngwazi yayikulupo kuposa amene wagonjetsa anthu chikwi chimodzi.


Nzeru zam’mlengalenga zimawuka pamene malingaliro anzeru afika
polekezera ndipo ngati zinthu zikuyenera kukwaniritsidwa mu zenizeni ndi
zofunikira zake, njira zake zamaganizidwe ziyenera kudutsidwa
ndikupempha ena apamwamba akudzindikira.

Sindikuyang’ana mbale ina yomwe ikupeza vuto: maphunziro oti awoneke.


Dziko lakunja limangowonetsera zochitika za malingaliro palokha,
ndipo malingaliro amaligwira ngati dziko lakunja chabe chifukwa cha
chizolowezi chake chatsankho komanso malingaliro abodza. Wophunzira
ayenera kulowa chizolowezi chowona zinthu moona.

Malingaliro amatsogolera zonse zamaganizidwe. Malingaliro ndi mutu wawo; onse ndi opanga nzeru.


Ngati ndi malingaliro oyera munthu amalankhula kapena kuchita
zinthu zosangalatsa zimamutsatira monga mthunzi wake wosachoka.

Zolemba Ndi Buddha Pa Chimwemwe Komanso Chimwemwe

Palibe njira yopita ku chisangalalo: chisangalalo ndi njira. Dinani kuti tweet

Chimwemwe chimadza pamene ntchito ndi mawu anu amapindulitsa kwa inu ndi anthu ena.


Wowunikiridwayo, wofunitsitsa jhana, ayenera kusangalala ndi
nkhalangoyi, ayenera kuyeseza jhana kumapeto kwa mtengo, kukakwanira.


Makandulo zikwizikwi amatha kuyatsidwa kuchokera kandulo imodzi,
ndipo moyo wa kandulo sufupikitsidwa. Chimwemwe sichitha nthawi zonse.

Muli zinthu zomwe chisangalalo chimadza mwa munthu wopanda chisoni.

Yesetsani mtima wanu kuchita zabwino. Chitani izi mobwerezabwereza, ndipo mudzakhala osangalala.


Osakhala m’mbuyomu, musalote za zamtsogolo, gwiritsani ntchito
malingaliro pakanthawi. Onaninso: Malangizo 10 Okuyambira Kukhala
Pompano

Ngati munthu achita zabwino, azichita izi
mobwerezabwereza. Amukondweretse, chifukwa kuchita zabwino kumabweretsa
chisangalalo.

Timapangidwa ndikuumbidwa ndi malingaliro athu.
Iwo omwe malingaliro awo owumbidwa ndi malingaliro osadzikonda
amasangalatsa akamalankhula kapena kuchita. Chimwemwe chimawatsata ngati
mthunzi womwe suwasiye.

Quotes Ndi Buddha Pa Kusinkhasinkha Ndi Uzimu

Monga kandulo siyimayaka popanda moto, anthu sangakhale opanda moyo wa uzimu. Dinani kuti tweet

Kuyang’ana mozama za moyo monga ziliri mu nthawi yino ino, wolingalira amakhala mokhazikika komanso ufulu.


Kusinkhasinkha kumabweretsa nzeru; kusowa kolowera kumasiya umbuli.
Dziwani bwino zomwe zimakupititsani kutsogolo ndi zomwe
zimakulepheretsani, ndikusankha njira yobweretsa nzeru.

Chilichonse chomwe wamonke akapitiliza kuganiza ndi kusinkhasinkha, chimenecho chimakhala chizolowezi chodziwa.

Zolemba Ndi Buddha Pamtendere, Kukhululuka ndi Kulola kupita

Dzilimbitseni mtima kuti mukhale pamtendere. Dinani kuti tweet


Zowonadi, sage yemwe wazimitsidwa kwathunthu amapuma mwanjira
zonse; alibe nzeru akumamatira iye yemwe moto wake watenthedwa,
Wazimitsidwa ndi mafuta. Zomwe zikuphatikizika zathekedwa, mtima
watsogoledwa kupweteka; wodekha, amapuma mosavuta. Malingaliro apeza
njira yopita kumtendere.

Yemwe amakhala yekha, amagona yekha,
ndikuyenda yekha, amene ali wolimba mtima ndikugonjera yekha,
adzakondwera ndi kukhala kwayekha m’nkhalango.

Osatembenuza zomwe mwapatsidwa, kapena kufikira zomwe zapatsidwa kwa ena, kuwopa kuti musokoneze bata lanu.

Awo amene alibe malingaliro okwiyira amapeza mtendere. Dinani kuti tweet

Quotes Ndi Buddha Pa Nzeru ndi Makhalidwe

Wopusa yemwe amadziwa kuti ndi wopusa ndiye wanzeru kwambiri. Dinani kuti tweet

Chilichonse chomwe chimakhala ndi mtundu wa kutha.

Umodzi ungathe kuwonetseredwa ndi Binary. Umodzi pawokha komanso lingaliro la Umodzi lili ndi ziwiri kale.


Kodi ndi njira yanji yoyenera kwa abambo kapena mayi mkati mwa
dziko lino, pomwe munthu aliyense amamamatira chala chake? Kodi ndi moni
wanji pakati pa anthu pamene akudalirana wina ndi mnzake?

Mukadzisamalira, mumayang’anira ena. Mukamayang’anira ena, mumadziyang’anira.


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Baroque Music - Classical Music from the Baroque Period

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BAROQUE MUSIC

BACH - BRANDENBURG CONCERTO NO. 3 IN G MAJOR, BWV 1048
I. — 00:00
II. Adagio 05:55
III. Allegro 06:21
Orchestra da Camera Fiorentina conducted by Giuseppe Lanzetta

VIVALDI - SINFONIA IN C MAJOR, RV 112
I. Allegro 11:06
II. Andante 13:04
III. Presto 14:56
Kaunas Chamber Orchestra conducted by Silvano Frontalini

TELEMANN - VIOLA CONCERTO IN G MAJOR, TWV 51:G9
I. Largo 15:39
II. Allegro 19:12
III. Andante 22:20
IV. Presto 27:02
Giovanni Antonioni, Warmia Symphonic Orchestra conducted by Silvano Frontalini

CORELLI - CONCERTO GROSSO NO. 9 IN F MAJOR, OP. 6
Preludio. Largo 30:07
II. Corrente. Vivace 32:13
III. Gavotta. Allegro 34:05
IV. Minuetto. Vivace 35:10
Kiev Camera Orchestra conducted by Liviu Buiuc

VIVALDI - THE FOUR SEASONS, CONCERTO NO. 1 IN E MAJOR, RV 269 “SPRING”
I. Allegro 38:25
II. Largo 41:42
III. Allegro pastorale 44:50
Christiane Edinger, Orchestra da Camera Fiorentina conducted by Giuseppe Lanzetta

BACH - BRANDENBURG CONCERTO NO. 5 IN D MAJOR, BWV 1050
I. Allegro 49:07
II. Affettuoso 59:48
III. Allegro 1:05:26
Orchestra da Camera Fiorentina conducted by Giuseppe Lanzetta

VIVALDI - STRINGS CONCERTO IN B-FLAT MINOR, RV 164
I. Allegro 1:10:55
II. Adagio 1:12:55
III. Allegro 1:13:53
Kaunas Chamber Orchestra conducted by Marek Tracz

CORELLI - CONCERTO GROSSO NO. 10 IN C MAJOR, OP. 6
Preludio. Largo 1:15:14
II. Adagio 1:17:54
III. Allegro 1:21:44
IV. Minuetto. Vivace 1:24:42
Kiev Camera Orchestra conducted by Liviu Buiuc

VIVALDI - THE FOUR SEASONS, CONCERTO NO. 4 IN F MINOR, RV 297 “WINTER”
I. Allegro non molto 1:26:28
II. Largo 1:29:56
III. Allegro, Lento 1:32:08
Christiane Edinger, Orchestra da Camera Fiorentina conducted by Giuseppe Lanzetta

BACH - SUITE NO. 2 IN B MINOR, BWV 1067
I. Ouverture. Lentamente 1:35:46
II. Rondeau 1:43:30
III. Sarabande 1:45:01
IV. Bourrée 1:48:00
V. Double 1:50:01
VI. Minuetto 1:53:29
VII. Badinerie 1:54:44
Andreas Blau, Orchestra da Camera Fiorentina conducted by Giuseppe Lanzetta

BACH - HARPSICHORD CONCERTO NO. 1 IN D MINOR, BWV 1052
I. Allegro 1:56:05
II. Adagio 2:03:52
III. Allegro 2:09:53
Saulis Dirvanauskas, Kaunas Chamber Orchestra conducted by Silvano Frontalini

BACH - DAS WOHLTEMPERIERTE KLAVIER I: PRÉLUDE & FUGUE NO. 22, BWV 867 2:17:44
Saulis Dirvanauskas (piano solo)

BACH - ORCHESTRAL SUITE NO. 3 IN D MAJOR, BWV 1068: II. ARIA 2:20:31
Giovanni Umberto Battel (piano solo)

BACH - DAS WOHLTEMPERIERTE KLAVIER I: PRÉLUDE & FUGUE NO. 21, BWV 866 2:26:52
Saulis Dirvanauskas (piano solo)

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Pasapezeke wolakwika ndi ena; aliyense asawone zomwe zatsalira ndi
kutumidwa kwa ena. Koma lolani wina awone zomwe iye akuchita, kuzichita
ndikuzichita.

Mbuye wowona amakhala mu chowonadi, muubwino ndi kudziletsa, zopanda chiwawa, kudziletsa, komanso kuyera.

Osakhumudwitsa m’mawu kapena m’zochita. Idyani ndi zochedwa.
Khalani mu mtima mwanu. Funafunani kudziwa kozama kwambiri. Dziwani
nokha malinga ndi malamulo. Ili ndiye chiphunzitso chosavuta cha anthu
owukitsidwa.

Moyo uli ngati chingwe cha zeze, ngati chingwe
cholumikizidwa kwambiri sichingasewera, ngati chiri chosalala kwambiri
chimapachikika, kusamvana komwe kumatulutsa mawu okongola kumakhala
pakati.

Musamakhulupirire chilichonse chifukwa choti
mwazimva. Musamakhulupirire chilichonse chifukwa chimalankhulidwa
komanso kuyankhulidwa ndi ambiri. Musamakhulupirire chilichonse chifukwa
chongopezeka kuti zalembedwa m’mabuku anu achipembedzo.
Musamangokhulupirira chilichonse malinga ndi aphunzitsi anu ndi akulu
omwe. Musakhulupirire miyambo chifukwa yaperekedwa mibadwo yambiri. Koma
mutatha kuwona komanso kusanthula, mukazindikira kuti chilichonse
chikugwirizana ndi chifukwa ndipo chiri chabwino ku zabwino ndi
kupindulitsa chimodzi, nonse chivomerereni ndikuchita mogwirizana nacho.

Monga momwe chuma chimavumbulidwira padziko lapansi, momwemonso
mphamvu zimawonekera pazochita zabwino, ndipo nzeru zimawonekera
kuchokera m’malingaliro oyera ndi amtendere. Kuyenda mosatekeseka
kudutsa mu zovuta za moyo wa munthu, munthu amafunika kuunika kwa nzeru
ndi chitsogozo cha ukoma.

Anzeru amapanga kuyankhula ndi lingaliro lawo, ndikumasesa ngati tirigu amawaza.

Makhalidwe abwino, monga Muses, amadziwika nthawi zonse m’magulu. Mfundo zabwino sizinapezeke zokhazokha m’mawere.

Quotes By Buddha On Karma And Nibbana

Wina yemwe wakwera mgalimoto ya Bodhisattva ayenera kusankha kuti
‘ndiyenera kutsogolera zolengedwa zonse kupita ku nirvana, kumalo a
nirvana omwe sasiya kanthu kumbuyo’. Ndi chiyani ichi nirvana chomwe
sichisiya chilichonse?

Quotes By Buddha On Change, Kulephera ndi Kuvutika

Palibe china chamuyaya koma kusintha.

Palibe moto ngati chilako, palibe shaki ngati udani, palibe msampha ngati kupusa, palibe kusefukira ngati umbombo.

Zonse kale komanso tsopano, ndimavuto okha omwe ndimafotokozera, komanso kuthetsa mavuto.

Yemwe angabwezeretse mkwiyo wake ukangotuluka, mankhwala onunkhira
panthawi yake amayang’ana ululu wa njoka womwe ukufalikira posachedwa, -
wopatsa ngati uyu amapereka apa ndi kupitirira, monga njoka
imawonetsera khungu lake lotopa.

Mulole onse omwe ali ndi moyo apulumutsidwe ku mavuto.

Ndiosavuta kuwona zolakwika za ena, koma ndizovuta kuwona
zolakwitsa za m’modzi. Limodzi limawonetsa zolakwa za ena ngati mankhusu
omwe amakungidwa mumphepo, koma wina amabisa zolakwa zake wina ngati
wotchovera njuga amabisa mikangano yake.

Buddha Amatula Mantha

Omwe ali ndi lingaliro la ‘Ndine’ ndikuwona zomwe zikuyenda padziko lapansi kukhumudwitsa anthu. Dinani kuti tweet

Palibe china chowopsa kuposa chizolowezi chokayikira. Kukayika
kumalekanitsa anthu. Ndi poizoni yemwe amasokoneza maubwenzi
ndikuwononga ubale wabwino. Ndi munga womwe umakwiyitsa ndi kupweteka;
ndi lupanga lomwe limapha.

Amuna, atayendetsedwa ndi ludzu,
amathamanga ngati khwangwala; Chifukwa chake mulole kuti muchepetse
ludzu, poyesetsa kusadzilakalaka.

Munthu akakhala ndi vuto
lodana ndi zoipa, pomwe wina amakhala wamtendere, wina amasangalala
ndikamamvetsera ziphunzitso zabwino; wina akakhala ndi zoterezi
ndikuzindikira, wina amakhala wopanda mantha.

Pompopompo timakwiya tasiya kale kufunafuna chowonadi, ndipo tayamba kuyesetsa tokha.

Buddha Amatula Kukwiya Ndi Nsanje

Simudzalangidwa chifukwa cha mkwiyo wanu, mudzalangidwa ndi kukwiya kwanu. Dinani kuti tweet

Valani tsitsi lanu ngati chovala choyenera.

Ena samazindikira kuti tiyenera kufa, koma iwo amene amazindikira amathetsa mikangano yawo.

Chidani sichimasangalatsidwa ndi chidani m’dzikoli. Ndi kupanda
chidani chokha udani umasangalatsidwa. Ili ndi lamulo lamuyaya.

Onse akunjenjemera ndi chiwawa; onse amawopa imfa. Kudziika nokha m’malo mwa wina, wina sayenera kupha kapena kupha wina.

Sindikutsutsana ndi dziko lapansi; koma dziko lapansi lotsutsana ndi Ine.

Amadzudzula iwo amene amakhala chete, amadzudzula iwo amene
amalankhula kwambiri, amaweruza iwo amene amayankhula modekha. Palibe
aliyense padziko lapansi yemwe alibe cholakwa.

Iwo omwe amatsatira malingaliro ndi malingaliro amayendayenda padziko lapansi kukhumudwitsa anthu.

Aliyense amene sasangalala ndi wina amene wakwiya wapambana nkhondo kuti ipambane.

Mkwiyo sudzatha mpaka malingaliro osungidwa asungika m’maganizo. Mkwiyo umatha msanga akangoganiza za mkwiyo.

Osachulukitsa zomwe mwalandira, kapena kusilira ena. Iye amene amasilira ena samalandira mtendere wamalingaliro.
§ 15. Kupereka Okutulutsa

1. Tsiku lotsatira Senapati adaitanitsa msonkhano wina wa a Syah a
Sakya Sangh, kuti akonzekere dongosolo lotsogolera gulu la a Sangh.

2. Sangh atakumana, adauza kuti alole kuloleza gulu lankhondo,
kunkhondo yolimbana ndi a Koliyas, a Sakya aliwonse azaka zapakati pa 20
ndi 50.
3. Msonkhanowu udachitidwa ndi mbali zonse ziwiri -
omwe pamsonkhano wapita wa Sangh adavota mosemphana ndi chilengezo cha
nkhondo, komanso iwo amene adavota.
4. Kwa iwo omwe anavota
mokomera, panalibe chovuta kuvomereza zomwe Senapati idachita. Zinali
zotsatira zachilengedwe pazomwe adasankha kale.
5. Koma ochepekera omwe adavota adakumana ndi vuto. Vuto lawo linali: kugonjera kapena kusagonjera chigamulo cha ambiri.
6. ochepa adatsimikiza kuti asagonjere ambiri. Ndiye chifukwa chake
adasankha kupezeka pamisonkhano. Tsoka ilo, palibe aliyense wa iwo
amene analimba mtima kunena momasuka. Mwinanso amadziwa zoyambitsa
zotsutsa ambiri.
7. Atawona kuti omutsatira anali chete,
Siddharth anayimirira, ndikuyankhula ndi a Sangh, nati, “Axamwali! Mutha
kuchita zomwe mukufuna. Muli nawo ambiri kumbali yanu, koma ndikupepesa
kunena kuti nditsutsana ndi chigamulo chanu mu sindichita nawo nkhondo,
kapena sindichita nawo nkhondo. “
8. A Senapati, poyankha a
Siddharth Gautama, adati, “Kodi mukukumbukira malonjezo omwe mudatenga
pomwe munalandiridwa kuti ndinu membala wa Sangh? Mukangophwanya
chilichonse, mudzidziwitsa manyazi.”
9. Siddharth adayankha,
“Inde, ndadzipereka ndekha kuteteza zabwino zonse za aSyyy thupi langa,
malingaliro ndi ndalama. Koma sindikuganiza kuti nkhondoyi ili m’manja
mwa a Sakyas. ine patsogolo pa zabwino za a Sakyas? “
10.
Siddharth adachenjeza a Sangh powakumbutsa za momwe Asyasi [=
adakhalira] olamulira a mfumu ya Kosala chifukwa chakukangana kwawo ndi a
Koliyas. “Palibe zovuta kulingalira,” adatero, “nkhondoyi imamupatsa
chida chachikulu chowonjezeranso kuchepetsa ufulu wa a Sakyas.”

11. A Senapati anakwiya, ndipo atalankhula ndi Siddharth, adati,
“Kulankhula kwanu sikungakuthandizeni. Mverani lingaliro la Sangh. Mwina
mukuyembekeza kuti Sangh ilibe mphamvu yolamula wolakwira kukhala
Anamupachika kapena kuti amuchotsere popanda lamulo la mfumu ya Kosalas,
ndikuti mfumu ya Kosalas sikupereka chilolezo ngati Sangh idapereka
chigamulo chimodzi mwa zigamulo ziwirizi. “
12 “Koma
kumbukirani, Sangh ali ndi njira zina zakukulangani. Sangh ikhoza
kuletsa banja lanu, ndipo Sangh ikulanda malo am’banja lanu. Chifukwa
cha izi Sangh alibe kulandira chilolezo kwa mfumu ya a Kosalas. “

13. Siddharth adazindikira zotsatira zomwe zingatsatire ngati
akadapitiriza kutsutsa kwake Sangh mu dongosolo lake lankhondo
wotsutsana ndi a Koliyas. Adali ndi njira zitatu zofunika kuziganizira -
kulowa nawo magulu ankhondo ndi kuchita nawo nkhondo; kuvomera
kupachikidwa kapena kuthamangitsidwa; ndi kuloleza abale am’banja lake
kuti aweruzidwe kunyanyalidwa ndikulanda katundu.
14.
Adalimbikira koyamba kuvomereza. Ponena za wachitatuyo, adawona kuti
sizingatheke. M’mikhalidwe yina, adawona kuti njira yachiwiri ndiyabwino
kwambiri.
15. Chifukwa chake, Siddharth adalankhula ndi Sangh.
“Chonde musalange banja langa. Osawayika m’mavuto chifukwa chogwiritsa
ntchito malo ochezera. Musawapangitse kukhala osowa malo mwa kulanda
malo awo, omwe ndi njira yawo yokha yopezera ndalama. Alibe mlandu. Ine
ndine munthu wolakwa. Ndiloleni ndivutike chifukwa cha cholakwa changa.
Mundilole ine kuti ndiphedwe kapena kutengedwa kupita ku ukapolo,
chilichonse chomwe mungafune. Ndilandira ndi mtima wonse, ndipo
ndikulonjeza kuti sindipempha kuti ndikaonekere kwa mfumu ya Kosalas. “

Buddha Amagwira Kuchita bwino, Kuleza Mtima ndi Mphamvu

Ngakhale moto kapena mphepo, kubadwa kapena kufa sizingafanize ntchito zathu zabwino. Dinani kuti tweet

Ngati mungapeze wotsutsa wanzeru kuti afotokozere zolakwa zanu,
mumutsatire momwe mungapangire chowongolera ku chuma chobisika.

Monga njovu pankhondo yomenyera nkhondo mibvi yozungulira, inenso ndidzavutitsidwa.

Kutamandidwa ndi kutsutsidwa, kupeza ndi kutayika, chisangalalo ndi
chisoni zimabwera ndikupita ngati mphepo. Kuti mukhale osangalala,
pumulani ngati mtengo waukulu pakati pa onse.

Mosiyana ndi izi pali mavuto akulu kwambiri padziko lonse lapansi; mwa chifundo pali mphamvu yadziko lapansi.

Khalani nyali yanu. Khalani pothawirapo panu. Osafunafuna wina.
Zinthu zonse ziyenera kupita. Yesetsani mwakhama. Osataya mtima.

Ndikwabwino kukhala ndi moyo tsiku limodzi kuwona kuwuka ndi kugwa
kwa zinthu kuposa kukhala ndi moyo zaka zana osawona kutuluka ndi
kugwera kwa zinthu.

Ngati simukusintha kolowera, mutha kukathera komwe mukupita.

Mawonekedwe a Buddha pa Zaumoyo

Zaumoyo ndi mphatso yayikulu kwambiri, kukhutira chuma chopambana, kukhulupirika ubale wabwino koposa. Buddha

Kuti thupi likhale ndi thanzi labwino ndi ntchito… chifukwa sitingathe kukhala ndi malingaliro abwino.

Popanda thanzi thanzi si moyo; ndi mkhalidwe wabwinobwino ndi kuvutika - chithunzi chaimfa.

Chinsinsi cha thanzi la thanzi komanso laumunthu sikuti ndikulira
maliro, kusada nkhawa za tsogolo, osati kuyembekezera zamtsogolo, koma
kukhala ndi moyo pakadali pano.

Buddha Amagwira Choonadi

Iwo omwe alephera kugwira ntchito ku chowonadi asowa cholinga chokhala ndi moyo. Dinani kuti tweet

Phunzitsani chowonadi chachitatu ichi kwa onse: Mtima wowolowa
manja, malankhulidwe okoma mtima, moyo wodzipereka komanso wachifundo
ndi zinthu zomwe zimakonzekeretsa anthu.

Pali zolakwika ziwiri zomwe munthu akhoza kupanga panjira ychowonadi …. osayenda njira yonse, osayambira.

Opusa amati zomwe zimalankhulidwa ndizabwino; chachiwiri, munthu
ayenera kunena zoyenera, osati zosalungama; chachitatu, ndizosangalatsa,
kapena zosakondweretsa; chachinayi, zomwe zili zowona, osati zabodza.

Gonjetsani amene wakwiya posakwiya; gonjetsani oyipa ndi zabwino;
gonjetsani mbola ndi kuwolowa manja, komanso wabodza polankhula zoona.

Zinthu zitatu sizingabisike motalika: dzuwa, mwezi, ndi chowonadi.


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https://www.youtube.com/watch?v=_wwAnE65Ous
Daily Buddhist Theravada Pali Chanting by VenVajiradhamma Thera

Dhammalink
3.7K subscribers
Daily Buddhist Theravada Pali Chanting by Venerable Vajiradhamma.

One of the best Pali Buddhist Chanting. It is a very peaceful, tranquil, pleasant and harmonious chanting.


This Chanting has helped many people to become peace, calm and
tranquil, build mindfulness while listening and/or chant attentively,
re-gain confidence from fear and uncertainty, bring happiness and
positive energy for those who are in sick and those in their last moment
in this very life (as hearing is thought to be the last sense to go in
the dying process). May you get the benefits of this chanting too.


This compilation consists of Recollection of Buddha (Buddhanusati or
Itipiso), Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
(Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.


This compilation is made possible by Venerable Samanera Dhammasiri
getting the permission from Venerable Vajiradhamma Thera to compile and
distribute, and co-edit and proofing. The background image is photo
taken by Venerable Dhammasubho. First compilation completed in 2007 and
further edit was done in 2015. Thanks and Sadhu to all who have assisted
and given me the opportunity to do this compilation especially my
family. May the merits accrue from this compilation share with all. With
Metta, Tissa Ng.

Website: www.dhammalink.com
Copyright © 2007-2015 dhammalink.com
All right reserved. Permission is granted to duplicate without modification for non-commercial purpose.

Download Chanting Book here:
https://drive.google.com/file/d/1HGf2

[You MUST retain this notice for all the duplication, linking or sharing]
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The Buddha never considered the Body as separate from the Mind.


Buddha
taught the importance of a strong body: saying “To keep the body in
good health is a duty… otherwise we shall not be able to keep our mind
strong and clear.”


Weave healthy behavior into life patterns, meditate: The
Path is Eightfold and defined as Right View, Thought, Speech, Actions,
Livelihood, Meditation, Effort and Mindfulness. Suffering with a
practical and realistic Path involving meditation, practice and study
leading to Enlightenment or Realized Buddhahood, are all intrinsic to
Buddhism. The health benefits of meditation are consistently proven by
science- making this ritual a fundamental health aspect within the
Buddhist traditions.


Diet: Many Buddhists are vegetarian or vegan due to the
1st precept and respect for other sentient beings. Some may have taken a
precept which involves eating only one main meal a day. This is usually
eaten before midday.
  • Be physical: There is no question – scientifically
    or energetically – that a healthy, fit, flexible body is a great
    complement and support to the pursuit of a healthy, fit, flexible
    mind.In Tibetan Buddhism one of the main meditation practices involves
    doing physical prostrations. In Vajrayana traditions all practitioners –
    monks and lay ones – need to complete at least 100.000 prostrations as a
    part of preliminary practices. According to his website, the Dalai
    Lama takes daily exercise, including walking on a treadmill if it’s too
    wet to walk outside.
  • Living
    in the now, decreasing stress in your life: Buddha preaches “Do not
    dwell on the past, do not dream of the future, concentrate the mind on
    the present moment.”
  • You set your own limitations, break them: According to Buddha “The mind is everything. What you think, you become.”
  • Realize that nothing is accomplished instantly, so persevere to accomplish goals: “A
    jug fills drop by drop”- Buddha. This is entirely applicable to health
    and fitness goals, that improve and happen over time. Stay consistent
    and steadfast to accomplish your goals.

https://www.youtube.com/watch?v=oI84oM_bJeg
Kalaripayattu: The First Martial Art

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In Kerala, southern India there still exists an ancient martial art
which is believed to be the very thing which gave birth to Shaolin kung
fu and jiu jitsu. Despite a longstanding ban under British rule, the
secrets of kalaripayattu have been passed down by masters who are
leading a revival of the form.

Director: Madhuri Mohindar
Editor: Bryan Menegus
Producer: Nathan Thornburgh, Matt Goulding, Bryan Menegus
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In Kerala, southern India there still exists an ancient martial art which is…

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Buddha Fist Kung Fu - Origin of Tai Chi, part 1

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http://maruthikalari.org/kalari%20and%20buddhism.html
This will happen only in good master. The legend tells that when Budha
saint Bodhidharma carried Budhism to the worlds outside, took with him
the scientifically arranged steps of kalarippayattu, that can be found
in the base of all martial arts: from karate and kungfu, so shaolin
wushu or heet kune do, to the old tai chi chuan. Therefore
kalarippayattu is known as “The Mother Of All Martial Arts”.

Buddhism:


The First Indian to reach Japan is Bodhidharman. Japan’s ancient
capital is Nara, where situated the largest Buddhist statue. The
inauguration of this statue is done by Bodhidharman, the Buddhist
priest. Bodhidharman is also known as 28th disciple of Buddhist saint
and priest of Mahayan Budda saint. He went from Kerala to China on 6th
Century. We have knowledge of Bodhi Dharman written records from Ton
guang dens.

Yinking Ging and Kazooya Ging are the devotional
scripts illustrating Kalarippayattu and Yoga. These are scripts of
BUDHA. He was born and brought up in India. His father was a Brahmin
king ruler SIYACHI in South India. Bodhidarman was the third child of
the king.

Now historians says that SIYACHI was the VANCHINAD one
of the center of BUDHA Monastery that situated in Kerala and also the
word SIYACHI is the Chinese pronunciation of THIRUVANCHIKULAM.


The disciple BODIDHARMAN have a great knowledge of marital arts, Veda,
yoga and philosophy. He teach Kalarippayattu for disciples who lived in
the SHAOLIN TEMPLE. He illustrated the conversation of BUDHA, so the
people called him as DAMO in China and in Japan they called him with
respect as DHARMASAN. At the time of Bodhidharman, Kerala was ruled as
one, till the tenth century, When the VANCHI CITY was well known about
BUDHA monastery.

Agasthyakoodam is a well-known peak situated in
Kerala. It stands in the SAHYAHILLS.According to the beliefs of BUDHA it
was the residing palace of MAHAYANA BUDHA. The Agastyakoodam is known
in several names as POTHIKA, POTHALA and POTHIYANMALA, according to the
devotional and old scripts. The hill is well known for the Ayurvedic
medicines. In olden times, pilgrims came from TIBET and other countries.
For memories of the Agasthyakoodam the TIBET made a memorial in their
country.
In olden times, pilgrims came from TIBET and other
countries. For memories of the Agasthyakoodam the TIBET made a memorial
in their country. The university of BUDHA MONASTRY and SREEMOOLSTHANAM
where once situated in Kerala.

In olden times, pilgrims came from
TIBET and other countries. For memories of the Agasthyakoodam the TIBET
made a memorial in their country. The university of BUDHA MONASTRY and
SREEMOOLSTHANAM where once situated in Kerala. In Kerala University’s
manuscript library are kept the ancient script ‘ARYMANJUSREE’ and BUDHA
SASTRAM KILLIPATTU which is kept in the Sanskrit university of
THRIPPONITHURA.


Kalarippayattu,
The mother of all martial arts…


Kalarippayattu is the most ancient martial art of India. It appeared
more than four thousand years ago in the state of Kerala, related to the
sacred writng Dhanurveda. It is Dravidic Art that belong to the
Dravidians, the native population of south india. In ancient times it
was used by the Raja (Kings) in combats and wars, but also its movement
system can be found in the origin of all artistic disciplines of this
zone, like kathakali or Bharatanatyam.

The technique that
kalarippayattu (Kalari is the fighting arena and payattu is the way of
fighting) has developed is the result of the harshness of the specific
geographical features of kerala, endowed by many rivers, forests, hills
and lakes. It consists in different types and complex patterns of steps
ideated to plush up all the capacities of the human body for fighting,
paying specialattention in the sudden movement of legs and arms, and in
the power of hands and eyes. It includes unarmed combat with two and
three people, as well as the use of hand held weapons, such as knife,
short stick, long stick, sword and shield, belt sword and fire.


Before staring and finishing of any combat, you must do the Kalari
Vand\anam (The kalari is facing to east, because when the time of sun
rising the rays will come inside of the kalari, kalari vandanam is
started from east and end at west) the kalri vandanam is a form of
salute to the earth, sun, sky, guru and lord ganesha and siva.
They
are 30 chuvadu movement like animals, squirrel jump (4 cordinal
direction) frog jump, duck walk, crocodile, movement of the snake, and
monkey. (movement of the Baly route in Ramayana) and variety of animals.
Movement called Anga Chuvadu is known as sheenadi, shilath. These are a
succession of steps surroundingthe four cardinal directions, and are
used to give to the practice strength, stretching, balance precision,
suppleness and mental alertness. But this ancient martial art is not
just a fighting art, but also a healing art and a spring of knowledge.
During the centuries kalarippayattu has developed the marma, the secret
science based on the principles of Ayurveda to heal wounds and to
stimulate the pranavayu, the vital energy of the body and its 108 and 64
vital points.

Master of kalarippayattu, is tell their thoughts
to their students mind to mind. So, a deep relationship between master
and his students is also exist.

These are the
very ancient BUDHAS devotional scripts the copies that made in the
language of China and also the Chinese kept it as a history record of
their country. In it, they also have kept the life history of
BODHIDARMAN. The disciples who lived on the Shavolion Temple have become
lazy through their daily routine. So BODHIDARMAN taught them
Kalarippayattu.

BODHIDARMAN used to reveal thoughts to his
students from mind to mind. Through this method there is a deep
relationship formed between the master and his student, and it helps to
understand what the master exactly mean about his student. BODHIDARMAN
taught the 18 steps of KALARIPPAYATTU to his students. From this, we can
understand Kalarippayattu is the mother of all martial arts.

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This
will happen only in good master. The legend tells that when Budha saint
Bodhidharma carried Budhism to the worlds outside, took with him the
scientifically arranged steps of kalarippayattu, that can be found in
the base of all martial arts: from karate and kungfu, so shaolin wushu
or heet kune….
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