KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
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LESSON 3197 Sat 30 Nov 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES in BUDDHA’S own Words through http://sarvajan.ambedkar.org
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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LESSON 3197 Sat 30 Nov 2019

Free Online NIBBANA TRAINING


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KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL

Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL
LANGUAGES in BUDDHA’S own Words


through



http://sarvajan.ambedkar.org

52) Classical Japanese-古典的なイタリア語,

https://www.youtube.com/watch?v=-yGMLnW3KvI
Law of Kamma -Part 2- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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52)古典日本語-古典的なイタリア語、

無料のオンラインNIBBANAトレーニング
から
クシナーラ・ニバナ・ブミ・パゴダ-最終目標として永遠のブリスを獲得する道
Analytic Insight Net-BUDDHA自身の言葉による111の古典的な言語の無料オンラインTipi Lawaka Law Research&Practice University
を通して
http://sarvajan.ambedkar.org

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

あなたが賢く(速い))唱ビデオになる150の仏の引用

心が欲望で満たされていない人には恐れはありません。仏

あなた自身の救いを考え出してください。他人に依存しないでください。仏像クリックしてツイート

何かする価値がある場合は、心を尽くしてやります。仏像クリックしてツイート

男は再び話し、話すので、賢明とは呼ばれません。しかし、彼が平和で、愛情があり、恐れを知らないなら、彼は賢明と呼ばれる真実にいます。仏

自分以外の人に聖域を探してはいけません。仏

誰も私たちを救ってくれません。誰もできません。私たち自身が道を歩かなければなりません。仏

純粋な利己的な生活を送るためには、豊かさの中で自分自身として何も数える必要はありません。仏

私たちのすべては、私たちが考えたことの結果です。仏

助けが必要なときに他の人の面倒を見ることができない場合、誰が面倒を見ますか?仏

真実に基づいて行動する人は、この世界とそれ以降で幸せです。仏

最高の仏の引用

あなたが少ししか持っていなくても。

死さえも賢明に生きてきた人に恐れられるべきではありません。

灌漑水路;フレッチャーは矢印を真っ直ぐにします。大工は木材を曲げます。賢いマスター自身。

一滴ずつ水が満たされたポットです。同様に、賢明な人は、少しずつそれを集めて、自分自身を善で満たします。

最大の贈り物は、人々にあなたの悟りを与え、それを共有することです。それは最高でなければなりません。

与える力について私が知っていることを知っていれば、何らかの形でそれを共有することなく、1回の食事を許可しません。

苦しみの根源は愛着です。

怒った男を愛で沈黙させてください。不親切な男を優しさで沈黙させてください。寛大さで悲惨な人を黙らせてください。嘘つきの真実を黙らせる。

意見を持っている人は、単にお互いを悩ませます。

堅い岩が風に揺さぶられなくても、賢明な人は賞賛や非難に揺さぶられません。

あなた自身が努力しなければなりません。仏Theは道を指し示すだけです。クリックしてツイート

あなた自身の考えが無防備である限り、何もあなたに害を及ぼすことはありません。

瞑想する…後悔しないように、遅らせないでください。

千の空虚な言葉よりも、平和をもたらす言葉の一つです。

理解はよく話される言葉の心材です。

悪をやめ、善を耕し、心を浄化する:これが仏の教えです。

瞑想と孤独の喜び。落ち着いて、幸せになってください。あなたは探求者です。

今日、熱心にやらなければならないことをしてください。知るか?明日、死が来る。

あなたが何であるかはあなたがされているものです。あなたがすることは今あなたがしていることです。

話すことを提案する場合、常に自問してください、それは本当ですか、必要ですか、親切ですか。

霊的な道であなたをサポートしてくれる人が見つからない場合は、一人で歩いてください。 (これは私のお気に入りの仏の引用の一つです。返信を残して、あなたのものを教えてください!)

パート2.仏の引用は…
心に強く訴える仏の引用

やめてしゃべらないで。究極の真実は考えることすらありません。

私たちは私たちが考えていることです。私たちのすべては、私たちの考えによって生じます。私たちの考えで、私たちは世界を作ります。

大海が塩の味を持っているのと同じように、この教えと規律も解放の味を持っています。

もはや存在しない渇望と渇きが存在しない人。目覚めたもの、無限の範囲、無限の範囲をどのように追跡できますか。

忍耐は最も困難な分野の1つですが、最後の勝利が来るのは忍耐です。

目覚めている彼にとっての長い夜です。疲れている彼にとっては長い距離です。真の律法を知らない愚かな者にとっては長い人生です。

天の世界にどんな貴重な宝石があっても、目覚めた人に匹敵するものはありません。

私たちの人生は私たちの心によって形作られています。私たちは私たちが考えるものになります。喜びは、決して去らない影のような純粋な考えに従います。

見た目は美しいが香りのない美しい花のように、良い言葉は、それに従って行動しなかった人には実りがありません。

私たちの永遠の理論は、その殻を突き抜けていないひよこが外の世界を形成する可能性があるのと同じくらい貴重です。

開発され実行されたアイデアは、アイデアとしてのみ存在するアイデアよりも重要です。

どんなに多くの聖なる言葉を読んだとしても、多くの人が話したとしても、あなたがそれらに基づいて行動しなければ、彼らは何をするでしょうか?

カオスはすべての複合物に固有のものです。勤勉に努力してください。
短い仏の引用

愛着は苦しみにつながります。

すべての存在が幸せな心を持つように。

すべての存在に対する懸念から生まれた。

https://www.youtube.com/watch?v=aVMvpzysDS0
Rathavinita Sutta Talk 3 - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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私は奇跡です。
水差しが一滴一杯になります。
すべての人間は自分の健康や病気の作者です。
鋭いナイフのような舌…血を引くことなく殺します。
道は空にありません。方法は心の中にあります。

パート3。
人生、家族、友情についての仏Quoteの引用

それがあなたの最後であるかのように、すべての行為を完全に生きます。
美徳は、善人に愛されるよりも邪悪な人に迫害されます。
完全に単独で存在するものはありません。すべてが他のすべてに関連しています。
純度または不純物は自分次第です。誰も別のものを浄化することはできません。
母と父を支援し、妻と子を大切にし、シンプルな生活を送る。これは幸運です。
1つの瞬間が1日を変え、1日が人生を変え、1つの人生が世界を変えます。
人生の流れを知っている彼女は、摩耗や裂け目を感じず、修繕や修理を必要としません。
不誠実で邪悪な友人は、野獣よりも恐れられるべきです。野生の獣はあなたの体を傷つけるかもしれませんが、邪悪な友人はあなたの心を傷つけます。
私たちが口にする言葉は、人々に注意して選ばれなければならないので、それを聞いて、善悪の影響を受けます。
怠idleであることは死への短い道であり、勤勉であることは生き方です。愚かな人々は怠idleであり、賢明な人々は勤勉です。
シーカーがより良いまたは同等の仲間を見つけられない場合は、彼らは断固として孤独なコースを追求してみましょう。
一輪の花の奇跡をはっきりと見ることができれば、私たちの人生全体が変わります。

仏の愛と感謝の言葉

真の愛は理解から生まれます。
全世界に向けて無限の愛を放ちます。
あなた自身、宇宙全体の誰と同じように、あなたの愛と愛情に値します。
野望は愛のようなもので、遅れとライバルの両方を待ち焦がれます。
愛は、ある人の最も内側の魂から別の人への贈り物です。
すべての存在に対するすべてを包含する考えをあなたのものにしましょう。
私たちは、愛情によって心の解放を発達させ、育て、それを私たちの乗り物にし、それを私たちの基礎にし、それを安定させ、それで自分自身を行使し、それを完全に完成させます。
憎しみはいつでも憎しみをやめません。憎しみは愛によって終わります。これは変更できない法律です。
50人を愛する彼には50の災難があります。誰も愛していない人には苦痛はありません。
優しさは例外ではなく、自然な生き方になるはずです。
愛情のこもったスピーチ、歓迎されるスピーチのみを話します。他人に悪をもたらさないスピーチは楽しいことです。
生物を傷つける貴族とは呼ばれません。生物を傷つけないことで、高貴と呼ばれます。
深く学び、熟練し、よく訓練され、よく話された言葉を使うこと:これは幸運です。
母親が彼女の人生で彼女の一人っ子を守るのと同じように、すべての生き物に対する限りない愛を育てましょう。
生き物に同情のない人:彼を追放者として知ってください。
立ち上がって感謝しましょう。今日多くを学ばなかったなら、少なくとも少し学んだし、少し学ばなければ、少なくとも病気にならず、病気になったなら、少なくとも私たちは死ななかった。だから、みんなに感謝しましょう。

仏は心に引用し、あなた自身をマスターする

彼は自分ができると思う人がいる。
彼を邪悪な方法に誘うのは、敵や敵ではなく、人間自身の心です。
細心の注意を払ってください!あなたの考えをしっかり守ってください!
すべては心に基づいており、心によって導かれ、心によって形作られています。汚染された心で話して行動すると、牛車の車輪が牛の足跡をたどるので、苦しみが続きます。
規律のない心ほど不従順なものはなく、規律のある心ほど従順なものはありません。
幸運の気まぐれ、悲しみからの解放、汚れからの清め、解放された恐怖から解放された心。これが最大の祝福です。
裂け目や隙間の川から知ってください。小さな水路の川は騒々しく流れ、大きな流れは静かです。満杯ではないものは何でも音を立てます。何がいっぱいでも静かです。
あなたは探求者です。あなたの手と足、あなたの言葉とあなたの考えをマスターしてください。
干上がった小川の水たまりにいる魚のように、自分の感覚でひらひらと彼らを見てください。
『私もそうです、そうです。これらと同様に、私もそうです。
すべての経験は心によって先行され、心によって創造されたマスターとしての心を持っています。
健康を享受し、家族に真の幸福をもたらし、すべての人に平和をもたらすためには、まず自分の心を鍛え、コントロールしなければなりません。人が心をコントロールできるなら、悟りへの道を見つけることができ、すべての知恵と美徳が自然に彼にやってくるでしょう。
すべての不正行為は心のために生じます。心が変容した場合、不正行為が残る可能性がありますか
今日の私たちは、昨日の考えから来ています。現在の考えは、明日の人生を築きます。私たちの人生は、私たちの心の創造です。


https://www.youtube.com/watch?v=RgPFypTSvHs
Rathavinita Sutta Talk 3 - Part 3 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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自分自身を征服した人は、千人を千回倒した人よりもはるかに偉大なヒーローです。

知的心が限界に達すると超越知能が高まり、物事が真の本質的な性質で実現される場合、その思考プロセスは、認知のより高い学部へのアピールによって超越されなければなりません。

私は、他の人の障害を見つけるためのボウルの意図、つまり観察されるべきトレーニングを見ません。

外界は心そのものの活動の現れに過ぎず、心は単に差別と偽りの推論の習慣のために外界としてそれを把握します。弟子は物事を正直に見る習慣を身につけなければなりません。

心はすべての精神状態に先行します。心は彼らのチーフです。それらはすべて心が鍛えられています。

幸福と喜びの仏Buによる引用、音楽

幸福への道はありません。幸福が道です。

幸福は、あなたの仕事や言葉が自分自身や他の人に利益をもたらすときにもたらされます。

悟りを開いた者は、ジャナを意図して、森に喜びを見いだし、木の根元でジャナを練習し、彼自身の満足を得なければなりません。

1本のキャンドルから数千本のキャンドルを灯すことができ、キャンドルの寿命は短くなりません。共有されることで幸福が減ることはありません。

後悔のない人に喜びが生じるのは、物事の性質です。

善行を心がけましょう。それを何度も繰り返してください。そうすれば、あなたは喜びに満たされるでしょう。

過去に住むな、未来を夢見るな、今の瞬間に心を集中するな。参照:現在の生活を始めるための10のヒント

人が良いことをしたら、何度も何度もやらせてください。幸福は善の蓄積だからです。

私たちは私たちの考えによって形成され、形作られています。心が無私無欲な思考によって形作られている人は、話すときや行動するときに喜びを与えます。喜びは彼らを決して去らない影のように彼らに従う。

瞑想と精神性に関する仏の引用

ろうそくが火なしでは燃えないように、男性は精神的な生活なしでは生きられません。

この瞬間にあるように人生を深く見ると、瞑想者は安定性と自由に宿っています。

瞑想は知恵をもたらします。調停の欠如は無知を残す。何があなたを前進させ、何があなたを阻むかをよく理解し、知恵に導く道を選択してください。

修道士が彼の思考と熟考で追求し続けるものは何でも、それは彼の意識の傾向になります。

仏の平和、許し、手放しに関する引用

平和を達成するために自分自身を断固として訓練する。

確かに、完全に癒された賢者は、あらゆる点で安心して休みます。火が冷め、燃料を奪われた彼には何の欲求も固執しません。すべての愛着が断ち切られ、心は痛みから解放されました。静かで、彼は最大限の安らぎで休みます。心は平和への道を見つけました。

一人で座り、一人で眠り、一人で歩き、精力的で一人で独り占めする人は、森の孤独に喜びを感じるでしょう。

あなたに与えられたものを背けたり、他人に与えられたものに手を伸ばしたりしないでください。

resする思いから解放された人々は、確かに平和を見出します。

知恵と美徳に関する仏の引用

彼が愚か者であることを知っている愚か者はそれほど賢明です。クリックしてツイート

生じるという性質を持つものはすべて、やめるという性質を持っています。

ユニティは、バイナリによってのみ明示できます。 Unity自体とUnityのアイデアはすでに2つです。

この世界の真ん中で、各人が自分の破片にしがみついている男性または女性にとって適切な行動は何ですか?この洪水で人々がすれ違うときの適切なあいさつは何ですか?

自分の世話をするとき、他人の世話をします。他人の後を見るとき、あなたは自分の後を見る。

他の人の欠点を見つけないようにしてください。他人の不作為や委任を誰にも見せないでください。しかし、自分の行為を見て、やり終えて元に戻しましょう。

真の主人は、真実と善と抑制、非暴力、節度、そして清さの中に生きています。

言葉も行為も怒らない。適度に食べてください。あなたの心に住んでください。最高の意識を求めます。法律に従って自分を習得してください。これは目覚めた人の簡単な教えです。

人生はハープの弦のようなものです。張りすぎると演奏できなくなり、ゆるすぎるとハングし、美しい音を生み出す張力が真ん中にあります。

聞いたことがあるからといって、何も信じないでください。多くの人に話され、噂されているという理由だけで、何も信じないでください。単にそれがあなたの宗教の本に書かれているので、何も信じないでください。教師や長老の権威だけで何も信じないでください。彼らは多くの世代に受け継がれているので、伝統を信じないでください。しかし、観察と分析の後、何かが理由に同意し、すべての善と利益を助長していることがわかったら、それを受け入れてそれに応えます


https://www.youtube.com/watch?v=bMfQyr7Wl-Y
Will Power -Part 1- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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地球から宝物が発見されるのと同じように、善行から美徳が現れ、純粋で平和な心から知恵が現れます。人間の人生の迷路を安全に歩くには、知恵の光と美徳の導きが必要です。

賢明な人たちは、穀物がふるいを通してふるい分けられるようにふるい分けて、自分の考えでスピーチを作りました。

ミューズのような美徳は、常にグループで見られます。どんな乳房でも、良い原則が単独で見つかることはありませんでした。

カンマとNibbanaの唱とビデオで仏による引用

Boの乗り物に乗り出した人は、「私はすべての存在をnに導き、何も残さないnの領域に導かなければならない」と決めるべきです。何も残さないこのニルヴァーナの領域は何ですか?

仏の変化、失敗、苦しみに関する引用

変化以外に永遠のものはありません。

情熱のような火はありません。憎しみのようなサメはありません。愚かさのようなわなはありません。貪欲のような急流はありません。

以前も現在も、私が説明しているのは苦しみであり、苦しみの停止です。

時宜を得た解毒剤がヘビの毒液をチェックするので、怒りが発生するとすぐに怒りを抑えることができる彼は、蛇がその使い古した皮膚を落とすように、そのような僧があちこちをあきらめます。

人生を持っているすべてのものが苦しみから救われますように。

他人の過ちを見るのは簡単ですが、自分の過ちを見るのは難しいです。風でふるい落とされたもみ殻のような他の人の欠点を示しますが、unningなギャンブラーがサイコロを隠すので、自分の欠点を隠します。

恐怖の仏の引用

「私は」という観念や観念に付随するものは、世界を怒らせる人々をpeopleします。

疑いの習慣ほど恐ろしいものはありません。疑いは人々を分離します。それは友情を崩壊させ、快適な関係を壊す毒です。それはいらいらして痛みを伴うとげです。それは殺す剣です。

渇きに駆られた男性は、うさぎのように走り回ります。したがって、men病者が自分自身のために情熱を失った後に努力することによって渇きを追い払うことができます。

悪に対する嫌悪感を抱いているとき、静かに感じているとき、良い教えを聞くことに喜びを感じます。これらの感情を持ち、それらを高く評価するとき、人は恐怖から解放されます。

怒りを感じた瞬間、私たちはすでに真実を求めて努力をやめ、自分自身のために努力し始めました。

怒りとJに関する仏の引用

あなたはあなたの怒りによって罰せられることはありません。あなたはあなたの怒りによって罰せられます。

ゆったりした衣服のようにエゴを着てください。

私たちが死ななければならないことを理解していない人もいますが、これに気付いた人は口論を解決します。

すべてが暴力に震えています。すべてが死を恐れます。自分を別の場所に置いて、他の人を殺したり殺したりしてはなりません。

私は世界と争いません。むしろそれは私と争っている世界です。

彼らは沈黙している人々を非難し、多くを話す人々を非難し、適度に話す人々を非難する。非難されていない世界には誰もいません。

認識や意見にしがみつく人々は、人々を怒らせる世界をさまよいます。

怒っている人に燃え上がっていない人は、勝つのが難しい戦いに勝ちます。

怒りの思考が心の中で大事にされる限り、怒りは決して消えません。怒りの考えが忘れられるとすぐに怒りは消えます。

受け取ったものを過大評価したり、他人をvyまないでください。他の人をうらやむ人は、安心を得られません。

仏は成功、忍耐、強さを引用

火も風も、誕生も死も、私たちの善行を消すことはできません。

あなたがあなたの過ちを指摘する賢明な批評家を見つけたならば、あなたが隠された宝物へのガイドであるように彼に従ってください。

戦場の象は、周囲の弓から放たれる矢に耐えるので、それでも私は虐待に耐えなければなりません。

賞賛と非難、利益と損失、喜びと悲しみは風のように行き来します。幸せになるために、それらすべての中で巨大な木のように休んでください。

別世界には世界最大の悲惨さがあります。思いやりに世界の真の力があります。

自分のランプになります。自分の避難所になります。他を求めない。オール・シングス・マスト・パス。熱心に努力します。あきらめてはいけません。

物事の盛衰を目にすることなく100年生きるよりも、物事の盛衰を見て一日を生きる方が良い。

方向を変えない場合、あなたはあなたが向かっているところに行き着くかもしれません。

健康に関する仏の引用

健康は最大の贈り物、満足は最大の富、忠実さは最高の関係です。仏

体を健康に保つことは義務です。そうでなければ、心を強く明確に保つことができません。

健康がなければ人生は人生ではありません。それはただの言語と苦しみの状態であり、死のイメージです。

心と体の両方の健康の秘Theは、過去をむのではなく、未来を心配するのではなく、未来を予測するのではなく、賢明かつ真剣に現在の瞬間を生きることです。
仏Buの真実の引用

https://www.youtube.com/watch?v=ugFn59v3drs
Will Power -Part 2- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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仏の真実の唱、音楽、ダンスビデオ

真実に向かって失敗した人々は、生きる目的を逃しました。

この三重の真実をすべての人に教えてください。寛大な心、親切なスピーチ、奉仕と思いやりの人生は、人類を新たにするものです。

真実への道に沿って犯すことができる2つの間違いがあります。

落ち着いた人は、よく話されていることが最善であると言います。第二に、不義ではなく、正しいことを言うべきです。第三に、不快ではなく、楽しいこと。第四に、偽りではなく真実です。

怒らないことで怒っている人を征服します。善によって邪悪な者を征服する。寛大さでケチを征服し、真実を話すことで嘘つきを征服します。

太陽、月、真実の3つのことを長く隠すことはできません。

パート4.仏についての引用

心を使って仏を探すと、仏は見えません。 dh提樹

そして、仏freeは自由な人です。計画も気遣いも自由です。 dh提樹

他の場所で仏を探している限り、自分の心が仏であることは決してわかりません。 dh提樹

仏とは、いずれかで悪が生じるのを防ぐ、心と体と心の認識を意味します。 dh提樹

仏ddはナンセンスを練習しません。 dh提樹

仏は幸運と悪の自由を見つける人です。 dh提樹

仏は誕生と死を自由に行き来し、自由に現れたり消えたりします。 dh提樹

しかし、惑わされた人々は、自分の心が仏であることに気づきません。外で検索し続けます。 dh提樹

仏を見つけるためにあなたがしなければならないすべてはあなたの性質を見ることです。 dh提樹

だれも私たちの心を変えることを強制することはできません。仏さえです。私たちは自発的にそうしなければなりません。そのため、仏statedは「あなたはあなた自身のマスターです」と述べました。ダライラマ

山の色は仏の体です流水の音が彼の素晴らしいスピーチです。道元

仏とすべての衆生は、ただ一つの心の表現に他なりません。他に何もありません。黄Po

自分の心は仏であるという事実に突然目覚めるために、達成すべきことは何もないし、実行すべき単一の行動もない。これが最高の方法です。黄Po

仏の言葉はこの真実を提供します:憎しみは憎しみによって決して終わらないが、愛だけによって癒されます。ジャック・コーンフィールド

彼らの助けを頼りにせずに仏と神々を尊重してください。宮本武蔵

仏でさえ、誰も彼に従うことを望まない。最高のマスターでさえ、あなたに一つの戒めを与えることはできません。彼らはあなたをとてもユニークに見ます、あなたはあなたのためにとてもユニークであるあなたの自由を見ます。 Osho

ただ二つの小さなこと:瞑想と手放し。これら二つのキーワードを覚えてください:瞑想と降伏。瞑想はあなたを連れて行き、降伏はあなたを全体へと連れて行きます。そして、これが宗教全体です。これらの2つの言葉の中に、仏reは宗教の本質を凝縮しています。
Osho

神は必要ありません!瞑想したいなら、神なしで瞑想することができます。仏は神なしで瞑想しました。彼は神を信じていませんでした。 Osho

仏は仏であり、クリシュナはクリシュナであり、あなたはあなたです。 Osho

彼は美徳、マインドフルネス、そして知恵を教えました。これらは仏教の実践の3本の柱であり、毎日の幸福、心理的成長、精神的な実現の源泉でもあります。リック・ハンソン

仏に屈することができないなら、仏になることはできません。それはrog慢です。鈴木俊流

仏は、2種類の苦しみがあると言います。より多くの苦しみをもたらす種類と、苦しみを終わらせる種類です。テリー・テンペスト・ウィリアムズ

仏になる能力、変容と癒しの能力があるという自信を持っている必要があります。ティッチ・ニャット・ハン

パート5。仏教と禅の引用

人間が苦しむのは、神が楽しみのために作ったものを真剣に受け止めているからです。アラン・ワッツ

あなたの旅について最終的に本当である唯一のものは、あなたがこの瞬間に取っているステップです。それがすべてです。アラン・ワッツ

節度を含む節度のすべて。仏教のことわざ

手放すことを学ぶことは、得ることを学ぶ前に学ばなければなりません。人生は絞め殺されるのではなく、触れられるべきです。あなたはリラックスし、時々それを起こさせ、他の人はそれとともに前進しなければなりません。レイ・ブラッドベリー

物事が期待どおりに展開しなくても、落胆したり、あきらめたりしないでください。前進し続ける人が最終的に勝ちます。池田大作

心を開くことを学べば、私たちを狂わせる人を含め、誰でも私たちの教師になれます。ペマ・チョドロン

意識は変化の最大の要因です。 Huang Poクリックしてツイート

Zenにはアイデアを扱うビジネスはありません。鈴木ロシ

すべてを理解することは、すべてを許すことです。 Osho

私たちは円を描くのではなく、上に向かっています。パスはスパイラルです。すでに多くのステップを登っています。ヘルマン・ヘッセ

仏教の秘密は、すべてのアイデア、すべての概念を削除して、真実が浸透する機会を持ち、自分自身を明らかにすることです。ティッチ・ニャット・ハン


https://www.youtube.com/watch?v=ZQkAB3s8HcE
Rathavinita Sutta Talk 1 -Part 1- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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あなたが世界を変えたいなら、困っているあなたの次の人から始めてください。前泉ろし

私たちは分離の幻想から目覚めるためにここにいます。マーティン・ルーサー・キング・ジュニア

何かをするときは、たき火のように完全に自分自身を燃やし、自分の痕跡を残さないようにします。エックハルト・トール

どこにいても、完全にそこにいます。エックハルト・トール

消す手だけが本物を書くことができます。マイスター・エックハート

あらゆる瞬間をあなたの最後として扱います。それは何か他の準備ではありません。鈴木俊流

パート6。愛、平和、知恵、幸福について仏に似た著者

ティッチ・ニャット・ハン

手放すことは私たちに自由を与え、自由は幸福の唯一の条件です。私たちの心の中に、怒り、不安、持ち物など何でもしがみつくなら、私たちは自由になれません。ティッチ・ニャット・ハン

私たちの日常生活で私たちが笑顔になれるなら、私たちが平和で幸せになれれば、私たちだけでなく、誰もがそれから利益を得ます。これは最も基本的な平和活動です。ティッチ・ニャット・ハン

ここと今で幸せに暮らすことができます。非常に多くの幸福の条件が利用可能です-あなたが今幸せになるのに十分すぎるほどです。もっと多くを得るために未来に走る必要はありません。ティッチ・ニャット・ハン

dh提樹

すべてが方法を知っています。実際に歩く人はほとんどいません。 dh提樹

心の能力は無限であり、その症状は無尽蔵です。目で形を見たり、耳で音を聞いたり、鼻で臭いを嗅いだり、舌で風味を味わったり、あらゆる動きや状態が心に残ります。 dh提樹

求めることは苦しむことです。何も求めないのは至福です。 Bodhidharmaクリックしてツイート

孔子

私たちの最大の栄光は決して落ちることではなく、落ちるたびに上がることです。孔子

立ち止まらなければ、あなたがどんなにゆっくりだって問題ではないよ。孔子クリックしてツイート

最も賢くて愚かな男性だけが変わることはありません。孔子

ダライラマ

可能な限り親切にしてください。常に可能です。ダライラマ

最良の関係とは、お互いへの愛情がお互いの必要性を上回る関係であることを忘れないでください。ダライラマ

私の宗教はとてもシンプルです。私の宗教は親切です。ダライラマ

ラオス

自然は急ぐことはありませんが、すべてが達成されます。ラオス

健康は最大の財産です。満足は最大の宝です。自信は最大の友達です。非存在は最大の喜びです。ラオス

他人をマスターすることは強さです。自分をマスターすることは真の力です。ラオス

プラトン

賢明な人は、何か言いたいことがあるので話します。彼らは何かを言わなければならないので、愚か者。プラトン

暗闇を恐れる子供を簡単に許すことができます。人生の本当の悲劇は、人が光を恐れるときです。プラトン

1年の会話よりも、1時間のプレイで人についての詳細を見つけることができます。プラトン

アリストテレス

目次に移動

自分を知ることは、すべての知恵の始まりです。アリストテレス

幸せは私達自身にかかっている。アリストテレス

心を教育せずに心を教育することは、まったく教育ではありません。アリストテレス

ジドゥ・クリスナムルティ

重病の社会にうまく適応することは健康の尺度ではありません。ジドゥ・クリスナムルティ

あなたがそれを変えようとせずに自分が何であるかを理解し始めるなら、あなたは何が変容するのかを受けます。ジドゥ・クリシュナムルティ

伝統は私たちの安全になり、心が安全なとき、それは衰退しています。ジドゥ・クリスナムルティ

1つのアイデアを取り上げます。そのアイデアをあなたの人生にしてください。それの夢。それについて考えてください。その考えに沿って生きてください。脳、体、筋肉、神経、体のあらゆる部分にその考えがいっぱいになり、他のすべての考えはそのままにしておきましょう。これが成功への道であり、これが偉大なスピリチュアルジャイアントの生産方法です。スワミ・ヴィヴェカナンダ

ソクラテス

あなたが何も知らないことを知ることには、真の知識が存在します。 Socratesクリックしてツイート

内容が自然の豊かさであるため、彼は最も満足している金持ちです。ソクラテス

教育とは炎を燃やすことであり、容器を満たすことではありません。ソクラテス


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53) Classical Javanese-Klasik Jawa,

https://www.youtube.com/watch?v=UbV24DDp8G0
Bhava Sutta (Becoming) - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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53) Basa Jawa Klasik-Klasik Jawa Klasik

LATIHAN NIBBANA Gratis Online
saka
KUSHINARA NIBBANA BHUMI PAGODA -PATH KANGGO BISA BLISS ETERNAL AS FINAL GOAL
Analitis Insight Net - Universitas Panaliten Hukum & praktik
Tipiṭaka Online GRATIS ing 111 LANGKAH KELAS ing BUDDHA duwe Tembung
ngliwati
http://sarvajan.ambedkar.org

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

150 Petikan Buddha Sing Bakal Nggawe Sampeyan Cepet (Cepet) video chanting

Ora ana rasa wedi marang wong sing atine ora kapenuhan. Buddha

Gawe keslametan dhewe. Aja gumantung marang wong liya. Buddha Klik kanggo tweet

Yen ana sing kudu dilakoni, tindakna kanthi gumolonging ati. Buddha Klik kanggo tweet


Wong lanang ora diarani wicaksana amarga ngomong lan ngomong maneh;
nanging yen dheweke tentrem, tresna lan ora wedi, mula sejatine diarani
wicaksana. Buddha

Aja golek papan suci ing sapa wae kajaba mung awake dhewe. Buddha

Ora ana sing nyimpen, nanging awake dhewe. Ora ana sing bisa lan ora ana maneh. Kita dhewe kudu ngambah dalan kasebut. Buddha

Kanggo nggayuh panguripan sing murni, wong ora kudu nganggep akeh sing ana ing tengah-tengah. Buddha

Kabeh sing dadi asil saka sing wis kita pikirake. Buddha

Yen kita gagal ngurus wong liya nalika butuh pitulung, sapa sing bakal jaga kita? Buddha

Wong sing tumindak bener, seneng banget ing jagad iki lan uga luwih. Buddha

Kutipan Buddha Paling Anyar

Wenehi, sanajan sampeyan mung sethithik.

Malah pati ora wedi karo wong sing wis urip kanthi wicaksana.

Saluran saluran banyu fletcher lurus panah; tukang kayu mbengkongake kayu; wong wicaksana dhewe.

Selehake dening banyu yaiku pot banyu sing diisi. Mangkono uga wong wicaksana, nglumpukake kanthi sithik, ngisi awake dhewe.

Hadiah paling gedhe yaiku menehi penjelasan, kanggo nuduhake. Kudu bisa paling gedhe.


Yen sampeyan ngerti apa sing dakkenal babagan kekuwatane menehi,
sampeyan ora bakal ngladeni dhahar tunggal tanpa nuduhake kanthi
sethithik.

ROOT gerah yaiku lampiran.

Menehi wong sing
nesu kanthi katresnan. Meneng wong sing lara karo welas. Menengake
sengsara kanthi loman. Menehi goroh karo bebener.

Wong sing duwe pendapat mung padha ngganggu.


Malah kaya watu sing padhet ora digatekake dening angin, mulane
wong-wong wicaksana ora diwedeni nganggo pujian utawa nyalahake.

Sampeyan dhewe kudu usaha. Buddha mung nuding dalan. Klik kanggo tweet

Ora ana sing bisa ngrusak sampeyan kaya pikirane dhewe.

Mikir … aja tundha, supaya mengko sampeyan bakal Getun maneh.

Luwih becik saka sewu tembung sing ora ana gandhengane, yaiku siji tembung sing nggawa katentreman.

Pangertosan iku ati-ati saka tembung sing diarani apik.

Mboten nindakaken piawon, nuwuhake kabecikan, ngresiki ati: iki minangka ajaran Buddha.

Bungah ing meditasi lan sepi. Nyipta dhewe, seneng. Sampeyan minangka tukang.

Tumindak saiki kanthi temenan apa sing kudu ditindakake. Sopo ngerti? Sesuk, seda teka.

Apa sampeyan wis dadi. Apa sing bakal sampeyan lakoni saiki.

Yen sampeyan ngusulake supaya bisa ujar dhewe, apa pancen nyata, apa pancen prayoga.


Yen sampeyan ora ana wong sing ndhukung sampeyan ing dalan spiritual,
mung mlaku. (Iki minangka salah sawijining kutipan Buddha sing paling
disenengi. Ninggalake balesan lan dakkenal apa sing sampeyan!)

Bagian 2. Sebut Harga Buddha Sing…
Quotes Buddha inspirasi

Mungkasi, mandheg. Aja ngomong. Sejatine utama uga ora mikir.

Kita minangka apa sing kita pikirake. Kabeh sing dadi pikirane. Kanthi pikirane, kita nggawe jagad iki.

Kaya dene samodra gedhe nduweni rasa siji, rasa uyah, semono uga piwulang lan disiplin iki duwe rasa, rasa mardika.


Wong sing ora ana maneh hawa nepsu lan ngelak banget; kepiye sampeyan
bisa nglacak Awakening siji, ora ana trackless, lan tanpa wates.


Ketahanan yaiku salah sawijining disiplin sing paling angel, nanging
kanggo wong sing tahan yen kamenangan pungkasan bakal teka.

Dangu wengi dheweke wis tangi; dawa iku milhe wong sing kesel; dawa iku urip kanggo wong bodho sing ora ngerti hukum sejati.

Apa wae permata sing larang regane ana ing swarga, ora ana sing beda karo Awakening.


Urip kita digawe dening pikiran; kita dadi apa sing kita pikirake.
Bungah nderek pikirane murni kaya bayangan sing ora nate ninggal.


Kaya kembang sing apik, sing apik kanggo dipikir nanging tanpa aroma,
tembung sing apik ora ana gandhengane karo wong sing ora tumindak sesuai
karo dheweke.

Téori téori langgeng minangka berharga kanggo bocah-bocah wadon sing ora ngrusak garané bisa dadi jaba njaba.

Gagasan sing dikembangake lan ditindakake luwih penting tinimbang ide sing ana mung minangka ide.


Nanging akeh tembung suci sing sampeyan waca, nanging akeh sing
sampeyan ucapake, apa sing bakal ditindakake yen sampeyan ora nate
tumindak.

Huru-hara iku sipate ing kabeh perkara sing komplek. Sregep kanthi sregep.
Quotes Buddha Singkat

Attachment nyebabake kasangsaran.

Muga-muga kabeh manungsa duwe pikiran seneng.

Lahir saka keprihatinan kanggo kabeh makhluk.

https://www.youtube.com/watch?v=Yk7dW2-opvg
The Nature of an Arahat Talk 2 - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

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Aku mujijat.
A jar ngiseni gulung.
Saben manungsa minangka penulis kesehatan utawa penyakit.
Ilat kaya péso sing landhep … Mateni tanpa nggambar getih.
Cara iku ora ana ing kahyangan. Cara kasebut ing njero ati.

Bagean 3.
Buddha Quote Babagan Urip, Kulawarga lan Persahabatan

Urip saben tumindak kanthi bener, kaya sing terakhir.
Kebecikan dianiaya luwih akeh dening wong jahat tinimbang seneng karo kabecikan.
Ora ana sing urip dhewe; kabeh ana gandhengane karo kabeh liyane.
Kasucian utawa impes gumantung saka awake dhewe. Ora ana sing bisa ngresiki liyane.
Dhukungan ibu lan bapak, tresna marang bojo lan anak lan nduwe panguripan sing gampang; iki sing paling apik.
Siji wektu bisa ngganti dina, sawijining dina bisa ngganti urip lan siji urip bisa ngganti jagad iki.
Dheweke ngerti yen urip, ora krasa utawa luh, ora butuh repot utawa ndandani.
Kanca sing ora sopan lan ala luwih wedi tinimbang karo kewan galak;
Kéwan galak bisa tatu awak, nanging kanca sing ala bakal tatu.

Apa wae tembung sing kita ucapake kudu dipilih kanthi ati-ati kanggo
wong, bakal ngrungokake lan bakal dipengaruhi dening wong-wong mau
kanggo nandhang lara utawa lara.
Dadi idle iku dalan sing cendhak nganti mati lan sregep iku cara urip; wong gemblung, wong wicaksana sregep.
Yen wong golek ora bakal nemokake kanca sing luwih apik utawa padha, mula dheweke kudu mlaku kanthi tenanan.
Yen kita bisa mirsani keajaiban kembang siji kanthi cetha, kabeh uripe bakal owah.

Buddha Quotes Babagan Katresnan Lan Sukur

Katresnan sejati kasebut lair saka pangerten.
Radiate katresnan tanpa wates marang jagad kabeh.
Sampeyan, sampeyan dhewe, kaya wong liya ing jagad kabeh, pantes tresna lan tresno.
Ambisi kaya katresnan, ora sabar loro telat lan saingan.
Katresnan minangka hadiah utama kanggo wong liya, supaya bisa waras.
Mikir kabeh sing nggayuh kabeh kanggo kabeh makhluk.
Kita bakal ngembangake lan nuwuhake mardine saka pikiran kanthi
tresna, nggawe kendharaan, nggawe basis kita, dadi stabil, ngleksanani
awake dhewe, lan kanthi sampurna.
Benci ora mandheg kanthi sengit marang sawayah-wayah. Benci terus liwat katresnan. Iki minangka ukum sing ora bisa diganti.
Sapa sing seneng 50 wong duwe kasangsaran 50; Sapa sing ora seneng marang wong ora seneng.
Kebecikan kudu dadi cara urip sing alami, ora kajaba.
Tutur adicara sing nyenengake, ucapan sing disambut. Tutur, nalika
ora nggawa piala marang wong liya, iku sawijining barang sing
nyenengake.
Siji ora diarani bangsane sing cilaka makhluk urip. Kanthi ora ngrusak makhluk urip siji sing diarani luhur.
Dadi sinau sing trampil lan trampil, sing dilatih kanthi becik lan
nggunakake tembung sing dituturake kanthi apik: iki moho sing apik.

Kaya ibu sing bakal nglindhungi anak siji-sijine kanthi nyawane,
semono uga wong sing nandhang katresnan tanpa wates marang kabeh
makhluk.
Ing sapa ora duwe rasa sayang kanggo makhluk urip: kenal dheweke minangka wong sing metu.
Ayo padha munggah lan matur nuwun, amarga yen ora sinau akeh dina
iki, paling ora sinau sethithik, lan yen ora sinau sithik, paling ora
kita lara, lan yen kita lara. , paling ora kita mati; dadi, ayo padha
matur nuwun.

Buddha Quote Ngeling-eling Lan Nggawe Dhewe

Dheweke bisa rumangsa bisa.
Pikirane manungsa dhewe, dudu mungsuh utawa mungsuh, sing nggusah wong ala.
Bungah kanthi ngati-ati! Jaga pikirane kanthi becik!
Kabeh adhedhasar pikiran, dipimpin karo pikiran, gaya saka pikiran.
Yen sampeyan ucapake lan tumindak kanthi polusi, sampeyan bakal
nandhang sangsara, amarga rodha banteng kasebut ngetutake jejak sapi.
Ora ana sing kaya-kaya dadi pikiran sing ora disiplin, lan ora ana sing manut kaya sing duwe disiplin.
Pikiran sing ora dikepungake karo vagina bathi, saka kasusahan sing
dibebasake, saka najis sing di resiki, mula wedi dibebasake - iki
minangka berkah paling gedhe.
Ngerteni saka kali ing clefts lan
ing crevice: sing ana ing saluran alit saya mili, aliran gedhe meneng.
Apa wae sing ora kebak nggawe swara. Apa wae kebak sepi.
Sampeyan minangka tukang. Bungah ing keprigelan tangan lan sikil, tembung lan pikirane.
Delengen, mubeng-mubeng kaya rasa kaya aku, kaya iwak ing papan
sing dadi banyu garing - lan, ndeleng iki, urip tanpa tambang, ora dadi
ikatan kanggo negara-negara wis dadi.
‘Kaya aku, iya kaya ngono. Kaya ngono, aku uga. ‘Nggambar podo karo awake dhewe, aja nganti mateni utawa mateni wong liya.
Kabeh pengalaman didhisiki dening pikiran, duwe pikiran minangka master, digawe dening pikiran.
Kanggo seneng kesehatan sing apik, nggawa kebahagiaan sejati kanggo
kulawarga, nggawa tentrem kanggo kabeh wong, mula kudu disiplin lan
ngontrol pikiran dhewe. Yen wong bisa ngontrol pikirane, bisa nemokake
dalan menyang Pencahayaan, lan kabeh kawicaksanan lan kabecikan bakal
nyedhaki dheweke.
Kabeh tumindak kang ala amarga pikir. Yen pikiran wis owah, bisa terus salah?
Apa sing saiki dakpikirake asale saka pikirane wingi, lan pikiran
sing ana saiki bakal ngripta urip sesuk: Urip kita minangka pikiran.


https://www.youtube.com/watch?v=CJPYSeXYX_Q
The Nature of an Arahat Talk 2 - Part 2 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

Maha Bodhi Society Bengaluru
333 subscribers
The Nature of an Arahat Talk 2 - Part 2 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
Category
People & Blogs
Wong sing wis ngalahaké awake dhewe dadi pahlawan sing luwih gedhe tinimbang sing ngalahake sewu ewu wong.


Intelijen transpendental mundhak nalika intelektual wis entuk watesan
lan yen prekara kudu diwujudake ing alam sing bener lan penting, proses
pamikiran kasebut kudu ditindakake dening banding menyang sawetara
kognisi fakultas sing luwih dhuwur.

Aku ora bakal ndelok intine liyane kanggo golek kesalahan: latihan sing kudu diamati.


Jagad eksternal mung minangka conto saka kegiatan sing ana ing
pikiran, lan pikiran kasebut dadi jagad eksternal amarga kebiasaan
diskriminasi lan alasan sing salah. Murid kasebut kudu dadi kebiasaan
kanggo ndeleng perkara kanthi bener.

Pikiran ndhisiki kabeh negara mental. Pikiran iku pimpinan; kabeh padha nggarap pikiran.

Quotes Miturut Buddha On Happiness And Joy chanting, music

Ora ana dalan menyang rasa seneng: rasa seneng yaiku jalur.

Kegembiraan teka nalika pakaryan lan tembung sampeyan entuk manfaat kanggo sampeyan dhewe lan wong liya.


Siji sing wis cerah, maksud kanggo jhana, kudu kepenak ing alas,
kudu nglatih jhana ing sikile wit, nggayuh rasa marem dhewe.


Ewu kandung bisa dipadhangi saka lilin siji, lan uripe lilin ora bakal
disingkat. Kabahagiaan ora bakal suda kanthi dituduhake.

Yaiku sifat-sifat sing ana kabungahan saka wong sing ora sedhih.

Atine atimu gawe apik. Lakonana, bola-bali, lan sampeyan bakal kebak kabungahan.


Aja manggon ing jaman kepungkur, aja ngimpi masa depan, konsentrasi
pikiran ing wayahe saiki. Deleng uga: 10 Tips kanggo Mulai Urip ing
Saiki

Yen wong nindakake kabecikan, mesthine bakal nindakake
maneh. Ayo padha kepenak ing kana, amarga kebahagiaan iku klumpukne
apik.

Kita kabentuk lan dibentuk kanthi pikirane. Wong-wong
sing atine ora duwe pikiran tanpa pamrih, bungah nalika ngomong utawa
tumindak. Bungah ngetutake dheweke kaya bayangan sing ora nate ninggal.

Quotes Miturut Buddha Ing Meditasi lan spiritualitas

Kaya lilin ora bisa diobong tanpa geni, wong ora bisa urip tanpa urip spiritual.

Nyawang jero babagan urip kaya saiki, meditator manggon ing stabilitas lan kebebasan.


Meditasi nggawa kawicaksanan; kurang mediasi ora nggatekke.
Ngerteni apa sing ndadékaké sampeyan maju lan apa sing mbanting, lan
pilih dalan sing ndadékaké kawicaksanan.

Apa wae lik terus ngoyak pikirane lan mikir, bisa dadi kesadaran.

Kutipan Miturut Buddha ing Damai, Ngapunten Lan Nglalaken

Tanggapi nglatih dhewe supaya entuk katentreman.


Pancen, sage sing ngilangi tansaya tenang ing kabeh cara; ora ana
kekarepan sing manut karo wong sing kobong wis digawe adhem, dicabut
bahan bakar. Kabeh lampiran wis dibanting, atimu wis lara amarga lara;
sepi, dheweke ngaso kanthi lega. Pikirane wis nemokake cara kanggo
tentrem.

Wong sing lungguh dhewe, mung turu dhewe, lan mlaku
dhewe, sing angel lan ngalahake awake dhewe, bakal kepenak ing sepi ing
alas.

Aja mbatalake apa sing diwenehake marang sampeyan, lan
aja nganti golek apa sing diwenehake marang wong liya, supaya aja nganti
keganggu.

Wong-wong sing ora kuwatir mesthi nemu katentreman.

Kutipan Miturut Buddha Ing Kawicaksanan Lan Virtues

Wong gemblung sing ngreti dheweke iku wong bodho luwih akeh. Klik kanggo tweet

Apa wae sing duwe sipat njedhul nduweni sipat mandheg.

Kamanunggalane mung bisa diwujudake dening Binar. Perpaduan dhewe lan gagasan Un kesatuan wis ana.


Apa prilaku sing cocog kanggo pria utawa wanita ing tengah-tengah
jagad iki, ing endi saben wong duwe clurut lebu? Apa salutasi sing pas
ing antarane wong-wong yen saben wong ing banjir iki?

Nalika nonton dhewe, sampeyan nonton wong liya. Nalika nonton wong liya, sampeyan jaga dhewe.


Aja ana wong liya golek kesalahan; aja nganti ana sing weruh karo
kesalahan lan komisi wong liya. Nanging supaya siji bisa ndeleng
tumindak dhewe lan rampung.

Master sejatine urip kanthi bener, kanthi kabecikan lan ngendhaleni, ora kekerasan, moderat, lan kesucian.


Aja nyinggung nganggo tembung utawa tumindak. Mangan karo moderat.
Urip ing atimu. Nggoleki eling sing paling dhuwur. Master dhewe miturut
hukum. Iki minangka piwulang sing ringkes saka awakened.

Urip
kaya senar kecapi, yen strung kenceng banget ora bakal dimainake, yen
ngeculke, ana gantung, tegangan sing ngasilake swarane apik ing tengah.


Aja percaya apa-apa mung amarga sampeyan wis krungu. Aja ngandel apa
wae mung amarga sing diucapake lan dikabarake dening akeh. Aja percaya
babar pisan amarga ditemokake ing buku-buku agama sampeyan. Aja ngandel
apa wae mung kanggo panguwasa guru lan pinituwa. Aja percaya karo
tradhisi amarga wis dikirim nganti pirang-pirang generasi. Nanging
sawise pengamatan lan analisis, yen sampeyan nemokake manawa ana sing
setuju karo akal lan condhong menyang kabecikan lan keuntungan sing siji
lan kabeh, banjur tampa lan urip kanthi benerWong sing wis ngalahaké
awake dhewe dadi pahlawan sing luwih gedhe tinimbang sing ngalahake sewu
ewu wong.

Intelijen transpendental mundhak nalika intelektual
wis entuk watesan lan yen prekara kudu diwujudake ing alam sing bener
lan penting, proses pamikiran kasebut kudu ditindakake dening banding
menyang sawetara kognisi fakultas sing luwih dhuwur.

Aku ora bakal ndelok intine liyane kanggo golek kesalahan: latihan sing kudu diamati.


Jagad eksternal mung minangka conto saka kegiatan sing ana ing
pikiran, lan pikiran kasebut dadi jagad eksternal amarga kebiasaan
diskriminasi lan alasan sing salah. Murid kasebut kudu dadi kebiasaan
kanggo ndeleng perkara kanthi bener.

Pikiran ndhisiki kabeh negara mental. Pikiran iku pimpinan; kabeh padha nggarap pikiran.

Quotes Miturut Buddha On Happiness And Joy chanting, music

Ora ana dalan menyang rasa seneng: rasa seneng yaiku jalur.

Kegembiraan teka nalika pakaryan lan tembung sampeyan entuk manfaat kanggo sampeyan dhewe lan wong liya.


Siji sing wis cerah, maksud kanggo jhana, kudu kepenak ing alas,
kudu nglatih jhana ing sikile wit, nggayuh rasa marem dhewe.


Ewu kandung bisa dipadhangi saka lilin siji, lan uripe lilin ora bakal
disingkat. Kabahagiaan ora bakal suda kanthi dituduhake.

Yaiku sifat-sifat sing ana kabungahan saka wong sing ora sedhih.

Atine atimu gawe apik. Lakonana, bola-bali, lan sampeyan bakal kebak kabungahan.


Aja manggon ing jaman kepungkur, aja ngimpi masa depan, konsentrasi
pikiran ing wayahe saiki. Deleng uga: 10 Tips kanggo Mulai Urip ing
Saiki

Yen wong nindakake kabecikan, mesthine bakal nindakake
maneh. Ayo padha kepenak ing kana, amarga kebahagiaan iku klumpukne
apik.

Kita kabentuk lan dibentuk kanthi pikirane. Wong-wong
sing atine ora duwe pikiran tanpa pamrih, bungah nalika ngomong utawa
tumindak. Bungah ngetutake dheweke kaya bayangan sing ora nate ninggal.

Quotes Miturut Buddha Ing Meditasi lan spiritualitas

Kaya lilin ora bisa diobong tanpa geni, wong ora bisa urip tanpa urip spiritual.

Nyawang jero babagan urip kaya saiki, meditator manggon ing stabilitas lan kebebasan.


Meditasi nggawa kawicaksanan; kurang mediasi ora nggatekke.
Ngerteni apa sing ndadékaké sampeyan maju lan apa sing mbanting, lan
pilih dalan sing ndadékaké kawicaksanan.

Apa wae lik terus ngoyak pikirane lan mikir, bisa dadi kesadaran.

Kutipan Miturut Buddha ing Damai, Ngapunten Lan Nglalaken

Tanggapi nglatih dhewe supaya entuk katentreman.


Pancen, sage sing ngilangi tansaya tenang ing kabeh cara; ora ana
kekarepan sing manut karo wong sing kobong wis digawe adhem, dicabut
bahan bakar. Kabeh lampiran wis dibanting, atimu wis lara amarga lara;
sepi, dheweke ngaso kanthi lega. Pikirane wis nemokake cara kanggo
tentrem.

Wong sing lungguh dhewe, mung turu dhewe, lan mlaku
dhewe, sing angel lan ngalahake awake dhewe, bakal kepenak ing sepi ing
alas.

Aja mbatalake apa sing diwenehake marang sampeyan, lan
aja nganti golek apa sing diwenehake marang wong liya, supaya aja nganti
keganggu.

Wong-wong sing ora kuwatir mesthi nemu katentreman.

Kutipan Miturut Buddha Ing Kawicaksanan Lan Virtues

Wong gemblung sing ngreti dheweke iku wong bodho luwih akeh. Klik kanggo tweet

Apa wae sing duwe sipat njedhul nduweni sipat mandheg.

Kamanunggalane mung bisa diwujudake dening Binar. Perpaduan dhewe lan gagasan Un kesatuan wis ana.


Apa prilaku sing cocog kanggo pria utawa wanita ing tengah-tengah
jagad iki, ing endi saben wong duwe clurut lebu? Apa salutasi sing pas
ing antarane wong-wong yen saben wong ing banjir iki?

Nalika nonton dhewe, sampeyan nonton wong liya. Nalika nonton wong liya, sampeyan jaga dhewe.


Aja ana wong liya golek kesalahan; aja nganti ana sing weruh karo
kesalahan lan komisi wong liya. Nanging supaya siji bisa ndeleng
tumindak dhewe lan rampung.

Master sejatine urip kanthi bener, kanthi kabecikan lan ngendhaleni, ora kekerasan, moderat, lan kesucian.


Aja nyinggung nganggo tembung utawa tumindak. Mangan karo moderat.
Urip ing atimu. Nggoleki eling sing paling dhuwur. Master dhewe miturut
hukum. Iki minangka piwulang sing ringkes saka awakened.

Urip
kaya senar kecapi, yen strung kenceng banget ora bakal dimainake, yen
ngeculke, ana gantung, tegangan sing ngasilake swarane apik ing tengah.


Aja percaya apa-apa mung amarga sampeyan wis krungu. Aja ngandel apa
wae mung amarga sing diucapake lan dikabarake dening akeh. Aja percaya
babar pisan amarga ditemokake ing buku-buku agama sampeyan. Aja ngandel
apa wae mung kanggo panguwasa guru lan pinituwa. Aja percaya karo
tradhisi amarga wis dikirim nganti pirang-pirang generasi. Nanging
sawise pengamatan lan analisis, yen sampeyan nemokake manawa ana sing
setuju karo akal lan condhong menyang kabecikan lan keuntungan sing siji
lan kabeh, banjur tampa lan urip kanthi bener

https://www.youtube.com/watch?v=uHBHQGS-UKg
The Nature of an Arahat Talk 2 - Part 3 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

Maha Bodhi Society Bengaluru
333 subscribers
The Nature of an Arahat Talk 2 - Part 3 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
Category
People & Blogs
Kaya dene bandha ora ditemokake saka ing bumi, mula kabecikan katon
saka tumindak sing apik, lan kawicaksanan katon saka pikiran sing resik
lan tentrem. Kanggo mlaku kanthi aman lumantar urip bebrayan manungsa,
siji mbutuhake cahya kawicaksanan lan tuntunan kabecikan.

Wong wicaksana modhisi nganggo pikirane, diubetake kaya gandum diuripake liwat sieve.


Sing kabecikan, kayadene Muses, mesthi ditampilake kanthi kelompok.
Prinsip sing apik banget durung nate ditemoni sepisan ing dhadha.

Kutipan Miturut Buddha On Kamma lan Nibbana chanting lan video


Sawijining wong sing wis nyiyapake ing kendaraan Bodhisattva kudu
mutusake yen ‘Aku kudu mimpin kabeh makhluk kanggo nirvana, menyang
dununge nirvana sing ora ana sing tinggalake’. Apa kasunyatan iki
nirvana sing ora ana gandhengane?

Kutipan Miturut Buddha Nalika Ganti, Gagal lan Gerah

Ora ana sing ana ing salawas-lawase kajaba pangowahan.

Ora ana geni kaya hawa nepsu, ora ana hiu kaya gething, ora ana jeron kayadene kabodhoan, ora ana banjir kaya rakus.

Biyen lan saiki, mung nandhang lara, sing nate nandhang lara.


Sapa sing bisa nolak bebendune nalika saiki wis ana, amarga penawar
wektu sing tepat bakal nyemak wisa ula sing cepet banget nyebar - -
wujude sami-sami nyisihake saka kene lan liyane, kaya ula mbuwang kulit.

Muga kabeh sing duwe urip bisa uwal saka gerah.


Gampang ndeleng kesalahane wong liya, nanging angel kanggo ndeleng
salah liyane. Siji nuduhake kesalahan wong liya kaya ing jeron sing
ditambes ing angin, nanging salah sijine ndhelikake salah dhewe minangka
gambler licik ndhelikake dadue.

Buddha Quote Yen Wedi

Wong-wong sing wis dikepengini kanthi pangerten ‘Aku’ lan tampilan ngganggu wong sing ngganggu jagad iki.


Ora ana apa-apa sing paling nggegirisi tinimbang kebiasaan ragu.
Ragu-ragu misahake wong. Racun kasebut mbubarake persahabatan lan
ngrusak hubungan sing nyenengake. Iki minangka eri sing ngganggu lan
ngrusak; iku pedhang sing mateni.

Wong-wong, sing ngelak amarga ngelak, Pramila nate ngindhari dahaga, kanthi ngupayakake napsu marang awake dhewe.


Yen ana wong sing ora seneng marang piala, yen ana rasa tentrem,
ana sing seneng ngrungokake piwulang sing apik; yen ana sing duwe
perasaan lan nresnani dheweke, ora wedi.

Langsung krasa murka kita wis mandheg golek bebener, lan wiwit usaha kanggo awake dhewe.

Buddha Quotes Ing Marah Lan Cemburu

Sampeyan ora bakal diukum amarga nesu, sampeyan bakal diukum dening nesu.

Nganggo ego sampeyan kaya sandhangan sing pas.

Ana wong sing ora ngerti manawa kita kudu mati, nanging wong-wong sing ngerti iki bakal padha ngrampungake pacelathon.


Kabeh padha giris ing panganiaya; kabeh wedi mati. Nyelehake awake
dhewe ing papan liya, wong liya ora bakal mateni utawa mateni wong liya.

Aku ora pasulayan karo jagad iki; nanging iki jagad sing pasulayan karo aku.


Dheweke nyalahake wong sing tetep meneng, dheweke nyalahake wong
sing ujar akeh, mula dheweke nyalahake wong sing ngomong nganggo
kesederhanaan. Ora ana wong ing jagad iki sing ora disalahake.

Wong-wong sing ngugemi persepsi lan tampilan nyerang wong sing ngganggu jagad iki.

Sapa sing ora nesu karo wong sing nepsu menang perang kanthi keras.


Sing nesu-nesu ora bakal bisa ilang nganti suwe yen pikirane
gampang ngambali. Duka bakal sirna sanalika pikirane gething dilalekake.

Aja nggebarke apa sing wis ditampa, aja meri marang wong liya. Wong sing cemburu karo wong liya ora bakal oleh katentreman.

Buddha Quote Sukses, Sabar lan Kuwasa

Ora ana geni utawa angin, lair utawa seda, bisa ngilangi tumindak sing apik.


Yen sampeyan nemokake kritikus sing wicaksana kanggo nuduhake
kaluputane, tindakake kaya sampeyan bakal pandhuan kanggo bandha sing
didhelikake.

Minangka gajah ing paprangan kanthi panah panah sing ditembak saka busur ing saubengé, iya bakal saya nyiksa.


Puji lan nyalahake, gain lan rugi, kesenengan lan kasusahan teka
lan kaya angin. Supaya seneng, sesa kaya wit raksasa ing tengah-tengahe
kabeh.

Ing pamisahan ana kasusahan sing paling gedhe ing jagad; kanthi welas asih kekuwatan jagad iki.


Dadi lampu kanggo awakmu dhewe. Dadi papan perlindungan sampeyan
dhewe. Nggolek ora liya. Kabeh perkara kudu liwati. Sregep kanthi
sregep. Aja nyerah.

Luwih becik urip siji dina kanggo ndeleng
mundhak lan tiba ing prekara tinimbang urip satus taun tanpa ndeleng
barang sing tiba lan tiba.

Yen sampeyan ora ngowahi arah, sampeyan bisa uga mandheg menyang sampeyan.

Buddha Quote babagan Kesehatan

Kesehatan minangka hadiah paling apik, konten kasugihan paling gedhe, setya hubungan sing paling apik. Buddha

Kanggo njaga awak kanthi sehat, iku tugas … yen ora, kita bakal bisa njaga pikiran lan kuwat.

Tanpa urip kesehatan ora urip; iku mung negara langour lan kasangsaran - gambar pati.


Rahasia kesehatan kanggo pikiran lan awak ora kanggo prihatin, ora
bakal kuwatir babagan mbesuk, ora bakal ngarep-arep mbesuk, nanging
supaya urip saiki kanthi wicaksana lan sregep.
Buddha Quotes Ing Bebener


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Seven Stages of Spiritual Purification -Part 1-Dhamma Talk by Ven. Ach Buddharakkhita-MBS

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Seven Stages of Spiritual Purification -Part 1-Dhamma Talk by Ven. Ach Buddharakkhita-MBS
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Buddha Quotes On Truth chanting, musik, video tari

Wong-wong sing wis gagal kerja menyang kebeneran wis luput tujuane urip.


Ajar kayektenan kaping telu iki kanggo kabeh: Pujian ati, wicara,
lan urip layanan lan welasan minangka perkara sing gawe anyar manungsa.

Ana rong kesalahan sing bisa ditindakake ing dalan kayekten … ora mlaku kabeh.


Sing calmed ngomong apa sing diucapake yen paling apik; kapindho,
manawa wong kudu ngucapake apa sing bener, ora adil; katelu, apa sing
disenengi, ora seneng kaping papat, pancen bener, ora palsu.


Kalahake wong sing nesu kanthi ora nesu; ngalahake wong ala kanthi
kaluhuran; ngalahake pelat dening loman, lan wong sing ngapusi kasebut
ujar.

Telung prekara ora bisa didhelikake: srengenge, rembulan, lan kayekten.

Bagean 4. Kutipan Tentang Buddha

Yen sampeyan nggunakake pikiran goleki Buddha, sampeyan ora bakal weruh Buddha. Bodhidharma

Lan Buddha yaiku wong sing bebas: ora ana rencana, tanpa peduli. Bodhidharma


Yen sampeyan nggoleki Buddha ing papan liya, sampeyan ora bakal
weruh manawa pikiran sampeyan dhewe yaiku Buddha. Bodhidharma

Buddha tegese kesadaran, kesadaran awak lan pikiran sing nyegah ala saka kedadeyan. Bodhidharma

Buddha ora prakteke omong kosong. Bodhidharma

A Buddha yaiku wong sing nemokake kabebasan ing bathi lan ala. Bodhidharma

Buddha mindhah kanthi bebas liwat lair lan seda, katon lan ora ana kekarepan. Bodhidharma

Nanging wong nakal ora ngerti yen pikirane dhewe yaiku Buddha. Dheweke terus nggoleki ing njaba. Bodhidharma

Kanggo nggoleki Buddha kabeh, sampeyan kudu ndeleng sifat sampeyan. Bodhidharma


Ora ana sing bisa meksa kita ngganti pikiran, malah Buddha. Kita
kudu nglakoni kanthi sukarela. Mulane Buddha nyatakake, “Sampeyan
minangka master sampeyan dhewe”. Dalai Lama

Werna gunung iku badan Buddha; swanten banyu sing ngucapake wicara sing gedhe. Dogen

Buddha lan kabeh makhluk sing dikirim yaiku ekspresi saka pikiran siji. Ora ono liya. Huang Po


Kanggo nyumelangake, yen atine dhewe yaiku Buddha, ora ana sing
bisa digayuh utawa tumindak siji sing bakal ditindakake. Iki Cara Paling
Agung. Huang Po

Tembung-tembung saka Buddha nawakake
kasunyatan iki: Benci ora bakal mandheg kanthi gething nanging kanthi
katresnan mung bisa waras. Jack Kornfield

Nguripake Buddha lan para dewa tanpa ngewangi pitulungane. Miyamoto Musashi


Malah buddha ora kepengin wong sing ndherek dheweke. Malah para
master sing paling gedhe ora bisa menehi ukara siji. Dheweke ndeleng
sampeyan kanthi unik, sampeyan ndeleng kabébasan sampeyan bisa dadi unik
kanggo sampeyan. Osho

Cukup rong prekara cilik: semedi lan
go-go. Elinga rong tembung utama iki: semedi lan nyerah. Meditasi bakal
nggawa sampeyan, lan nyerah bakal nggawa sampeyan kabeh. Lan iki kabeh
agama. Ana ing rong tembung kasebut Buddha ngetrenake sakabehing inti
agama. Osho

Ora butuh Gusti! Yen sampeyan pengin semedi
sampeyan bisa mikir tanpa Gusti Allah. Buddha semedi tanpa Gusti Allah;
dheweke ora percaya marang Gusti Allah. Osho

Sawijining Buddha minangka Buddha, Krishna minangka Kresna, lan kowé dhéwé. Osho


Dheweke mulangake babagan kabecikan, eling, lan kawicaksanan. Iki
minangka telung pilar praktik Buddha, uga telaga kesejahteraan saben
dina, wutah psikologis, lan kesadaran spiritual. Rick Hanson

Yen sampeyan ora bisa sujud ing Buddha, sampeyan ora bisa dadi Buddha. Sing kebangeten. Shunryu Suzuki


Buddha ujar manawa ana rong jinis penderita: jenis sing nyebabake
luwih akeh kasangsaran lan jinis sing nyebabake pungkasane nandhang
sangsara. Terry Tempest Williams

Sampeyan kudu yakin manawa sampeyan duwe kapasitas dadi Buddha, kapasitas transformasi lan penyembuhan. Thich Nhat Hanh

Bagian 5. Kutipan Buddhisme Lan Zen

Manungsa mung nandhang lara amarga dheweke ngrasakake apa sing digawe para dewa kanggo nyenengake. Alan Watts


Siji-sijine perkara sing pungkasane nyata babagan perjalanan
sampeyan yaiku langkah sing sampeyan lakoni ing wektu iki. Sing kabeh
ana. Alan Watts

Kabeh ing modhifikasi, kalebu moderat. Paribasan Buddha


Sinau kanggo ngeculake kudu sinau sadurunge sinau entuk. Urip kudu
tak sentuh, ora ditindhes. Sampeyan kudu ngendhokke, mesthine ana
kedadeyan, lan liya-liyane maju. Ray Bradbury

Sanajan
sampeyan ora bisa ngilangi cara sing dikarepake, aja wedi banget utawa
ora lali. Siji sing terus maju bakal menang ing pungkasan. Daisaku Ikeda

Yen kita sinau kanggo mbukak ati, sapa wae, kalebu wong sing nimbulake kita edan, bisa dadi guru kita. Pema Chödrön

Kesadaran minangka agen paling gedhe kanggo owah-owahan. Huang Po Klik kanggo tweet

Zen ora duwe bisnis karo ide. Suzuki Roshi

Ngerti kabeh yaiku ngapura kabeh. Osho


Kita ora bakal mlebu bunder, kita terus munggah. Dalan kasebut
minangka spiral; kita wis ngetrapake akeh langkah. Hermann Hesse


Rahasia Budha yaiku mbusak kabeh ide, kabeh konsep, supaya kabeneran
duwe kasempatan kanggo nembus, kanggo mbukak awake dhewe. Thich Nhat
Han

https://www.youtube.com/watch?v=rYWlpSWBNCo
Seven Stages of Spiritual Purification -Part 2-Dhamma Talk by Ven. Ach Buddharakkhita-MBS

Maha Bodhi Society Bengaluru
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Seven Stages of Spiritual Purification -Part 2-Dhamma Talk by Ven. Ach Buddharakkhita-MBS
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Yen sampeyan pengin ngganti jagad iki, wiwiti wong sabanjure sing butuh sampeyan butuh. Maezumi Roshi

Kita ing kene supaya tangi saka khayalan saka pamisahan. Martin Luther King Jr


Yen sampeyan wis nindakake, sampeyan kudu ngobong awak kanthi
lengkap, kaya bonfire sing apik, mula ora bakal ana. Eckhart Tolle

Ing ngendi wae, bakal ana kabeh. Eckhart Tolle

Mung tangan sing mbusak bisa nulis bab sing sejatine. Meister Eckhart

Nambani saben wayahe minangka pungkasan sampeyan. Sampeyan ora siyap kanggo liyane. Shunryu Suzuki

Bagean 6. Panganggité sing padha karo Buddha Babagan Katresnan, Katentreman, Kawicaksanan lan Kabutuhan

Thich Nhat Hanh


Ngirimke menehi kamardikan, lan kamardikan mung syarat kanggo rasa
seneng. Yen, ing ati, kita isih nempuh apa wae - nesu, kuatir, utawa
barang-barang - kita ora bisa bebas. Thich Nhat Hanh

Yen ing
saben dinane kita bisa esem, yen bisa tentrem lan seneng, ora mung kita,
nanging kabeh wong bakal entuk bathi. Iki minangka jinis perdamaian
paling dhasar. Thich Nhat Hanh

Bisa urip kanthi bungah ing
kene lan saiki. Dadi pirang-pirang kahanan kebahagiaan kasedhiya - luwih
saka sampeyan bisa uga seneng saiki. Sampeyan ora kudu mbukak ing
mangsa ngarep, supaya luwih akeh. Thich Nhat Hanh

Bodhidharma

Kabeh ngerti dalane; sawetara sing bener mlaku. Bodhidharma


Kapasitas batine ora ana watesan, lan kawujudane ora bisa dielem.
Ndelok formulir nganggo mripat, pangrungu nganggo kuping, ambune ora
enak nganggo irung, ngrasakake rasa nganggo ilat, saben gerakan utawa
kahanan sampeyan kabeh dadi pikiran. Bodhidharma

Kanggo nggoleki yaiku nandhang sangsara. Kanggo golek apa-apa ora seneng. Bodhidharma Klik kanggo tweet

Confucius

Kamulyan paling gedhe kita ora bakal tiba, nanging kanthi mundhak saben-saben tiba. Confucius

Ora masalah sepira alon-alon sampeyan lunga anggere ora mandheg. Confucius Klik kanggo tweet

Namung manungsa sing paling wicaksana lan paling bodho ora bakal owah. Confucius

Dalai Lama

Dadi apik nalika bisa. Minangka tansah. Dalai Lama

Elinga, hubungan sing paling apik yaiku katresnan kanggo saben liyane ngluwihi kabutuhan kanggo saben liyane. Dalai Lama

Agamaku pancen gampang banget. Ageman kula kalebet kabecikan. Dalai Lama

Lao Tzu

Alam ora cepet-cepet, nanging kabeh wis rampung. Lao Tzu


Kesehatan minangka properti paling akeh. Konten konten minangka
bandha paling gedhe. Kapercayan minangka kanca utama. Non-being minangka
kabungahan paling gedhe. Lao Tzu

Nguasai wong liya yaiku kekuwatan. Nguasai dhiri minangka kekuwatan sejati. Lao Tzu

Plato

Wong wicaksana bisa ngomong amarga duwe prekara; wong bodho, amarga kudu ngucapake. Plato

Kita bisa ngapura anak sing wedi marang pepeteng; Tragedi nyata urip yaiku yen wong wedi marang cahya. Plato

Sampeyan bisa nemokake luwih akeh babagan wong sajrone jam muter tinimbang ing taun pacelathon. Plato

Aristotle

Menyang dhaptar konten

Ngerti dhewe minangka wiwitane kabeh kawicaksanan. Aristotle

Kabahagiaan gumantung marang awake dhewe. Aristotle

Pendhidhikan pikiran tanpa ngajar jantung ora ana pendhidhikan. Aristotle

Jiddu Krisnamurti

Ora ana ukuran kesehatan sing bisa disesuaikan karo masyarakat sing lara banget. Jiddu Krisnamurti

Yen sampeyan miwiti ngerti apa sing sampeyan tanpa nyoba ngganti, mula sampeyan ngalami transformasi. Jiddu Krishnamurti

Tradhisi dadi keamanan kita, lan yen pikiran wis aman bakal bosok. Jiddu Krisnamurti


Nggawe ide siji. Nggawe ide siji kanggo urip sampeyan; ngimpi iku;
mikirake; urip ide kasebut. Ayo otak, awak, otot, syaraf, saben bagean
awak sampeyan bakal kebak ide kasebut, lan mung tinggalake ide liyane.
Iki cara sukses, lan iki cara sing diasilake raksasa spiritual gedhe.
Swami Vivekananda

Socrates

Kawruh sejati ana ngerti yen sampeyan ora ngerti apa-apa. Socrates Klik kanggo tweet

Dheweke paling sugih sing konten karo paling ora, amarga konten iku kasugihan alam. Socrates

Pendhidhikan minangka semar api, ora ngisi prau. Socrates

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

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Seven Stages of Spiritual Purification -Part 3-Dhamma Talk by Ven. Ach Buddharakkhita-MBS

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54) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ- ಒಂದು ವೇಳೆ

ಉಚಿತ ಆನ್‌ಲೈನ್ ನಿಬ್ಬಾನಾ ತರಬೇತಿ
ನಿಂದ
ಕುಶಿನಾರ ನಿಬ್ಬಾನಾ ಭೂಮಿ ಪಗೋಡಾ-ಅಂತಿಮ ಗುರಿಯಂತೆ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ಹಾದಿ
ವಿಶ್ಲೇಷಣಾತ್ಮಕ ಒಳನೋಟ ನೆಟ್ - ಬುಡ್ಡಾದ ಸ್ವಂತ ಪದಗಳಲ್ಲಿ 111 ಕ್ಲಾಸಿಕಲ್
ಭಾಷೆಗಳಲ್ಲಿ ಉಚಿತ ಆನ್‌ಲೈನ್ ಟಿಪಿನಾಕಾ ಕಾನೂನು ಸಂಶೋಧನೆ ಮತ್ತು ಅಭ್ಯಾಸ
ವಿಶ್ವವಿದ್ಯಾಲಯ
ಮೂಲಕ
http://sarvajan.ambedkar.org

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

ನಿಮ್ಮನ್ನು ಬುದ್ಧನನ್ನಾಗಿ ಮಾಡುವ 150 ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು (ವೇಗದ) ಜಪಿಸುವ ವೀಡಿಯೊಗಳು

ಮನಸ್ಸು ಆಸೆಗಳಿಂದ ತುಂಬಿರದವನಿಗೆ ಭಯವಿಲ್ಲ. ಬುದ್ಧ

ನಿಮ್ಮ ಸ್ವಂತ ಮೋಕ್ಷಕ್ಕಾಗಿ ಕೆಲಸ ಮಾಡಿ. ಇತರರನ್ನು ಅವಲಂಬಿಸಬೇಡಿ. ಬುದ್ಧ ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

ಏನಾದರೂ ಮಾಡಲು ಯೋಗ್ಯವಾಗಿದ್ದರೆ, ಅದನ್ನು ನಿಮ್ಮ ಪೂರ್ಣ ಹೃದಯದಿಂದ ಮಾಡಿ. ಬುದ್ಧ ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ


ಮನುಷ್ಯನನ್ನು ಬುದ್ಧಿವಂತನೆಂದು ಕರೆಯಲಾಗುವುದಿಲ್ಲ ಏಕೆಂದರೆ ಅವನು ಮತ್ತೆ
ಮಾತನಾಡುತ್ತಾನೆ ಮತ್ತು ಮಾತನಾಡುತ್ತಾನೆ; ಆದರೆ ಅವನು ಶಾಂತಿಯುತ, ಪ್ರೀತಿಯ ಮತ್ತು
ನಿರ್ಭೀತನಾಗಿದ್ದರೆ ಅವನು ಬುದ್ಧಿವಂತನೆಂದು ಕರೆಯಲ್ಪಡುವ ಸತ್ಯದಲ್ಲಿರುತ್ತಾನೆ. ಬುದ್ಧ

ನಿಮ್ಮ ಆತ್ಮವನ್ನು ಹೊರತುಪಡಿಸಿ ಬೇರೆಯವರಲ್ಲಿ ಅಭಯಾರಣ್ಯವನ್ನು ನೋಡಬೇಡಿ. ಬುದ್ಧ

ನಮ್ಮನ್ನು ಹೊರತುಪಡಿಸಿ ಯಾರೂ ನಮ್ಮನ್ನು ಉಳಿಸುವುದಿಲ್ಲ. ಯಾರೂ ಸಾಧ್ಯವಿಲ್ಲ ಮತ್ತು ಯಾರೂ ಇರಬಹುದು. ನಾವೇ ಹಾದಿಯಲ್ಲಿ ನಡೆಯಬೇಕು. ಬುದ್ಧ

ಶುದ್ಧ ನಿಸ್ವಾರ್ಥ ಜೀವನವನ್ನು ನಡೆಸಲು, ಸಮೃದ್ಧಿಯ ಮಧ್ಯೆ ಒಬ್ಬರು ಯಾವುದನ್ನೂ ಸ್ವಂತವೆಂದು ಪರಿಗಣಿಸಬಾರದು. ಬುದ್ಧ

ನಾವೆಲ್ಲರೂ ನಾವು ಯೋಚಿಸಿದ ಫಲಿತಾಂಶವಾಗಿದೆ. ಬುದ್ಧ

ಇತರರಿಗೆ ಸಹಾಯ ಬೇಕಾದಾಗ ನಾವು ಅವರನ್ನು ನೋಡಿಕೊಳ್ಳಲು ವಿಫಲವಾದರೆ, ನಮ್ಮನ್ನು ಯಾರು ನೋಡಿಕೊಳ್ಳುತ್ತಾರೆ? ಬುದ್ಧ

ಸತ್ಯದ ಮೇಲೆ ವರ್ತಿಸುವವನು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಮತ್ತು ಅದಕ್ಕೂ ಮೀರಿ ಸಂತೋಷವಾಗಿರುತ್ತಾನೆ. ಬುದ್ಧ

ಅತ್ಯುತ್ತಮ ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು

ನೀವು ಸ್ವಲ್ಪ ಹೊಂದಿದ್ದರೂ ಸಹ ನೀಡಿ.

ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ ಬದುಕಿದವನು ಸಾವಿಗೆ ಸಹ ಭಯಪಡಬೇಕಾಗಿಲ್ಲ.

ನೀರಾವರಿ ಚಾನಲ್ ನೀರು; ಫ್ಲೆಚರ್ಗಳು ಬಾಣಗಳನ್ನು ನೇರಗೊಳಿಸುತ್ತಾರೆ; ಬಡಗಿಗಳು ಮರವನ್ನು ಬಗ್ಗಿಸುತ್ತಾರೆ; ಬುದ್ಧಿವಂತ ಯಜಮಾನರು.

ಡ್ರಾಪ್ ಬೈ ಡ್ರಾಪ್ ನೀರಿನ ಮಡಕೆ ತುಂಬಿದೆ. ಅಂತೆಯೇ, ಬುದ್ಧಿವಂತನು ಅದನ್ನು ಸ್ವಲ್ಪಮಟ್ಟಿಗೆ ಸಂಗ್ರಹಿಸಿ, ಒಳ್ಳೆಯದನ್ನು ತುಂಬಿಕೊಳ್ಳುತ್ತಾನೆ.

ನಿಮ್ಮ ಜ್ಞಾನೋದಯವನ್ನು ಜನರಿಗೆ ಹಂಚಿಕೊಳ್ಳುವುದು, ಅದನ್ನು ಹಂಚಿಕೊಳ್ಳುವುದು ದೊಡ್ಡ ಕೊಡುಗೆಯಾಗಿದೆ. ಅದು ಶ್ರೇಷ್ಠವಾದುದು.


ನೀಡುವ ಶಕ್ತಿಯ ಬಗ್ಗೆ ನನಗೆ ತಿಳಿದಿರುವುದನ್ನು ನೀವು ತಿಳಿದಿದ್ದರೆ, ಅದನ್ನು ಒಂದು
ರೀತಿಯಲ್ಲಿ ಹಂಚಿಕೊಳ್ಳದೆ ನೀವು ಒಂದೇ meal ಟವನ್ನು ಹಾದುಹೋಗಲು ಬಿಡುವುದಿಲ್ಲ.

ದುಃಖದ ಮೂಲವೆಂದರೆ ಬಾಂಧವ್ಯ.


ಕೋಪಗೊಂಡ ಮನುಷ್ಯನನ್ನು ಪ್ರೀತಿಯಿಂದ ಮೌನಗೊಳಿಸಿ. ಕೆಟ್ಟ ಸ್ವಭಾವದ ಮನುಷ್ಯನನ್ನು
ದಯೆಯಿಂದ ಮೌನಗೊಳಿಸಿ. Er ದಾರ್ಯದಿಂದ ದುಃಖವನ್ನು ಮೌನಗೊಳಿಸಿ. ಸುಳ್ಳುಗಾರನನ್ನು
ಸತ್ಯದಿಂದ ಮೌನಗೊಳಿಸಿ.

ಅಭಿಪ್ರಾಯಗಳನ್ನು ಹೊಂದಿರುವ ಜನರು ಪರಸ್ಪರ ತೊಂದರೆಗೊಳಗಾಗುತ್ತಾರೆ.

ಗಟ್ಟಿಯಾದ ಬಂಡೆಯನ್ನು ಗಾಳಿಯಿಂದ ಅಲುಗಾಡಿಸದಂತೆಯೇ, ಬುದ್ಧಿವಂತರು ಹೊಗಳಿಕೆ ಅಥವಾ ಆಪಾದನೆಯಿಂದ ಅಲುಗಾಡುವುದಿಲ್ಲ.

ನೀವೇ ಶ್ರಮಿಸಬೇಕು. ಬುದ್ಧರು ದಾರಿ ತೋರಿಸುತ್ತಾರೆ. ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

ನಿಮ್ಮ ಸ್ವಂತ ಆಲೋಚನೆಗಳನ್ನು ರಕ್ಷಿಸದಷ್ಟು ಯಾವುದೂ ನಿಮಗೆ ಹಾನಿ ಮಾಡುವುದಿಲ್ಲ.

ಧ್ಯಾನ ಮಾಡಿ… ವಿಳಂಬ ಮಾಡಬೇಡಿ, ನಂತರ ನೀವು ವಿಷಾದಿಸುತ್ತೀರಿ.

ಒಂದು ಸಾವಿರ ಟೊಳ್ಳಾದ ಪದಗಳಿಗಿಂತ ಉತ್ತಮವಾಗಿದೆ, ಇದು ಶಾಂತಿಯನ್ನು ತರುವ ಒಂದು ಪದವಾಗಿದೆ.

ತಿಳುವಳಿಕೆಯು ಚೆನ್ನಾಗಿ ಮಾತನಾಡುವ ಪದಗಳ ಹೃದಯದ ಮರವಾಗಿದೆ.

ಕೆಟ್ಟದ್ದನ್ನು ಮಾಡುವುದನ್ನು ನಿಲ್ಲಿಸುವುದು, ಒಳ್ಳೆಯದನ್ನು ಬೆಳೆಸುವುದು, ಹೃದಯವನ್ನು ಶುದ್ಧೀಕರಿಸುವುದು: ಇದು ಬುದ್ಧರ ಬೋಧನೆ.

ಧ್ಯಾನ ಮತ್ತು ಏಕಾಂತತೆಯಲ್ಲಿ ಸಂತೋಷ. ನೀವೇ ರಚಿಸಿ, ಸಂತೋಷವಾಗಿರಿ. ನೀವು ಅನ್ವೇಷಕ.

ಮಾಡಬೇಕಾದುದನ್ನು ಉತ್ಸಾಹದಿಂದ ಇಂದು ಮಾಡಿ. ಯಾರಿಗೆ ಗೊತ್ತು? ನಾಳೆ, ಸಾವು ಬರುತ್ತದೆ.

ನೀವು ಏನಾಗಿದ್ದೀರಿ ಎಂಬುದು. ನೀವು ಈಗ ಏನು ಮಾಡುತ್ತೀರಿ ಎಂಬುದು.

ನೀವು ಮಾತನಾಡಲು ಪ್ರಸ್ತಾಪಿಸಿದರೆ ಯಾವಾಗಲೂ ನಿಮ್ಮನ್ನು ಕೇಳಿಕೊಳ್ಳಿ, ಅದು ನಿಜವೇ, ಅದು ಅಗತ್ಯವಿದೆಯೇ, ಅದು ದಯೆ.


ಆಧ್ಯಾತ್ಮಿಕ ಹಾದಿಯಲ್ಲಿ ನಿಮ್ಮನ್ನು ಬೆಂಬಲಿಸಲು ಯಾರೂ ಸಿಗದಿದ್ದರೆ, ಏಕಾಂಗಿಯಾಗಿ
ನಡೆಯಿರಿ. (ಇದು ನನ್ನ ನೆಚ್ಚಿನ ಬುದ್ಧ ಉಲ್ಲೇಖಗಳಲ್ಲಿ ಒಂದಾಗಿದೆ. ಪ್ರತ್ಯುತ್ತರ ನೀಡಿ
ಮತ್ತು ನಿಮ್ಮದು ಏನು ಎಂದು ನನಗೆ ತಿಳಿಸಿ!)

ಭಾಗ 2. ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು…
ಸ್ಪೂರ್ತಿದಾಯಕ ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು

ನಿಲ್ಲಿಸು, ನಿಲ್ಲಿಸು. ಮಾತನಾಡಬೇಡ. ಅಂತಿಮ ಸತ್ಯವು ಯೋಚಿಸುವುದೂ ಅಲ್ಲ.

ನಾವು ಏನು ಯೋಚಿಸುತ್ತೇವೆ. ನಾವೆಲ್ಲರೂ ನಮ್ಮ ಆಲೋಚನೆಗಳೊಂದಿಗೆ ಉದ್ಭವಿಸುತ್ತೇವೆ. ನಮ್ಮ ಆಲೋಚನೆಗಳೊಂದಿಗೆ, ನಾವು ಜಗತ್ತನ್ನು ರೂಪಿಸುತ್ತೇವೆ.

ದೊಡ್ಡ ಸಾಗರಕ್ಕೆ ಒಂದು ರುಚಿ, ಉಪ್ಪಿನ ರುಚಿ ಇರುವಂತೆಯೇ, ಈ ಬೋಧನೆ ಮತ್ತು ಶಿಸ್ತುಗೂ ಒಂದು ರುಚಿ, ವಿಮೋಚನೆಯ ರುಚಿ ಇರುತ್ತದೆ.


ಆಗಲು ಬಯಸುವ ಕಡುಬಯಕೆ ಮತ್ತು ಬಾಯಾರಿಕೆ ಇನ್ನು ಮುಂದೆ ಅಸ್ತಿತ್ವದಲ್ಲಿಲ್ಲದವನು;
ಅವೇಕನ್ಡ್, ಟ್ರ್ಯಾಕ್ಲೆಸ್ ಮತ್ತು ಮಿತಿಯಿಲ್ಲದ ವ್ಯಾಪ್ತಿಯನ್ನು ನೀವು ಹೇಗೆ ಟ್ರ್ಯಾಕ್
ಮಾಡಬಹುದು.

ಸಹಿಷ್ಣುತೆ ಅತ್ಯಂತ ಕಷ್ಟಕರವಾದ ವಿಭಾಗಗಳಲ್ಲಿ ಒಂದಾಗಿದೆ, ಆದರೆ ಅಂತಿಮ ಗೆಲುವು ಬರುತ್ತದೆ ಎಂದು ಸಹಿಸಿಕೊಳ್ಳುವವನಿಗೆ.

ಎಚ್ಚರವಾಗಿರುವವನಿಗೆ ರಾತ್ರಿ ದೀರ್ಘವಾಗಿದೆ; ದಣಿದವನಿಗೆ ಉದ್ದ ಒಂದು ಮೈಲಿ; ನಿಜವಾದ ಕಾನೂನು ತಿಳಿದಿಲ್ಲದ ಮೂರ್ಖರಿಗೆ ಜೀವನವು ದೀರ್ಘವಾಗಿರುತ್ತದೆ.

ಸ್ವರ್ಗೀಯ ಜಗತ್ತಿನಲ್ಲಿ ಯಾವುದೇ ಅಮೂಲ್ಯವಾದ ಆಭರಣ ಇದ್ದರೂ, ಜಾಗೃತಗೊಂಡವನಿಗೆ ಹೋಲಿಸಲು ಏನೂ ಇಲ್ಲ.


ನಮ್ಮ ಜೀವನವು ನಮ್ಮ ಮನಸ್ಸಿನಿಂದ ರೂಪಿಸಲ್ಪಟ್ಟಿದೆ; ನಾವು ಏನು ಯೋಚಿಸುತ್ತೇವೆ.
ಸಂತೋಷವು ಎಂದಿಗೂ ಬಿಡದ ನೆರಳಿನಂತಹ ಶುದ್ಧ ಚಿಂತನೆಯನ್ನು ಅನುಸರಿಸುತ್ತದೆ.

ಉತ್ತಮವಾದ ಹೂವಿನಂತೆ, ನೋಡಲು ಸುಂದರವಾಗಿರುತ್ತದೆ ಆದರೆ ಪರಿಮಳವಿಲ್ಲದೆ, ಉತ್ತಮವಾದ ಪದಗಳು ಮನುಷ್ಯನಿಗೆ ಅನುಗುಣವಾಗಿ ಫಲಪ್ರದವಾಗುವುದಿಲ್ಲ.

ನಮ್ಮ ಶಾಶ್ವತ ಸಿದ್ಧಾಂತಗಳು ಅಮೂಲ್ಯವಾದುದು, ಅದರ ಚಿಪ್ಪಿನ ಮೂಲಕ ದಾರಿಯನ್ನು ಮುರಿಯದ ಮರಿ ಹೊರಗಿನ ಪ್ರಪಂಚದ ರೂಪವನ್ನು ಹೊಂದಿರಬಹುದು.

ಕಲ್ಪನೆಯಾಗಿ ಮಾತ್ರ ಅಸ್ತಿತ್ವದಲ್ಲಿರುವ ಕಲ್ಪನೆಗಿಂತ ಅಭಿವೃದ್ಧಿಪಡಿಸಿದ ಮತ್ತು ಕಾರ್ಯರೂಪಕ್ಕೆ ತಂದ ಕಲ್ಪನೆ ಮುಖ್ಯವಾಗಿದೆ.

ನೀವು ಎಷ್ಟೇ ಪವಿತ್ರ ಪದಗಳನ್ನು ಓದಿದರೂ, ಎಷ್ಟೇ ಮಾತಾಡಿದರೂ, ನೀವು ಅವರ ಮೇಲೆ ವರ್ತಿಸದಿದ್ದರೆ ಅವರು ನಿಮಗೆ ಏನು ಒಳ್ಳೆಯದನ್ನು ಮಾಡುತ್ತಾರೆ?

ಅವ್ಯವಸ್ಥೆ ಎಲ್ಲಾ ಸಂಯುಕ್ತ ವಿಷಯಗಳಲ್ಲಿ ಅಂತರ್ಗತವಾಗಿರುತ್ತದೆ. ಶ್ರದ್ಧೆಯಿಂದ ಮುಂದುವರಿಯಿರಿ.
ಸಣ್ಣ ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು

ಬಾಂಧವ್ಯವು ದುಃಖಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ.

ಎಲ್ಲಾ ಜೀವಿಗಳು ಸಂತೋಷದ ಮನಸ್ಸನ್ನು ಹೊಂದಲಿ.

ಎಲ್ಲಾ ಜೀವಿಗಳ ಬಗ್ಗೆ ಕಾಳಜಿಯಿಂದ ಹುಟ್ಟಿದೆ.

https://www.youtube.com/watch?v=1RSn1hjdFBs
Bodhipakkhiya Dhamma Talk 3 - Part 1- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

Maha Bodhi Society Bengaluru
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Bodhipakkhiya Dhamma Talk 3 - Part 1- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
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ನಾನು ಪವಾಡ.
ಒಂದು ಜಗ್ ಡ್ರಾಪ್ ಮೂಲಕ ಡ್ರಾಪ್ ಅನ್ನು ತುಂಬುತ್ತದೆ.
ಪ್ರತಿಯೊಬ್ಬ ಮನುಷ್ಯನು ತನ್ನದೇ ಆದ ಆರೋಗ್ಯ ಅಥವಾ ರೋಗದ ಲೇಖಕ.
ತೀಕ್ಷ್ಣವಾದ ಚಾಕುವಿನಂತೆ ನಾಲಿಗೆ… ರಕ್ತವನ್ನು ಸೆಳೆಯದೆ ಕೊಲ್ಲುತ್ತದೆ.
ದಾರಿ ಆಕಾಶದಲ್ಲಿಲ್ಲ. ದಾರಿ ಹೃದಯದಲ್ಲಿದೆ.

ಭಾಗ 3.
ಜೀವನ, ಕುಟುಂಬ ಮತ್ತು ಸ್ನೇಹಕ್ಕಾಗಿ ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು

ಪ್ರತಿಯೊಂದು ಕೃತ್ಯವನ್ನು ನಿಮ್ಮ ಕೊನೆಯವರಂತೆ ಸಂಪೂರ್ಣವಾಗಿ ಜೀವಿಸಿ.
ಸದ್ಗುಣವು ಒಳ್ಳೆಯವರಿಂದ ಪ್ರೀತಿಸಲ್ಪಡುವುದಕ್ಕಿಂತ ದುಷ್ಟರಿಂದ ಹೆಚ್ಚು ಕಿರುಕುಳಕ್ಕೊಳಗಾಗುತ್ತದೆ.
ಯಾವುದೂ ಸಂಪೂರ್ಣವಾಗಿ ಏಕಾಂಗಿಯಾಗಿ ಅಸ್ತಿತ್ವದಲ್ಲಿಲ್ಲ; ಎಲ್ಲವೂ ಎಲ್ಲದಕ್ಕೂ ಸಂಬಂಧಿಸಿದೆ.
ಶುದ್ಧತೆ ಅಥವಾ ಅಶುದ್ಧತೆಯು ತನ್ನನ್ನು ಅವಲಂಬಿಸಿರುತ್ತದೆ. ಯಾರೂ ಇನ್ನೊಬ್ಬರನ್ನು ಶುದ್ಧೀಕರಿಸುವಂತಿಲ್ಲ.
ತಾಯಿ ಮತ್ತು ತಂದೆಯನ್ನು ಬೆಂಬಲಿಸುವುದು, ಹೆಂಡತಿ ಮತ್ತು ಮಗುವನ್ನು ಪೋಷಿಸುವುದು ಮತ್ತು ಸರಳ ಜೀವನೋಪಾಯವನ್ನು ಮಾಡುವುದು; ಇದು ಅದೃಷ್ಟ.
ಒಂದು ಕ್ಷಣ ಒಂದು ದಿನವನ್ನು ಬದಲಾಯಿಸಬಹುದು, ಒಂದು ದಿನ ಜೀವನವನ್ನು ಬದಲಾಯಿಸಬಹುದು ಮತ್ತು ಒಂದು ಜೀವನವು ಜಗತ್ತನ್ನು ಬದಲಾಯಿಸಬಹುದು.
ಜೀವನ ಹರಿವುಗಳನ್ನು ತಿಳಿದಿರುವ, ಧರಿಸುವುದು ಅಥವಾ ಹರಿದು ಹೋಗುವುದಿಲ್ಲ, ಸರಿಪಡಿಸುವಿಕೆ ಅಥವಾ ದುರಸ್ತಿ ಅಗತ್ಯವಿಲ್ಲ.
ಕಾಡುಮೃಗಕ್ಕಿಂತ ಭಯವಿಲ್ಲದ ಮತ್ತು ದುಷ್ಟ ಸ್ನೇಹಿತ ಹೆಚ್ಚು ಭಯಪಡಬೇಕು;
ಕಾಡುಮೃಗವು ನಿಮ್ಮ ದೇಹವನ್ನು ಗಾಯಗೊಳಿಸಬಹುದು, ಆದರೆ ದುಷ್ಟ ಸ್ನೇಹಿತನು ನಿಮ್ಮ
ಮನಸ್ಸನ್ನು ಗಾಯಗೊಳಿಸುತ್ತಾನೆ.
ನಾವು ಉಚ್ಚರಿಸುವ ಯಾವುದೇ ಪದಗಳನ್ನು ಜನರ
ಕಾಳಜಿಯಿಂದ ಆರಿಸಬೇಕು ಅವುಗಳನ್ನು ಕೇಳುತ್ತದೆ ಮತ್ತು ಒಳ್ಳೆಯದು ಅಥವಾ
ಕೆಟ್ಟದ್ದಕ್ಕಾಗಿ ಅವರಿಂದ ಪ್ರಭಾವಿತವಾಗಿರುತ್ತದೆ.
ಜಡವಾಗಿರುವುದು ಸಾವಿಗೆ ಒಂದು ಸಣ್ಣ ಹಾದಿ ಮತ್ತು ಶ್ರದ್ಧೆಯಿಂದ ಇರುವುದು ಒಂದು ಜೀವನ ವಿಧಾನ; ಮೂರ್ಖರು ಜಡರು, ಬುದ್ಧಿವಂತರು ಶ್ರದ್ಧೆ.
ಒಬ್ಬ ಅನ್ವೇಷಕನು ಉತ್ತಮ ಅಥವಾ ಸಮಾನನಾದ ಸಹಚರನನ್ನು ಕಂಡುಕೊಳ್ಳದಿದ್ದರೆ, ಅವರು ಏಕಾಂತ ಕೋರ್ಸ್ ಅನ್ನು ದೃ ut ನಿಶ್ಚಯದಿಂದ ಮುಂದುವರಿಸಲಿ.
ಒಂದೇ ಹೂವಿನ ಪವಾಡವನ್ನು ನಾವು ಸ್ಪಷ್ಟವಾಗಿ ನೋಡಬಹುದಾದರೆ, ನಮ್ಮ ಇಡೀ ಜೀವನವು ಬದಲಾಗುತ್ತದೆ.

ಬುದ್ಧ ಪ್ರೀತಿ ಮತ್ತು ಕೃತಜ್ಞತೆಯ ಕುರಿತು ಉಲ್ಲೇಖಿಸುತ್ತಾನೆ

ನಿಜವಾದ ಪ್ರೀತಿ ತಿಳುವಳಿಕೆಯಿಂದ ಹುಟ್ಟುತ್ತದೆ.
ಇಡೀ ಪ್ರಪಂಚದ ಕಡೆಗೆ ಮಿತಿಯಿಲ್ಲದ ಪ್ರೀತಿಯನ್ನು ಹೊರಸೂಸಿರಿ.
ನೀವು, ನೀವೇ, ಇಡೀ ವಿಶ್ವದಲ್ಲಿ ಯಾರೇ ಆಗಿರಲಿ, ನಿಮ್ಮ ಪ್ರೀತಿ ಮತ್ತು ವಾತ್ಸಲ್ಯಕ್ಕೆ ಅರ್ಹರು.
ಮಹತ್ವಾಕಾಂಕ್ಷೆಯು ಪ್ರೀತಿಯಂತಿದೆ, ವಿಳಂಬ ಮತ್ತು ಪ್ರತಿಸ್ಪರ್ಧಿಗಳೆರಡನ್ನೂ ಅಸಹನೆ.
ಪ್ರೀತಿಯು ಇನ್ನೊಬ್ಬರ ಆತ್ಮದ ಉಡುಗೊರೆಯಾಗಿದೆ, ಆದ್ದರಿಂದ ಎರಡೂ ಸಂಪೂರ್ಣವಾಗಬಹುದು.
ಎಲ್ಲಾ ಜೀವಿಗಳಿಗೆ ಎಲ್ಲರನ್ನೂ ಅಪ್ಪಿಕೊಳ್ಳುವ ಆಲೋಚನೆಗಳು ನಿಮ್ಮದಾಗಲಿ.
ನಾವು ಪ್ರೀತಿಯ ದಯೆಯಿಂದ ಮನಸ್ಸಿನ ವಿಮೋಚನೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುತ್ತೇವೆ
ಮತ್ತು ಬೆಳೆಸುತ್ತೇವೆ, ಅದನ್ನು ನಮ್ಮ ವಾಹನವನ್ನಾಗಿ ಮಾಡುತ್ತೇವೆ, ಅದನ್ನು ನಮ್ಮ
ಆಧಾರವನ್ನಾಗಿ ಮಾಡಿಕೊಳ್ಳುತ್ತೇವೆ, ಅದನ್ನು ಸ್ಥಿರಗೊಳಿಸುತ್ತೇವೆ, ಅದರಲ್ಲಿ ನಮ್ಮನ್ನು
ವ್ಯಾಯಾಮ ಮಾಡುತ್ತೇವೆ ಮತ್ತು ಅದನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ಪರಿಪೂರ್ಣಗೊಳಿಸುತ್ತೇವೆ.
ದ್ವೇಷವು ಯಾವುದೇ ಸಮಯದಲ್ಲಿ ದ್ವೇಷದಿಂದ ನಿಲ್ಲುವುದಿಲ್ಲ. ಪ್ರೀತಿಯ ಮೂಲಕ ದ್ವೇಷ ನಿಲ್ಲುತ್ತದೆ. ಇದು ಬದಲಾಯಿಸಲಾಗದ ಕಾನೂನು.
50 ಜನರನ್ನು ಪ್ರೀತಿಸುವವನಿಗೆ 50 ದುಃಖಗಳಿವೆ; ಯಾರನ್ನೂ ಪ್ರೀತಿಸುವವನಿಗೆ ಯಾವುದೇ ತೊಂದರೆಗಳಿಲ್ಲ.
ದಯೆಯು ನೈಸರ್ಗಿಕ ಜೀವನ ವಿಧಾನವಾಗಬೇಕು, ಇದಕ್ಕೆ ಹೊರತಾಗಿಲ್ಲ.
ಪ್ರೀತಿಯ ಮಾತು, ಸ್ವಾಗತಾರ್ಹ ಮಾತು ಮಾತ್ರ ಮಾತನಾಡಿ. ಮಾತು, ಅದು ಇತರರಿಗೆ ಯಾವುದೇ ಕೆಟ್ಟದ್ದನ್ನು ತರದಿದ್ದಾಗ, ಅದು ಆಹ್ಲಾದಕರ ಸಂಗತಿಯಾಗಿದೆ.
ಒಬ್ಬನನ್ನು ಜೀವಿಗಳಿಗೆ ಹಾನಿ ಮಾಡುವ ಉದಾತ್ತ ಎಂದು ಕರೆಯಲಾಗುವುದಿಲ್ಲ. ಜೀವಿಗಳಿಗೆ ಹಾನಿಯಾಗದಂತೆ ಒಬ್ಬನನ್ನು ಉದಾತ್ತ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.
ಆಳವಾಗಿ ಕಲಿತ ಮತ್ತು ನುರಿತ, ಉತ್ತಮ ತರಬೇತಿ ಮತ್ತು ಉತ್ತಮವಾಗಿ ಮಾತನಾಡುವ ಪದಗಳನ್ನು ಬಳಸುವುದು: ಇದು ಅದೃಷ್ಟ.
ತಾಯಿಯು ತನ್ನ ಏಕೈಕ ಮಗುವನ್ನು ತನ್ನ ಜೀವದೊಂದಿಗೆ ರಕ್ಷಿಸುವಂತೆಯೇ, ಒಬ್ಬನು ಎಲ್ಲ ಜೀವಿಗಳ ಬಗ್ಗೆ ಮಿತಿಯಿಲ್ಲದ ಪ್ರೀತಿಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳಲಿ.
ಯಾರಲ್ಲಿ ಜೀವಂತ ಜೀವಿಗಳ ಬಗ್ಗೆ ಸಹಾನುಭೂತಿ ಇಲ್ಲ: ಅವನನ್ನು ಬಹಿಷ್ಕಾರ ಎಂದು ತಿಳಿಯಿರಿ.
ನಾವು ಎದ್ದು ಕೃತಜ್ಞರಾಗಿರಲಿ, ಯಾಕೆಂದರೆ ನಾವು ಇಂದು ಬಹಳಷ್ಟು ಕಲಿಯದಿದ್ದರೆ,
ಕನಿಷ್ಠ ನಾವು ಸ್ವಲ್ಪ ಕಲಿತಿದ್ದೇವೆ ಮತ್ತು ನಾವು ಸ್ವಲ್ಪ ಕಲಿಯದಿದ್ದರೆ, ಕನಿಷ್ಠ
ನಾವು ಅನಾರೋಗ್ಯಕ್ಕೆ ಒಳಗಾಗಲಿಲ್ಲ, ಮತ್ತು ನಾವು ಅನಾರೋಗ್ಯಕ್ಕೆ ಒಳಗಾಗಿದ್ದರೆ ,
ಕನಿಷ್ಠ ನಾವು ಸಾಯಲಿಲ್ಲ; ಆದ್ದರಿಂದ, ನಾವೆಲ್ಲರೂ ಕೃತಜ್ಞರಾಗಿರಬೇಕು.

ಬುದ್ಧ ಮನಸ್ಸಿನಲ್ಲಿ ಉಲ್ಲೇಖಗಳು ಮತ್ತು ನಿಮ್ಮನ್ನು ಮಾಸ್ಟರಿಂಗ್ ಮಾಡಿ

ಅವನು ಸಮರ್ಥನೆಂದು ಯಾರು ಭಾವಿಸುತ್ತಾರೆ.
ಇದು ಮನುಷ್ಯನ ಸ್ವಂತ ಮನಸ್ಸು, ಅವನ ಶತ್ರು ಅಥವಾ ವೈರಿಯಲ್ಲ, ಅವನನ್ನು ಕೆಟ್ಟ ಮಾರ್ಗಗಳಿಗೆ ಸೆಳೆಯುತ್ತದೆ.
ಎಚ್ಚರದಿಂದ ಆನಂದಿಸಿ! ನಿಮ್ಮ ಆಲೋಚನೆಗಳನ್ನು ಚೆನ್ನಾಗಿ ಕಾಪಾಡಿಕೊಳ್ಳಿ!
ಎಲ್ಲವೂ ಮನಸ್ಸನ್ನು ಆಧರಿಸಿದೆ, ಮನಸ್ಸಿನಿಂದ ಮುನ್ನಡೆಸಲ್ಪಡುತ್ತದೆ,
ಮನಸ್ಸಿನಿಂದ ರೂಪಿಸಲ್ಪಟ್ಟಿದೆ. ನೀವು ಕಲುಷಿತ ಮನಸ್ಸಿನಿಂದ ಮಾತನಾಡಿದರೆ ಮತ್ತು
ವರ್ತಿಸಿದರೆ, ಆಕ್ಸ್‌ಕಾರ್ಟ್‌ನ ಚಕ್ರಗಳು ಎತ್ತುಗಳ ಹೆಜ್ಜೆಯನ್ನು ಅನುಸರಿಸುವಂತೆ
ದುಃಖವು ನಿಮ್ಮನ್ನು ಅನುಸರಿಸುತ್ತದೆ.
ಶಿಸ್ತುಬದ್ಧ ಮನಸ್ಸಿನಂತೆ ಅವಿಧೇಯತೆ ಏನೂ ಇಲ್ಲ, ಮತ್ತು ಶಿಸ್ತುಬದ್ಧ ಮನಸ್ಸಿನಂತೆ ವಿಧೇಯತೆ ಏನೂ ಇಲ್ಲ.
ಅದೃಷ್ಟದ ಬದಲಾವಣೆಗಳಿಂದ ಅಸ್ಥಿರವಾದ ಮನಸ್ಸು, ದುಃಖದಿಂದ ಮುಕ್ತವಾಗಿದೆ,
ಅಪವಿತ್ರತೆಗಳಿಂದ ಶುದ್ಧೀಕರಿಸಲ್ಪಟ್ಟಿದೆ, ವಿಮೋಚನೆಗೊಂಡ ಭಯದಿಂದ - ಇದು ಅತ್ಯಂತ
ದೊಡ್ಡ ಆಶೀರ್ವಾದ.
ಸೀಳುಗಳಲ್ಲಿ ಮತ್ತು ಬಿರುಕುಗಳಲ್ಲಿ ನದಿಗಳಿಂದ
ತಿಳಿದುಕೊಳ್ಳಿ: ಸಣ್ಣ ಚಾನಲ್‌ಗಳಲ್ಲಿರುವವರು ಗದ್ದಲದಂತೆ ಹರಿಯುತ್ತಾರೆ, ದೊಡ್ಡ ಹರಿವು
ಮೌನವಾಗಿರುತ್ತದೆ. ಯಾವುದೂ ಪೂರ್ಣವಾಗಿಲ್ಲದಿದ್ದರೂ ಶಬ್ದ ಮಾಡುತ್ತದೆ.
ತುಂಬಿದದ್ದೆಲ್ಲವೂ ಶಾಂತ.
ನೀವು ಅನ್ವೇಷಕ. ನಿಮ್ಮ ಕೈ ಮತ್ತು ಕಾಲುಗಳ ಪಾಂಡಿತ್ಯ, ನಿಮ್ಮ ಮಾತುಗಳು ಮತ್ತು ನಿಮ್ಮ ಆಲೋಚನೆಗಳಲ್ಲಿ ಆನಂದಿಸಿ.
ಒಣಗಿದ ಹೊಳೆಯ ಕೊಚ್ಚೆ ಗುಂಡಿಗಳಲ್ಲಿನ ಮೀನಿನಂತೆ, ನನ್ನ ಅರ್ಥದಲ್ಲಿ
ಬೀಸುತ್ತಿರುವ ಅವರನ್ನು ನೋಡಿ - ಮತ್ತು, ಇದನ್ನು ನೋಡಿ, ಯಾವುದೇ ಗಣಿ ಇಲ್ಲದೆ ಬದುಕು,
ಆಗುವ ರಾಜ್ಯಗಳಿಗೆ ಲಗತ್ತನ್ನು ರೂಪಿಸುವುದಿಲ್ಲ.
‘ನಾನು ಇದ್ದಂತೆ, ಇವುಗಳೂ
ಹಾಗೆಯೇ. ಇವುಗಳಂತೆಯೇ, ನಾನು ಕೂಡಾ. ’ನಿಮಗೆ ಸಮಾನಾಂತರವಾಗಿ ಚಿತ್ರಿಸುವುದು,
ಕೊಲ್ಲಬೇಡಿ ಅಥವಾ ಇತರರನ್ನು ಕೊಲ್ಲಲು ಪಡೆಯಬೇಡಿ.
ಎಲ್ಲಾ ಅನುಭವಗಳು ಮನಸ್ಸಿನಿಂದ ಮುಂಚಿತವಾಗಿರುತ್ತವೆ, ಮನಸ್ಸನ್ನು ತಮ್ಮ ಯಜಮಾನನಾಗಿ ಹೊಂದಿರುತ್ತವೆ, ಮನಸ್ಸಿನಿಂದ ರಚಿಸಲ್ಪಡುತ್ತವೆ.
ಉತ್ತಮ ಆರೋಗ್ಯವನ್ನು ಆನಂದಿಸಲು, ಒಬ್ಬರ ಕುಟುಂಬಕ್ಕೆ ನಿಜವಾದ ಸಂತೋಷವನ್ನು
ತರಲು, ಎಲ್ಲರಿಗೂ ಶಾಂತಿಯನ್ನು ತರಲು, ಒಬ್ಬರು ಮೊದಲು ಶಿಸ್ತು ಮತ್ತು ಒಬ್ಬರ ಸ್ವಂತ
ಮನಸ್ಸನ್ನು ನಿಯಂತ್ರಿಸಬೇಕು. ಮನುಷ್ಯನು ತನ್ನ ಮನಸ್ಸನ್ನು ನಿಯಂತ್ರಿಸಬಹುದಾದರೆ ಅವನು
ಜ್ಞಾನೋದಯದ ಮಾರ್ಗವನ್ನು ಕಂಡುಕೊಳ್ಳಬಹುದು, ಮತ್ತು ಎಲ್ಲಾ ಬುದ್ಧಿವಂತಿಕೆ ಮತ್ತು
ಸದ್ಗುಣಗಳು ಸಹಜವಾಗಿಯೇ ಅವನಿಗೆ ಬರುತ್ತವೆ.
ಎಲ್ಲಾ ತಪ್ಪು ಮಾಡುವಿಕೆಯು ಮನಸ್ಸಿನಿಂದ ಉಂಟಾಗುತ್ತದೆ. ಮನಸ್ಸು ರೂಪಾಂತರಗೊಂಡರೆ ತಪ್ಪು ಮಾಡುವುದು ಉಳಿಯಬಹುದೇ?
ನಾವು ಇಂದು ಏನಾಗಿದ್ದೇವೆ ಎಂಬುದು ನಮ್ಮ ನಿನ್ನೆಯ ಆಲೋಚನೆಗಳಿಂದ ಬಂದಿದೆ, ಮತ್ತು
ನಮ್ಮ ಪ್ರಸ್ತುತ ಆಲೋಚನೆಗಳು ನಮ್ಮ ನಾಳಿನ ಜೀವನವನ್ನು ನಿರ್ಮಿಸುತ್ತವೆ: ನಮ್ಮ ಜೀವನವು
ನಮ್ಮ ಮನಸ್ಸಿನ ಸೃಷ್ಟಿಯಾಗಿದೆ.


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ತನ್ನನ್ನು ಜಯಿಸಿದವನು ಸಾವಿರ ಪುರುಷರನ್ನು ಸಾವಿರ ಬಾರಿ ಸೋಲಿಸಿದವನಿಗಿಂತ ದೊಡ್ಡ ನಾಯಕ.

ಬೌದ್ಧಿಕ ಮನಸ್ಸು ತನ್ನ ಮಿತಿಯನ್ನು ತಲುಪಿದಾಗ ಅತೀಂದ್ರಿಯ ಬುದ್ಧಿಮತ್ತೆ ಹೆಚ್ಚಾಗುತ್ತದೆ ಮತ್ತು ವಿಷಯಗಳನ್ನು ಅವುಗಳ ನಿಜವಾದ ಮತ್ತು ಅಗತ್ಯ ಸ್ವರೂಪದಲ್ಲಿ ಅರಿತುಕೊಳ್ಳಬೇಕಾದರೆ, ಅದರ ಉನ್ನತ ಮಟ್ಟದ ಅರಿವಿನ ಅಧ್ಯಾಪಕರಿಗೆ ಮನವಿ ಮಾಡುವ ಮೂಲಕ ಅದರ ಆಲೋಚನಾ ಪ್ರಕ್ರಿಯೆಗಳನ್ನು ಮೀರಿಸಬೇಕು.

    ದೋಷವನ್ನು ಕಂಡುಹಿಡಿಯುವ ಇನ್ನೊಬ್ಬರ ಬೌಲ್ ಉದ್ದೇಶವನ್ನು ನಾನು ನೋಡುವುದಿಲ್ಲ: ಗಮನಿಸಬೇಕಾದ ತರಬೇತಿ.

    ಬಾಹ್ಯ ಪ್ರಪಂಚವು ಮನಸ್ಸಿನ ಚಟುವಟಿಕೆಗಳ ಅಭಿವ್ಯಕ್ತಿ ಮಾತ್ರ, ಮತ್ತು ತಾರತಮ್ಯ ಮತ್ತು ಸುಳ್ಳು-ತಾರ್ಕಿಕತೆಯ ಅಭ್ಯಾಸದಿಂದಾಗಿ ಮನಸ್ಸು ಅದನ್ನು ಬಾಹ್ಯ ಪ್ರಪಂಚವೆಂದು ಗ್ರಹಿಸುತ್ತದೆ. ಶಿಷ್ಯನು ವಿಷಯಗಳನ್ನು ಸತ್ಯವಾಗಿ ನೋಡುವ ಅಭ್ಯಾಸವನ್ನು ಪಡೆಯಬೇಕು.

    ಮನಸ್ಸು ಎಲ್ಲಾ ಮಾನಸಿಕ ಸ್ಥಿತಿಗಳಿಗಿಂತ ಮುಂಚಿತವಾಗಿರುತ್ತದೆ. ಮನಸ್ಸು ಅವರ ಮುಖ್ಯಸ್ಥ; ಅವರೆಲ್ಲರೂ ಮನಸ್ಸಿನಿಂದ ಕೂಡಿದ್ದಾರೆ.

ಬುದ್ಧರಿಂದ ಉಲ್ಲೇಖಗಳು ಸಂತೋಷ ಮತ್ತು ಸಂತೋಷ ಜಪ, ಸಂಗೀತ

    ಸಂತೋಷಕ್ಕೆ ದಾರಿ ಇಲ್ಲ: ಸಂತೋಷವೇ ಮಾರ್ಗ.

    ನಿಮ್ಮ ಕೆಲಸ ಮತ್ತು ಪದಗಳು ನಿಮಗೆ ಮತ್ತು ಇತರರಿಗೆ ಪ್ರಯೋಜನಕಾರಿಯಾದಾಗ ಸಂತೋಷ ಬರುತ್ತದೆ.

    ಪ್ರಬುದ್ಧನು, hana ಾನಾದ ಉದ್ದೇಶದಿಂದ, ಕಾಡಿನಲ್ಲಿ ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳಬೇಕು, ಮರದ ಬುಡದಲ್ಲಿ hana ಾನಾವನ್ನು ಅಭ್ಯಾಸ ಮಾಡಬೇಕು, ತನ್ನದೇ ಆದ ತೃಪ್ತಿಯನ್ನು ಪಡೆಯಬೇಕು.

    ಒಂದೇ ಮೇಣದ ಬತ್ತಿಯಿಂದ ಸಾವಿರಾರು ಮೇಣದಬತ್ತಿಗಳನ್ನು ಬೆಳಗಿಸಬಹುದು, ಮತ್ತು ಮೇಣದಬತ್ತಿಯ ಜೀವಿತಾವಧಿಯನ್ನು ಕಡಿಮೆಗೊಳಿಸಲಾಗುವುದಿಲ್ಲ. ಹಂಚಿಕೊಳ್ಳುವ ಮೂಲಕ ಸಂತೋಷವು ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ.

    ಪಶ್ಚಾತ್ತಾಪದಿಂದ ಮುಕ್ತ ವ್ಯಕ್ತಿಯಲ್ಲಿ ಸಂತೋಷವು ಉಂಟಾಗುವ ವಸ್ತುಗಳ ಸ್ವರೂಪದಲ್ಲಿದೆ.

    ಒಳ್ಳೆಯದನ್ನು ಮಾಡಲು ನಿಮ್ಮ ಹೃದಯವನ್ನು ಹೊಂದಿಸಿ. ಅದನ್ನು ಮತ್ತೆ ಮತ್ತೆ ಮಾಡಿ, ಮತ್ತು ನೀವು ಸಂತೋಷದಿಂದ ತುಂಬುವಿರಿ.

    ಭೂತಕಾಲದಲ್ಲಿ ವಾಸಿಸಬೇಡಿ, ಭವಿಷ್ಯದ ಕನಸು ಕಾಣಬೇಡಿ, ಮನಸ್ಸನ್ನು ಪ್ರಸ್ತುತ ಕ್ಷಣದಲ್ಲಿ ಕೇಂದ್ರೀಕರಿಸಿ. ಇದನ್ನೂ ನೋಡಿ: ಪ್ರಸ್ತುತದಲ್ಲಿ ವಾಸಿಸಲು 10 ಸಲಹೆಗಳು

    ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಒಳ್ಳೆಯದನ್ನು ಮಾಡಬೇಕಾದರೆ, ಅವನು ಅದನ್ನು ಮತ್ತೆ ಮತ್ತೆ ಮಾಡಲಿ. ಅವನು ಅದರಲ್ಲಿ ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳಲಿ, ಏಕೆಂದರೆ ಆನಂದವು ಒಳ್ಳೆಯದನ್ನು ಸಂಗ್ರಹಿಸುತ್ತದೆ.

    ನಮ್ಮ ಆಲೋಚನೆಗಳಿಂದ ನಾವು ರೂಪುಗೊಂಡಿದ್ದೇವೆ ಮತ್ತು ರೂಪಿಸುತ್ತೇವೆ. ನಿಸ್ವಾರ್ಥ ಆಲೋಚನೆಗಳಿಂದ ಮನಸ್ಸು ರೂಪಿಸಲ್ಪಟ್ಟವರು ಮಾತನಾಡುವಾಗ ಅಥವಾ ವರ್ತಿಸುವಾಗ ಸಂತೋಷವನ್ನು ನೀಡುತ್ತಾರೆ. ಸಂತೋಷವು ಅವರನ್ನು ಎಂದಿಗೂ ಬಿಡದ ನೆರಳಿನಂತೆ ಹಿಂಬಾಲಿಸುತ್ತದೆ.

ಧ್ಯಾನ ಮತ್ತು ಆಧ್ಯಾತ್ಮಿಕತೆಯ ಕುರಿತು ಬುದ್ಧನ ಉಲ್ಲೇಖಗಳು

    ಮೇಣದಬತ್ತಿಯನ್ನು ಬೆಂಕಿಯಿಲ್ಲದೆ ಸುಡಲು ಸಾಧ್ಯವಿಲ್ಲದಂತೆಯೇ, ಪುರುಷರು ಆಧ್ಯಾತ್ಮಿಕ ಜೀವನವಿಲ್ಲದೆ ಬದುಕಲು ಸಾಧ್ಯವಿಲ್ಲ.

    ಈ ಕ್ಷಣದಲ್ಲಿದ್ದಂತೆ ಜೀವನವನ್ನು ಆಳವಾಗಿ ನೋಡಿದರೆ, ಧ್ಯಾನಸ್ಥನು ಸ್ಥಿರತೆ ಮತ್ತು ಸ್ವಾತಂತ್ರ್ಯದಲ್ಲಿ ವಾಸಿಸುತ್ತಾನೆ.

    ಧ್ಯಾನವು ಬುದ್ಧಿವಂತಿಕೆಯನ್ನು ತರುತ್ತದೆ; ಮಧ್ಯಸ್ಥಿಕೆಯ ಕೊರತೆಯು ಅಜ್ಞಾನವನ್ನು ಬಿಡುತ್ತದೆ. ನಿಮ್ಮನ್ನು ಮುಂದಕ್ಕೆ ಕೊಂಡೊಯ್ಯುವ ಮತ್ತು ನಿಮ್ಮನ್ನು ಹಿಂತೆಗೆದುಕೊಳ್ಳುವ ಸಂಗತಿಗಳನ್ನು ಚೆನ್ನಾಗಿ ತಿಳಿದುಕೊಳ್ಳಿ ಮತ್ತು ಬುದ್ಧಿವಂತಿಕೆಗೆ ಕಾರಣವಾಗುವ ಮಾರ್ಗವನ್ನು ಆರಿಸಿ.

    ಒಬ್ಬ ಸನ್ಯಾಸಿ ತನ್ನ ಆಲೋಚನೆ ಮತ್ತು ಆಲೋಚನೆಯೊಂದಿಗೆ ಮುಂದುವರಿಯುತ್ತಿದ್ದರೆ, ಅದು ಅವನ ಅರಿವಿನ ಒಲವು ಆಗುತ್ತದೆ.

ಶಾಂತಿ, ಕ್ಷಮೆ ಮತ್ತು ಹೋಗಲು ಬಿಡುವುದರ ಕುರಿತು ಬುದ್ಧನ ಉಲ್ಲೇಖಗಳು

    ಶಾಂತಿಯನ್ನು ಸಾಧಿಸಲು ದೃ ut ನಿಶ್ಚಯದಿಂದ ತರಬೇತಿ ನೀಡಿ.

    ವಾಸ್ತವವಾಗಿ, ಸಂಪೂರ್ಣವಾಗಿ ತಣಿಸಿದ age ಷಿ ಎಲ್ಲ ರೀತಿಯಲ್ಲೂ ನಿರಾಳವಾಗಿರುತ್ತಾನೆ; ಯಾವುದೇ ಬೆಂಕಿಯ ಆಸೆ ಅವನ ಬೆಂಕಿಯನ್ನು ತಣ್ಣಗಾಗಿಸಿದೆ, ಇಂಧನದಿಂದ ವಂಚಿತವಾಗಿದೆ. ಎಲ್ಲಾ ಲಗತ್ತುಗಳನ್ನು ಕತ್ತರಿಸಲಾಗಿದೆ, ಹೃದಯವನ್ನು ನೋವಿನಿಂದ ದೂರವಿಡಲಾಗಿದೆ; ನೆಮ್ಮದಿ, ಅವನು ಅತ್ಯಂತ ಸುಲಭವಾಗಿ ನಿಲ್ಲುತ್ತಾನೆ. ಮನಸ್ಸು ಶಾಂತಿಯ ಹಾದಿಯನ್ನು ಕಂಡುಕೊಂಡಿದೆ.

    ಏಕಾಂಗಿಯಾಗಿ ಕುಳಿತುಕೊಳ್ಳುವವನು, ಒಬ್ಬಂಟಿಯಾಗಿ ಮಲಗುವವನು ಮತ್ತು ಏಕಾಂಗಿಯಾಗಿ ನಡೆಯುವವನು, ಶ್ರಮದಾಯಕ ಮತ್ತು ಒಬ್ಬಂಟಿಯಾಗಿ ತನ್ನನ್ನು ತಾನೇ ಅಧೀನಪಡಿಸಿಕೊಳ್ಳುವವನು ಕಾಡಿನ ಏಕಾಂತತೆಯಲ್ಲಿ ಸಂತೋಷವನ್ನು ಕಾಣುವನು.

    ನಿಮ್ಮ ಶಾಂತತೆಗೆ ತೊಂದರೆಯಾಗದಂತೆ ನಿಮಗೆ ಕೊಟ್ಟದ್ದನ್ನು ತಿರುಗಿಸಬೇಡಿ, ಅಥವಾ ಇತರರಿಗೆ ಕೊಟ್ಟದ್ದನ್ನು ತಲುಪಬೇಡಿ.

    ಅಸಮಾಧಾನದ ಆಲೋಚನೆಗಳಿಂದ ಮುಕ್ತರಾದವರು ಖಂಡಿತವಾಗಿಯೂ ಶಾಂತಿಯನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತಾರೆ.

ಬುದ್ಧಿವಂತಿಕೆ ಮತ್ತು ಸದ್ಗುಣಗಳ ಕುರಿತು ಬುದ್ಧನ ಉಲ್ಲೇಖಗಳು

    ಅವನು ಮೂರ್ಖನೆಂದು ತಿಳಿದಿರುವ ಮೂರ್ಖನು ಅಷ್ಟು ಬುದ್ಧಿವಂತ. ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

    ಉದ್ಭವಿಸುವ ಸ್ವಭಾವ ಏನೇ ಇರಲಿ ಅದು ನಿಲ್ಲುವ ಸ್ವರೂಪವನ್ನು ಹೊಂದಿರುತ್ತದೆ.

    ಏಕತೆಯನ್ನು ಬೈನರಿ ಮೂಲಕ ಮಾತ್ರ ವ್ಯಕ್ತಪಡಿಸಬಹುದು. ಏಕತೆ ಮತ್ತು ಏಕತೆಯ ಕಲ್ಪನೆಯು ಈಗಾಗಲೇ ಎರಡು.

    ಪ್ರತಿಯೊಬ್ಬ ವ್ಯಕ್ತಿಯು ತನ್ನ ಅವಶೇಷಗಳ ತುಂಡುಗಳಿಗೆ ಅಂಟಿಕೊಂಡಿರುವ ಈ ಪ್ರಪಂಚದ ಮಧ್ಯೆ ಒಬ್ಬ ಪುರುಷ ಅಥವಾ ಮಹಿಳೆಗೆ ಸೂಕ್ತವಾದ ನಡವಳಿಕೆ ಏನು? ಈ ಪ್ರವಾಹದಲ್ಲಿ ಜನರು ಪರಸ್ಪರ ಹಾದುಹೋಗುವಾಗ ಅವರ ನಡುವೆ ಸರಿಯಾದ ನಮಸ್ಕಾರ ಯಾವುದು?

    ನಿಮ್ಮ ನಂತರ ನೋಡುವಾಗ, ನೀವು ಇತರರ ನಂತರ ನೋಡುತ್ತೀರಿ. ಇತರರನ್ನು ನೋಡುವಾಗ, ನೀವು ನಿಮ್ಮ ನಂತರ ನೋಡುತ್ತೀರಿ.

    ಯಾರೂ ಇತರರೊಂದಿಗೆ ತಪ್ಪು ಕಂಡುಕೊಳ್ಳಬಾರದು; ಇತರರ ಲೋಪಗಳು ಮತ್ತು ಆಯೋಗಗಳನ್ನು ಯಾರೂ ನೋಡಬಾರದು. ಆದರೆ ಒಬ್ಬರ ಸ್ವಂತ ಕಾರ್ಯಗಳನ್ನು ನೋಡೋಣ, ಮಾಡಲಾಗುತ್ತದೆ ಮತ್ತು ರದ್ದುಗೊಳಿಸಬಹುದು.

    ನಿಜವಾದ ಯಜಮಾನನು ಸತ್ಯದಲ್ಲಿ, ಒಳ್ಳೆಯತನ ಮತ್ತು ಸಂಯಮ, ಅಹಿಂಸೆ, ಮಿತವಾಗಿ ಮತ್ತು ಪರಿಶುದ್ಧತೆಯಿಂದ ಬದುಕುತ್ತಾನೆ.

    ಪದ ಅಥವಾ ಕಾರ್ಯದಲ್ಲಿ ಅಪರಾಧ ಮಾಡಬೇಡಿ. ಮಿತವಾಗಿ ಸೇವಿಸಿ. ನಿಮ್ಮ ಹೃದಯದಲ್ಲಿ ಜೀವಿಸಿ. ಅತ್ಯುನ್ನತ ಪ್ರಜ್ಞೆಯನ್ನು ಹುಡುಕುವುದು. ಕಾನೂನಿನ ಪ್ರಕಾರ ನೀವೇ ಕರಗತ ಮಾಡಿಕೊಳ್ಳಿ. ಇದು ಜಾಗೃತರ ಸರಳ ಬೋಧನೆ.

    ಜೀವನವು ಹಾರ್ಪ್ ಸ್ಟ್ರಿಂಗ್‌ನಂತಿದೆ, ಅದು ತುಂಬಾ ಬಿಗಿಯಾಗಿ ಕಟ್ಟಿದರೆ ಅದು ಆಡುವುದಿಲ್ಲ, ಅದು ತುಂಬಾ ಸಡಿಲವಾಗಿದ್ದರೆ ಅದು ಸ್ಥಗಿತಗೊಳ್ಳುತ್ತದೆ, ಸುಂದರವಾದ ಧ್ವನಿಯನ್ನು ಉಂಟುಮಾಡುವ ಉದ್ವೇಗವು ಮಧ್ಯದಲ್ಲಿದೆ.

ನೀವು ಅದನ್ನು ಕೇಳಿದ್ದರಿಂದ ಅದನ್ನು ನಂಬಬೇಡಿ. ಅನೇಕರು ಮಾತನಾಡುವ ಮತ್ತು ವದಂತಿಗಳಿರುವುದರಿಂದ ಯಾವುದನ್ನೂ ನಂಬಬೇಡಿ. ನಿಮ್ಮ ಧಾರ್ಮಿಕ ಪುಸ್ತಕಗಳಲ್ಲಿ ಬರೆಯಲ್ಪಟ್ಟಿರುವ ಕಾರಣ ಯಾವುದನ್ನೂ ನಂಬಬೇಡಿ. ನಿಮ್ಮ ಶಿಕ್ಷಕರು ಮತ್ತು ಹಿರಿಯರ ಅಧಿಕಾರದ ಮೇಲೆ ಯಾವುದನ್ನೂ ನಂಬಬೇಡಿ. ಸಂಪ್ರದಾಯಗಳನ್ನು ನಂಬಬೇಡಿ ಏಕೆಂದರೆ ಅವುಗಳನ್ನು ಅನೇಕ ತಲೆಮಾರುಗಳಿಂದ ಹಸ್ತಾಂತರಿಸಲಾಗಿದೆ. ಆದರೆ ವೀಕ್ಷಣೆ ಮತ್ತು ವಿಶ್ಲೇಷಣೆಯ ನಂತರ, ಯಾವುದಾದರೂ ಕಾರಣವನ್ನು ಒಪ್ಪುತ್ತದೆ ಮತ್ತು ಒಬ್ಬರ ಮತ್ತು ಎಲ್ಲರ ಒಳ್ಳೆಯ ಮತ್ತು ಪ್ರಯೋಜನಕ್ಕೆ ಅನುಕೂಲಕರವಾಗಿದೆ ಎಂದು ನೀವು ಕಂಡುಕೊಂಡಾಗ, ನಂತರ ಅದನ್ನು ಸ್ವೀಕರಿಸಿ ಮತ್ತು ಅದಕ್ಕೆ ತಕ್ಕಂತೆ ಜೀವಿಸಿ

https://www.youtube.com/watch?v=w3RNztr6Fh4
Turning the Wheel of Truth - Part 1 - Dhamma Talk by Ven Acharya Buddharakkhita Bhante - MBS

Maha Bodhi Society Bengaluru
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Turning the Wheel of Truth - Part 1 - Dhamma Talk by Ven Acharya Buddharakkhita Bhante - MBS
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ಭೂಮಿಯಿಂದ ಸಂಪತ್ತನ್ನು ಬಹಿರಂಗಪಡಿಸಿದಂತೆಯೇ, ಒಳ್ಳೆಯ ಕಾರ್ಯಗಳಿಂದ ಸದ್ಗುಣವು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ ಮತ್ತು ಶುದ್ಧ ಮತ್ತು ಶಾಂತಿಯುತ ಮನಸ್ಸಿನಿಂದ ಬುದ್ಧಿವಂತಿಕೆ
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಮಾನವ ಜೀವನದ ಜಟಿಲ ಮೂಲಕ ಸುರಕ್ಷಿತವಾಗಿ ನಡೆಯಲು, ಒಬ್ಬನಿಗೆ
ಬುದ್ಧಿವಂತಿಕೆಯ ಬೆಳಕು ಮತ್ತು ಸದ್ಗುಣದ ಮಾರ್ಗದರ್ಶನ ಬೇಕು.

ಬುದ್ಧಿವಂತರು ತಮ್ಮ ಆಲೋಚನೆಯೊಂದಿಗೆ ಭಾಷಣವನ್ನು ವಿನ್ಯಾಸಗೊಳಿಸಿದರು, ಅದನ್ನು ಧಾನ್ಯವೆಂದು ಜರಡಿ ಜರಡಿ ಮೂಲಕ ಜರಡಿ ಹಿಡಿಯುತ್ತಾರೆ.

ಮ್ಯೂಸಸ್‌ನಂತೆ ಸದ್ಗುಣಗಳು ಯಾವಾಗಲೂ ಗುಂಪುಗಳಲ್ಲಿ ಕಂಡುಬರುತ್ತವೆ. ಯಾವುದೇ ಸ್ತನದಲ್ಲಿ ಒಳ್ಳೆಯ ತತ್ವವು ಒಂಟಿಯಾಗಿರಲಿಲ್ಲ.

ಕಮ್ಮಾ ಮತ್ತು ನಿಬ್ಬಾಣ ಪಠಣ ಮತ್ತು ವೀಡಿಯೊಗಳ ಮೇಲೆ ಬುದ್ಧನ ಉಲ್ಲೇಖಗಳು


ಬೋಧಿಸತ್ವನ ವಾಹನದಲ್ಲಿ ಹೊರಟ ಯಾರಾದರೂ ‘ನಾನು ಎಲ್ಲ ಜೀವಿಗಳನ್ನು ನಿರ್ವಾಣಕ್ಕೆ
ಕರೆದೊಯ್ಯಬೇಕು, ಆ ನಿರ್ವಾಣದ ಕ್ಷೇತ್ರಕ್ಕೆ ಏನನ್ನೂ ಬಿಡುವುದಿಲ್ಲ’ ಎಂದು
ನಿರ್ಧರಿಸಬೇಕು. ಏನನ್ನೂ ಬಿಡದ ನಿರ್ವಾಣದ ಈ ಕ್ಷೇತ್ರ ಯಾವುದು?

ಬದಲಾವಣೆ, ವೈಫಲ್ಯ ಮತ್ತು ದುಃಖದ ಕುರಿತು ಬುದ್ಧನ ಉಲ್ಲೇಖಗಳು

ಬದಲಾವಣೆಯನ್ನು ಹೊರತುಪಡಿಸಿ ಏನೂ ಶಾಶ್ವತವಾಗಿಲ್ಲ.

ಭಾವೋದ್ರೇಕದಂತಹ ಬೆಂಕಿ ಇಲ್ಲ, ದ್ವೇಷದಂತಹ ಶಾರ್ಕ್ ಇಲ್ಲ, ಮೂರ್ಖತನದಂತಹ ಬಲೆ ಇಲ್ಲ, ದುರಾಶೆಯಂತಹ ಟೊರೆಂಟ್ ಇಲ್ಲ.

ಹಿಂದಿನ ಮತ್ತು ಈಗ ಎರಡೂ, ನಾನು ವಿವರಿಸುವ ಸಂಕಟ, ಮತ್ತು ದುಃಖವನ್ನು ನಿಲ್ಲಿಸುವುದು ಮಾತ್ರ.


ತನ್ನ ಕೋಪವನ್ನು ಅದು ಉದ್ಭವಿಸಿದ ಕೂಡಲೇ ನಿಗ್ರಹಿಸಬಲ್ಲವನು, ಸಮಯೋಚಿತ
ಪ್ರತಿವಿಷವಾಗಿ ಹಾವಿನ ವಿಷವನ್ನು ಶೀಘ್ರವಾಗಿ ಹರಡುವಂತೆ ಪರಿಶೀಲಿಸುತ್ತಾನೆ, - ಅಂತಹ
ಸನ್ಯಾಸಿ ಇಲ್ಲಿ ಮತ್ತು ಅದಕ್ಕೂ ಮೀರಿ ತ್ಯಜಿಸುತ್ತಾನೆ, ಸರ್ಪವು ತನ್ನ ಧರಿಸಿರುವ
ಚರ್ಮವನ್ನು ಚೆಲ್ಲುವಂತೆಯೇ.

ಜೀವನವನ್ನು ಹೊಂದಿರುವವರೆಲ್ಲರೂ ದುಃಖದಿಂದ ವಿಮೋಚನೆಗೊಳ್ಳಲಿ.


ಇತರರ ದೋಷಗಳನ್ನು ನೋಡುವುದು ಸುಲಭ, ಆದರೆ ಒಬ್ಬರ ಸ್ವಂತ ದೋಷಗಳನ್ನು ನೋಡುವುದು
ಕಷ್ಟ. ಗಾಳಿಯಲ್ಲಿ ಬೀಸಿದ ಚಾಫ್ ನಂತಹ ಇತರರ ದೋಷಗಳನ್ನು ಒಬ್ಬರು ತೋರಿಸುತ್ತಾರೆ, ಆದರೆ
ಒಬ್ಬ ಕುತಂತ್ರದ ಜೂಜುಕೋರನು ತನ್ನ ದಾಳವನ್ನು ಮರೆಮಾಚುತ್ತಿದ್ದಂತೆ ಒಬ್ಬರ ಸ್ವಂತ
ದೋಷಗಳನ್ನು ಮರೆಮಾಡುತ್ತಾನೆ.

ಬುದ್ಧ ಭಯದ ಉಲ್ಲೇಖಗಳು

‘ನಾನು’ ಎಂಬ ಕಲ್ಪನೆಗೆ ಮತ್ತು ವೀಕ್ಷಣೆಗಳಿಗೆ ಲಗತ್ತಿಸಲಾದವರು ಜನರನ್ನು ಅಪರಾಧ ಮಾಡುವ ಜಗತ್ತಿನಲ್ಲಿ ಸಂಚರಿಸುತ್ತಾರೆ.


ಅನುಮಾನದ ಅಭ್ಯಾಸಕ್ಕಿಂತ ಭಯಾನಕ ಏನೂ ಇಲ್ಲ. ಅನುಮಾನ ಜನರನ್ನು
ಪ್ರತ್ಯೇಕಿಸುತ್ತದೆ. ಇದು ಸ್ನೇಹವನ್ನು ವಿಭಜಿಸುವ ಮತ್ತು ಆಹ್ಲಾದಕರ ಸಂಬಂಧಗಳನ್ನು
ಒಡೆಯುವ ವಿಷವಾಗಿದೆ. ಇದು ಕಿರಿಕಿರಿ ಮತ್ತು ನೋವುಂಟು ಮಾಡುವ ಮುಳ್ಳಾಗಿದೆ; ಅದು
ಕೊಲ್ಲುವ ಕತ್ತಿಯಾಗಿದೆ.

ಪುರುಷರು, ಬಾಯಾರಿಕೆಯಿಂದ ಪ್ರೇರೇಪಿಸಲ್ಪಟ್ಟರು,
ಒಂದು ಮೊಲದಂತೆ ಓಡಾಡುತ್ತಾರೆ; ಆದುದರಿಂದ ತನಗಾಗಿ ಉತ್ಸಾಹವಿಲ್ಲದ ನಂತರ ಶ್ರಮಿಸುವ
ಮೂಲಕ ಬಾಯಾರಿಕೆಯನ್ನು ಹೋಗಲಾಡಿಸೋಣ.

ಒಬ್ಬನಿಗೆ ಕೆಟ್ಟದ್ದನ್ನು ಇಷ್ಟಪಡದ
ಭಾವನೆ ಇದ್ದಾಗ, ಒಬ್ಬನು ಶಾಂತನಾಗಿರುವಾಗ, ಒಬ್ಬನು ಉತ್ತಮ ಬೋಧನೆಗಳನ್ನು
ಕೇಳುವುದರಲ್ಲಿ ಸಂತೋಷವನ್ನು ಪಡೆಯುತ್ತಾನೆ; ಒಬ್ಬನು ಈ ಭಾವನೆಗಳನ್ನು ಹೊಂದಿರುವಾಗ
ಮತ್ತು ಅವುಗಳನ್ನು ಮೆಚ್ಚಿದಾಗ, ಒಬ್ಬನು ಭಯದಿಂದ ಮುಕ್ತನಾಗಿರುತ್ತಾನೆ.


ಕ್ಷಣಾರ್ಧದಲ್ಲಿ ನಾವು ಕೋಪವನ್ನು ಅನುಭವಿಸುತ್ತೇವೆ, ನಾವು ಈಗಾಗಲೇ ಸತ್ಯಕ್ಕಾಗಿ
ಪ್ರಯತ್ನಿಸುವುದನ್ನು ನಿಲ್ಲಿಸಿದ್ದೇವೆ ಮತ್ತು ನಮಗಾಗಿ ಪ್ರಯತ್ನಿಸಲು
ಪ್ರಾರಂಭಿಸಿದ್ದೇವೆ.

ಕೋಪ ಮತ್ತು ಅಸೂಯೆ ಕುರಿತು ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು

ನಿಮ್ಮ ಕೋಪಕ್ಕೆ ನೀವು ಶಿಕ್ಷೆಯಾಗುವುದಿಲ್ಲ, ನಿಮ್ಮ ಕೋಪದಿಂದ ನಿಮಗೆ ಶಿಕ್ಷೆಯಾಗುತ್ತದೆ.

ನಿಮ್ಮ ಅಹಂ ಅನ್ನು ಸಡಿಲವಾದ ಬಿಗಿಯಾದ ಉಡುಪಿನಂತೆ ಧರಿಸಿ.

ನಾವು ಸಾಯಬೇಕು ಎಂದು ಕೆಲವರು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದಿಲ್ಲ, ಆದರೆ ಇದನ್ನು ಅರಿತವರು ತಮ್ಮ ಜಗಳಗಳನ್ನು ಬಗೆಹರಿಸುತ್ತಾರೆ.


ಎಲ್ಲರೂ ಹಿಂಸಾಚಾರದಲ್ಲಿ ನಡುಗುತ್ತಾರೆ; ಎಲ್ಲರೂ ಸಾವಿಗೆ ಭಯಪಡುತ್ತಾರೆ.
ಇನ್ನೊಬ್ಬರ ಸ್ಥಾನದಲ್ಲಿ ತನ್ನನ್ನು ತೊಡಗಿಸಿಕೊಂಡರೆ, ಒಬ್ಬನು ಕೊಲ್ಲಬಾರದು ಅಥವಾ
ಇನ್ನೊಬ್ಬನನ್ನು ಕೊಲ್ಲಲು ಕಾರಣವಾಗಬಾರದು.

ನಾನು ಪ್ರಪಂಚದೊಂದಿಗೆ ವಿವಾದ ಮಾಡುವುದಿಲ್ಲ; ಬದಲಿಗೆ ನನ್ನೊಂದಿಗೆ ವಿವಾದ ಮಾಡುವ ಜಗತ್ತು.


ಅವರು ಮೌನವಾಗಿರುವವರನ್ನು ದೂಷಿಸುತ್ತಾರೆ, ಹೆಚ್ಚು ಮಾತನಾಡುವವರನ್ನು
ದೂಷಿಸುತ್ತಾರೆ, ಮಿತವಾಗಿ ಮಾತನಾಡುವವರನ್ನು ದೂಷಿಸುತ್ತಾರೆ. ಜಗತ್ತಿನಲ್ಲಿ ಯಾರೂ
ದೂಷಿಸಲ್ಪಟ್ಟಿಲ್ಲ.

ಗ್ರಹಿಕೆಗಳು ಮತ್ತು ದೃಷ್ಟಿಕೋನಗಳಿಗೆ ಅಂಟಿಕೊಂಡವರು ಜನರನ್ನು ಅಪರಾಧ ಮಾಡುವ ಜಗತ್ತಿನಲ್ಲಿ ಅಲೆದಾಡುತ್ತಾರೆ.

ಕೋಪಗೊಂಡ ಯಾರೊಬ್ಬರ ಮೇಲೆ ಯಾರು ಭುಗಿಲೆದ್ದಿಲ್ಲವೋ ಅವರು ಗೆಲ್ಲಲು ಕಷ್ಟವಾದ ಯುದ್ಧವನ್ನು ಗೆಲ್ಲುತ್ತಾರೆ.


ಅಸಮಾಧಾನದ ಆಲೋಚನೆಗಳು ಮನಸ್ಸಿನಲ್ಲಿ ಪಾಲಿಸುವವರೆಗೂ ಕೋಪವು ಎಂದಿಗೂ
ಮಾಯವಾಗುವುದಿಲ್ಲ. ಅಸಮಾಧಾನದ ಆಲೋಚನೆಗಳು ಮರೆತುಹೋದ ತಕ್ಷಣ ಕೋಪವು ಮಾಯವಾಗುತ್ತದೆ.

ನೀವು ಸ್ವೀಕರಿಸಿದ್ದನ್ನು ಅತಿಯಾಗಿ ಭಾವಿಸಬೇಡಿ, ಇತರರಿಗೆ ಅಸೂಯೆಪಡಬೇಡಿ. ಇತರರನ್ನು ಅಸೂಯೆಪಡುವವನು ಮನಸ್ಸಿನ ಶಾಂತಿಯನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.

ಬುದ್ಧ ಯಶಸ್ಸು, ತಾಳ್ಮೆ ಮತ್ತು ಸಾಮರ್ಥ್ಯದ ಬಗ್ಗೆ ಉಲ್ಲೇಖಿಸುತ್ತಾನೆ

ಬೆಂಕಿ, ಗಾಳಿ, ಜನನ ಅಥವಾ ಸಾವು ನಮ್ಮ ಒಳ್ಳೆಯ ಕಾರ್ಯಗಳನ್ನು ಅಳಿಸಲು ಸಾಧ್ಯವಿಲ್ಲ.


ನಿಮ್ಮ ದೋಷಗಳನ್ನು ಎತ್ತಿ ತೋರಿಸಲು ನೀವು ಬುದ್ಧಿವಂತ ವಿಮರ್ಶಕನನ್ನು
ಕಂಡುಕೊಂಡರೆ, ಗುಪ್ತ ನಿಧಿಗೆ ನೀವು ಮಾರ್ಗದರ್ಶಿಯಾಗಿರುವಂತೆ ಅವರನ್ನು ಅನುಸರಿಸಿ.

ಯುದ್ಧಭೂಮಿಯಲ್ಲಿರುವ ಆನೆಯು ಸುತ್ತಲೂ ಬಿಲ್ಲುಗಳಿಂದ ಹೊಡೆದ ಬಾಣಗಳನ್ನು ತಡೆದುಕೊಳ್ಳುವುದರಿಂದ, ನಾನು ದುರುಪಯೋಗವನ್ನು ಸಹಿಸಿಕೊಳ್ಳುತ್ತೇನೆ.


ಹೊಗಳಿಕೆ ಮತ್ತು ದೂಷಣೆ, ಲಾಭ ಮತ್ತು ನಷ್ಟ, ಸಂತೋಷ ಮತ್ತು ದುಃಖ ಬಂದು ಗಾಳಿಯಂತೆ
ಹೋಗುತ್ತವೆ. ಸಂತೋಷವಾಗಿರಲು, ಅವರೆಲ್ಲರ ಮಧ್ಯೆ ದೈತ್ಯ ಮರದಂತೆ ವಿಶ್ರಾಂತಿ ಪಡೆಯಿರಿ.

ಪ್ರತ್ಯೇಕತೆಯಲ್ಲಿ ವಿಶ್ವದ ದೊಡ್ಡ ದುಃಖವಿದೆ; ಸಹಾನುಭೂತಿಯಲ್ಲಿ ವಿಶ್ವದ ನಿಜವಾದ ಶಕ್ತಿ ಇರುತ್ತದೆ.

ನಿಮಗಾಗಿ ದೀಪವಾಗಿರಿ. ನಿಮ್ಮ ಸ್ವಂತ ಆಶ್ರಯವಾಗಿರಿ. ಬೇರೆಯವರಿಗೆ ಬೇಡ. ಎಲ್ಲಾ ವಿಷಯಗಳು ಹಾದುಹೋಗಬೇಕು. ಶ್ರದ್ಧೆಯಿಂದ ಶ್ರಮಿಸಿ. ಬಿಟ್ಟುಕೊಡಬೇಡಿ.

ವಸ್ತುಗಳ ಏರಿಕೆ ಮತ್ತು ಕುಸಿತವನ್ನು ನೋಡದೆ ನೂರು ವರ್ಷ ಬದುಕುವುದಕ್ಕಿಂತ ವಸ್ತುಗಳ ಏರಿಕೆ ಮತ್ತು ಕುಸಿತವನ್ನು ನೋಡಿ ಒಂದು ದಿನ ಬದುಕುವುದು ಉತ್ತಮ.

ನೀವು ದಿಕ್ಕನ್ನು ಬದಲಾಯಿಸದಿದ್ದರೆ, ನೀವು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತಿದ್ದೀರಿ ಎಂದು ನೀವು ಕೊನೆಗೊಳಿಸಬಹುದು.

ಬುದ್ಧ ಆರೋಗ್ಯದ ಉಲ್ಲೇಖಗಳು

ಆರೋಗ್ಯವು ದೊಡ್ಡ ಕೊಡುಗೆಯಾಗಿದೆ, ಸಂತೃಪ್ತಿಯು ದೊಡ್ಡ ಸಂಪತ್ತು, ನಿಷ್ಠೆ ಅತ್ಯುತ್ತಮ ಸಂಬಂಧ. ಬುದ್ಧ


ದೇಹವನ್ನು ಉತ್ತಮ ಆರೋಗ್ಯದಿಂದ ಇಡುವುದು ಒಂದು ಕರ್ತವ್ಯ… ಇಲ್ಲದಿದ್ದರೆ ನಮ್ಮ
ಮನಸ್ಸನ್ನು ದೃ strong ವಾಗಿ ಮತ್ತು ಸ್ಪಷ್ಟವಾಗಿಡಲು ನಮಗೆ ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ.

ಆರೋಗ್ಯವಿಲ್ಲದೆ ಜೀವನವು ಜೀವನವಲ್ಲ; ಇದು ಕೇವಲ ಲಂಗೂರ್ ಮತ್ತು ಸಂಕಟದ ಸ್ಥಿತಿ - ಸಾವಿನ ಚಿತ್ರಣ.


ಮನಸ್ಸು ಮತ್ತು ದೇಹ ಎರಡಕ್ಕೂ ಆರೋಗ್ಯದ ರಹಸ್ಯವೆಂದರೆ ಭೂತಕಾಲಕ್ಕಾಗಿ
ಶೋಕಿಸುವುದು ಅಲ್ಲ, ಭವಿಷ್ಯದ ಬಗ್ಗೆ ಚಿಂತಿಸುವುದು ಅಲ್ಲ, ಭವಿಷ್ಯವನ್ನು
ನಿರೀಕ್ಷಿಸುವುದು ಅಲ್ಲ, ಆದರೆ ಪ್ರಸ್ತುತ ಕ್ಷಣವನ್ನು ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ ಮತ್ತು
ಶ್ರದ್ಧೆಯಿಂದ ಬದುಕುವುದು.
ಬುದ್ಧನು ಸತ್ಯವನ್ನು ಉಲ್ಲೇಖಿಸುತ್ತಾನೆ

https://www.youtube.com/watch?v=TjEoap5iKqQ
Turning the Wheel of Truth - Part 2 - Dhamma Talk by Ven Acharya Buddharakkhita Bhante - MBS

Maha Bodhi Society Bengaluru
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Turning the Wheel of Truth - Part 2 - Dhamma Talk by Ven Acharya Buddharakkhita Bhante - MBS
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ಬುದ್ಧ ಉಲ್ಲೇಖಗಳು ಸತ್ಯ ಪಠಣ, ಸಂಗೀತ, ನೃತ್ಯ ವಿಡಿಯೋ

ಸತ್ಯದ ಕಡೆಗೆ ಕೆಲಸ ಮಾಡಲು ವಿಫಲರಾದವರು ಬದುಕುವ ಉದ್ದೇಶವನ್ನು ತಪ್ಪಿಸಿಕೊಂಡಿದ್ದಾರೆ.

ಈ ತ್ರಿವಳಿ ಸತ್ಯವನ್ನು ಎಲ್ಲರಿಗೂ ಕಲಿಸಿ: ಉದಾರ ಹೃದಯ, ದಯೆ ಮಾತು, ಮತ್ತು ಸೇವೆ ಮತ್ತು ಸಹಾನುಭೂತಿಯ ಜೀವನವು ಮಾನವೀಯತೆಯನ್ನು ನವೀಕರಿಸುತ್ತದೆ.

ಸತ್ಯದ ಹಾದಿಯಲ್ಲಿ ಒಬ್ಬರು ಮಾಡಬಹುದಾದ ಎರಡು ತಪ್ಪುಗಳಿವೆ… ಎಲ್ಲಾ ರೀತಿಯಲ್ಲಿ ಹೋಗುವುದಿಲ್ಲ, ಮತ್ತು ಪ್ರಾರಂಭಿಸುವುದಿಲ್ಲ.


ಶಾಂತವಾಗಿ ಮಾತನಾಡುವದು ಉತ್ತಮವೆಂದು ಹೇಳುತ್ತಾರೆ; ಎರಡನೆಯದಾಗಿ, ಒಬ್ಬನು
ಸರಿಯಾದದ್ದನ್ನು ಹೇಳಬೇಕು, ಅನ್ಯಾಯವಲ್ಲ; ಮೂರನೆಯದಾಗಿ, ಯಾವುದು
ಆಹ್ಲಾದಕರವಾಗಿರುತ್ತದೆ, ಇಷ್ಟವಾಗುವುದಿಲ್ಲ; ನಾಲ್ಕನೆಯದು, ಯಾವುದು ನಿಜ, ಸುಳ್ಳಲ್ಲ.


ಕೋಪಗೊಳ್ಳದೆ ಕೋಪಗೊಂಡವನನ್ನು ಜಯಿಸಿ; ಒಳ್ಳೆಯತನದಿಂದ ದುಷ್ಟರನ್ನು ಜಯಿಸು; er
ದಾರ್ಯದಿಂದ ಕುಟುಕುವವನನ್ನು ಮತ್ತು ಸತ್ಯವನ್ನು ಮಾತನಾಡುವ ಮೂಲಕ ಸುಳ್ಳುಗಾರನನ್ನು
ಜಯಿಸಿ.

ಮೂರು ವಿಷಯಗಳನ್ನು ದೀರ್ಘಕಾಲ ಮರೆಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ: ಸೂರ್ಯ, ಚಂದ್ರ ಮತ್ತು ಸತ್ಯ.

ಭಾಗ 4. ಬುದ್ಧನ ಬಗ್ಗೆ ಉಲ್ಲೇಖಗಳು

ಬುದ್ಧನನ್ನು ಹುಡುಕಲು ನಿಮ್ಮ ಮನಸ್ಸನ್ನು ಬಳಸಿದರೆ, ನೀವು ಬುದ್ಧನನ್ನು ನೋಡುವುದಿಲ್ಲ. ಬೋಧಿಧರ್ಮ

ಮತ್ತು ಬುದ್ಧನು ಸ್ವತಂತ್ರ ವ್ಯಕ್ತಿ: ಯೋಜನೆಗಳಿಂದ ಮುಕ್ತ, ಕಾಳಜಿಯಿಲ್ಲದವನು. ಬೋಧಿಧರ್ಮ

ಎಲ್ಲಿಯವರೆಗೆ ನೀವು ಬುದ್ಧನನ್ನು ಹುಡುಕುತ್ತೀರೋ ಅಲ್ಲಿಯವರೆಗೆ, ನಿಮ್ಮ ಸ್ವಂತ ಮನಸ್ಸು ಬುದ್ಧ ಎಂದು ನೀವು ಎಂದಿಗೂ ನೋಡುವುದಿಲ್ಲ. ಬೋಧಿಧರ್ಮ

ಬುದ್ಧ ಎಂದರೆ ಅರಿವು, ದೇಹ ಮತ್ತು ಮನಸ್ಸಿನ ಅರಿವು ಎರಡರಲ್ಲೂ ಕೆಟ್ಟದ್ದನ್ನು ತಡೆಯುತ್ತದೆ. ಬೋಧಿಧರ್ಮ

ಬುದ್ಧರು ಅಸಂಬದ್ಧತೆಯನ್ನು ಅಭ್ಯಾಸ ಮಾಡುವುದಿಲ್ಲ. ಬೋಧಿಧರ್ಮ

ಬುದ್ಧನು ಅದೃಷ್ಟ ಮತ್ತು ಕೆಟ್ಟದ್ದನ್ನು ಸ್ವಾತಂತ್ರ್ಯವನ್ನು ಕಂಡುಕೊಳ್ಳುವ ವ್ಯಕ್ತಿ. ಬೋಧಿಧರ್ಮ

ಬುದ್ಧರು ಜನನ ಮತ್ತು ಮರಣದ ಮೂಲಕ ಮುಕ್ತವಾಗಿ ಚಲಿಸುತ್ತಾರೆ, ಇಚ್ at ೆಯಂತೆ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾರೆ ಮತ್ತು ಕಣ್ಮರೆಯಾಗುತ್ತಾರೆ. ಬೋಧಿಧರ್ಮ

ಆದರೆ ಮೋಸಗೊಳಿಸಿದ ಜನರು ತಮ್ಮ ಮನಸ್ಸು ಬುದ್ಧ ಎಂದು ತಿಳಿಯುವುದಿಲ್ಲ. ಅವರು ಹೊರಗೆ ಹುಡುಕುತ್ತಲೇ ಇರುತ್ತಾರೆ. ಬೋಧಿಧರ್ಮ

ಬುದ್ಧನನ್ನು ಹುಡುಕಲು ನೀವು ಮಾಡಬೇಕಾಗಿರುವುದು ನಿಮ್ಮ ಸ್ವಭಾವವನ್ನು ನೋಡಿ. ಬೋಧಿಧರ್ಮ


ನಮ್ಮ ಮನಸ್ಸನ್ನು ಪರಿವರ್ತಿಸಲು ಯಾರೂ ನಮ್ಮನ್ನು ಒತ್ತಾಯಿಸಲು ಸಾಧ್ಯವಿಲ್ಲ,
ಬುದ್ಧನೂ ಅಲ್ಲ. ನಾವು ಅದನ್ನು ಸ್ವಇಚ್ .ೆಯಿಂದ ಮಾಡಬೇಕು. ಆದ್ದರಿಂದ ಬುದ್ಧನು, ‘ನೀನು
ನಿಮ್ಮ ಸ್ವಂತ ಯಜಮಾನ’ ಎಂದು ಹೇಳಿದ್ದಾನೆ. ದಲೈ ಲಾಮಾ

ಪರ್ವತಗಳ ಬಣ್ಣ ಬುದ್ಧನ ದೇಹ; ಹರಿಯುವ ನೀರಿನ ಶಬ್ದವು ಅವರ ಉತ್ತಮ ಭಾಷಣವಾಗಿದೆ. ಡೋಗನ್

ಬುದ್ಧ ಮತ್ತು ಎಲ್ಲಾ ಮನೋಭಾವದ ಜೀವಿಗಳು ಒಂದೇ ಮನಸ್ಸಿನ ಅಭಿವ್ಯಕ್ತಿಗಳು ಮಾತ್ರವಲ್ಲ. ಬೇರೆ ಏನೂ ಇಲ್ಲ. ಹುವಾಂಗ್ ಪೊ


ನಿಮ್ಮ ಸ್ವಂತ ಮನಸ್ಸು ಬುದ್ಧ ಎಂಬ ಅಂಶಕ್ಕೆ ಇದ್ದಕ್ಕಿದ್ದಂತೆ ಎಚ್ಚರಗೊಳ್ಳಲು,
ಸಾಧಿಸಲು ಏನೂ ಇಲ್ಲ ಅಥವಾ ಒಂದು ಕ್ರಿಯೆಯನ್ನು ಮಾಡಬೇಕಾಗಿಲ್ಲ. ಇದು ಸರ್ವೋಚ್ಚ ಮಾರ್ಗ.
ಹುವಾಂಗ್ ಪೊ

ಬುದ್ಧನ ಮಾತುಗಳು ಈ ಸತ್ಯವನ್ನು ನೀಡುತ್ತವೆ: ದ್ವೇಷವು
ದ್ವೇಷದಿಂದ ಎಂದಿಗೂ ನಿಲ್ಲುವುದಿಲ್ಲ ಆದರೆ ಪ್ರೀತಿಯಿಂದ ಮಾತ್ರ ಗುಣಮುಖವಾಗುತ್ತದೆ.
ಜ್ಯಾಕ್ ಕಾರ್ನ್ಫೀಲ್ಡ್

ಬುದ್ಧ ಮತ್ತು ದೇವರುಗಳ ಸಹಾಯವನ್ನು ಲೆಕ್ಕಿಸದೆ ಗೌರವಿಸಿ. ಮಿಯಾಮೊಟೊ ಮುಸಾಶಿ


ಬುದ್ಧ ಕೂಡ ಯಾರೂ ಅವನನ್ನು ಹಿಂಬಾಲಿಸುವುದನ್ನು ಬಯಸುವುದಿಲ್ಲ. ಶ್ರೇಷ್ಠ
ಯಜಮಾನರು ಸಹ ನಿಮಗೆ ಒಂದೇ ಆಜ್ಞೆಯನ್ನು ನೀಡಲು ಸಾಧ್ಯವಿಲ್ಲ. ಅವರು ನಿಮ್ಮನ್ನು ತುಂಬಾ
ಅನನ್ಯವಾಗಿ ನೋಡುತ್ತಾರೆ, ನಿಮ್ಮ ಸ್ವಾತಂತ್ರ್ಯವು ನಿಮಗಾಗಿ ಅನನ್ಯವಾಗಿರುವುದನ್ನು
ಅವರು ನೋಡುತ್ತಾರೆ. ಓಶೋ

ಕೇವಲ ಎರಡು ಸಣ್ಣ ವಿಷಯಗಳು: ಧ್ಯಾನ ಮತ್ತು
ಹೋಗಲಿ. ಈ ಎರಡು ಪ್ರಮುಖ ಪದಗಳನ್ನು ನೆನಪಿಡಿ: ಧ್ಯಾನ ಮತ್ತು ಶರಣಾಗತಿ. ಧ್ಯಾನವು
ನಿಮ್ಮನ್ನು ಕರೆದೊಯ್ಯುತ್ತದೆ, ಮತ್ತು ಶರಣಾಗತಿ ನಿಮ್ಮನ್ನು ಒಟ್ಟಾರೆಯಾಗಿ
ತೆಗೆದುಕೊಳ್ಳುತ್ತದೆ. ಮತ್ತು ಇದು ಇಡೀ ಧರ್ಮ. ಈ ಎರಡು ಪದಗಳಲ್ಲಿ ಬುದ್ಧನು ಧರ್ಮದ
ಸಂಪೂರ್ಣ ಸಾರವನ್ನು ಮಂದಗೊಳಿಸಿದ್ದಾನೆ. ಓಶೋ

ದೇವರ ಅಗತ್ಯವಿಲ್ಲ! ನೀವು
ಧ್ಯಾನ ಮಾಡಲು ಬಯಸಿದರೆ ನೀವು ದೇವರಿಲ್ಲದೆ ಧ್ಯಾನ ಮಾಡಬಹುದು. ಬುದ್ಧನು ದೇವರಿಲ್ಲದೆ
ಧ್ಯಾನ ಮಾಡಿದನು; ಅವನಿಗೆ ದೇವರಲ್ಲಿ ನಂಬಿಕೆಯಿರಲಿಲ್ಲ. ಓಶೋ

ಒಬ್ಬ ಬುದ್ಧ ಬುದ್ಧ, ಕೃಷ್ಣನು ಕೃಷ್ಣ, ಮತ್ತು ನೀನು. ಓಶೋ


ಅವರು ಸದ್ಗುಣ, ಸಾವಧಾನತೆ ಮತ್ತು ಬುದ್ಧಿವಂತಿಕೆಯನ್ನು ಕಲಿಸಿದರು. ಇವು ಬೌದ್ಧ
ಆಚರಣೆಯ ಮೂರು ಸ್ತಂಭಗಳಾಗಿವೆ, ಜೊತೆಗೆ ದೈನಂದಿನ ಯೋಗಕ್ಷೇಮ, ಮಾನಸಿಕ ಬೆಳವಣಿಗೆ ಮತ್ತು
ಆಧ್ಯಾತ್ಮಿಕ ಸಾಕ್ಷಾತ್ಕಾರದ ಯೋಗಕ್ಷೇಮಗಳಾಗಿವೆ. ರಿಕ್ ಹ್ಯಾನ್ಸನ್

ನೀವು ಬುದ್ಧನಿಗೆ ನಮಸ್ಕರಿಸಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೆ, ನೀವು ಬುದ್ಧನಾಗಲು ಸಾಧ್ಯವಿಲ್ಲ. ಅದು ದುರಹಂಕಾರ. ಶುನ್ರ್ಯು ಸುಜುಕಿ


ಬುದ್ಧನು ಎರಡು ರೀತಿಯ ದುಃಖಗಳನ್ನು ಹೇಳುತ್ತಾನೆ: ಹೆಚ್ಚು ದುಃಖಕ್ಕೆ ಕಾರಣವಾಗುವ
ರೀತಿಯ ಮತ್ತು ದುಃಖವನ್ನು ಕೊನೆಗೊಳಿಸುವ ರೀತಿಯ. ಟೆರ್ರಿ ಟೆಂಪೆಸ್ಟ್ ವಿಲಿಯಮ್ಸ್

ನೀವು ಬುದ್ಧನಾಗುವ ಸಾಮರ್ಥ್ಯ, ರೂಪಾಂತರ ಮತ್ತು ಗುಣಪಡಿಸುವ ಸಾಮರ್ಥ್ಯ ಹೊಂದಿದ್ದೀರಿ ಎಂಬ ವಿಶ್ವಾಸವನ್ನು ನೀವು ಹೊಂದಿರಬೇಕು. ಥಿಚ್ ನಾತ್ ಹನ್ಹ್

ಭಾಗ 5. ಬೌದ್ಧಧರ್ಮ ಮತ್ತು en ೆನ್ ಉಲ್ಲೇಖಗಳು

ದೇವರು ವಿನೋದಕ್ಕಾಗಿ ಮಾಡಿದದನ್ನು ಗಂಭೀರವಾಗಿ ಪರಿಗಣಿಸುವುದರಿಂದ ಮಾತ್ರ ಮನುಷ್ಯನು ಬಳಲುತ್ತಾನೆ. ಅಲನ್ ವಾಟ್ಸ್


ನಿಮ್ಮ ಪ್ರಯಾಣದ ಬಗ್ಗೆ ಅಂತಿಮವಾಗಿ ನೈಜವಾಗಿರುವ ಏಕೈಕ ವಿಷಯವೆಂದರೆ ಈ
ಕ್ಷಣದಲ್ಲಿ ನೀವು ತೆಗೆದುಕೊಳ್ಳುತ್ತಿರುವ ಹೆಜ್ಜೆ. ಇದುವರೆಗೆ ಇದೆ. ಅಲನ್ ವಾಟ್ಸ್

ಮಿತವಾಗಿರುವುದು ಸೇರಿದಂತೆ ಎಲ್ಲವೂ ಮಿತವಾಗಿರುತ್ತದೆ. ಬೌದ್ಧ ಮಾತು


ಹೋಗಲು ಕಲಿಯುವ ಮೊದಲು ಕಲಿಯಲು ಕಲಿಯಬೇಕು. ಕತ್ತು ಹಿಸುಕದೆ ಜೀವನವನ್ನು
ಮುಟ್ಟಬೇಕು. ನೀವು ವಿಶ್ರಾಂತಿ ಪಡೆಯಬೇಕು, ಕೆಲವೊಮ್ಮೆ ಅದು ಸಂಭವಿಸಲಿ, ಮತ್ತು ಇತರರು
ಅದರೊಂದಿಗೆ ಮುಂದುವರಿಯುತ್ತಾರೆ. ರೇ ಬ್ರಾಡ್ಬರಿ

ನೀವು ನಿರೀಕ್ಷಿಸಿದ
ರೀತಿಯಲ್ಲಿ ವಿಷಯಗಳನ್ನು ತೆರೆದುಕೊಳ್ಳದಿದ್ದರೂ ಸಹ, ನಿರಾಶೆಗೊಳ್ಳಬೇಡಿ ಅಥವಾ
ಬಿಟ್ಟುಕೊಡಬೇಡಿ. ಮುನ್ನಡೆಯುವವನು ಕೊನೆಯಲ್ಲಿ ಗೆಲ್ಲುತ್ತಾನೆ. ಡೈಸಾಕು ಇಕೆಡಾ

ನಾವು ನಮ್ಮ ಹೃದಯವನ್ನು ತೆರೆಯಲು ಕಲಿತರೆ, ನಮ್ಮನ್ನು ಹುಚ್ಚರನ್ನಾಗಿ ಮಾಡುವ ಜನರು ಸೇರಿದಂತೆ ಯಾರಾದರೂ ನಮ್ಮ ಶಿಕ್ಷಕರಾಗಬಹುದು. ಪೆಮಾ ಚದ್ರಾನ್

ಜಾಗೃತಿ ಬದಲಾವಣೆಯ ಅತ್ಯುತ್ತಮ ದಳ್ಳಾಲಿ. ಹುವಾಂಗ್ ಪೊ ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

En ೆನ್‌ಗೆ ಆಲೋಚನೆಗಳೊಂದಿಗೆ ಯಾವುದೇ ವ್ಯವಹಾರವಿಲ್ಲ. ಸುಜುಕಿ ರೋಶಿ

ಎಲ್ಲವನ್ನೂ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದು ಎಲ್ಲವನ್ನೂ ಕ್ಷಮಿಸುವುದು. ಓಶೋ


ನಾವು ವಲಯಗಳಲ್ಲಿ ಹೋಗುತ್ತಿಲ್ಲ, ನಾವು ಮೇಲಕ್ಕೆ ಹೋಗುತ್ತಿದ್ದೇವೆ. ಮಾರ್ಗವು
ಸುರುಳಿಯಾಕಾರವಾಗಿದೆ; ನಾವು ಈಗಾಗಲೇ ಅನೇಕ ಹೆಜ್ಜೆಗಳನ್ನು ಏರಿದ್ದೇವೆ. ಹರ್ಮನ್
ಹೆಸ್ಸೆ

ಬೌದ್ಧಧರ್ಮದ ರಹಸ್ಯವೆಂದರೆ ಸತ್ಯವನ್ನು ಭೇದಿಸಲು, ತನ್ನನ್ನು
ತಾನು ಬಹಿರಂಗಪಡಿಸಿಕೊಳ್ಳಲು ಎಲ್ಲಾ ವಿಚಾರಗಳನ್ನು, ಎಲ್ಲಾ ಪರಿಕಲ್ಪನೆಗಳನ್ನು
ತೆಗೆದುಹಾಕುವುದು. ಥಿಚ್ ನಾತ್ ಹಾನ್

https://www.youtube.com/watch?v=WkAnCxk_RO8
Spititual Faculties -Part 2- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

Maha Bodhi Society Bengaluru
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Spititual Faculties -Part 2- Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
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ನೀವು ಜಗತ್ತನ್ನು ಬದಲಾಯಿಸಲು ಬಯಸಿದರೆ, ಅಗತ್ಯವಿರುವ ನಿಮ್ಮ ಬಳಿಗೆ ಬರುವ ಮುಂದಿನ ವ್ಯಕ್ತಿಯೊಂದಿಗೆ ಪ್ರಾರಂಭಿಸಿ. ಮೇಜುಮಿ ರೋಶಿ

ನಮ್ಮ ಪ್ರತ್ಯೇಕತೆಯ ಭ್ರಮೆಯಿಂದ ಎಚ್ಚರಗೊಳ್ಳಲು ನಾವು ಇಲ್ಲಿದ್ದೇವೆ. ಮಾರ್ಟಿನ್ ಲೂಥರ್ ಕಿಂಗ್ ಜೂನಿಯರ್


ನೀವು ಏನನ್ನಾದರೂ ಮಾಡಿದಾಗ, ಉತ್ತಮ ದೀಪೋತ್ಸವದಂತೆ ನೀವು ನಿಮ್ಮನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ಸುಟ್ಟುಹಾಕಬೇಕು, ನಿಮ್ಮ ಬಗ್ಗೆ ಯಾವುದೇ ಕುರುಹುಗಳನ್ನು ಬಿಡುವುದಿಲ್ಲ.
ಎಕ್‌ಹಾರ್ಟ್ ಟೋಲೆ

ನೀವು ಎಲ್ಲಿದ್ದರೂ, ಸಂಪೂರ್ಣವಾಗಿ ಇರಲಿ. ಎಕ್‌ಹಾರ್ಟ್ ಟೋಲೆ

ಅಳಿಸುವ ಕೈ ಮಾತ್ರ ನಿಜವಾದ ವಿಷಯವನ್ನು ಬರೆಯಬಲ್ಲದು. ಮೈಸ್ಟರ್ ಎಕ್‌ಹಾರ್ಟ್

ಪ್ರತಿ ಕ್ಷಣವನ್ನು ನಿಮ್ಮ ಕೊನೆಯದಾಗಿ ಪರಿಗಣಿಸಿ. ಅದು ಬೇರೆಯದಕ್ಕೆ ತಯಾರಿ ಅಲ್ಲ. ಶುನ್ರ್ಯು ಸುಜುಕಿ

ಭಾಗ 6. ಪ್ರೀತಿ, ಶಾಂತಿ, ಬುದ್ಧಿವಂತಿಕೆ ಮತ್ತು ಸಂತೋಷದ ಬಗ್ಗೆ ಬುದ್ಧನಿಗೆ ಇದೇ ರೀತಿಯ ಲೇಖಕರು

ಥಿಚ್ ನಾತ್ ಹನ್ಹ್


ಹೋಗಲು ಬಿಡುವುದು ನಮಗೆ ಸ್ವಾತಂತ್ರ್ಯವನ್ನು ನೀಡುತ್ತದೆ, ಮತ್ತು ಸ್ವಾತಂತ್ರ್ಯವು
ಸಂತೋಷದ ಏಕೈಕ ಸ್ಥಿತಿಯಾಗಿದೆ. ನಮ್ಮ ಹೃದಯದಲ್ಲಿ, ನಾವು ಇನ್ನೂ ಯಾವುದಕ್ಕೂ
ಅಂಟಿಕೊಂಡಿದ್ದರೆ - ಕೋಪ, ಆತಂಕ ಅಥವಾ ಆಸ್ತಿ - ನಾವು ಸ್ವತಂತ್ರರಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ.
ಥಿಚ್ ನಾತ್ ಹನ್ಹ್

ನಮ್ಮ ದೈನಂದಿನ ಜೀವನದಲ್ಲಿ ನಾವು ಕಿರುನಗೆ ನೀಡಿದರೆ,
ನಾವು ಶಾಂತಿಯುತವಾಗಿ ಮತ್ತು ಸಂತೋಷವಾಗಿರಲು ಸಾಧ್ಯವಾದರೆ, ನಾವು ಮಾತ್ರವಲ್ಲ,
ಪ್ರತಿಯೊಬ್ಬರೂ ಅದರಿಂದ ಲಾಭ ಪಡೆಯುತ್ತೇವೆ. ಇದು ಅತ್ಯಂತ ಮೂಲಭೂತ ರೀತಿಯ ಶಾಂತಿ
ಕಾರ್ಯವಾಗಿದೆ. ಥಿಚ್ ನಾತ್ ಹನ್ಹ್

ಇಲ್ಲಿ ಮತ್ತು ಈಗ ಸಂತೋಷದಿಂದ ಬದುಕಲು
ಸಾಧ್ಯವಿದೆ. ಸಂತೋಷದ ಹಲವು ಪರಿಸ್ಥಿತಿಗಳು ಲಭ್ಯವಿದೆ - ನೀವು ಇದೀಗ ಸಂತೋಷವಾಗಿರಲು
ಸಾಕಷ್ಟು ಹೆಚ್ಚು. ಹೆಚ್ಚಿನದನ್ನು ಪಡೆಯಲು ನೀವು ಭವಿಷ್ಯದಲ್ಲಿ ಓಡಬೇಕಾಗಿಲ್ಲ. ಥಿಚ್
ನಾತ್ ಹನ್ಹ್

ಬೋಧಿಧರ್ಮ

ಎಲ್ಲರಿಗೂ ದಾರಿ ಗೊತ್ತು; ಕೆಲವರು ನಿಜವಾಗಿ ನಡೆಯುತ್ತಾರೆ. ಬೋಧಿಧರ್ಮ


ಮನಸ್ಸಿನ ಸಾಮರ್ಥ್ಯವು ಅಪಾರ, ಮತ್ತು ಅದರ ಅಭಿವ್ಯಕ್ತಿಗಳು ಅಕ್ಷಯ. ನಿಮ್ಮ
ಕಣ್ಣುಗಳಿಂದ ರೂಪಗಳನ್ನು ನೋಡುವುದು, ನಿಮ್ಮ ಕಿವಿಯಿಂದ ಶಬ್ದಗಳನ್ನು ಕೇಳುವುದು, ನಿಮ್ಮ
ಮೂಗಿನಿಂದ ವಾಸನೆಯನ್ನು ವಾಸನೆ ಮಾಡುವುದು, ನಿಮ್ಮ ನಾಲಿಗೆಯಿಂದ ಸುವಾಸನೆಯನ್ನು
ಸವಿಯುವುದು, ಪ್ರತಿಯೊಂದು ಚಲನೆ ಅಥವಾ ಸ್ಥಿತಿ ನಿಮ್ಮ ಮನಸ್ಸು. ಬೋಧಿಧರ್ಮ

ಹುಡುಕುವುದು ಕಷ್ಟ. ಏನನ್ನೂ ಹುಡುಕುವುದು ಆನಂದ. ಬೋಧಿಧರ್ಮಾ ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

ಕನ್ಫ್ಯೂಷಿಯಸ್

ನಮ್ಮ ದೊಡ್ಡ ವೈಭವವು ಎಂದಿಗೂ ಬೀಳುವುದಿಲ್ಲ, ಆದರೆ ನಾವು ಬೀಳುವಾಗಲೆಲ್ಲಾ ಏರುತ್ತೇವೆ. ಕನ್ಫ್ಯೂಷಿಯಸ್

ನೀವು ನಿಲ್ಲಿಸದಷ್ಟು ಕಾಲ ನೀವು ಎಷ್ಟು ನಿಧಾನವಾಗಿ ಹೋಗುತ್ತೀರಿ ಎಂಬುದು ಮುಖ್ಯವಲ್ಲ. ಕನ್ಫ್ಯೂಷಿಯಸ್ ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

ಪುರುಷರಲ್ಲಿ ಬುದ್ಧಿವಂತ ಮತ್ತು ಮೂರ್ಖರು ಮಾತ್ರ ಎಂದಿಗೂ ಬದಲಾಗುವುದಿಲ್ಲ. ಕನ್ಫ್ಯೂಷಿಯಸ್

ದಲೈ ಲಾಮಾ

ಸಾಧ್ಯವಾದಾಗಲೆಲ್ಲಾ ದಯೆಯಿಂದಿರಿ. ಇದು ಯಾವಾಗಲೂ ಸಾಧ್ಯ. ದಲೈ ಲಾಮಾ

ಉತ್ತಮ ಸಂಬಂಧವೆಂದರೆ ಇದರಲ್ಲಿ ನಿಮ್ಮ ಪರಸ್ಪರ ಪ್ರೀತಿಯು ಪರಸ್ಪರರ ಅಗತ್ಯವನ್ನು ಮೀರುತ್ತದೆ. ದಲೈ ಲಾಮಾ

ನನ್ನ ಧರ್ಮ ತುಂಬಾ ಸರಳವಾಗಿದೆ. ನನ್ನ ಧರ್ಮ ದಯೆ. ದಲೈ ಲಾಮಾ

ಲಾವೊ ತ್ಸು

ಪ್ರಕೃತಿ ಯದ್ವಾತದ್ವಾ ಇಲ್ಲ, ಆದರೂ ಎಲ್ಲವೂ ಸಾಧಿಸಲಾಗುತ್ತದೆ. ಲಾವೊ ತ್ಸು


ಆರೋಗ್ಯವೇ ದೊಡ್ಡ ಸ್ವಾಧೀನ. ಸಂತೃಪ್ತಿ ದೊಡ್ಡ ನಿಧಿ. ಆತ್ಮವಿಶ್ವಾಸವು
ಅತ್ಯುತ್ತಮ ಸ್ನೇಹಿತ. ಅಸ್ತಿತ್ವದಲ್ಲಿಲ್ಲದಿರುವುದು ಅತ್ಯಂತ ದೊಡ್ಡ ಸಂತೋಷ. ಲಾವೊ
ತ್ಸು

ಇತರರನ್ನು ಕರಗತ ಮಾಡಿಕೊಳ್ಳುವುದು ಶಕ್ತಿ. ನೀವೇ ಮಾಸ್ಟರಿಂಗ್ ಮಾಡುವುದು ನಿಜವಾದ ಶಕ್ತಿ. ಲಾವೊ ತ್ಸು

ಪ್ಲೇಟೋ

ಬುದ್ಧಿವಂತರು ಮಾತನಾಡಲು ಏನಾದರೂ ಇರುವುದರಿಂದ ಮಾತನಾಡುತ್ತಾರೆ; ಮೂರ್ಖರು, ಏಕೆಂದರೆ ಅವರು ಏನನ್ನಾದರೂ ಹೇಳಬೇಕಾಗಿದೆ. ಪ್ಲೇಟೋ

ಕತ್ತಲೆಗೆ ಹೆದರುವ ಮಗುವನ್ನು ನಾವು ಸುಲಭವಾಗಿ ಕ್ಷಮಿಸಬಹುದು; ಪುರುಷರು ಬೆಳಕಿಗೆ ಹೆದರುತ್ತಿರುವಾಗ ಜೀವನದ ನಿಜವಾದ ದುರಂತ. ಪ್ಲೇಟೋ

ಒಂದು ವರ್ಷದ ಸಂಭಾಷಣೆಗಿಂತ ಒಂದು ಗಂಟೆಯ ಆಟದ ಸಮಯದಲ್ಲಿ ನೀವು ವ್ಯಕ್ತಿಯ ಬಗ್ಗೆ ಹೆಚ್ಚಿನದನ್ನು ಕಂಡುಹಿಡಿಯಬಹುದು. ಪ್ಲೇಟೋ

ಅರಿಸ್ಟಾಟಲ್

ವಿಷಯಗಳ ಕೋಷ್ಟಕಕ್ಕೆ ಹೋಗಿ

ನಿಮ್ಮನ್ನು ತಿಳಿದುಕೊಳ್ಳುವುದು ಎಲ್ಲಾ ಬುದ್ಧಿವಂತಿಕೆಯ ಪ್ರಾರಂಭ. ಅರಿಸ್ಟಾಟಲ್

ಸಂತೋಷವು ನಮ್ಮ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿರುತ್ತದೆ. ಅರಿಸ್ಟಾಟಲ್

ಹೃದಯವನ್ನು ಶಿಕ್ಷಣ ಮಾಡದೆ ಮನಸ್ಸನ್ನು ಶಿಕ್ಷಣ ಮಾಡುವುದು ಯಾವುದೇ ಶಿಕ್ಷಣವಲ್ಲ. ಅರಿಸ್ಟಾಟಲ್

ಜಿಡ್ಡು ಕ್ರಿಸ್ನಮೂರ್ತಿ

ಆಳವಾದ ಅನಾರೋಗ್ಯದ ಸಮಾಜಕ್ಕೆ ಉತ್ತಮವಾಗಿ ಹೊಂದಿಕೊಳ್ಳುವುದು ಆರೋಗ್ಯದ ಅಳತೆಯಲ್ಲ. ಜಿಡ್ಡು ಕ್ರಿಸ್ನಮೂರ್ತಿ


ಅದನ್ನು ಬದಲಾಯಿಸಲು ಪ್ರಯತ್ನಿಸದೆ ನೀವು ಏನೆಂದು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು
ಪ್ರಾರಂಭಿಸಿದರೆ, ನೀವು ಏನು ರೂಪಾಂತರಕ್ಕೆ ಒಳಗಾಗುತ್ತೀರಿ. ಜಿಡ್ಡು ಕೃಷ್ಣಮೂರ್ತಿ

ಸಂಪ್ರದಾಯವು ನಮ್ಮ ಭದ್ರತೆಯಾಗುತ್ತದೆ, ಮತ್ತು ಮನಸ್ಸು ಸುರಕ್ಷಿತವಾಗಿದ್ದಾಗ ಅದು ಕೊಳೆಯುತ್ತದೆ. ಜಿಡ್ಡು ಕ್ರಿಸ್ನಮೂರ್ತಿ


ಒಂದು ಉಪಾಯವನ್ನು ತೆಗೆದುಕೊಳ್ಳಿ. ಆ ಒಂದು ಕಲ್ಪನೆಯನ್ನು ನಿಮ್ಮ ಜೀವನವನ್ನಾಗಿ
ಮಾಡಿ; ಅದರ ಕನಸು; ಅದರ ಬಗ್ಗೆ ಯೋಚಿಸಿ; ಆ ಕಲ್ಪನೆಯನ್ನು ಅನುಸರಿಸಿ. ಮೆದುಳು, ದೇಹ,
ಸ್ನಾಯುಗಳು, ನರಗಳು, ನಿಮ್ಮ ದೇಹದ ಪ್ರತಿಯೊಂದು ಭಾಗವು ಆ ಕಲ್ಪನೆಯಿಂದ ತುಂಬಿರಲಿ,
ಮತ್ತು ಇತರ ಎಲ್ಲ ಆಲೋಚನೆಗಳನ್ನು ಮಾತ್ರ ಬಿಡಿ. ಇದು ಯಶಸ್ಸಿನ ದಾರಿ, ಮತ್ತು ಶ್ರೇಷ್ಠ
ಆಧ್ಯಾತ್ಮಿಕ ದೈತ್ಯರನ್ನು ಉತ್ಪಾದಿಸುವ ವಿಧಾನ ಇದು. ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ

ಸಾಕ್ರಟೀಸ್

ನಿಮಗೆ ಏನೂ ತಿಳಿದಿಲ್ಲ ಎಂದು ತಿಳಿದುಕೊಳ್ಳುವುದರಲ್ಲಿ ನಿಜವಾದ ಜ್ಞಾನವಿದೆ. ಸಾಕ್ರಟೀಸ್ ಟ್ವೀಟ್ ಮಾಡಲು ಕ್ಲಿಕ್ ಮಾಡಿ

ಅವರು ಅತ್ಯಂತ ಶ್ರೀಮಂತರಾಗಿದ್ದಾರೆ, ಏಕೆಂದರೆ ವಿಷಯವು ಪ್ರಕೃತಿಯ ಸಂಪತ್ತು. ಸಾಕ್ರಟೀಸ್

ಶಿಕ್ಷಣವು ಜ್ವಾಲೆಯ ಉರಿಯುವಿಕೆಯೇ ಹೊರತು ಹಡಗಿನ ಭರ್ತಿಯಲ್ಲ. ಸಾಕ್ರಟೀಸ್

in 01) Classical Magahi Magadhi,

02) Classical Chandaso language,

03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),

05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

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

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

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

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

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

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

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,

106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu





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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,
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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
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737,000 stanzas, and 29,368,000 separate letters.

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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
oftheir beloved teacher.

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for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

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Teaching of the Buddha in His Own Words
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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The Buddha’s Teaching
In His Own Words

Texts selected, arranged,
and translated by

Bhikkhu Ñā􏰁amoli

Buddhist Publication Society
Kandy • Sri Lanka

The Wheel Publication No. 428/29/30

Published in 1999
Reprinted 2004

Copyright © 1999 Buddhist Publication Society
BPS Online Edition © (2008)

Digital Transcription Source: BPS Transcription Project

For free distribution. This work may be republished, reformatted, reprinted and redistributed in
any medium. However, any such republication and redistribution is to be made available to the
public on a free and unrestricted basis, and translations and other derivative works are to be
clearly marked as such.

Contents

Abbreviations …………………………………………………………………………………………………………………………… 2
Publisher’s Note ……………………………………………………………………………………………………………………….. 4
The Buddha’s Teaching…………………………………………………………………………………………………………….. 5

What Is the Dhamma? …………………………………………………………………………………………………………… 5
There is No First Beginning…………………………………………………………………………………………………… 8
The Four Noble Truths………………………………………………………………………………………………………….. 8
I The Truth of Suffering……………………………………………………………………………………………………….. 10
II The Truth of the Origin of Suffering………………………………………………………………………………… 13
III The Truth of the Cessation of Suffering………………………………………………………………………….. 14
IV The Truth of the Way ……………………………………………………………………………………………………… 16

(1) Right View………………………………………………………………………………………………………………….. 16
(2) Right Intention ……………………………………………………………………………………………………………. 24
(3) Right Speech……………………………………………………………………………………………………………….. 24
(4) Right Action ……………………………………………………………………………………………………………….. 25
(5) Right Livelihood…………………………………………………………………………………………………………. 25
(6) Right Effort …………………………………………………………………………………………………………………. 26
(7) Right Mindfulness ………………………………………………………………………………………………………. 26
(8) Right Concentration ……………………………………………………………………………………………………. 30

The Noble Eightfold Path in Practice …………………………………………………………………………………… 33
The Means …………………………………………………………………………………………………………………………… 36
The End……………………………………………………………………………………………………………………………….. 37

Notes ………………………………………………………………………………………………………………………………………. 38

AN A􏰀guttara Nikāya
DN Dīgha Nikāya
Iti Itivuttaka
Khp Khuddakapā􏰃ha
MN Majjhima Nikāya
Sn Suttanipāta

SN Sa􏰄yutta Nikāya
Ud Udāna
Vin Vinaya

Abbreviations

2

Voices

Narrator One. A commentator, or compeer, of the present time, who introduces the others, and
who represents a dispassionate onlooker with some general knowledge of the events.

Narrator Two. A commentator who supplies historical and traditional information contained
only in the medieval Pali commentaries (mainly those of the fifth century by the Elder
Buddhaghosa). His functions are to give the minimum of such material needed for historical
clarity and, occasionally, to summarize portions of the Canon itself.

First Voice. The voice of the Elder Ānanda, the disciple and personal attendant of the Buddha,
who recited the Discourses (or Suttas) at the First Council, held at Rājagaha three months
after the Buddha’s attainment of final Nibbāna.

Second Voice. The voice of the Elder Upāli, disciple of the Buddha, who recited the Discipline (or
Vinaya) at the First Council.

3

Publisher’s Note

The present Wheel booklet contains Chapter 12 of Bhikkhu Ñā􏰁amoli’s classic compilation, The
Life of the Buddha according to the Pali Canon
. The purpose of that book, now in print for 27 years,
had been to construct a biography of the Buddha by piecing together all the relevant material
scattered throughout the Vinaya and the Sutta Pi􏰃akas. Since the Buddha’s life was in many
respects inseparable from his teaching, Ven. Ñā􏰁amoli had included, in the middle of the book,
an anthology of texts dealing with the teaching, which he entitled “The Doctrine.” In his
introduction he described his purpose thus:

In Chapter 12 the main elements of doctrine have been brought together roughly following
an order suggested by the Discourses. No interpretation has been attempted, … but rather
the material has been put together in such a way as to help the reader make his own. A
stereotyped interpretation risks slipping into one of the types of metaphysical wrong view,
which the Buddha himself has described in great detail. If Chapter 12 is found rather
forbidding, let the last words of Anāthapi􏰁􏰅ika be pleaded in justification for its
inclusion….

The “last words of Anāthapi􏰁􏰅ika,” the Buddha’s chief patron, were: “Let such (profound) talks
on the Dhamma be given to the laity. There are some with little dust in their eyes who are
wasting through not hearing such talks on the Dhamma. Some of them will gain final
knowledge of the Dhamma.”

Several readers had suggested to the publisher that Chapter 12 of Life of the Buddha could well
stand on its own as an excellent little handbook of the Buddha’s teachings, useful for study,
reflection, and meditation. With this aim it is being issued as a separate Wheel booklet. The
structure of the anthology is based on the formula of the Four Noble Truths and the eight factors
of the Noble Eightfold Path, which the Buddha announced in his First Sermon at Benares and
returned to again and again throughout his ministry. Within this framework Ven. Ñā􏰁amoli has
incorporated a wide variety of texts which throw new and illuminating spotlights on the subtle
implications of these familiar formulas.

We hope this booklet will fulfil the purpose for which it is being published.

4

What Is the Dhamma?

The Buddha’s Teaching

Narrator One. What is the “Dhamma” that was “well proclaimed” by the “Supreme Physician”?
Is it an attempt to make a complete description of the world? Is it a metaphysical system?

First Voice. The Blessed One was once living at Sāvatthī in Jeta’s Grove. A deity called
Rohitassa came to him late in the night, paid homage to him and asked: “Lord, the world’s end
where one neither is born nor ages nor dies nor passes away nor reappears: is it possible to
know or see or reach that by travelling there?”

“Friend, that there is a world’s end where one neither is born nor ages nor dies nor passes
away nor reappears, which is to be known or seen or reached by travelling there—that I do not
say. Yet I do not say that there is ending of suffering without reaching the world’s end. Rather it
is in this fathom-long carcase with its perceptions and its mind that I describe the world, the
origin of the world, the cessation of the world, and the way leading to the cessation of the
world.

“It is utterly impossible
To reach by walking the world’s end;
But none escape from suffering
Unless the world’s end has been reached.
It is a Sage, a knower of the world,
Who gets to the world’s end, and it is he
By whom the holy life has been lived out;
In knowing the world’s end he is at peace
And hopes for neither this world nor the next.”

SN 2:36; AN 4:46

The Blessed One was once living at Kosambī in a wood of si􏰄sapā trees. He picked up a few
leaves in his hand, and he asked the bhikkhus: “How do you conceive this, bhikkhus, which is
more, the few leaves that I have picked up in my hand or those on the trees in the wood?”

“The leaves that the Blessed One has picked up in his hand are few, Lord; those in the wood
are far more.”

“So too, bhikkhus, the things that I have known by direct knowledge are more: the things that
I have told you are only a few. Why have I not told them? Because they bring no benefit, no
advancement in the holy life, and because they do not lead to dispassion, to fading, to ceasing,
to stilling, to direct knowledge, to enlightenment, to Nibbāna. That is why I have not told them.
And what have I told you? ’This is suffering; this is the origin of suffering; this is the cessation of
suffering; this is the way leading to the cessation of suffering.’ That is what I have told you. Why
have I told it? Because it brings benefit, and advancement in the holy life, and because it leads to
dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbāna.
So, bhikkhus, let your task be this: ’This is suffering, this is the origin of suffering, this the
cessation of suffering, this is the way leading to the cessation of suffering.’”

SN 56:31

Narrator One. It is not, then, an attempt to make some complete description of the world, either
internal or external. Is it a metaphysical system—a consistent logical construction—and if so,
what premiss is it based on?

5

First Voice. Once when the Blessed One had gone into Rājagaha for alms the naked ascetic
Kassapa went up to him, and after greeting him, he said: “We would ask Master Gotama
something, if Master Gotama would consent to give an answer.” — “It is not the time for
questions, Kassapa; we are among houses.” He asked a second and a third time and received the
same reply. Then he said: “It is not much we want to ask, Master Gotama.” — “Ask, then,
Kassapa, whatever you like.”

“How is it, Master Gotama, is suffering of one’s own making?” — “Do not put it like that,
Kassapa.” — “Then is suffering of another’s making? — “Do not put it like that, Kassapa.” —
“Then is suffering both of one’s own and another’s making?” — “Do not put it like that,
Kassapa.” — “Then is suffering neither of one’s own nor another’s making but fortuitous?” —
“Do not put it like that, Kassapa.” — “Then is there no suffering?” — “It is not a fact that there is
no suffering: there is suffering, Kassapa.” — “Then does Master Gotama neither know nor see
suffering?” — “It is not a fact that I neither know nor see suffering: I both know and see
suffering, Kassapa.”

SN 12:17

Once too the wanderer Uttiya went to the Blessed One, and after greeting him, he sat down at
one side. Then he asked: “How is it, Master Gotama, the world is eternal: is only that the truth
and everything else wrong?” — “That is not answered by me, Uttiya.” — “Then the world is not
eternal: is only that the truth and everything else wrong?” — “That too is not answered by me,
Uttiya.” — “The world is finite: is only that the truth and everything else wrong?” — “That too
is not answered by me, Uttiya.” — “Then the world is infinite: is only that the truth and
everything else wrong?” — “That too is not answered by me, Uttiya.” — “The soul is the same
as the body: is only that the truth and everything else wrong?” — “That too is not answered by
me, Uttiya.” — “Then the soul is one and the body another: is only that the truth and everything
else wrong?” — “That too is not answered by me, Uttiya.” — “After death a Perfect One is: is
only that the truth and everything else wrong?” — “That too is not answered by me, Uttiya.” —
“Then after death a Perfect One is not: is only that the truth and everything else wrong?” —
“That too is not answered by me, Uttiya.” — “Then after death a Perfect One both is and is not:
is only that the truth and everything else wrong?” — “That too is not answered by me, Uttiya.”
— “Then after death a Perfect One neither is nor is not: is only that the truth and everything else
wrong?” — “That too is not answered by me, Uttiya.”

“But why does Master Gotama decline to answer when I ask him these questions? What then
is answered by Master Gotama?”

“I teach the Dhamma to disciples from direct knowledge, Uttiya, for the purification of
beings, for surmounting sorrow and lamentation, for ending pain and grief, for attainment of
the true goal, for realizing Nibbāna.”

“Master Gotama, does that Dhamma provide an outlet from suffering for all the world, or for
half, or for a third?”

When this was said, the Blessed One remained silent.

Then the Venerable Ānanda thought: “The wanderer Uttiya must not conceive any such
pernicious view as ’When the monk Gotama is asked a question peculiar to me and to no one
else and he founders and does not answer, is it because he is unable?’ That would be long for his
harm and suffering.” So he said to him: “Friend Uttiya, I shall give you a simile; for some wise
men here get to know through a simile the meaning of what is said.

“Suppose a king had a city with strong ditches, ramparts and bastions, and a single gate, and
he had a wise, clever, sagacious gate-keeper there who stopped those whom he did not know

6

and admitted only those whom he knew; and since he had himself gone round the path
encircling the city and had seen no gaps in the ramparts or any hole even big enough for a cat to
pass through, he might conclude that living beings above a certain size must go in and out
through the gate—so too, friend Uttiya, a Perfect One’s concern is not that ’All the world shall
find an outlet by this, or a half, or a third,’ but rather that ’Whoever has found or finds or will
find an outlet from the world of suffering, that is always done by abandoning the five
hindrances (of desire for sensuality, ill will, lethargy-and-drowsiness, agitation-and-worry, and
uncertainty), defilements that weaken understanding, and by maintaining in being the seven
factors of enlightenment with minds well established on the four foundations of mindfulness.’

“Your question which you put to the Blessed One was framed in the wrong way; that was
why the Blessed One did not answer it.”

AN 10:95

On another occasion the wanderer Vacchagotta went to the Blessed One and exchanged
greetings with him. Then he asked: “How is it, Master Gotama, does self exist?” When this was
said, the Blessed One was silent. “How is it, then, Master Gotama, does self not exist?” And for a
second time the Blessed One was silent. Then the wanderer Vacchagotta got up from his seat
and went away. Not long after he had gone the Venerable Ānanda asked the Blessed One:
“Lord, how is it that when the Blessed One was questioned he did not answer?”

“If, when I was asked ’Does self exist?’ I had answered ’Self exists,’ that would have been the
belief of those who hold the theory of eternalism. And if, when I was asked ’Does self not exist?’
I had answered ’Self does not exist,’ that would have been the belief of those who hold the
theory of annihilationism. Again, if, when asked ’Does self exist?’ I had answered ’Self exists,’
would that have been in conformity with my knowledge that all things are not-self? And if,
when asked ’Does self not exist?’ I had answered ’Self does not exist,’ then confused as he
already is, Ānanda, the wanderer Vacchagotta would have become still more confused,
assuming: ’Surely then I had a self before and now have none.’”

SN 44:10

At one time the Blessed One was living at Sāvatthī, and at that time a number of wandering
monks and brahmans of various sects had gone into Sāvatthī for alms. They had differing views,
opinions, and notions, and they relied for support on their differing views. There were some
monks and brahmans who asserted and believed that “The world is eternal: only this is true,
everything else is wrong,” and some who asserted and believed each of the other nine views.
They quarreled, brawled, wrangled, and wounded each other with verbal darts: “The Dhamma
is like this; the Dhamma is not like this! The Dhamma is not like this; the Dhamma is like this!”

Then a number of bhikkhus, on their return from their alms round, told the Blessed One
about it. The Blessed One said: “Bhikkhus, there was once a certain king in Sāvatthi. He told a
man: ’Come, man, get together all the men in Sāvatthī who have been born blind.’ — ’Yes, sire,’
he replied. And when he had done so, he told the king, who said, ’Then show them an
elephant.’ He did so, saying, ’You men blind from birth, an elephant is like this,’ and he showed
the elephant’s head to some and its ear to others and its tusk to others and its trunk to others
and its body to others and its foot to others and its rump to others and its tail to others and the
tuft at the end of its tail to others. Then he went to the king and told him what he had done.

“So the king went to the men blind from birth, and he asked them: ’Has an elephant been
shown to you?’ — ’Yes, sire.’ — ’Then describe what the elephant is like.’ Now those who had
been shown the head said ’Sire, the elephant is like a jar,’ and those shown the ear said ’It is like
a winnowing basket,’ and those shown the tusk said ’It is like a post,’ and those shown the
trunk said ’It is like a plough’s pole,’ and those shown the body said ’It is like a granary,’ and

7

those shown the foot said ’It is like the base of a column,’ and those shown the rump said ’It is
like a mortar,’ and those shown the tail said ’It is like a pestle,’ and those shown the tuft at the
end of the tail said ’It is like a broom.’ They fought among themselves with their fists, crying:
’The elephant is like this; it is not like this! The elephant is not like this; it is like this!’ But the
king was pleased.

“So too the wanderers of other sects are blind and eyeless. That is why they quarrel, brawl,
wrangle, and wound each other with verbal darts: ’The Dhamma is like this; the Dhamma is not
like this! The Dhamma is not like this; the Dhamma is like this!’”

Ud 6:4

Narrator One. So it would appear to be a mistake to call the Buddha’s teaching either an attempt
to describe the world completely or a metaphysical system built up by logic. Is it, then, an
ethical commandment, a revealed religion of faith, or simply a stoical code of behaviour? Before
an attempt can be made to find answers to those questions, some sort of a survey of the
doctrines taught is needed. The material contained in the Discourses seems, in fact, to be rather
in the nature of material for a map, for each to make his own map, but all oriented alike. These
oriented descriptions of facets of experience, in fact, enable a person to estimate his position and
judge for himself what he had better do.

The Discourses offer not so much a description as a set of overlapping descriptions. Close
examination of existence finds always something of the qualities of the mirage and of the
paradox behind the appearance. The ends can never be made quite to meet. The innumerable
different facets presented in the Suttas with countless repetitions of certain of these facets in
varying combinations and contexts remind one of a collection of air photographs from which
maps are to be made. The facets in the Discourses are all oriented to cessation of suffering, the
four points of their compass being the Four Noble Truths. Let us try to make a specimen map
out of some of this material. In this case, since a start has to be made somewhere, we can start
for our baseline with birth, which, like death, is to the ordinary man an everyday fact and at the
same time an insoluble mystery.

There is No First Beginning
Narrator Two. Is consciousness conceivable without a past? Can it be said to have a beginning?

First Voice. “Bhikkhus, the round is beginningless. Of the beings that travel and trudge
through this round, shut in as they are by ignorance and fettered by craving, no first beginning
is describable.”

SN 15:1

“That both I and you have to travel and trudge through this long round is owing to our not
discovering, not penetrating, four truths. What four? They are: (I) the noble truth of suffering,
(II) the noble truth of the origin of suffering, (III) the noble truth of the cessation of suffering,
and (IV) the noble truth of the way leading to the cessation of suffering.”

DN 16

The Four Noble Truths
Narrator Two. Now here is a description of the Four Noble Truths.

First Voice. I. “What is the noble truth of suffering? Birth is suffering, ageing is suffering,
sickness is suffering, death is suffering; sorrow and lamentation, pain, grief, and despair are
suffering; association with the loathed is suffering, dissociation from the loved is suffering, not

8

to get what one wants is suffering; in short, the five aggregates affected by clinging are
suffering.”
1

SN 56:11

II. “What is the noble truth of the origin of suffering? It is craving, which renews being, and is
accompanied by relish and lust, relishing this and that: in other words, craving for sensual
desires, craving for being, craving for non-being. But whereon does this craving arise and
flourish? Wherever there is that which seems lovable and gratifying, thereon it arises and
flourishes.”

DN 22

“It is with ignorance as condition that formations come to be; with formations as condition,
consciousness; with consciousness as condition, name-and-form; with name-and-form as
condition, the sixfold base for contact; with the sixfold base as condition, contact; with contact as
condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with
clinging as condition, being; with being as condition, birth; with birth as condition, ageing and
death come to be, and also sorrow and lamentation, pain, grief, and despair; that is how there is
an origin to this whole aggregate mass of suffering. This is called the noble truth of the origin of
suffering.”

AN 3:61

III. “What is the noble truth of the cessation of suffering? It is the remainderless fading and
cessation of that same craving, the rejecting, relinquishing, leaving and renouncing of it. But
whereon is this craving abandoned and made to cease? Wherever there is that which seems
lovable and gratifying, thereon it is abandoned and made to cease.”

DN 22

“With the remainderless fading and cessation of ignorance there is cessation of formations; with
cessation of formations, cessation of consciousness … with cessation of birth, ageing and death
cease, and also sorrow and lamentation, pain, grief, and despair; that is how there is a cessation
to this whole aggregate mass of suffering. This is called the noble truth of the cessation of
suffering.”

AN 3:61

IV. “What is the noble truth of the way leading to the cessation of suffering? It is this Noble
Eightfold Path, that is to say: right view, right intention, right speech, right action, right
livelihood, right effort, right mindfulness, and right concentration.”

DN 22

“Of these Four Noble Truths, the noble truth of suffering must be penetrated to by full
knowledge of suffering; the noble truth of the origin of suffering must be penetrated to by
abandoning craving; the noble truth of the cessation of suffering must be penetrated to by
realizing cessation of craving; the noble truth of the way leading to the cessation of suffering
must be penetrated to by maintaining in being the Noble Eightfold Path.”

SN 56:11 and 29 (adapted)
“These Four Noble Truths (Actualities) are real, not unreal, not other than they seem.”

SN 56:27
Narrator One. The Four Noble Truths are each analysed and defined in detail.

9

I The Truth of Suffering

Narrator Two. It was said that the truth of suffering was “in short, the five aggregates affected by
clinging.” Here are definitions of them.

First Voice. “What are the five aggregates affected by clinging? They are the (material) form
aggregate affected by clinging, the feeling aggregate affected by clinging, the perception
aggregate affected by clinging, the formations aggregate affected by clinging, and the
consciousness aggregate affected by clinging.”

DN 22

“Why does one say ’form’? It is deformed (ruppati), that is why it is called ’form’ (rūpa).
Deformed by what? By cold and heat and hunger and thirst, by contact with gadflies, gnats,
wind, sunburn and creeping things.”

SN 22:79

“What is form? The four great entities and any form derived upon them by clinging are called
form.”

SN 22:56

“Whatever in oneself, belonging to oneself, is solid, solidified, and clung to (organic), such as
head-hairs, body-hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidneys; heart,
liver, midriff, spleen, lights; bowels, entrails, gorge, dung, or whatever else in oneself, belonging
to oneself, is solid, solidified, and clung to: that is called earth element
2 in oneself. Now earth
element in oneself and external earth element are only earth element.

“Whatever in oneself … is water, watery, and clung to, such as bile, phlegm, pus, blood,
sweat, fat; tears, grease, spittle, snot, oil of the joints, urine, or whatever else in oneself … is
water, watery, and clung to: that is called water element in oneself. Now water element in
oneself and external water element are only water element.

“Whatever in oneself … is fire, fiery, and clung to, such as that whereby one is warmed, ages,
and is consumed, and whereby what is eaten, drunk, chewed and tasted gets digested and
assimilated, or whatever else in oneself … is fire, fiery, and clung to: that is called fire element in
oneself. Now fire element in oneself and external fire element are only fire element.

“Whatever in oneself … is air, airy, and clung to, such as upgoing winds (forces), down-going
winds (forces), winds (forces) in the belly and in the bowels, winds (forces) that pervade all the
limbs, in-breath and out-breath, or whatever else in oneself … is air, airy, and clung to: that is
called air element in oneself. Now air element in oneself and external air element are only air
element.

“Also whatever in oneself … is space, spatial, and clung to, such as ear-hole, nose-hole,
mouth-door, and that (aperture) whereby what is eaten, drunk, chewed, and tasted is
swallowed, and that wherein it is contained, and that whereby it passes out below, or whatever
else in oneself … is space, spatial, and clung to: that is called space element. Now space element
in oneself and external space element are only space element … And space element has nowhere
any standing of its own.”

MN 62

“Any form whatever, whether past, future, or present, in oneself or external, coarse or fine,
inferior or superior, far or near, that is affected by taints and provocative of clinging: that is
called the form aggregate affected by clinging.”

SN 22:48

10

“Why does one say ’feeling’? It is felt, that is why it is called feeling. Felt as what? Felt as
pleasure, as pain, or as neither-pain-nor-pleasure.”

SN 22:79; cf. MN 43

“Whatever is felt bodily or mentally as pleasant and gratifying is pleasant feeling. Whatever is
felt bodily or mentally as painful and hurting is painful feeling. Whatever is felt bodily or
mentally as neither gratifying nor hurting is neither-painful-nor-pleasant feeling…. Pleasant
feeling is pleasant in virtue of presence and painful in virtue of change. Painful feeling is painful
in virtue of presence and pleasant in virtue of change. Neither-painful-nor-pleasant feeling is
pleasant in virtue of knowledge and painful in virtue of want of knowledge.”

MN 44

“There are these six bodies of (such) feeling: feeling born of eye-contact, of ear-contact, of nose-
contact, of tongue-contact, of body-contact, and of mind-contact.”

SN 22:56

“Any feeling whatever … that is affected by taints and provocative of clinging: that is called the
feeling aggregate affected by clinging.”

SN 22:48

“Why does one say ’perception’? It perceives, that is why it is called perception. Perceives what?
It perceives, for example, blue and yellow and red and white.”

SN 22:79

“There are these six bodies of perception: perception of (visible) forms, of sounds, of odours, of
flavours, of tangibles, and of ideas.”

SN 22:56

“Any perception whatever … that is affected by taints and provocative of clinging: that is called
the perception aggregate affected by clinging.”

SN 22:48

“Why does one say ’formations’? They form the formed, that is why they are called formations.
What is the formed that they form? (Material) form as the state (essence) of form is the formed
(compounded) that they form (compound); feeling as the state of feeling is the formed that they
form; perception as the state of perception is the formed that they form; formations as the state
of formations is the formed that they form; consciousness as the state of consciousness is the
formed that they form.”
3

SN 22:79

“Three kinds of formations: formation of merit (as action which ripens in pleasure), formation of
demerit (as action which ripens in pain), and formation of imperturbability (as action, namely,
meditation, which ripens in the formless states, which for as long as they last are unperturbed
by perception of form, resistance, or difference).”

DN 33

“Three formations: in-breaths and out-breaths belong to a body, these are things bound up with
a body, that is why they are a bodily formation. Having previously thought and explored, one
breaks into speech, that is why thinking and exploring are a verbal formation. Perception and
feeling belong to consciousness, these are things bound up with consciousness, that is why they
are a mental formation.”

11

MN 44; cf. MN 9

“What are formations? There are six bodies of choice:4 choice among visible forms, sounds,
odours, flavours, tangibles, and mental objects.”

“Choice I call action.”

SN 22:56

AN 6:63

“Any formations whatever … that are affected by taints and provocative of clinging: these are
called the formations aggregate affected by clinging.”

SN 22:48

“Why does one say ’consciousness’? It cognizes, that is why it is called consciousness. Cognizes
what? It cognizes, for example, the sour, bitter, pungent, sweet, alkaline, unalkaline, salty, and
unsalty.”

SN 22:79

“What does that consciousness cognize? It cognizes, for example, that there is pleasure, that
there is pain, that there is neither-pain-nor-pleasure.”

MN 43, 140

“There are these six bodies of consciousness: eye-consciousness, ear-, nose-, tongue-, body-, and
mind-consciousness.”

SN 22:56

“Consciousness is called after the conditions due to which it arises. When consciousness arises
due to eye and forms, it is called eye-consciousness; due to ear and sounds, ear-consciousness;
… due to mind and ideas, mind-consciousness.”

MN 38

“Feeling, perception and consciousness are conjoined, not disjoined, and it is impossible to
separate each from each in order to describe their different potentialities; for what one feels, that
one perceives, and what one perceives, that one cognizes. By bare mind-consciousness disjoined
from the five sense-faculties the (external) base consisting of infiniteness of space can be known
thus ’infinite space’; the (external) base consisting of infiniteness of consciousness can be known
thus ’infinite consciousness’; and the (external) base consisting of nothingness can be known
thus ’there is nothing at all.’ A knowable idea is understood by the eye of understanding.”

MN 43

“Consciousness depends for its being upon a duality (the duality of the in-oneself and the
external bases for contact).”

SN 35:93

“Any consciousness whatever, whether past, future or present, in oneself or external, coarse or
fine, inferior or superior, far or near, that is affected by taints and provocative of clinging: that is
called the consciousness aggregate affected by clinging.”

SN 22:48

“These five aggregates affected by clinging have desire for their root…. The four great entities
(of earth, water, fire, and air) are the cause and condition for describing the form aggregate.
Contact is the cause and condition for describing the aggregates of feeling, perception, and

12

formations. Name-and-form is the cause and condition for describing the consciousness
aggregate.”

MN 109

“Whatever monks or brahmans recollect their past life in its various modes, they all recollect the
five aggregates affected by clinging or one or another of them.”

SN 22:79

II The Truth of the Origin of Suffering
Narrator Two. Here are detailed definitions of the second noble truth.

First Voice. “These five aggregates affected by clinging have desire for their root…. The
clinging is neither the same as the five aggregates affected by clinging, nor is it something apart
from them. It is the desire and lust comprised in them that is the clinging there.”

“That comes to be when there is this; that arises with the arising of this.”5

MN 109

MN 38

“(In the statement of dependent arising:)6 What is ageing? In the various orders of beings, it is
any being’s ageing, old age, brokenness of teeth, greyness of hair and wrinkledness, decline of
life and weakening of sense-faculties. What is
death? In the various orders of beings, it is any
being’s passing, passing away, dissolution, disappearance, dying, completion of time,
dissolution of aggregates, laying down of the carcase. What is
birth? In the various orders of
beings, it is any being’s birth, coming to birth, precipitation in a womb, generation,
manifestation of aggregates, acquisition of bases for contact. What is
being? Three kinds of being
are: being in the mode of sensual desire, being in the mode of form, being in the mode of the
formless. What is
clinging? There are four varieties of clinging: clinging as the habit of sensual
desire, clinging as the habit of wrong view, clinging as the habit of (misapprehension of) virtue
and duty,
7 and clinging as the habit of self-theories. What is craving? There are six bodies of
craving: craving for visible forms, sounds, odours, flavours, tangibles, and ideas. What is
feeling?
There are six bodies of (the three sorts of) feeling: feeling born of eye-contact, of ear-contact, of
nose-contact, of tongue-contact, of body-contact, and of mind-contact. What is
contact?8 There
are six bodies of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact,
mind-contact. What is the
sixfold base? It is the eye-base, ear-base, nose-base, tongue-base, body-
base, and mind-base. What is
name-and-form?9 What is called name comprises feeling, perception,
choice,
10 contact, and attention; what is called form comprises the four great entities and any
forms derived upon them by clinging; so this name and this form are what is called name-and-
form. What is
consciousness? There are six bodies of consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-
consciousness. What are
formations? Three formations are: the bodily formation, verbal
formation, and mental formation. What is
ignorance? It is nescience about suffering, about the
origin of suffering, about the cessation of suffering, and about the way leading to the cessation
of suffering.”

SN 12:2

“Dependent on eye and visible forms, eye-consciousness arises; the coincidence of the three is
contact; with contact as condition, feeling; with feeling as condition, craving; that is how there is
an origin to suffering (and so with ear … mind).”

SN 12:43

13

“Inflamed by lust, incensed by hate, confused by delusion, overwhelmed by them and his mind
obsessed, a man chooses for his own affliction, for others’ affliction, and for the affliction of
both, and experiences pain and grief.”

AN 3:55

“Being are owners of actions, heirs of actions, they have actions as their progenitor, actions as
their kin (and responsibility), actions as their home-refuge; it is actions that differentiate beings
into the inferior and superior.”

MN 135

“What is old action? Eye, ear, nose, tongue, body, mind, are old action (already) determined and
chosen that must be experienced to be seen. What is new action? It is whatever action one does
now, whether by body, speech, or mind.”

SN 35:145

“This body is not yours or another’s, but is past action (already) determined and chosen that
must be experienced to be seen.”

SN 12:37

“It is choice that I call action; it is in choosing that a man acts by body, speech, and mind. There
are actions whose ripening will be experienced in hell, in the animal womb, in the realm of
ghosts, among human beings, and in heavenly worlds. Actions ripen in three ways: they can
ripen here and now, on reappearance, or in some life-process beyond that.”

AN 6:63

“Actions done out of lust or hate or delusion ripen wherever an individual selfhood is
generated, and wherever those actions ripen, there their ripening is experienced, whether here
and now or on next reappearance or in some life-process beyond that.”

AN 3:33

“There are four incalculables, which cannot be calculated, an attempt to calculate which would
lead to frustration and madness. What four? They are the objective field of the Buddhas, the
objective field of one who has acquired the meditations, the ripening of action, and the
calculation of the world.”

“The world is led by mind.”

III The Truth of the Cessation of Suffering
Narrator Two. Here are detailed definitions of the third truth.

AN 4:77
SN 1:72

First Voice. “That does not come to be when there is not this; that ceases with the cessation of
this.”

MN 38

“Dependent on eye and visible forms, eye-consciousness arises; the coincidence of the three is
contact; with contact as condition, there arises what is felt as pleasant or as painful or as neither-
painful-nor-pleasant. If, on experiencing the contact of pleasant feeling, one does not relish it or
welcome it or accept it, and if no underlying tendency in one to lust for it any longer underlies
it—if, on experiencing the contact of painful feeling, one does not sorrow or lament or beat one’s

14

breast, weep and become distraught, and if no underlying tendency in one to resistance to it any
longer underlies it—if, on experiencing the contact of neither-painful-nor-pleasant feeling, one
understands, as it actually is, the arising, disappearance, gratification, dangerous inadequacy,
and escape, in the case of that feeling, and if no underlying tendency in one to ignorance any
longer underlies it—then, indeed, that one shall make an end of suffering by abandoning the
underlying tendency to lust for pleasant feeling, by eliminating the underlying tendency to
resist painful feeling, and by abolishing the underlying tendency to ignore neither-painful-nor-
pleasant feeling: that is possible.”

MN 148

“When lust, hate, and delusion are abandoned, a man does not choose for his own affliction or
for others’ affliction or for the affliction of both. In that way there comes to be Nibbāna here and
now, without delay, inviting inspection, onward-leading, and experienceable by the wise.”

AN 3:55

“Actions done out of non-lust, non-hate, and non-delusion, done when lust, hate, and delusion
have disappeared, are abandoned, cut off at the root, made like a palm stump, done away with,
and are no more subject to future arising.”

AN 3:33

“Formless states are more peaceful than states of form; cessation is more peaceful than formless
states.”
11

It 73

“There is that (external) base where no earth (is), or water or fire or air or base consisting of
infinity of space or base consisting of infinity of consciousness or base consisting of nothingness
or base consisting of neither-perception-nor-non-perception or this world or the other world or
moon or sun; and that I call neither a coming nor a going nor a staying nor a dying nor a
reappearance; it has no basis, no evolution, no support; it is the end of suffering.

“The Unaffected is hard to see;
It is not easy to see Truth.
To know is to uncover craving;
To see is to have done with owning.

“There is an unborn, an un-brought-to-being, an unmade, an unformed. If there were not, there
would be no escape described here for one who is born, brought to being, made, formed. But
since there is an unborn, an un-brought-to-being, an unmade, an unformed, an escape is
therefore described here for one who is born, brought to being, made, formed.”

Ud 8:1–3

“There are two elements of Nibbāna. What two? There is the element of Nibbāna with result of
past clinging still left, and the element of Nibbāna without result of past clinging left. What is
the element of Nibbāna with result of past clinging still left? Here a bhikkhu is an arahant with
taints exhausted, who has lived out the life, done what was to be done, laid down the burden,
reached the highest goal, destroyed the fetters of being, and who is completely liberated
through final knowledge. His five sense faculties remain, owing to the presence of which he still
encounters the agreeable and disagreeable, still experiences the pleasant and painful. It is the
exhaustion of lust, of hate, and of delusion in him that is called the element of Nibbāna with
result of past clinging still left. And what is the element of Nibbāna without result of past
clinging left? Here a bhikkhu is an arahant who has lived out the life … and is completely
liberated through final knowledge. All in him that is felt will, since he does not relish it, become

15

cool here in this very life: this is called the element of Nibbāna without result of past clinging
left.”

It 44
“That which is the exhaustion of lust, of hate, and of delusion, is called Nibbāna.”

“Just as a flame blown by the wind’s force,
Upasīva,” said the Blessed One,
“Goes out, and designation applies to it no more,
So too the Silent Sage,

Being freed from the name-body,
Goes out, and designation applies to him no more.”
“Then when he has thus gone out,
Does he exist no more?
Or is he made immortal for eternity?
So may it please the Sage to make this plain to me,
Because it is a state that he has understood.”
“There is no measuring of one who has gone out,
Upasīva,” said the Blessed One,
“And nothing of him
Whereby one could say aught of him;
For when all ideas have been abolished,
All ways of saying, too, have been abolished.”

IV The Truth of the Way

Sn 5:7

Narrator Two. The fourth noble truth is the Noble Eightfold Path. Each of its eight components
needs a separate definition.

(1) Right View

First Voice. “Just as the dawn heralds and foretells the rising of the sun, so right view heralds
and foretells the penetration to the Four Noble Truths according as they really are.”

SN 56:37

Narrator Two. Right view has many facets. Let us take them one by one, beginning with
“ripening of action,” which, in certain forms and with some reservations, is also shared by other
teachings.

First Voice. “Right view comes first.12 How? One understands wrong view as wrong view, and
one understands right view as right view. What is wrong view. The view that there is nothing
given, offered or sacrificed,
13 no fruit or ripening of good and bad actions, no this world, no
other world, no mother, no father, no apparitional beings, no good and virtuous monks and
brahmans who have themselves realized by direct knowledge and declare this world and the
other world: this is wrong view.

“What is right view? There are two kinds of right view: there is that affected by taints, which
brings merit and ripens in the essentials of existence; and there is the noble ones’ right view
without taints, which is supramundane and a factor of the path.

16

SN 38:1

“What is right view affected by taints? The view that there is what is given, offered and
sacrificed, and that there is fruit and ripening of good and bad actions, and there is this world
and the other world and mother and father and apparitional beings and good and virtuous
monks and brahmans who have themselves realized by direct knowledge and declare this
world and the other world: this is right view affected by taints which brings merit and ripens in
the essentials of existence.

“And what is the noble ones’ right view? Any understanding, understanding faculty,
understanding power, investigation-of-states enlightenment factor, right view as path factor, in
one whose mind is ennobled and taintless, who possesses the path, and who maintains it in
being: this is the noble ones’ right view without taints, which is supramundane and a factor of
the path.”

MN 117

Narrator Two. Again, it is right view of dependent arising—the basic structure of the “teaching
peculiar to Buddhas” and the first of the new discoveries made by the Buddha. Nothing can
arise alone, without the support of other things on which its existence depends.

Second Voice.

“The Perfect One has told the cause
Of causally arisen things;
And what brings their cessation too:
Such is the doctrine preached by the Great Monk.”

“The spotless, immaculate vision of the Dhamma arose in him: All that is subject to arising is
subject to cessation.”

Vin Mahāvagga 1:23

First Voice. “That comes to be when there is this; that arises with the arising of this. That does
not come to be when there is not this; that ceases with the cessation of this.”

MN 38

“He who sees dependent arising sees the Dhamma; he who sees the Dhamma sees dependent
arising.”

MN 28

“Whether Perfect Ones appear or not, there remains this element, this structure of things
(phenomena), this certainty in things, namely: specific conditionality. A Perfect One discovers
it.”

SN 12:20

“If there were no birth altogether in any way of anything anywhere … there being no birth, with
the cessation of birth, could ageing and death be described?” — 􏰂o, Lord.” — “Consequently
this is a reason, a source, an origin, a condition, for ageing and death.” (And so on with the
other pairs in the formula of dependent arising.)

DN 15

“Lord, ’right view, right view’ is said. What does ’right view’ refer to?” — “Usually, Kaccāyana,
this world depends upon the dualism of existence and non-existence. But when one sees the
world’s origin as it actually is with right understanding, there is for him none of (what is called)
non-existence in the world; and when he sees the world’s cessation as it actually is with right
understanding, there is for him none of (what is called) existence in the world.

17

“Usually the world is shackled by bias, clinging, and insistence; but one such as this (who has
right view), instead of allowing bias, instead of clinging, and instead of deciding about ’my self,’
with such bias, such clinging, and such mental decision in the guise of underlying tendency to
insist, he has no doubt or uncertainty that what arises is only arising suffering, and what ceases
is only ceasing suffering, and in this his knowledge is independent of others. That is what ’right
view’ refers to. ’(An) all exists’ is one extreme; ’(an) all does not exist’ is the other extreme.
Instead of resorting to either extreme, a Perfect One expounds the Dhamma by the middle way:
’It is with ignorance as condition that formations come to be; with formations as condition,
consciousness; with consciousness…’ (And so on with both arising and cessation.)”

SN 12:15

“If one asserts: ’He who makes (suffering) feels (it): being one existent from the beginning, his
suffering is of his own making,’ then one arrives at eternalism. But if one asserts: ’One makes
(suffering), another feels (it): being one existent crushed out by feeling, his suffering is of
another’s making,’ then one arrives at annihilationism. Instead of resorting to either of these
extremes, a Perfect One expounds the Dhamma by the middle way: … (that is, by dependent
arising and cessation).”

“All beings are maintained by nutriment.”

SN 12:17

DN 33; AN 10:27, 28; Khp 2

“What is nutriment? There are these four kinds of nutriment for the maintenance of beings that
already are, and for the assistance of those seeking renewal of being: they are physical food as
nutriment, gross or subtle, contact as the second, choice as the third, and consciousness as the
fourth.”

SN 12:63; MN 38

Narrator Two. The very essence of right view is, however, understanding of the Four Noble
Truths, which embrace dependent arising and constitute the “teaching peculiar to Buddhas.”
They formed the subject of the First Sermon.

First Voice. “What is right view? It is knowledge of suffering, of the origin of suffering, of the
cessation of suffering, and of the way leading to the cessation of suffering: this is called right
view.”

SN 45:8; DN 22
(I) “’Four venomous snakes’ is a name for the four great entities (of earth, water, fire, and air).”

“Form is like a lump of froth,
Feelings like a water bubble,
Perception too is like a mirage,
Formations like a plaintain trunk.
14
And consciousness, the Sun’s Kinsman shows,
Seems nothing but a conjuring trick.”

SN 35:197

SN 22:95

“The six bases in oneself can be termed an empty village; for whether a wise man investigates
them as to the eye, ear, nose, tongue, body, or mind, they appear alike hollow, empty, and void.
The six external bases can be termed village-raiding robbers; for the eye is harassed among
agreeable and disagreeable forms, the ear among such sounds, the nose among such odours, the

18

tongue among such flavours, the body among such tangibles, and the mind among such mental
objects.”

(II) “In the world I see this generation
Racked by craving for being,
Wretched men gibbering in the face of Death,
Still craving, hoping for some kind of being.
See how they tremble

Over what they claim as ’mine,’
Like fishes in the puddles of a failing stream.”

SN 35:197

Sn 4:2

(III) “This is (the most) peaceful, this is (the goal) superior (to all), that is to say, the stilling of all
formations, the relinquishing of all essentials of existence, the exhaustion of craving, cessation,
Nibbāna.”

(IV) “The greatest of (worldly) gains is health;
Nibbāna is the greatest bliss;
The eightfold path is the best of paths,
To lead in safety to the Deathless.”

AN 10:60

MN 75

Narrator Two. Again it is right view of the three general characteristics of impermanence,
suffering (or insecurity), and not-self, which express comprehensively what dependent arising
expresses structurally. They were the subject of the Second Sermon.

First Voice. “There are three formed characteristics of what is formed:15 arising is evident, fall
is evident, and alteration of what is present is evident. There are three unformed characteristics
of what is unformed: no arising is evident, no fall is evident, and no alteration of what is present
is evident.”

AN 3:47

“When one understands how form, feeling, perception, formations, and consciousness (and how
the eye, etc.) are impermanent, one therein possesses right view.”

SN 22:51; 35:155

“All is impermanent. And what is the all that is impermanent? The eye is impermanent, forms
are impermanent, eye-consciousness … eye-contact, whatever is felt as pleasant, painful, or
neither-painful-nor-pleasant born of eye-contact is impermanent. The ear, etc…. The nose, etc….
The tongue, etc…. The body, etc. … The mind is impermanent, mental objects … mind-
consciousness … mind-contact … whatever is felt … born of mind-contact is impermanent.”

“What is impermanent is suffering, what is suffering is not-self.”

SN 35:43

SN 35:1; 22:46

“Whether Perfect Ones appear or not, there remains this element, this structure of things
(phenomena), this certainty in things: All formations are impermanent; all formations are
suffering; all things are not-self.”

AN 3:134

19

“Bhikkhus, I do not dispute with the world: the world disputes with me. One who proclaims the
Dhamma disputes with no one in the world. What wise men in the world say there is not, that I
too say there is not; and what wise men in the world say there is, that I too say there is. Wise
men in the world say there is no permanent, everlasting, eternal form which is not subject to
change, and I too say that there is none. (And so too of the other four aggregates.) Wise men in
the world say that there is impermanent form, which is suffering and subject to change, and I
too say that there is. (And so with the other four aggregates.)”

“This body is impermanent, it is formed and dependently arisen.”

SN 22:94

SN 36:7

“It would be better for an untaught ordinary man to treat as self this body, which is constructed
upon the four great entities, than mentality.
16 Why? Because this body can last one year, two
years … a hundred years; but what is called ’mentality’ and ’mind’ and ’consciousness’ arises
and ceases differently through night and day, just as a monkey ranging through a forest seizes a
branch, and, letting that go, seizes another.”

SN 12:61

“Fruitful as the act of giving is … yet it is still more fruitful to go with confident heart for refuge
to the Buddha, the Dhamma, and the Sangha and undertake the five precepts of virtue….
Fruitful as that is … yet it is still more fruitful to maintain loving-kindness in being for only as
long as the milking of a cow … fruitful as that is … yet it is still more fruitful to maintain
perception of impermanence in being only for as long as the snapping of a finger.”

AN 9:20 (condensed)

“Whosoever relishes the eye, etc., relishes suffering, and he will not be freed from suffering, I
say.”

SN 35:19

“What is the ripening of suffering? When someone is overcome, and his mind is obsessed by
suffering, either he sorrows and laments, and beating his breast, he weeps and becomes
distraught, or else he undertakes a search externally: ’Who is there that knows one word, two
words, for the cessation of suffering?’ I say that suffering either ripens in confusion or in
search.”

AN 6:63

“That anyone should see formations as pleasure … or Nibbāna as suffering, and have a liking
that is in conformity (with truth) is not possible. (But the opposite) is possible.”

AN 6:99

“All form, feeling, perception, formations, and consciousness, of whatever kind, whether past,
future, or present, in oneself or external, coarse or fine, inferior or superior, far or near, should
be regarded as it actually is thus: ’This is not mine, this is not what I am, this is not my self.’”

SN 22:59

“That in the world by which one perceives the world and conceives conceits about the world is
called ’the world’ in the Noble One’s Discipline. And what is it in the world with which one
does that? It is with the eye, ear, nose, tongue, body, and mind.”

“It is being worn away (lujjati), that is why it is called ’the world’ (loka).”

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SN 35:116

SN 35:82

“ ’Void world, void world’ is said, Lord; in what way is ’void world’ said?” — “It is because of
what is void of self and self’s property that ’void world’ is said, Ānanda. And what is void of
self and self’s property? The eye … forms … eye-consciousness … eye-contact … any feeling …
born of eye-contact … The ear, etc…. The nose, etc…. The tongue, etc…. The body, etc…. The
mind, etc…. any feeling whether pleasant, painful, or neither-painful-nor-pleasant born of
mind-contact is void of self and self’s property.”

SN 35:85

“When a bhikkhu abides much with his mind fortified by perception of impermanence, his
mind retreats, retracts, and recoils from gain, honour, and renown instead of reaching out to it,
just as a cock’s feather or a shred of sinew thrown on a fire retreats, retracts, and recoils from it
instead of reaching out to it…. When he abides much with his mind fortified by perception of
suffering in impermanence, there is established in him vivid perception of fear, of laxity,
indolence, idleness, negligence, and failure in devotion and reviewing, as of a murderer with
poised weapon…. when he abides much with his mind fortified by perception of not-self in
suffering, his mind is rid of the conceits that treat in terms of ’I’ and ’mine’ this body with its
consciousness and all external signs.”

AN 7:46

Narrator Two. The rationalized “self-theory,” which is called, in whatever form it may take,
“both a view and a fetter,” is based upon a subtle fundamental distortion in the act of
perceiving, the “conceit ’I am,’” which is “a fetter, but not a view.” Now self-theories may or
may not be actually formulated; but if they are, they cannot be described specifically without
reference to the five aggregates. For that reason they can, when described, all be reduced to one
of the types of what is called the “embodiment view,”
17 which is set out schematically. These are
all given up by the stream-enterer, though the conceit “I am” is not.

First Voice. “How does there come to be the embodiment view?” — “Here the untaught
ordinary man who has no regard for noble ones and is unconversant with their Dhamma and
Discipline … sees form as self, or self as possessed of form, or form as in self, or self as in form.
(And so with each of the other four aggregates: feeling, perception, formations, and
consciousness.) A well-taught noble disciple does not do this.”

MN 44; MN 109

“The untaught ordinary man who has no regard for noble ones … gives unreasoned (uncritical)
attention in this way: ’Was I in the past? Was I not in the past? What was I in the past? How was
I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in
the future? What shall I be in the future? How shall I be in the future? Having been what, what
shall I be in the future?’ Or else he wonders about himself now in the presently arisen period in
this way: ’Am I? Am I not? What am I? How am I? Whence has this being come? Whither is it
bound?’

“When he gives unreasoned attention in this way, then one of six types of view arises in him
as true and established: ’My self exists’ or ’My self does not exist’ or ’I perceive self with self’ or
’I perceive not-self with self’ or ’I perceive self with not-self’ or some such view as ’This is my
self that speaks and feels and experiences here or there the ripening of good and bad actions;
but this my self is permanent, everlasting, not subject to change, and will endure as long as
eternity.’ This field of views is called the thicket of views, the wilderness of views, the
contortion of views, the vacillation of views, the fetter of views. The untaught ordinary man

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bound by the fetter of views is not freed from birth, ageing and death, sorrow and lamentation,
pain, grief, and despair: he is not freed from suffering, I say.”

MN 2

“Bhikkhus, there are two kinds of (wrong) view, and when deities and human beings are in
their grip, some hang back and some overreach; it is only those with vision that see.

“How do some hang back? Deities and human beings love being, delight in being, enjoy
being; when the Dhamma is expounded to them for the ending of being, their hearts do not go
out to it or acquire confidence, steadiness, and decision. So some hang back.

“And how do some overreach? Some are ashamed, humiliated, and disgusted by that same
being, and they look forward to non-being in this way: ’Sirs, when with the dissolution of the
body this self is cut off, annihilated, and accordingly after death no longer is, that is the most
peaceful, that is the goal superior to all, that is reality.’ So some overreach.

“And how do those with vision see? Here a bhikkhu sees whatever has come to being as
come to being. By seeing it thus he has entered upon the way to dispassion for it, to the fading
and ceasing of lust for it. That is how one with vision sees.”

It 49

“Bhikkhus, the possession that one might possess that were permanent, everlasting … do you
see any such possession?” — 􏰂o, Lord.” — “…The self-theory clinging whereby one might cling
that would never arouse sorrow and … despair in him who clung thereby; do you see any such
self-theory clinging?” — 􏰂o, Lord.” — “… The view as support that one might take as support
that would never arouse sorrow and … despair in him who took it as support; do you see any
such view as support?” — 􏰂o, Lord.” — “…Bhikkhus, there being self, would there be self’s
property?” — “Yes, Lord.” — “And there being self’s property, would there be self?” — “Yes,
Lord.” — “Bhikkhus, self and self’s property being unapprehendable as true and established,
then would not this view — ’This is the world, this the self; after death I shall be permanent,
everlasting, eternal, not subject to change, I shall endure as long as eternity’—be the pure
perfection of a fool’s idea?”—“How could it not be, Lord? It would be the pure perfection of a
fool’s idea.”

MN 22

“Whenever any monks or brahmans see self in its various forms, they all of them see the five
aggregates affected by clinging, or one or another of them. Here an untaught ordinary man who
disregards noble ones … sees form as self, or self as possessed of form, or form as in self, or self
as in form (or he does likewise with the other four aggregates). So he has this (rationalized)
seeing, and he has also this (fundamental) attitude ’I am’; but as long as there is the attitude ’I
am’ there is organization of the five faculties of eye, ear, nose, tongue, and body. Then there is
mind, and there are ideas, and there is the element of ignorance. When an untaught ordinary
man is touched by feeling born of the contact of ignorance, it occurs to him ’I am’ and ’I am this’
and ’I shall be’ and ’I shall not be’ and ’I shall be with form’ and ’I shall be formless’ and ’I shall
be percipient’ and ’I shall be unpercipient’ and ’I shall be neither percipient nor unpercipient.’
But in the case of the well-taught noble disciple, while the five sense faculties remain as they are,
his ignorance about them is abandoned and true knowledge arisen. With that it no more occurs
to him ’I am’ or … ’I shall be neither percipient not unpercipient.’”

SN 22:47

Narrator Two. The ordinary man is unaware of the subtle fundamental attitude, the underlying
tendency or conceit “I am.” It makes him, in perceiving a percept, automatically and

22

simultaneously conceive in terms of “I,” assuming an I-relationship to the percept, either as
identical with it or as contained within it, or as separate from it, or as owning it. This attitude,
this conceiving, is only given up with the attainment of arahantship, not before. (See e.g. MN 1
and MN 49.)

First Voice. “ ’I am’ is derivative, not underivative. Derivative upon what? Derivative upon
form, feeling, perception, formations, and consciousness.”

SN 22:83

“When any monk or brahman, with form (and the rest) as the means, which is impermanent,
suffering, and subject to change, sees thus ’I am superior’ or ’I am equal’ or ’I am inferior,’ what
is that if not blindness to what actually is?”

SN 22:49

(Questioned by elders, the Elder Khemaka said:) “I do not see in these five aggregates affected
by clinging any self or self’s property … yet I am not an arahant with taints exhausted. On the
contrary, I still have the attitude ’I am’ with respect to these five aggregates affected by clinging,
although I do not see ’I am this’ with respect to them…. I do not say ’I am form’ or ’I am feeling’
or ’I am perception’ or ’I am formations’ or ’I am consciousness,’ nor do I say ’I am apart from
form … apart from consciousness’; yet I still have the attitude ’I am’ with respect to the five
aggregates affected by clinging although I do not see ’I am this’ with respect to them.

“Although a noble disciple may have abandoned the five more immediate fetters (see below),
still his conceit ’I am,’ desire ’I am,’ underlying tendency ’I am,’ with respect to the five
aggregates affected by clinging remains as yet unabolished. Later he abides contemplating rise
and fall thus: ’Such is form, such is its origin, such its disappearance’ (and so with the other
four), till by so doing, his conceit ’I am’ eventually comes to be abolished.”

SN 22:89

Narrator Two. Lastly, we come to the ten fetters, which are progressively broken by the four
stages of realization.

First Voice. “An untaught ordinary man who disregards noble ones … lives with his heart
possessed and enslaved by the embodiment view, by uncertainty, by misapprehension of virtue
and duty,
18 by lust for sensuality, and by ill will, and he does not see how to escape from them
when they arise; these, when they are habitual and remain uneradicated in him, are called the
more immediate fetters.”

MN 64

“The five more remote fetters are: lust for form, lust for the formless, conceit (the conceit ’I am’),
distraction, and ignorance.”

DN 33

“There are bhikkhus who, with the exhaustion of (the first) three fetters, have entered the
stream, are no more subject to perdition, certain of rightness, and destined to enlightenment.
There are bhikkhus who, with the exhaustion of three fetters and the attenuation of lust, hate,
and delusion, are once-

returners: returning once to this world, they will make an end of suffering. There are bhikkhus
who, with the destruction of the five more immediate fetters, are destined to reappear
spontaneously elsewhere and will there attain final Nibbāna, never returning meanwhile from
that world. There are bhikkhus who are arahants with taints exhausted, who have lived out the

23

life, done what was to be done, laid down the burden, reached the highest goal, destroyed the
fetters of being, and who are completely liberated through final knowledge.”

MN 118
“That which is the exhaustion of lust, of hate, and of delusion is called arahantship.”

SN 38:2

“When a bhikkhu travels in many countries, learned people of all stations will ask him
questions. Learned and inquiring people will ask ’What does the venerable one’s teacher tell,
what does he preach?’ Rightly answering you can say: ’Our teacher preaches the removal of
desire and lust.’ And if you are then asked ’Removal of desire and lust for what?’ you can
answer: ’Removal of desire and lust for form (and the rest).’ And if you are then asked ’But
what inadequacy (danger) do you see in those things?’ you can answer: ’When a person is not
without lust and desire and love and thirst and fever and craving for these things, then with
their change and alteration, sorrow and lamentation, pain, grief, and despair arise in him.’ And
if you are then asked ’And what advantage do you see in doing thus?’ you can answer: ’When a
person is free from lust and desire and love and thirst and fever and craving for form, feeling,
perception, formations, and consciousness, then, with their change and alteration, no sorrow
and lamentation, pain, grief, and despair arise in him.”

SN 22:2

(2) Right Intention

Narrator Two. The survey of right view is now concluded. The next factor of the Noble Eightfold
Path is right intention.

First Voice. “What is right intention? It is the intention of renunciation, the intention of non-ill
will, the intention of non-cruelty: this is called right intention.”

SN 45:8; DN 22

“When a noble disciple has clearly seen with right understanding, as it actually is, how little
gratification sensual desires provide and how much pain and despair they entail, and how great
is their inadequacy, and he attains to happiness and pleasure dissociated from sensual desires
and unwholesome states, or to something higher than that, then he is no more interested in
sensual desires.”

MN 14

“Even if bandits brutally severed him limb from limb with a two-handled saw, he who
entertained hate in his heart on that account would not be one who followed my teaching.”

MN 21
“He does not choose for his own affliction, or for others’ affliction, or for the affliction of both.”

MN 13

(3) Right Speech

Narrator Two. These two factors of right view and right intention together constitute (the group
of path factors) “understanding” (
paññā). Now the third factor, right speech.

First Voice. “What is right speech? Abstention from lying, slander, abuse, and gossip; this is
called right speech.”

24

SN 45:8; DN 22

“Here someone abandons lying: when summoned to a court or to a meeting or to his relatives’
presence or to his guild or to the royal family’s presence and questioned as a witness thus ’So,
good man, tell what you know,’ then, not knowing, he says ’I do not know,’ knowing, he says ’I
know,’ not seeing, he says ’I do not see,’ seeing, he says ’I see’; he does not in full awareness
speak falsehood for his own ends or for another’s ends or for some petty worldly end.

“He abandons slander: as one who is neither a repeater elsewhere of what is heard here for
the purpose of causing division from these, nor a repeater to these of what is heard elsewhere
for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter
of friendships, enjoying concord, rejoicing in concord, delighting in concord, he becomes a
speaker of words that promote concord.

“He abandons abuse: he becomes a speaker of such words as are innocent, pleasing to the ear
and lovable, as go to the heart, are civil, desired of many and dear to many.

“He abandons gossip: as one who tells that which is seasonable, factual, good, and the
Dhamma and Discipline, he speaks in season speech worth recording, which is reasoned,
definite, and connected with good.”

MN 41

(4) Right Action
Narrator Two. And the fourth factor, right action.

First Voice. “What is right action? Abstention from killing living beings, stealing, misconduct
in sensual desires: this is called right action.”

SN 45:8; DN 22

“When a lay follower possesses five things, he lives with confidence in his house, and he will
find himself in heaven as sure as if he had been carried off and put there. What are the five? He
abstains from killing living beings, from taking what is not given, from misconduct in sensual
desires, from speaking falsehood, and from indulging in liquor, wine, and fermented brews.”

AN 5:172–73

(5) Right Livelihood
Narrator Two. And the fifth factor, right livelihood.

First Voice. “What is right livelihood? Here a noble disciple abandons wrong livelihood and
gets his living by right livelihood.”

SN 45:8; DN 22

“Scheming (to deceive), persuading, hinting, belittling, and pursuing gain with gain; this is
called wrong livelihood (for bhikkhus).”

MN 117

“There are five trades that a lay follower should not ply. What five? They are: trading in
weapons, living beings, meat, liquor, and poisons.”

AN 5:177

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(6) Right Effort

Narrator Two. These last three factors, right speech, action, and livelihood, constitute (the group
of path factors) “virtue” (
sīla). They are known as the preliminary stage of the path. Now comes
the sixth factor, right effort.

First Voice. “What is right effort? Here a bhikkhu awakens desire for the non-arising of
unarisen evil unwholesome states, for which he makes efforts, arouses energy, exerts his mind,
and endeavours. He awakens desire for the abandoning of arisen evil unwholesome states, for
which he makes efforts…. He awakens desire for the arising of unarisen wholesome states, for
which he makes efforts…. He awakens desire for the continuance, non-corruption,
strengthening, maintenance in being, and perfecting, of arisen wholesome states, for which he
makes efforts, arouses energy, exerts his mind, and endeavours: this is called right effort.”

SN 45:8; DN 22

(7) Right Mindfulness
Narrator Two. Now comes the seventh factor, right mindfulness.

First Voice. “What is right mindfulness? Here a bhikkhu abides contemplating the body as a
body, ardent, fully aware and mindful, having put away covertousness and grief for the world.
He abides contemplating feelings as feelings, ardent…. He abides contemplating consciousness
as consciousness, ardent…. He abides contemplating mental objects as mental objects, ardent,
fully aware and mindful, having put away covetousness and grief for the world. This is called
right mindfulness.”

SN 45:8; DN 22

“How does a bhikkhu abide contemplating the body as a body? Here a bhikkhu, gone to the
forest or to the root of a tree or to a room that is void, sits down; having folded his legs
crosswise, set his body erect, and established mindfulness in front of him, just mindful he
breathes in, mindful he breathes out.
19 As a skilled turner or his apprentice, when making a long
turn, understands ’I make a long turn,’ or when making a short turn, understands ’I make a
short turn,’ so, breathing in long, the bhikkhu understands ’I breathe in long,’ or breathing out
long, he understands ’I breathe out long’; breathing in short, he understands ’I breathe in short,’
or breathing out short, he understands ’I breathe out short.’ He trains thus: ’I shall breathe in
experiencing the whole body (of breaths)’; he trains thus: ’I shall breathe out experiencing the
whole body (of breaths).’ He trains thus: ’I shall breathe in tranquillizing the bodily formation
(function)’; he trains thus: ’I shall breathe out tranquillizing the bodily formation (function).’
20

“He abides contemplating the body as a body in this way either in himself, or externally, or in
himself and externally.
21

“Or else he contemplates in the body either its factors of origination, or its factors of fall, or its
factors of origination and fall.

“Or else mindfulness that ’There is a body’ is established in him to the extent of bare
knowledge and remembrance of it while he abides independent, not clinging to anything in the
world.

“That is how a bhikkhu abides contemplating the body as a body.

“Again, when walking, a bhikkhu understands ’I am walking’; or when standing, he
understands ’I am standing’; or when sitting, he understands ’I am sitting’; or when lying down,

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he understands ’I am lying down.’ Or whatever position his body is in, he understands it to be
so disposed.

“He abides contemplating the body as a body … externally.
“Or else he contemplates … the factors or origination and fall.
“Or else mindfulness … not clinging to anything in the world.
“That also is how a bhikkhu abides contemplating the body as a body.

“Again, a bhikkhu is fully aware in moving to and fro, in looking ahead and away, in flexing
and extending the limbs, in wearing the outer cloak of patches, the bowl and other robes, in
eating, drinking, chewing, and tasting, in evacuating the bowels and making water, and he is
fully aware and mindful in walking, standing, sitting, going to sleep, waking, talking, and
keeping silent.

“He abides contemplating….

“That also is how a bhikkhu abides contemplating the body as a body.

“Again, as though there were a bag with two openings full of many sorts of grain, such as hill
rice, red rice, beans, peas, millet, and white rice, and a man with good sight had opened it and
were reviewing it: ’This is hill rice, this is red rice, this is beans, this is peas, this is millet, this is
white rice’; so too a bhikkhu reviews this body up from the soles of the feet and down from the
top of the hair as full of many kinds of filth: ’There are in this body head-hairs, body-hairs, nails,
teeth, skin; flesh, sinews, bones, bone-marrow, kidneys; heart, liver, midriff, spleen, lights;
bowels, entrails, gorge, dung; bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-
of-the-joints, and urine.’

“He abides contemplating….

“That also is how a bhikkhu abides contemplating the body as a body.

“Again, as though a skilled butcher or his apprentice had slaughtered a cow and were seated
at the four crossroads with it cut up into pieces; so too, in whatever position a bhikkhu finds this
body, he reviews it according to the elements: ’There are in this body earth element, water
element, fire element, and air element.’

“He abides contemplating….

“That also is how a bhikkhu abides contemplating the body as a body.

“Again, a bhikkhu judges this same body as though he were looking at a corpse thrown on a
charnel ground, one-day dead, two-days dead, three-days dead, bloated, livid, and oozing with
matter: ’This body too is of such a nature, will be like that, is not exempt from that.’

“He abides contemplating….

“That also is how a bhikkhu abides contemplating the body as a body.

“Again, a bhikkhu judges this same body as though he were looking at a corpse thrown on a
charnel ground, being devoured by crows, kites, vultures, dogs, jackals, and the multitudinous
varieties of worms: … as though he were looking at a corpse thrown on a charnel ground, a
skeleton with flesh and blood, and held together by sinews: … a fleshless skeleton smeared with
blood and held together by sinews:… a skeleton without flesh or blood, held together by sinews:
… bones without sinews, scattered in all directions, here a hand-bone, there a foot-bone, there a
shin-bone, there a thigh-bone, there a hip-bone, there a back-bone, there a skull: … bones
bleached white, the colour of shells: … bones heaped up, more than a year old: … bones rotted

27

and crumbled to dust: ’This body too is of such a nature, will be like that, is not exempt from
that.’

“He abides contemplating….
“That also is how a bhikkhu abides contemplating the body as a body.
“And how does a bhikkhu abide contemplating feelings as feelings?

“Here, when feeling a pleasant feeling, a bhikkhu understands ’I feel a pleasant feeling’;
when feeling a painful feeling, he understands ’I feel a painful feeling’; when feeling a neither-
painful-nor-pleasant feeling, he understands ’I feel a neither-painful-nor-pleasant feeling.’ When
feeling a materialistic pleasant feeling,
22 he understands ’I feel a materialistic pleasant feeling’;
… (and so with the other two). When feeling an unmaterialistic pleasant feeling, he understands
’I feel an unmaterialistic pleasant feeling’; … (and so with the other two).

“He abides contemplating feelings as feelings in this way either in himself, or externally, or in
himself and externally.

“Or else he contemplates in feelings either their factors of origination, or their factors of fall,
or their factors of origination and fall.

“Or else mindfulness that ’There are feelings’ is established in him to the extent of bare
knowledge and remembrance of it while he abides independent, not clinging to anything in the
world.

“That is how a bhikkhu abides contemplating feelings as feelings.

“And how does a bhikkhu abide contemplating consciousness as consciousness?

“Here a bhikkhu understands consciousness affected by lust as affected by lust, and that
unaffected by lust as unaffected by lust. He understands consciousness affected by hate as
affected by hate, and that unaffected by hate as unaffected by hate. He understands
consciousness affected by delusion as affected by delusion, and that unaffected by delusion as
unaffected by delusion. He understands contracted consciousness as contracted, and distracted
consciousness as distracted. He understands exalted consciousness as exalted, and that
unexalted as unexalted. He understands surpassed consciousness as surpassed, and that
unsurpassed as unsurpassed.
23 He understands concentrated consciousness as concentrated, and
that unconcentrated as unconcentrated. He understands liberated consciousness as liberated,
and that unliberated as unliberated.

“He abides contemplating consciousness as consciousness in this way either in himself, or
externally, or in himself and externally.

“Or else he contemplates in consciousness its factors of origination, or its factors of fall, or its
factors of origination and fall.

“Or else mindfulness that ’There is consciousness’ is established in him to the extent of bare
knowledge and remembrance of it while he abides independent, not clinging to anything in the
world.

“That is how a bhikkhu abides contemplating consciousness as consciousness.

“And how does a bhikkhu abide contemplating mental objects as mental objects?

“Here, a bhikkhu abides contemplating mental objects as mental objects in terms of the five
hindrances.
24 How is that done? Here, when there is desire for sensuality in him, he understands
’There is desire for sensuality in me’; or when there is no desire for sensuality in him, he
understands ’There is no desire for sensuality in me’; and also he understands how there comes

28

to be the arising of unarisen desire for sensuality, and how there comes to be the abandoning of
arisen desire for sensuality, and how there comes to be the future non-arising of abandoned
desire for sensuality. When there is ill will in him … When there is lethargy and drowsiness in
him … When there is agitation and worry in him … When there is uncertainty in him … he
understands how there comes to be the future non-arising of abandoned uncertainty.

“He abides contemplating mental objects as mental objects in himself, or externally, or in
himself and externally.

“Or else he contemplates in mental objects either their factors of origination, or their factors of
fall, or their factors of origination and fall.

“Or else mindfulness that ’There are mental objects’ is established in him to the extent of bare
knowledge and remembrance of it while he abides independent, not clinging to anything in the
world.

“That is how a bhikkhu abides contemplating mental objects as mental objects in terms of the
five hindrances.

“Again, a bhikkhu abides contemplating mental objects as mental objects in terms of the five
aggregates affected by clinging. How is that done? Here a bhikkhu understands: ’Such is form,
such its origin, such its disappearance; such is feeling, such its origin, such its disappearance;
such is perception, such its origin, such its disappearance; such are formations, such their origin,
such their disappearance; such is consciousness, such its origin, such its disappearance.’

“He abides contemplating….

“That is how a bhikkhu abides contemplating mental objects as mental objects in terms of the
five aggregates affected by clinging.

“Again, a bhikkhu abides contemplating mental objects as mental objects in terms of the six
bases in oneself and external. How is that done? Here a bhikkhu understands the eye and visible
forms and the fetter that arises owing to both; he understands how there comes to be the arising
of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how
there comes to be the future non-arising of the abandoned fetter. He understands the ear and
sounds … the nose and odours … the tongue and flavours … the body and tangibles … the
mind and mental objects and the fetter that arises owing to both; … and he understands how
there comes to be the future non-arising of the abandoned fetter.

“He abides contemplating….

“That is how a bhikkhu abides contemplating mental objects as mental objects in terms of the
six bases in oneself and external.

“Again, a bhikkhu abides contemplating mental objects as mental objects in terms of the
seven enlightenment factors. How is that done? Here, when there is the mindfulness
enlightenment factor in him, a bhikkhu understands ’There is the mindfulness enlightenment
factor in me’; when there is no mindfulness enlightenment factor in him, he understands ’There
is no mindfulness enlightenment factor in me’; and he understands how there comes to be the
arising of the unarisen mindfulness enlightenment factor and how there comes to be the
development and perfection of the arisen mindfulness enlightenment factor. When there is the
investigation-of-states enlightenment factor in him … the energy enlightenment factor in him …
the happiness enlightenment factor in him … the tranquillity enlightenment factor in him … the
concentration enlightenment factor in him … the equanimity enlightenment factor in him …
and he understands how there comes to be the arising of the unarisen equanimity

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enlightenment factor and how there comes to be the development and perfection of the arisen
equanimity enlightenment factor.

“He abides contemplating….

“That is how a bhikkhu abides contemplating mental objects as mental objects in terms of the
seven enlightenment factors.

“Again, a bhikkhu abides contemplating mental objects as mental objects in terms of the Four
Noble Truths. How is that done? Here a bhikkhu understands according as it actually is: ’This is
suffering’ and ’This is the origin of suffering’ and ’This is the cessation of suffering’ and ’This is
the way leading to the cessation of suffering.’

“He abides contemplating mental objects as mental objects in himself, or externally, or in
himself and externally.

“Or else he contemplates in mental objects either their factors of origination, or their factors of
fall, or their factors of origination and fall.

“Or else mindfulness that ’There are mental objects’ is established in him to the extent of bare
knowledge and remembrance of it while he abides independent, not clinging to anything in the
world.

“That is how a bhikkhu abides contemplating mental objects as mental objects in terms of the
Four Noble Truths.

“Bhikkhus, were anyone to maintain in being these four foundations of mindfulness for seven
years … let alone for seven years … for seven days, then one of two fruits could be expected of
him: either final knowledge here and now, or else non-return.”

DN 22; MN 10

“Bhikkhus, I shall expound to you the origin and disappearance of the four foundations of
mindfulness: the body has nutriment for its origin, and it disappears with cessation of
nutriment; feelings have contact for their origin, and they disappear with cessation of contact;
consciousness has name-and-form for its origin, and it disappears with cessation of name-and-
form; mental objects have attention for their origin, and they disappear with cessation of
attention.”

SN 47:42

“All things have desire for their root, attention provides their being, contact their origin, feeling
their meeting-place, concentration confrontation with them, mindfulness control of them,
understanding is the highest of them, and deliverance is their core.”

AN 8:83

“Would one guard oneself, then the foundations of mindfulness should be cultivated; would
one guard others, then the foundations of mindfulness should be cultivated. Who guards
himself guards others; who guards others guards himself.”

SN 47:19

(8) Right Concentration
Narrator Two. Now we come to the eighth and last factor, right concentration.

First Voice. “What is right concentration?

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“Here, quite secluded from sensual desires, secluded from unwholesome states, a bhikkhu
enters upon and abides in the first meditation, which is accompanied by thinking and exploring,
with happiness and pleasure born of seclusion.”

DN 2; DN 22; MN 39; SN 45:8

“Just as a skilled bath man or his apprentice heaps bath-powder in a metal basin, and sprinkling
it gradually with water, kneads it up till the moisture wets his ball of bath powder, soaks it, and
extends over it within and without though the ball itself does not become liquid; so too, the
bhikkhu makes happiness and pleasure born of seclusion drench, steep, fill, and extend
throughout this body, so that there is nothing of his whole body to which it does not extend.”

DN 2; MN 39

“With the stilling of thinking and exploring he enters upon and abides in the second meditation,
which has self-confidence and singleness of mind without thinking and exploring, with
happiness and pleasure born of concentration.”

DN 2; DN 22; MN 39; SN 45:8

“Just as if there were a lake whose waters welled up from below, having no inflow from the
east, west, north, or south, nor yet replenished from time to time with showers from the skies,
then the cool fount of water welling up from the lake would make the cool water drench, steep,
fill, and extend throughout the lake, and there would be nothing of the whole lake to which the
cool water did not extend; so too, the bhikkhu makes happiness and pleasure born of
concentration drench, steep, fill, and extend throughout this body, so that there is nothing of his
whole body to which they do not extend.”

DN 2; MN 39

“With the fading away as well of happiness he abides in equanimity, and, mindful and fully
aware, still feeling pleasure with the body, he enters upon and abides in the third meditation, on
account of which the noble ones announce: ’He has a pleasant abiding who is an onlooker with
equanimity and is mindful.’”

DN 2; DN 22; MN 39; SN 45:8

“Just as, in a pond of blue or white or red lotuses, some lotuses are born under the water, grow
under the water, do not stand up out of the water, flourish immersed in the water, and the
water drenches, steeps, fills, and extends throughout them to their tips and to their roots, and
there is nothing of the whole of those lotuses to which it does not extend; so too, the bhikkhu
makes the pleasure divested of happiness drench, steep, fill, and extend throughout this body,
so that there is nothing of his whole body to which it does not extend.”

DN 2; MN 39

“With the abandoning of pleasure and pain, and with the previous disappearance of joy and
grief, he enters upon and abides in the fourth meditation, which has neither pain nor pleasure,
and the purity of whose mindfulness is due to equanimity.”

DN 2; DN 22; MN 39; SN 45:8

“Just as if a man were sitting clothed from head to foot in white cloth, and there were nothing of
his whole body to which the white cloth did not extend; so too the bhikkhu sits with pure bright
cognizance extending over his body and there is nothing of his whole body to which it does not
extend.”

DN 2; MN 39;

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“What is the noble ones’ right concentration with its causes and its equipment? It is any
unifiedness of mind that is equipped with the other seven factors of the path. Right view comes
first: one understands wrong view, intention, speech, action, and livelihood, as wrong; one
understands right view, intention, speech, action, and livelihood, as right, each of two kinds,
that is, either associated with taints and ripening in the essentials of existence, or supramundane
and a factor of the path. One makes efforts to abandon wrong view and the other four, and to
acquire right view and the other four: this is one’s right effort. Mindfully one abandons the
wrong and enters upon the way of the right: this is one’s right mindfulness.”

MN 117 (condensed)

Narrator Two. These last three factors, right effort, mindfulness, and concentration, together
constitute “concentration.” The eight, with right knowledge and right deliverance, are called the
“ten rightnesses,” which constitute the “certainty of rightness” attained with the path of stream-
entry. Before leaving the subject of concentration, though, there are four more stages attainable
called the four “formless states.” They are extra to “right concentration,” merely refinements of
the fourth meditation.

First Voice. “With the complete surmounting of perceptions of form, with the disappearance
of perceptions of resistance, by not giving attention to perceptions of difference, (aware of)
’infinite space,’ a bhikkhu enters upon and abides in the base consisting of infinity of space.

“Again, by completely surmounting the base consisting of infinity of space, (aware of)
’infinite consciousness,’ he enters upon and abides in the base consisting of infinity of
consciousness.

“Again, by completely surmounting the base consisting of infinity of consciousness, (aware
that) ’there is nothing at all,’ he enters upon and abides in the base consisting of nothingness.

“Again, by completely surmounting the base consisting of nothingness, he enters upon and
abides in the base consisting of neither-perception-nor-non-perception.

“The four meditations are not called effacement in the Noble One’s Discipline; they are called
in the Noble One’s Discipline, a pleasant abiding here and now. The four formless states are not
called effacement in the Noble One’s Discipline; they are called in the Noble One’s Discipline,
quiet abidings.”

MN 8

“This bhikkhu (who practises these eight attainments) is said to have blindfolded Māra, to have
(temporarily) deprived Māra’s eyesight of it s object and become invisible to the Evil One.”

MN 25

Narrator Two. None of these eight attainments is claimed as peculiar to the Buddhas’ teaching.
The practice of them without right view leads only to heaven, but not to Nibbāna. The teaching
peculiar to Buddhas is the Four Noble Truths. A ninth attainment, the “attainment of cessation,”
is described as reached only in the two highest stages of realization and is thus peculiar to
Buddhas and their disciples.

First Voice. “By completely surmounting the base consisting of neither-perception-nor-non-
perception, a bhikkhu enters upon and abides in the cessation of perception and feeling, and his
taints are exhausted by his seeing with understanding. Then a bhikkhu is said to have
blindfolded Māra, to have deprived Māra’s eyesight of its object and become invisible to the
Evil One, and, what is more, to have gone beyond all attachment to the world.”

MN 25

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“When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu, ardent and sagacious,
He succeeds in disentangling this tangle.”

“Bhikkhus, if one man were to travel and trudge through one age, then the heap, the pile, the
mass of his bones would be as high as this Vepulla Hill, if they were collected and the store
were not destroyed.”

It 24

“Suppose a man threw into the ocean a yoke with one hole in it, and then the east wind blew it
west and the west wind blew it east and the north wind blew it south and the south wind blew
it north; and suppose there were a blind turtle that came up to the surface once at the end of
each century. How do you conceive this, bhikkhus, would that blind turtle eventually put his
head through that yoke with the one hole in it?”

“He might, Lord, at the end of a long period.”

“Bhikkhus, the blind turtle would sooner put his head through that yoke with a single hole in
it than a fool, once gone to perdition, would find his way back to the human state.”

MN 129

“Bhikkhus, the Dhamma well proclaimed by me thus is frank, open, evident, and stripped of
padding. In this Dhamma well proclaimed by me thus, any who have simply faith in me, simply
love for me, are destined for heaven.”

MN 22

“What should be done for the disciples out of compassion by a teacher who seeks their welfare
and is compassionate, that I have done for you. There are these roots of trees, these rooms that
are void: meditate, bhikkhus, do not delay lest you regret it later. This is our instruction to you.”

MN 8; MN 152
Narrator Two. That concludes the survey. But how is the Way actually followed?

The Noble Eightfold Path in Practice

First Voice. One morning the Venerable Ānanda dressed, and taking his bowl and outer robe, he
went into Sāvatthī for alms. He saw Jā􏰁usso􏰁i the brahman driving out of Sāvatthī in a chariot
drawn by four mares, all in white: white steeds, white harnesses, white chariot, white
upholstery, white sandals; and he was even being fanned with a white fan. When people saw
this, they said: “What a divine vehicle! Now that is like a divine vehicle!”

On his return, the Venerable Ānanda told the Blessed One about it, and he asked: “Lord, can
a divine vehicle be pointed to in this Dhamma and Discipline?”

“It can, Ānanda,” the Blessed One said. “’Divine vehicle’ is a name for the Noble Eightfold
Path; and so is ’vehicle of Dhamma,’ and so is ’peerless victory in battle’; for all the components
of the Noble Eightfold Path culminate in the expulsion of lust, hate, and delusion.”

SN 45:4

“(Once a child is conceived and with birth and the growth of youth) his sense faculties mature,
then he becomes furnished and invested with the five strands of sensual desires and exploits
them: forms cognizable through the eye that are wished for, desired, agreeable, and likable,

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SN 1:23

connected with sensual desire and provocative of lust; likewise sounds cognizable through the
ear, odours cognizable through the nose, flavours cognizable through the tongue, and tangibles
cognizable through the body.

“On seeing a visible form with the eye, hearing a sound with the ear, smelling an odour with
the nose, tasting a flavour with the tongue, touching a tangible with the body, cognizing an idea
with the mind, he lusts after it if it is likable, or has ill will towards it if it is dislikable. He abides
without mindfulness of the body established and with mind limited while he does not
understand as they actually are the deliverance of mind and deliverance by understanding
wherein those evil unwholesome states cease without remainder. Engaged as he is in favouring
and opposing, when he feels any feeling, whether pleasant or painful or neither-painful-nor-
pleasant, he relishes that feeling, affirms and accepts it. Relishing arises in him when he does
that. Now any relishing of those feelings is clinging. With his clinging as condition, being; with
being as condition, birth; with birth as condition, ageing and death come to be, and also sorrow
and lamentation, pain, grief, and despair. That is how there is an origin to this whole aggregate
mass of suffering.

“Here a Perfect One appears in the world, accomplished and fully enlightened, perfect in true
knowledge and conduct, knower of worlds, incomparable leader of men to be tamed, teacher of
gods and men, enlightened, blessed. He declares this world with its deities, its Māras and its
Brahmās, this generation with its monks and brahmans, with its princes and men, which he has
himself realized by direct knowledge. He teaches a Dhamma good in the beginning, the middle,
and the end, with the meaning and the letter, and he announces a holy life that is utterly perfect
and pure.

“Some householder, or his son, or one born in some clan, hears that Dhamma. On hearing it,
he has faith in the Perfect One. Possessed of that faith, he considers: ’Household life is crowded
and dirty, life gone forth is wide open. It is not easy, living in a household, to lead a holy life as
utterly perfect and pure as a polished shell. Suppose I shaved off hair and beard, put on the
yellow robe, and went forth from the home life into homelessness?’

“And on another occasion, abandoning perhaps a small, perhaps a large fortune, abandoning
perhaps a small, perhaps a large circle of relatives, he shaves off his hair and beard, puts on the
yellow robe, and goes forth from the home life into homelessness.

“Being thus gone forth and possessing the bhikkhus’ training and way of life, he abandons
killing living beings, abstaining therefrom with rod and weapon laid aside; gentle and kindly,
he abides compassionate to all beings. He abandons taking what is not given, abstaining
therefrom by taking only what is given; expecting only what is given, he abides pure in himself
by not stealing. He abandons in celibacy; he lives the celibate life as one who lives apart,
abstaining from vulgar lechery. He abandons false speech, abstaining therefrom by speaking
truth; cleaving to truth when he speaks, he is trustworthy, reliable and undeceiving of the
world. He abandons slander…. He abandons abuse…. He abandons gossip … he speaks in
season speech worth recording, which is reasoned, definite, and connected with good.
25

“He abstains from injuring seeds and plants. He eats only in one part of the day, refraining
from food at night and late meals. He abstains from dancing, singing, music, and theatrical
shows; from wearing garlands, smartening with scents, and embellishing with unguents; from
high and large couches; from accepting gold and silver, corn, raw meat, women and girls,
bondswomen and bondsmen, sheep and goats, poultry and pigs, elephants, cattle, horses and
mares, fields and lands; from going on errands; from buying and selling; from false weights,
false metals, and false measures; from cheating, deceiving, defrauding, and trickery; from
mutilating, executing, imprisoning, robbery, plunder, and violence.

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“He is content with robes to protect the body, with almsfood to sustain the belly, so that
wherever he goes he takes everything with him, just as whenever a winged bird flies it flies
using its own wings. Possessing this store of the noble ones’ virtue, he feels in himself a bliss
that is blameless.

“He becomes one who, on seeing a form with the eye, apprehends no signs and features
through which, if he left the eye faculty unguarded, evil unwholesome states of covetousness
and grief might invade him; he practises the way of its restraint, he guards the eye faculty, gives
effect to restraint of the eye faculty. (Likewise, on hearing a sound with the ear, smelling an
odour with the nose, tasting a flavour with the tongue, touching a tangible with the body, and
cognizing an idea with the mind.) Possessing this noble ones’ faculty restraint, he feels in
himself an unsullied bliss.

“He comes to be fully aware when moving to and fro … and keeping silent.26

“Possessing this store of the noble ones’ virtue, and this noble ones’ faculty restraint, and this
noble ones’ mindfulness and full awareness, he resorts to a secluded resting place—to the forest,
a tree root, a rock, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a
heap of straw. On returning from his alms round after the meal, he sits down, folding his legs
crosswise, setting his body erect, and establishing mindfulness in front of him.

“Abandoning covetousness for the world, he abides with a mind devoid of covetousness; he
purifies his mind from covetousness. Abandoning ill will and hatred, he abides with no thought
of ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will
and hatred. Abandoning lethargy and drowsiness, he abides with a mind free of lethargy and
drowsiness, percipient of light, mindful and fully aware; he purifies his mind from lethargy and
drowsiness. Abandoning agitation and worry, he abides unagitated with mind stilled in himself;
he purifies his mind of agitation and worry. Abandoning uncertainty, he abides with a mind
that has outgrown uncertainty, questioning no more about unwholesome states; he purifies his
mind of uncertainty.”

MN 38

“Suppose a man borrowed a loan and undertook works and the works succeeded so that he
repaid all the money of the old loan and there remained over some extra for his wife and
children; then on considering that, he was glad and joyful; or suppose a man was afflicted,
suffering and gravely ill and his food did not sustain him and his body had no strength, but
later he recovered from the affliction and his body regained strength; or suppose a man were
imprisoned in a prison-house, but later he was released from imprisonment safe and sound with
no loss to his property; or suppose a man were a bondsman, not self-dependent but dependent
on others and unable to go where he wanted, but later he was freed from that bondage and was
self-dependent, independent of others and a freeman able to go where he wanted; or suppose a
man with property and goods entered on a road across a desert, but later he crossed over the
desert safe and sound with no loss to his property; then on considering that, he was glad and
joyful; so too, when these five hindrances are unabandoned in himself, a bhikkhu sees them
respectively as a debt, a disease, a prison-house, a bondage, and a road across a desert; and
when they are abandoned in himself, he sees that as unindebtedness, health, release from
prison, freedom from bondage, and a land of safety.”

MN 39

“Having abandoned the five hindrances, mental imperfections that weaken understanding, then
quite secluded from sensual desires, secluded from unwholesome states, he enters upon and
abides in the first meditation … the second meditation … the third meditation … the fourth
meditation.

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“On seeing a form with the eye, hearing a sound with the ear, smelling an odour with the
nose, tasting a flavour with the tongue, touching a tangible with the body, cognizing an idea
with the mind, he does not lust after it if it is likable; and he has no ill will towards it if it is
dislikable. He abides with mindfulness of the body established and a measureless state of mind
while he understands as they actually are the deliverance of mind and deliverance by
understanding wherein those evil unwholesome states cease without remainder. Having thus
abandoned favouring and opposing, when he feels any feeling, whether pleasant or painful or
neither-painful-nor-pleasant, he does not relish that feeling or affirm or accept it.

“When he does not do that, his relishing of those feelings ceases. With cessation of his
relishing, cessation of clinging; with cessation of clinging, cessation of being; with cessation of
being, cessation of birth; with cessation of birth, ageing and death cease, and also sorrow and
lamentation, pain, grief, and despair; that is how there is a cessation to this whole aggregate
mass of suffering.”

MN 38

The Means

“Suppose a man wanting a snake saw a large snake, and when he wrongly grasped it by its coils
or its tail, it turned back and bit him, on which account he came to death or deadly suffering—
why? because of his wrong grasp of the snake—; so too, some misguided men learn the
Dhamma without examining the meaning of the teachings with understanding, so they acquire
no liking for meditating upon them. Learning it instead for the sake of carping and rebuttal of
criticism, they fail to appreciate the purpose for which the Dhamma is learnt, and they find that
the teachings being wrongly grasped by them, for long conduce to their harm and suffering.

“But suppose a man who wanted a snake saw a large one, and when he caught it in a forked
stick and rightly grasped it by the neck, then for all it might wrap its coils about his hand or arm
or limbs, still he would not on that account come to death or deadly suffering; so too some
clansmen learn the Dhamma and examine the meaning of the teachings with understanding, so
that they acquire a liking for meditating upon them. Not learning it for the sake of carping and
rebuttal of criticism, they appreciate the purpose for which the Dhamma is learnt, and they find
that those teachings being rightly grasped by them, for long conduce to their welfare and
happiness.

“Bhikkhus, suppose a traveller saw a great expanse of water, whose near shore was
dangerous and fearful and whose further shore was safe and free from fear, but there was no
ferry or bridge. Then after considering this, he collected grass and branches and twigs and
leaves and bound them together into a raft, supported by which, and making efforts with his
hands and feet, he got safely across. Then, when he had got across, he thought: ’This raft has
been very helpful to me since by its means I got safely across; suppose I hoist it on my head or
load it on my shoulder and go where I mean to go?’ Now would he be doing what should be
done with a raft?” — 􏰂o, Lord.” — “What should he do with it? If, when he got across, he
thought: ’This raft has been very helpful to me since by its means I got safely across; suppose I
haul it up on dry land or set it adrift on the water and go where I mean to go?’, then that is how
he is doing what should be done with the raft. So I have shown you how the Dhamma
resembles a raft in being for the purpose of crossing over, not for grasping. Bhikkhus, when you
know the Simile of the Raft (then even good) teachings should be abandoned by you, how much
more so bad teachings.”

MN 22 (condensed)

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The End

“Cessation of lust, of hate, and of delusion is the Unformed (Unconditioned), the End, the
Taintless, the Truth, the Other Shore, the Subtle, the Very Hard To See, the Unweakening, the
Everlasting, the Undisintegrating, the Invisible, the Undiversified, Peace, the Deathless, the
Superior Goal, the Blest, Safety, Exhaustion of Craving, the Wonderful, the Marvellous, Non-
distress, the Naturally Non-distressed, Nibbāna, Non-affliction (Unhostility), Fading of Lust,
Purity, Freedom, Independence of Reliance, the Island, the Shelter, the Harbour, the Refuge, the
Beyond.”

SN 43:1–44

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Notes

1 The “five aggregates affected by clinging” (pañcupadānakkhandhā) are best regarded as five
convenient “classes” or categories under which any arisen component of experience (in its widest
sense) can be grouped for analysis and discussion; they have no existence of their own separate from
the components that represent them. Their representatives do not occur separately. Also they are
structurally interdependent, rather as a glass tumbler implies at once the feature of material (glass),
affective (attractiveness, or the reverse or indifference), individual characteristics (shape, colour,
etc.), determined (formed) utility (all these constituting the 􏰀ame-and-form”), and consciousness of
all this, which it is not.

2 “Earth” represents solidity, “water” cohesion, “fire” both temperature and ripening, “air” both
extension (distension) and motion.

3 “Whatever has the characteristic of forming should be understood, all taken together, as the
formations aggregate…. (It) has the characteristic of agglomerating … (and) its function is to
accumulate.”
The Path of Purification (Visuddhimagga), tr. by Ñā􏰁amoli, XIV, 131.
4 Other renderings of cetanā (here “choice”) are “volition” and “intention.”

5 This is in the sense of necessary condition.
6 On dependent arising see The Path of Purification, Ch. XVII.
7 Sīlabbatūpādāna—clinging to rites and rituals.

8 “Contact” is the contact between the “in-oneself” and the “external” (e.g. eyesight-cum-seen),
which is only made possible by the presence of consciousness (e.g. eye-consciousness). It is thus a
basic factor in the essential complexity of anything arisen, perceived and formed, whether five-
sensory or idea or both.

9 􏰂ame-and-form” is the perceiving and the percept together, experienced and recognized (􏰀amed”).
It is the “imagery-cum-matter,” which together make the individualized and determined subjective
perception of an object; but it does not, in the Suttas, include the consciousness in virtue of which
that is possible. Later literature include the consciousness within 􏰀ame,” thus favouring an
underivable “mind-matter” opposition.

10 See note 4 above.

11 It is necessary to avoid confusing the “formless” (arūpa), which is a variety of being (bhava), with
the “unformed” (or “unconditioned,”
asa􏰀khata), which is what has no formation (or condition,
sa􏰀khāra). The latter is a term for Nibbāna. The “formless” is always conditioned.

12 The details of the first three truths have so far given only analytical details. Here we also have
descriptions of how they should be viewed.

13 That means that there is no moral significance in these acts.
14 A plantain or banana trunk consists of nothing but sheaths with no core.

15 “Formed” is sa􏰀khata, also rendered “compounded” or “conditioned”; “unformed” is asa􏰀khata,
also rendered “uncompounded” or “unconditioned.” The latter is identified as Nibbāna.

16 Citta: mind, mentality, cognizance.

17 “Embodiment”: sakkāya = sa (either “existing” or “own”) plus kāya (body). The identification of self
(attā) with one or more of the five aggregates thus constitutes an “embodiment” of that self, and that
establishes a wrong view.
Sakkāyadi􏰃􏰃hi is more usually rendered “personality view.”

18 Or “attachment to rites and rituals” (sīlabbataparāmāsa).

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19 The exercise described is one in mental observation, not in bodily development or breath-control
as in hatha yoga. This sutta, the Satipa􏰃􏰃hāna Sutta, is much recited today as a basis for meditating.
Its subject, the establishment of mindfulness, forms the cornerstone of the Buddha’s instruction.

20 According to the Commentary, “externally” means someone else’s body, etc. (but it could also
refer to pure objectivity seen in one’s own body too); this first paragraph of the refrain emphasizes
concentration. The second paragraph, on origination and fall (decay), refers to insight (right view).
The third paragraph describes the full awareness in one who has attained final realization.

21 According to the Commentary, “experiencing the whole body (of breaths)” means being fully
aware of the entire in-breath and out-breath. “Tranquilizing the bodily formation” means making
the breath become increasingly subtler and calmer.

22 “Materialistic” (āmisa) refers to such physical things as food, clothing, etc.; here the feeling
connected with them.

23 “Contracted” by lethargy; “exalted” from the sensual state to a state of meditation; “surpassed” in
meditation or in realization.

24 “Hindrance” should be taken rather in the sense of, as it were, a hedge that keeps one in the traffic-
stream of lust, hate, and delusion, rather than an obstacle that blocks the way.

25 See “right speech” section for full text.
26 See “right mindfulness” section for full text.

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Founded in 1958, the BPS has published a wide variety of books and booklets covering a great
range of topics. Its publications include accurate annotated translations of the Buddha’s
discourses, standard reference works, as well as original contemporary expositions of Buddhist
thought and practice. These works present Buddhism as it truly is—a dynamic force which has
influenced receptive minds for the past 2500 years and is still as relevant today as it was when it
first arose.

For more information about the BPS and our publications, please visit our website, or contact:

The Administrative Secretary
Buddhist Publication Society
P.O. Box 61
54 Sangharaja Mawatha
Kandy, Sri Lanka
E-mail: bps@bps.lk
Web site: http://www.bps.lk
Tel: 0094 81 223 7283
Fax: 0094 81 222 3679



https://www.youtube.com/watch?v=4iJJfwQnXcw
Buddha-In His Own Words

Sen Kollura
292 subscribers
Those are the collection of Quotes by Gautama Buddha of who he is and
what is his teachings are for. They are taken from Sutta Pitaka which is
where his original teachings are in pure form(Theravada Buddhism).It
has nearly 18500 Suttas(discourses) which will guide you to the supreme
nibban(unchangeable happiness) ,the goal of his teachings in this
life.If you think you are a intelligent and honest person,it doesn’t
matter which faith you follow, here comes opportunity to develop your
inteligence to a level you never imagine before.
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150 Buddha Mengutip Itu Akan Membuatmu melantunkan video Wiser (Cepat)

Tidak ada rasa takut untuk orang yang pikirannya tidak dipenuhi dengan keinginan. Budha

Kerjakan keselamatanmu sendiri. Jangan bergantung pada orang lain. Buddha Klik untuk tweet

Jika ada sesuatu yang layak dilakukan, lakukanlah dengan sepenuh hati. Buddha Klik untuk tweet


Seorang pria tidak disebut bijak karena dia berbicara dan berbicara
lagi; tetapi jika dia damai, penuh kasih dan tak kenal takut, maka dia
sebenarnya disebut bijaksana. Budha

Jangan mencari tempat berlindung pada siapa pun kecuali diri Anda. Budha


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

Untuk menjalani kehidupan murni yang tidak
mementingkan diri sendiri, seseorang harus tidak menghitung apa pun
sebagai miliknya sendiri di tengah-tengah kelimpahan. Budha

Kita semua adalah hasil dari apa yang kita pikirkan. Budha

Jika kita gagal menjaga orang lain ketika mereka membutuhkan bantuan, siapa yang akan menjaga kita? Budha

Orang yang bertindak berdasarkan kebenaran adalah bahagia di dunia ini dan di luarnya. Budha

Kutipan Buddha Terbaik

Berikan, bahkan jika Anda hanya punya sedikit.

Bahkan kematian tidak harus ditakuti oleh orang yang telah hidup dengan bijak.

Saluran irigasi air; Fletcher meluruskan panah; tukang kayu membungkuk kayu; orang bijak menguasai diri mereka sendiri.


Setetes demi setetes adalah panci berisi air. Demikian juga, orang
bijak, mengumpulkannya sedikit demi sedikit, memenuhi dirinya dengan
kebaikan.

Hadiah terbesar adalah memberi orang Anda pencerahan, untuk membagikannya. Itu harus menjadi yang terbesar.


Jika Anda tahu apa yang saya ketahui tentang kekuatan memberi, Anda
tidak akan membiarkan satu kali makan berlalu tanpa membagikannya dengan
cara tertentu.

Akar penderitaan adalah kemelekatan.


Diamkan pria yang marah itu dengan cinta. Diamkan lelaki yang sakit hati
itu dengan kebaikan. Diamkan si kikir dengan kemurahan hati. Bungkam
pembohong dengan kebenaran.

Orang-orang dengan pendapat hanya saling mengganggu.


Bahkan seperti batu yang kokoh tidak terguncang oleh angin, demikian
pula orang bijak tidak terguncang oleh pujian atau kesalahan.

Anda sendiri harus berusaha. Para Buddha hanya menunjukkan jalannya. Klik untuk tweet

Tidak ada yang dapat membahayakan Anda sebanyak pikiran Anda tidak terjaga.

Renungkan … jangan menunda, jangan sampai nanti kamu menyesalinya.

Lebih baik dari seribu kata hampa, adalah satu kata yang membawa kedamaian.

Memahami adalah inti dari kata-kata yang diucapkan dengan baik.

Berhenti melakukan kejahatan, memupuk yang baik, memurnikan hati: ini adalah ajaran para Buddha.

Nikmati meditasi dan kesunyian. Tenangkan dirimu, bahagia. Anda adalah seorang pencari.

Dengan penuh semangat lakukan hari ini apa yang harus dilakukan. Siapa tahu? Besok, kematian datang.

Apa Anda adalah apa yang telah Anda lakukan. Apa yang akan Anda lakukan adalah apa yang Anda lakukan sekarang.

Jika Anda mengusulkan untuk berbicara selalu bertanya pada diri sendiri, apakah itu benar, apakah perlu, apakah itu baik.


Jika Anda tidak menemukan seorang pun yang mendukung Anda di jalan
spiritual, berjalanlah sendirian. (Ini adalah salah satu kutipan Buddha
favorit saya. Tinggalkan balasan dan beri tahu saya milikmu!)

Bagian 2. Buddha Mengutip Bahwa…
Kutipan Buddha Inspirasional

Berhenti berhenti. Jangan bicara. Kebenaran tertinggi adalah tidak berpikir.


Kita adalah apa yang kita pikirkan. Semua yang kita miliki muncul
dengan pikiran kita. Dengan pikiran kita, kita menciptakan dunia.


Sama seperti samudera agung memiliki satu rasa, rasa garam, demikian
juga ajaran dan disiplin ini memiliki satu rasa, rasa pembebasan.


Seseorang yang tidak lagi memiliki keinginan dan kehausan yang
mengabadikan menjadi; bagaimana Anda bisa melacak yang tersadar, tanpa
jejak, dan jangkauan tanpa batas.

Ketekunan adalah salah satu disiplin ilmu yang paling sulit, tetapi bagi orang yang bertahan itulah kemenangan akhir datang.


Lama adalah malam baginya yang terjaga; panjang satu mil baginya yang
lelah; panjang umur bagi orang bodoh yang tidak tahu hukum yang benar.

Apa pun permata berharga yang ada di dunia surgawi, tidak ada yang sebanding dengan orang yang Bangkit.


Hidup kita dibentuk oleh pikiran kita; kita menjadi apa yang kita
pikirkan. Sukacita mengikuti pikiran murni seperti bayangan yang tidak
pernah pergi.

Seperti bunga yang indah, indah untuk dilihat
tetapi tanpa aroma, kata-kata yang bagus tidak membuahkan hasil pada
pria yang tidak bertindak sesuai dengannya.

Teori-teori kekekalan
kita sama berharganya dengan teori-teori yang dimiliki cewek yang belum
berhasil menembus cangkangnya yang mungkin membentuk dunia luar.

Gagasan yang dikembangkan dan diterapkan lebih penting daripada gagasan yang hanya ada sebagai gagasan.

Betapapun banyaknya kata-kata suci yang Anda baca, betapapun Anda berbicara, apa gunanya mereka jika Anda tidak menindakinya?

Kekacauan inheren dalam semua hal majemuk. Berusahalah dengan tekun.
Kutipan Buddha Pendek

Keterikatan menyebabkan penderitaan.

Semoga semua makhluk memiliki pikiran bahagia.

Terlahir karena kepedulian terhadap semua makhluk.

https://giphy.com/gifs/oc-trick-Rw6bMPBjXhugw
Saya keajaiban.
Kendi memenuhi setetes demi setetes.
Setiap manusia adalah penulis kesehatan atau penyakitnya sendiri.
Lidah seperti pisau tajam … Membunuh tanpa mengambil darah.
Jalannya tidak ada di langit. Jalannya ada di hati.

Bagian 3
Buddha Mengutip Tentang Kehidupan, Keluarga Dan Persahabatan

Jalani setiap tindakan sepenuhnya, seolah itu adalah yang terakhir.
Kebajikan dianiaya lebih banyak oleh yang jahat daripada yang dicintai oleh yang baik.
Tidak ada yang pernah ada sepenuhnya sendirian; semuanya terkait dengan yang lainnya.
Kemurnian atau kenajisan tergantung pada diri sendiri. Tidak ada yang bisa memurnikan yang lain.
Untuk mendukung ibu dan ayah, untuk menghargai istri dan anak dan
memiliki mata pencaharian sederhana; ini adalah keberuntungan
Satu saat dapat mengubah satu hari, satu hari dapat mengubah kehidupan dan satu kehidupan dapat mengubah dunia.
Dia yang tahu kehidupan mengalir, tidak merasakan keausan, tidak perlu diperbaiki atau diperbaiki.
Teman yang tidak tulus dan jahat lebih ditakuti daripada binatang
buas; binatang buas dapat melukai tubuh Anda, tetapi teman jahat akan
melukai pikiran Anda.
Kata-kata apa pun yang kita ucapkan harus
dipilih dengan hati-hati agar orang akan mendengarnya dan dipengaruhi
oleh mereka untuk kebaikan atau sakit.
Menjadi menganggur adalah
jalan pendek menuju kematian dan menjadi rajin adalah cara hidup; orang
bodoh itu malas, orang bijak rajin.
Seandainya seorang pencari
tidak menemukan seorang teman yang lebih baik atau setara, biarkan
mereka dengan tegas mengejar jalan yang sepi.
Jika kita bisa melihat keajaiban bunga tunggal dengan jelas, seluruh hidup kita akan berubah.

Buddha Mengutip Cinta Dan Syukur

Cinta sejati lahir dari pengertian.
Memancarkan cinta tanpa batas ke seluruh dunia.
Anda, diri Anda sendiri, sama seperti siapa pun di seluruh alam semesta, layak mendapatkan cinta dan kasih sayang Anda.
Ambisi seperti cinta, tidak sabar baik dari penundaan dan saingan.
Cinta adalah hadiah jiwa paling dalam seseorang untuk yang lain sehingga keduanya bisa utuh.
Biarkan pikiran yang merangkul semua makhluk menjadi milik Anda.
Kita akan mengembangkan dan memupuk kebebasan pikiran dengan cinta
kasih, menjadikannya kendaraan kita, menjadikannya sebagai dasar kita,
menstabilkannya, melatih diri kita di dalamnya, dan sepenuhnya
menyempurnakannya.
Kebencian tidak berhenti melalui kebencian
kapan saja. Kebencian berhenti melalui cinta. Ini adalah hukum yang
tidak dapat diubah.
Dia yang mencintai 50 orang memiliki 50 kesengsaraan; dia yang mencintai siapa pun tidak memiliki kesengsaraan.
Kebaikan harus menjadi cara hidup alami, bukan pengecualian.
Bicaralah hanya pidato yang menawan, ucapan yang disambut. Pidato,
ketika tidak membawa kejahatan bagi orang lain, adalah hal yang
menyenangkan.
Seseorang tidak disebut mulia yang membahayakan
makhluk hidup. Dengan tidak merugikan makhluk hidup, seseorang disebut
mulia.
Menjadi sangat terpelajar dan terampil, terlatih dan
menggunakan kata-kata yang diucapkan dengan baik: ini adalah
keberuntungan.
Seperti halnya seorang ibu yang akan melindungi
anak tunggalnya dengan kehidupannya, biarlah seseorang menumbuhkan cinta
yang tak terbatas pada semua makhluk.
Dalam siapa tidak ada simpati untuk makhluk hidup: kenal dia sebagai orang buangan.
Mari kita bangkit dan bersyukur, karena jika kita tidak belajar
banyak hari ini, setidaknya kita belajar sedikit, dan jika kita tidak
belajar sedikit, setidaknya kita tidak sakit, dan jika kita sakit ,
setidaknya kita tidak mati; jadi, mari kita semua bersyukur.

Buddha Mengutip Pikiran Dan Menguasai Diri Sendiri

Dia mampu yang berpikir dia mampu.
Adalah pikiran manusia sendiri, bukan musuh atau musuhnya, yang memikatnya ke jalan yang jahat.
Senang dalam perhatian! Jagalah dengan baik pikiran Anda!
Segala sesuatu didasarkan pada pikiran, dipimpin oleh pikiran,
dibentuk oleh pikiran. Jika Anda berbicara dan bertindak dengan pikiran
yang tercemar, penderitaan akan mengikuti Anda, seperti roda gerobak
sapi mengikuti jejak sapi.
Tidak ada yang taat seperti pikiran yang tidak disiplin, dan tidak ada yang taat seperti pikiran yang disiplin.
Pikiran yang tenang oleh keanehan kekayaan, dari kesedihan yang
dibebaskan, dari kekotoran batin yang dibersihkan, dari ketakutan yang
terbebaskan - ini adalah berkah terbesar.
Ketahuilah dari
sungai-sungai di celah-celah dan di celah-celah: sungai-sungai kecil
mengalir deras, aliran besar diam. Apa pun yang tidak penuh membuat
kebisingan. Apa pun yang penuh itu sunyi.
Anda adalah seorang pencari. Nikmati penguasaan tangan dan kaki Anda, kata-kata dan pikiran Anda.
Lihat mereka, menggelepar dalam naluri mereka, seperti ikan di
genangan-aliran air yang mengering - dan, melihat ini, hiduplah tanpa
tambang, tidak membentuk keterikatan pada keadaan menjadi.

‘Seperti saya, begitu juga ini. Seperti ini, begitu juga aku.
‘Menggambar paralel dengan dirimu, tidak membunuh atau membuat orang
lain membunuh.
Semua pengalaman didahului oleh pikiran, memiliki pikiran sebagai tuannya, diciptakan oleh pikiran.
Untuk menikmati kesehatan yang baik, untuk membawa kebahagiaan
sejati bagi keluarga seseorang, untuk membawa kedamaian bagi semua
orang, pertama-tama seseorang harus mendisiplinkan dan mengendalikan
pikirannya sendiri. Jika seseorang dapat mengendalikan pikirannya, ia
dapat menemukan jalan menuju Pencerahan, dan semua kebijaksanaan dan
kebajikan akan secara alami mendatanginya.
Semua perbuatan salah muncul karena pikiran. Jika pikiran diubah, apakah kesalahan tetap ada?
Kita sekarang ini berasal dari pikiran kita tentang kemarin, dan
pikiran kita saat ini membangun kehidupan kita di masa depan: Kehidupan
kita adalah ciptaan pikiran kita.

dan GIF

https://tenor.com/…/bubbles-babies-puppies-joy-happiness-gi…
Orang yang telah menaklukkan dirinya sendiri adalah pahlawan yang jauh
lebih besar daripada dia yang telah mengalahkan seribu kali seribu
orang.

Kecerdasan transendental meningkat ketika pikiran
intelektual mencapai batasnya dan jika segala sesuatu harus diwujudkan
dalam sifat sejati dan hakiki mereka, proses berpikirnya harus
ditransendensikan dengan daya tarik ke beberapa fakultas kesadaran yang
lebih tinggi.

Saya tidak akan melihat mangkuk orang lain yang berniat menemukan kesalahan: pelatihan yang harus diperhatikan.


Dunia luar hanyalah manifestasi dari aktivitas pikiran itu sendiri,
dan pikiran menangkapnya sebagai dunia eksternal hanya karena
kebiasaannya diskriminasi dan penalaran salah. Murid harus membiasakan
diri memandang segala sesuatu dengan jujur.

Pikiran mendahului semua kondisi mental. Pikiran adalah kepala mereka; mereka semua tempa pikiran.

Mengutip By Buddha On Happiness And Joy melantunkan musik

Tidak ada jalan menuju kebahagiaan: kebahagiaan adalah jalan.

Kebahagiaan datang ketika pekerjaan dan kata-kata Anda bermanfaat bagi diri sendiri dan orang lain.


Yang tercerahkan, dengan niat jhana, harus menemukan kegembiraan di
hutan, harus mempraktikkan jhana di kaki pohon, mencapai kepuasannya
sendiri.

Ribuan lilin dapat dinyalakan dari satu lilin, dan
kehidupan lilin tidak akan dipersingkat. Kebahagiaan tidak pernah
berkurang dengan dibagikan.

Dalam sifat hal-hal itulah sukacita muncul dalam diri seseorang yang bebas dari penyesalan.

Tetapkan hatimu untuk berbuat baik. Lakukan berulang kali, dan Anda akan dipenuhi dengan sukacita.


Jangan tinggal di masa lalu, jangan memimpikan masa depan, pusatkan
pikiran pada saat sekarang. Lihat juga: 10 Tips untuk Mulai Hidup di
Masa Kini

Jika seseorang berbuat baik, biarkan dia
melakukannya lagi dan lagi. Biarkan dia menemukan kesenangan di
dalamnya, karena kebahagiaan adalah akumulasi kebaikan.

Kita
dibentuk dan dibentuk oleh pikiran kita. Mereka yang pikirannya dibentuk
oleh pikiran tanpa pamrih memberi sukacita ketika mereka berbicara atau
bertindak. Sukacita mengikuti mereka seperti bayangan yang tidak pernah
meninggalkan mereka.

Kutipan Oleh Buddha Tentang Meditasi Dan Spiritualitas

Seperti halnya lilin tidak dapat terbakar tanpa api, manusia tidak dapat hidup tanpa kehidupan spiritual.

Melihat sangat dalam pada kehidupan seperti saat ini, meditator berdiam dalam stabilitas dan kebebasan.


Meditasi membawa kebijaksanaan; kurangnya mediasi meninggalkan
ketidaktahuan. Ketahui dengan baik apa yang menuntun Anda maju dan apa
yang menahan Anda, dan pilih jalan yang mengarah ke kebijaksanaan.

Apa pun yang terus dilakukan bhikkhu dengan pemikiran dan perenungannya, itu menjadi kecenderungan kesadarannya.

Kutipan Oleh Buddha Tentang Damai, Pengampunan, Dan Melepaskan

Latih diri Anda dengan tegas untuk mencapai kedamaian.


Memang, orang bijak yang sepenuhnya padam beristirahat dengan
nyaman dalam segala hal; keinginan yang tidak masuk akal mengikutinya
yang kebakarannya telah mendingin, kekurangan bahan bakar. Semua
keterikatan telah terputus, jantung telah dituntun menjauh dari rasa
sakit; Tenang, dia beristirahat dengan sangat mudah. Pikiran telah
menemukan jalan menuju kedamaian.

Dia yang duduk sendirian,
tidur sendirian, dan berjalan sendirian, yang keras dan menaklukkan
dirinya sendiri, akan menemukan kesenangan dalam kesunyian hutan.


Jangan memalingkan apa yang diberikan kepada Anda, atau menjangkau
apa yang diberikan kepada orang lain, jangan sampai Anda mengganggu
ketenangan Anda.

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

Kutipan Oleh Buddha Tentang Kebijaksanaan Dan Kebajikan

Orang bodoh yang tahu dia bodoh adalah orang yang jauh lebih bijaksana. Klik untuk tweet

Apa pun yang memiliki sifat timbul memiliki sifat berhenti.

Persatuan hanya bisa diwujudkan oleh Biner. Persatuan itu sendiri dan gagasan Persatuan sudah dua.


Apa perilaku yang pantas untuk seorang pria atau wanita di
tengah-tengah dunia ini, di mana setiap orang berpegangan pada
puing-puingnya? Apa salam yang pantas di antara orang-orang saat mereka
berpapasan dalam banjir ini?

Saat mengawasi diri sendiri, Anda memperhatikan orang lain. Saat mengawasi orang lain, Anda menjaga diri sendiri.


Jangan biarkan ada yang menemukan kesalahan orang lain; jangan
biarkan melihat kelalaian dan komisi orang lain. Tetapi biarkan orang
melihat tindakannya sendiri, dilakukan dan dibatalkan.

Guru sejati hidup dalam kebenaran, dalam kebaikan dan pengekangan, tanpa kekerasan, moderasi, dan kemurnian.


Menyinggung dalam kata atau perbuatan. Makanlah secukupnya.
Hiduplah dalam hatimu. Carilah kesadaran tertinggi. Kuasai dirimu
sendiri sesuai dengan hukum. Ini adalah ajaran sederhana dari yang
terbangun.

Hidup itu seperti tali harpa, jika diayunkan
terlalu kencang, ia tidak akan bermain, jika terlalu longgar ia
menggantung, ketegangan yang menghasilkan suara indah terletak di
tengah.

Jangan percaya pada apa pun hanya karena Anda telah
mendengarnya. Jangan percaya pada apa pun hanya karena itu diucapkan dan
digosipkan oleh banyak orang. Jangan percaya pada apa pun hanya karena
ditemukan tertulis dalam buku-buku agama Anda. Jangan percaya pada apa
pun hanya pada otoritas guru dan penatua Anda. Jangan percaya pada
tradisi karena mereka telah diturunkan selama beberapa generasi. Tetapi
setelah pengamatan dan analisis, ketika Anda menemukan bahwa apa pun
sependapat dengan alasan dan kondusif untuk kebaikan dan manfaat semua
orang, maka terimalah itu dan lakukan sesuai dengan itu

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Sama seperti harta yang ditemukan dari bumi, kebajikan muncul dari
perbuatan baik, dan kebijaksanaan muncul dari pikiran yang murni dan
damai. Untuk berjalan dengan aman melalui labirin kehidupan manusia,
seseorang membutuhkan cahaya kebijaksanaan dan bimbingan kebajikan.

Orang bijak membentuk ucapan dengan pikiran mereka, menyaringnya seperti gandum disaring melalui saringan.


Keutamaan, seperti Muses, selalu terlihat dalam kelompok. Prinsip
yang baik tidak pernah ditemukan soliter di payudara mana pun.

Kutipan Oleh Buddha Pada nyanyian Kamma Dan Nibbana dan video


Seseorang yang telah berangkat dengan kendaraan Bodhisattva harus
memutuskan bahwa ‘Saya harus memimpin semua makhluk menuju nirwana, ke
alam nirwana yang tidak meninggalkan apa pun di belakang’. Apakah ranah
nirwana ini yang tidak meninggalkan apa pun di belakang?

Kutipan Oleh Buddha Pada Perubahan, Kegagalan Dan Penderitaan

Tidak ada yang selamanya kecuali perubahan.


Tidak ada api seperti nafsu, tidak ada hiu seperti kebencian, tidak
ada jerat seperti kebodohan, tidak ada semburan seperti keserakahan.

Baik dulu dan sekarang, hanya penderitaan yang saya gambarkan, dan lenyapnya penderitaan.


Dia yang dapat mengekang amarahnya begitu muncul, sebagai penangkal
yang tepat waktu akan memeriksa racun ular yang begitu cepat menyebar, -
seorang bhikkhu seperti menyerah di sini dan di luar, sama seperti
seekor ular menumpahkan kulitnya yang usang.

Semoga semua yang memiliki kehidupan dibebaskan dari penderitaan.


Mudah untuk melihat kesalahan orang lain, tetapi sulit untuk
melihat kesalahan sendiri. Seseorang menunjukkan kesalahan orang lain
seperti sekam yang diterbangkan angin, tetapi orang menyembunyikan
kesalahannya sendiri ketika penjudi yang licik menyembunyikan dadu.

Buddha Mengutip Rasa Takut

Orang-orang yang melekat pada gagasan ‘Aku’ dan untuk melihat berkeliaran di dunia menyinggung orang.


Tidak ada yang lebih mengerikan dari kebiasaan keraguan. Keraguan
memisahkan orang. Ini adalah racun yang menghancurkan persahabatan dan
memutuskan hubungan yang menyenangkan. Itu adalah duri yang
menjengkelkan dan menyakitkan; itu adalah pedang yang membunuh.


Laki-laki, didorong oleh kehausan, berlari seperti kelinci yang
dijerat; karena itu biarlah pengemis mengusir kehausan, dengan berjuang
demi kesengsaraan bagi dirinya sendiri.

Ketika seseorang
memiliki perasaan tidak suka pada kejahatan, ketika seseorang merasa
tenang, ia menemukan kesenangan dalam mendengarkan ajaran yang baik;
ketika seseorang memiliki perasaan ini dan menghargainya, ia bebas dari
rasa takut.

Begitu kita merasa marah, kita sudah berhenti berjuang untuk kebenaran, dan mulai berjuang untuk diri kita sendiri.

Buddha Mengutip Kemarahan dan Kecemburuan

Anda tidak akan dihukum karena kemarahan Anda, Anda akan dihukum oleh kemarahan Anda.

Kenakan ego Anda seperti pakaian longgar.

Beberapa tidak mengerti bahwa kita harus mati, tetapi mereka yang menyadari ini menyelesaikan pertengkaran mereka.


Semua gemetar karena kekerasan; semua takut mati. Menempatkan diri
di tempat orang lain, orang seharusnya tidak membunuh atau menyebabkan
orang lain membunuh.

Saya tidak berselisih dengan dunia; melainkan dunia yang berselisih dengan saya.


Mereka menyalahkan mereka yang tetap diam, mereka menyalahkan
mereka yang banyak bicara, mereka menyalahkan mereka yang berbicara
dengan tidak berlebihan. Tidak ada seorang pun di dunia ini yang tidak
disalahkan.

Mereka yang berpegang teguh pada persepsi dan pandangan mengembara dunia menyinggung orang.

Siapa pun yang tidak marah kepada seseorang yang marah, akan memenangkan pertempuran yang sulit untuk dimenangkan.


Kemarahan tidak akan pernah hilang selama pikiran kebencian
dihargai dalam pikiran. Kemarahan akan hilang begitu pikiran dendam
dilupakan.

Jangan melebih-lebihkan apa yang telah Anda
terima, atau membuat iri orang lain. Dia yang iri pada orang lain tidak
mendapatkan ketenangan pikiran.

Buddha Mengutip Keberhasilan, Kesabaran, Dan Kekuatan

Baik api maupun angin, kelahiran atau kematian tidak bisa menghapus perbuatan baik kita.


Jika Anda menemukan kritik yang bijak untuk menunjukkan kesalahan
Anda, ikuti dia seperti yang Anda lakukan sebagai panduan untuk harta
karun.

Seperti seekor gajah di medan perang yang menahan
panah yang ditembakkan dari busur di sekitar, demikian pula aku harus
menanggung pelecehan.

Pujian dan kesalahan, keuntungan dan
kerugian, kesenangan dan kesedihan datang dan pergi seperti angin. Agar
bahagia, istirahatlah seperti pohon raksasa di tengah-tengah mereka
semua.

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


Jadilah pelita bagi dirimu sendiri. Jadilah tempat perlindungan
Anda sendiri. Mencari yang lain. Semua hal harus berlalu. Berusahalah
dengan tekun. Jangan menyerah.

Lebih baik hidup satu hari
melihat naik turunnya sesuatu daripada hidup seratus tahun tanpa pernah
melihat naik turunnya segala sesuatu.

Jika Anda tidak mengubah arah, Anda mungkin berakhir di tempat yang Anda tuju.

Buddha Mengutip Kesehatan

Kesehatan adalah karunia terbesar, kepuasan kekayaan terbesar, kesetiaan hubungan terbaik. Budha

Menjaga kesehatan tubuh adalah tugas … kalau tidak kita tidak akan bisa menjaga pikiran kita kuat dan jelas.

Tanpa kesehatan, hidup bukanlah hidup; itu hanya keadaan lesu dan menderita - gambaran kematian.


Rahasia kesehatan bagi pikiran dan tubuh bukanlah untuk berkabung
untuk masa lalu, bukan untuk mengkhawatirkan masa depan, bukan untuk
mengantisipasi masa depan, tetapi untuk menjalani saat ini dengan bijak
dan sungguh-sungguh.
Buddha Mengutip Kebenaran


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Nyanyian Buddha Quotes On Truth, musik, dansa video

Mereka yang gagal bekerja menuju kebenaran telah kehilangan tujuan hidup.

Ajarkan tiga kebenaran ini kepada semua orang: Hati yang murah
hati, ucapan yang baik hati, dan kehidupan pelayanan dan belas kasih
adalah hal-hal yang memperbarui kemanusiaan.

Ada dua
kesalahan yang bisa dilakukan seseorang di sepanjang jalan menuju
kebenaran … tidak berjalan sepanjang jalan, dan tidak memulai.

Orang yang tenang mengatakan bahwa apa yang diucapkan dengan baik adalah yang terbaik;
kedua, bahwa seseorang harus mengatakan apa yang benar, bukan yang
tidak benar; ketiga, apa yang menyenangkan, tidak menyenangkan; keempat,
apa yang benar, bukan salah.

Taklukkan yang marah dengan
tidak marah; taklukkan yang jahat dengan kebaikan; menaklukkan pelit
dengan kemurahan hati, dan pembohong dengan mengatakan yang sebenarnya.

Tiga hal yang tidak bisa lama disembunyikan: matahari, bulan, dan kebenaran.

Bagian 4. Kutipan Tentang Buddha

Jika Anda menggunakan pikiran untuk mencari seorang Buddha, Anda tidak akan melihat Sang Buddha. Bodhidharma

Dan Sang Buddha adalah orang yang bebas: bebas dari rencana, bebas dari perhatian. Bodhidharma

Selama Anda mencari seorang Buddha di tempat lain, Anda tidak akan
pernah melihat bahwa pikiran Anda sendiri adalah Buddha. Bodhidharma

Buddha berarti kesadaran, kesadaran tubuh dan pikiran yang mencegah timbulnya kejahatan. Bodhidharma

Buddha tidak berlatih omong kosong. Bodhidharma

Seorang Buddha adalah seseorang yang menemukan kebebasan dalam nasib baik dan buruk. Bodhidharma

Buddha bergerak bebas melalui kelahiran dan kematian, muncul dan menghilang sesuka hati. Bodhidharma

Tetapi orang-orang yang tertipu tidak menyadari bahwa pikiran
mereka sendiri adalah Buddha. Mereka terus mencari di luar. Bodhidharma

Untuk menemukan seorang Buddha yang harus Anda lakukan adalah melihat sifat Anda. Bodhidharma

Tidak ada yang bisa memaksa kita untuk mengubah pikiran kita,
bahkan Buddha. Kita harus melakukannya dengan sukarela. Karena itu
Buddha menyatakan, ‘Kamu adalah tuanmu sendiri’. Dalai Lama

Warna pegunungan adalah tubuh Buddha; suara air mengalir adalah ucapannya yang luar biasa. Dogen

Sang Buddha dan semua makhluk hidup hanyalah ekspresi dari satu pikiran. Tidak ada yang lain. Huang Po

Tiba-tiba terbangun oleh fakta bahwa Pikiran Anda sendiri adalah
Buddha, bahwa tidak ada yang dapat dicapai atau satu tindakan yang harus
dilakukan. Ini adalah Jalan Tertinggi. Huang Po

Kata-kata
Sang Buddha menawarkan kebenaran ini: Kebencian tidak pernah berhenti
dengan kebencian tetapi dengan cinta saja disembuhkan. Jack Kornfield

Hormati Buddha dan para dewa tanpa mengandalkan bantuan mereka. Miyamoto Musashi

Bahkan buddha tidak ingin ada yang mengikutinya. Bahkan para guru
terhebat tidak dapat memberi Anda satu perintah pun. Mereka melihat Anda
begitu unik, Anda melihat kebebasan Anda untuk menjadi unik bagi Anda.
Osho

Hanya dua hal kecil: meditasi dan melepaskan. Ingat dua
kata kunci ini: meditasi dan menyerah. Meditasi akan membawa Anda masuk,
dan penyerahan akan membawa Anda ke keseluruhan. Dan ini adalah
keseluruhan agama. Dalam dua kata ini Buddha telah menyingkat seluruh
esensi agama. Osho

Tidak perlu bagi Tuhan! Jika Anda ingin
bermeditasi, Anda dapat bermeditasi tanpa Tuhan. Buddha bermeditasi
tanpa Tuhan; dia tidak percaya pada Tuhan. Osho

Seorang Buddha adalah seorang Buddha, seorang Krishna adalah seorang Krishna, dan Anda adalah Anda. Osho

Dia mengajarkan kebajikan, perhatian, dan kebijaksanaan. Ini adalah
tiga pilar praktik Buddhis, serta mata air kesejahteraan sehari-hari,
pertumbuhan psikologis, dan realisasi spiritual. Rick Hanson

Jika Anda tidak dapat tunduk pada Buddha, Anda tidak bisa menjadi seorang Buddha. Itu adalah kesombongan. Shunryu Suzuki

Buddha berkata ada dua jenis penderitaan: jenis yang mengarah pada
lebih banyak penderitaan dan jenis yang mengakhiri penderitaan. Terry
Tempest Williams

Anda perlu memiliki keyakinan bahwa Anda
memiliki kapasitas untuk menjadi seorang Buddha, kapasitas transformasi
dan penyembuhan. Thich Nhat Hanh

Bagian 5. Buddhisme Dan Kutipan Zen

Manusia menderita hanya karena dia menganggap serius apa yang dibuat para dewa untuk bersenang-senang. Alan Watts

Satu-satunya hal yang benar-benar nyata tentang perjalanan Anda
adalah langkah yang Anda ambil saat ini. Hanya itu yang ada. Alan Watts

Semuanya dalam jumlah sedang, termasuk jumlah sedang. Pepatah Buddha

Belajar melepaskan harus dipelajari sebelum belajar mendapatkannya.
Hidup harus disentuh, bukan dicekik. Anda harus santai, membiarkannya
terjadi pada waktu tertentu, dan pada orang lain bergerak maju
dengannya. Ray Bradbury

Bahkan jika hal-hal tidak terbuka
seperti yang Anda harapkan, jangan berkecil hati atau menyerah. Orang
yang terus maju akan menang pada akhirnya. Daisaku Ikeda

Jika
kita belajar untuk membuka hati kita, siapa pun, termasuk orang-orang
yang membuat kita gila, bisa menjadi guru kita. Pema Chödrön

Kesadaran adalah agen perubahan terbesar. Huang Po Klik untuk tweet

Zen tidak punya bisnis dengan ide. Suzuki Roshi

Memahami segalanya berarti memaafkan segalanya. Osho

Kami tidak berputar-putar, kami naik. Jalan itu spiral; kita sudah menaiki banyak langkah. Hermann Hesse

Rahasia agama Buddha adalah menghilangkan semua ide, semua konsep,
agar kebenaran memiliki kesempatan untuk menembus, untuk mengungkapkan
dirinya. Thich Nhat Han






























































































































































































































































































































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Jika Anda ingin mengubah dunia, mulailah dengan orang berikutnya yang mendatangi Anda yang membutuhkan. Maezumi Roshi

Kita di sini untuk bangkit dari ilusi keterpisahan kita. Martin Luther King Jr


Ketika Anda melakukan sesuatu, Anda harus membakar diri Anda
sepenuhnya, seperti api unggun yang baik, tanpa meninggalkan jejak diri
Anda. Eckhart Tolle

Dimanapun kamu berada, tetaplah disana. Eckhart Tolle

Hanya tangan yang menghapus yang dapat menulis hal yang benar. Meister Eckhart

Perlakukan setiap momen sebagai momen terakhir Anda. Itu bukan persiapan untuk hal lain. Shunryu Suzuki

Bagian 6. Penulis Mirip Dengan Buddha Tentang Cinta, Kedamaian, Kebijaksanaan, Dan Kebahagiaan

Thich Nhat Hanh


Melepaskan memberi kita kebebasan, dan kebebasan adalah
satu-satunya syarat untuk kebahagiaan. Jika, dalam hati kita, kita masih
berpegang teguh pada sesuatu - kemarahan, kegelisahan, atau harta benda
- kita tidak bisa bebas. Thich Nhat Hanh

Jika dalam
kehidupan kita sehari-hari kita dapat tersenyum, jika kita bisa damai
dan bahagia, bukan hanya kita, tetapi semua orang akan mendapat manfaat
darinya. Ini adalah jenis pekerjaan perdamaian yang paling dasar. Thich
Nhat Hanh

Dimungkinkan untuk hidup bahagia di sini dan
sekarang. Begitu banyak kondisi kebahagiaan tersedia - lebih dari cukup
bagi Anda untuk bahagia saat ini. Anda tidak perlu lari ke masa depan
untuk mendapatkan lebih banyak. Thich Nhat Hanh

Bodhidharma

Semua tahu jalannya; hanya sedikit yang benar-benar berjalan. Bodhidharma


Kapasitas pikiran tidak terbatas, dan manifestasinya tidak akan
pernah habis. Melihat bentuk-bentuk dengan mata Anda, mendengar
suara-suara dengan telinga Anda, mencium bau dengan hidung Anda,
mencicipi rasa dengan lidah Anda, setiap gerakan atau keadaan adalah
pikiran Anda. Bodhidharma

Mencari berarti menderita. Tidak mencari apa-apa adalah kebahagiaan. Bodhidharma Klik untuk tweet

Konfusius

Kemuliaan terbesar kita adalah tidak pernah jatuh, tetapi dalam bangkit setiap kali kita jatuh. Konfusius

Tidak peduli seberapa lambat Anda pergi selama Anda tidak berhenti. Konfusius Klik untuk tweet

Hanya pria yang paling bijaksana dan paling bodoh yang tidak pernah berubah. Konfusius

Dalai Lama

Bersikap baik bila memungkinkan. Itu selalu mungkin. Dalai Lama

Ingatlah bahwa hubungan terbaik adalah hubungan cinta satu sama lain melebihi kebutuhan Anda. Dalai Lama

Agama saya sangat sederhana. Agama saya adalah kebaikan. Dalai Lama

Lao Tzu

Alam tidak terburu-buru, namun semuanya tercapai. Lao Tzu

Kesehatan adalah kepemilikan terbesar. Kepuasan adalah harta terbesar. Keyakinan adalah teman terbaik. Ketidakadaan adalah kesenangan terbesar. Lao Tzu

Menguasai orang lain adalah kekuatan. Menguasai diri sendiri adalah kekuatan sejati. Lao Tzu

Plato

Orang bijak berbicara karena mereka punya sesuatu untuk dikatakan; bodoh, karena mereka harus mengatakan sesuatu. Plato


Kita dapat dengan mudah memaafkan seorang anak yang takut akan
kegelapan; Tragedi kehidupan yang sebenarnya adalah ketika manusia takut
akan cahaya. Plato

Anda dapat menemukan lebih banyak tentang seseorang dalam satu jam permainan daripada dalam satu tahun percakapan. Plato

Aristoteles

Pergi ke daftar isi

Mengenal diri sendiri adalah awal dari semua kebijaksanaan. Aristoteles

Kebahagiaan bergantung pada diri kita sendiri. Aristoteles

Mendidik pikiran tanpa mendidik hati bukanlah pendidikan sama sekali. Aristoteles

Jiddu Krisnamurti

Tidak ada ukuran kesehatan untuk disesuaikan dengan masyarakat yang sakit parah. Jiddu Krisnamurti


Jika Anda mulai memahami siapa diri Anda tanpa berusaha
mengubahnya, maka apa yang Anda alami mengalami transformasi. Jiddu
Krishnamurti

Tradisi menjadi keamanan kita, dan ketika pikiran aman, ia membusuk. Jiddu Krisnamurti


Ambil satu ide. Jadikan satu gagasan itu hidup Anda; memimpikannya;
pikirkan itu; hidup dengan gagasan itu. Biarkan otak, tubuh, otot,
saraf, setiap bagian tubuh Anda penuh dengan gagasan itu, dan biarkan
saja setiap gagasan lainnya. Inilah cara menuju sukses, dan inilah cara
raksasa spiritual besar dihasilkan. Swami Vivekananda

Socrates

Pengetahuan sejati ada dalam mengetahui bahwa Anda tidak tahu apa-apa. Socrates Klik untuk tweet

Dia terkaya yang paling puas, karena konten adalah kekayaan alam. Socrates

Pendidikan adalah nyala api, bukan pengisian kapal. Socrates

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150 Sleachta Búda Go ndéanfaidh tú Físeáin Shóisearacha You You Wiser (Fast)

Níl aon eagla ar dhuine nach bhfuil a intinn líonta le mianta. Búda

Oibrigh amach do shlánú féin. Ná bí ag brath ar dhaoine eile. Búda Cliceáil chun tweetáil

Más fiú aon rud a dhéanamh, déan é le do chroí go léir. Búda Cliceáil chun tweetáil


Ní ghlaoitear go ciallmhar ar fhear mar labhraíonn sé agus labhraíonn
sé arís; ach má tá sé síochánta, grámhar agus feargach ansin tugtar
fírinne air. Búda

Ná bí ag lorg tearmainn in aon duine ach amháin do chuid féin. Búda


Ní choinníonn aon duine sinn ach sinn féin. Ní féidir le duine ar bith
agus ní féidir le duine ar bith. Ní mór dúinn féin siúl ar an gcosán.
Búda

Chun saol íon neamhleithleach a chaitheamh, ní mór aon rud a chomhaireamh mar dhuine atá i measc na raidhse. Búda

Is é an rud ar fad atá againn ná toradh an smaoinimh atá againn. Búda

Má theipeann orainn aire a thabhairt do dhaoine eile nuair a bhíonn cabhair de dhíth orthu, cé a thabharfaidh aire dúinn? Búda

Tá duine a ghníomhaíonn ar fhírinne sásta sa saol seo agus níos faide anonn. Búda

Na Sleachta Búda is Fearr

Tabhair, fiú mura bhfuil ach beagán agat.

Ní gá go bhfaigheadh ​​duine a bhí ina chónaí go críonna bás fiú.

Díríonn uiscitheoirí uiscí; stailten fletchers saigheada; siúinéirí ag déanamh adhmaid; na máistir ciallmhar iad féin.


Is é an braon buail isteach an pota uisce líonta. Mar an gcéanna,
líonann an fear ciallmhar, a bhailíonn beag ar bheagán, é féin go maith.

Is é an bronntanas is mó ná léargas a thabhairt do dhaoine, é a roinnt. Caithfidh sé a bheith ar an gceann is mó.


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

Is é an fhulaingt atá ag fulaingt ná ceangaltas.


Tost an fear feargach le grá. Tost a chur ar an bhfear neamh-fhlaitheach
le cineáltas. Tost a chur ar an miser le flaithiúlacht. Tost an liar le
fírinne.

Ní théann daoine le tuairimí ach ag cur isteach ar a chéile.


Fiú amháin mar go bhfuil carraig sholadach neamhshábháilte ag an
ngaoth, mar sin níl na daoine ciallmhar ag moladh nó ag an milleán.

Ní mór duit féin iarracht a dhéanamh. Ní léiríonn na Buddhas ach an bealach. Cliceáil chun tweet

Ní féidir le rud ar bith dochar a dhéanamh duit agus do chuid smaointe féin gan chosaint.

Déan machnamh ort… ná cuir moill ort, mura bhfuil aiféala ort ina dhiaidh sin.

Níos fearr ná míle focal log, is focal amháin é a thugann síocháin.

Is í an tuiscint croílár na bhfocal labhartha.

Ag éirí as olc a dhéanamh, ag déanamh an dea-thola, ag glanadh an chroí: is é seo teagasc an Bhúda.

Taitneamh as machnamh agus uaigneas. Cum duit féin, bí sásta. Is iarrthóir tú.

Déanta inniu go mór cad is gá a dhéanamh. Cé a bhfuil aithne aige air? Amárach, tagann bás.

Cad é atá tú. Cad é atá tú a dhéanamh anois.

Má tá sé i gceist agat labhairt leat féin i gcónaí, an bhfuil sé fíor, an bhfuil sé riachtanach, an bhfuil sé cineálta.


Mura bhfaigheann tú aon duine chun tacú leat ar an gcosán spioradálta,
siúl leat féin. (Is é seo ceann de mo mhais Buddha is fearr leat. Fág
freagra agus cuir in iúl dom cad atá mise!)

Cuid 2. Sleachta Búda A THABHAIRT…
Sleachta Búda spreagthacha

Stad, stad. Ná labhair. Ní fiú smaoineamh ar an bhfírinne deiridh.

Táimid ag smaoineamh. Éirimid go léir mar gheall ar ár gcuid smaointe. Le ár smaointe, déanaimid an domhan.


Díreach mar a bhíonn blas amháin ag an aigéan mór, blas an salainn, mar
sin tá blas amháin, blas na saoirse ar an teagasc agus ar an smacht
seo.

An duine nach ann a thuilleadh an dúil agus an tart a
bhuanóidh; conas a d’fhéadfá a rianú go raibh an ceann dúisithe seo, gan
rian, agus an raon cuimseach.

Tá seasmhacht ar cheann de na disciplíní is deacra, ach is é an té a sheasann leis an bua deiridh.


Is fada an oíche dó atá ag dúiseacht; míle fada dó atá tuirseach; is
fada an saol do na daoine gile nach bhfuil an dlí fíor acu.

Cibé rud é an seod lómhar atá ann i saol na bhflaitheas, níl aon rud inchomparáide le ceann atá Dúisithe.

Tá ár saol múnlaithe ag ár n-intinn; beimid ag smaoineamh. Leanann Aoibhneas smaoineamh glan mar scáth nach bhfágann riamh.

Cosúil le bláth breá, álainn le breathnú air ach gan boladh, tá focail bhreá gan toradh i bhfear nach ngníomhaíonn de réir iad.


Is iad na teoiricí atá againn ar an tsíoraí chomh luachmhar agus is iad
na cinn a d’fhéadfadh a bheith ag cearc nach bhfuil briste tríd a
bhlaosc den domhan lasmuigh.

Tá smaoineamh a fhorbraítear agus a chuirtear i ngníomh níos tábhachtaí ná smaoineamh nach bhfuil ann ach smaoineamh.


Mar sin féin, cé mhéad focal naofa a léann tú, cibé líon mór a
labhraíonn tú, cén dea-rud a dhéanfaidh siad mura ngníomhóidh tú orthu?

Tá chaos bunúsach i ngach rud níos measa. Déan iarracht dícheall a dhéanamh.
Sleachta Gearr Búda

Bíonn fulaingt mar thoradh ar astú.

Go mbeidh aigne sona ag gach uile dhuine.

Is ábhar imní é do gach duine.


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https://giphy.com/…/coachella-beychella-beyonce-homecoming-…
Is mise an míorúilt.
Líonann crúisc titim le titim.
Is é gach duine an t-údar a shláinte nó a ghalair féin.
An teanga cosúil le scian géar … Mharaíonn sé gan tarraingt fola.
Níl an bealach sa spéir. Tá an bealach sa chroí.

Cuid 3.
Sleachta Búda Maidir le Saol, Teaghlach agus Cairdeas

Beo gach gníomh go hiomlán, amhail is dá mba é an ceann deireanach é.
Tá géarleanúint á déanamh ag an duine a bhfuil droch-ghuí uirthi ná mar a bhíonn ag an dea-dhuine.
Níl aon rud ann riamh go hiomlán; tá gach rud maidir le gach rud eile.
Braitheann íonacht nó neamhíonacht ort féin. Ní féidir le duine ar bith eile íonú.
Tacú leis an máthair agus leis an athair, an bhean agus an leanbh a
chothú agus slí bheatha shimplí a bheith acu; seo an t-ádh mór.
Féadann nóiméad amháin lá a athrú, is féidir le lá amháin saol a athrú agus is féidir le saol amháin an domhan a athrú.
Ní bhíonn aon chaitheamh ná cuimilt uirthi, cé nach bhfuil aithne
aici ar shreafaí saoil, ní gá go mbeadh aon chóiriú ná deisiú uirthi.
Is mó eagla ná cara fiáin go gcaithfí cara dochreidte agus olc; is
féidir le beithíoch fiáin do chorp a fhoirceannadh, ach crochfaidh cara
olc d’intinn.
Cibé focail ba chóir dúinn a roghnú le cúram
daoibh, cloisfidh daoine iad agus beidh tionchar acu orthu go maith nó
go tinn.
Is bealach gearr chun báis é a bheith díomhaoin agus is
slí bheatha é a bheith díograiseach; tá daoine amaideach díomhaoin, tá
daoine ciallmhara díograiseach.
Más rud é nach bhfaigheann
iarrthóir comhghleacaí atá níos fearr nó níos cothroime, lig dóibh
leanúint ar aghaidh le cúrsa aonair.
Dá bhféadfaimis míorúilt bláth amháin a fheiceáil go soiléir, d’athródh ár saol ar fad.

Sleachta Búda Ar Grá agus Buíochas

Tá fíor-ghrá tuillte ó thuiscint.
Grá gan teorainn i dtreo an domhain ar fad.
Tá do ghrá agus do ghrá tuillte agat féin, a oiread agus is duine ar bith sa chruinne iomlán.
Tá uaillmhian cosúil le grá, mífhoighneach idir mhoilleanna agus iomaitheoirí.
Is bronntanas é grá an chuid is mó d’anam istigh le duine eile ionas gur féidir leis an dá cheann a bheith ina n-iomláine.
Lig daoibh smaointe uileghabhálacha do dhaoine a bheith agat.
Forbróimid agus cothóimid an tsaoirse aigne trí dhílseacht,
déanfaimid í a fheithicil, déanfaimid í a bhunú, déanfaimid í a chobhsú,
í féin a fheidhmiú inti, agus í a dhéanamh foirfe.
Ní thagann deireadh le fuath trí fhuath ag am ar bith. Tagann deireadh le fuath trí ghrá. Is dlí neamh-inghlactha é seo.
Tá 50 léanta ag 50 duine a bhfuil grá aige; níl aon locht ag aon duine a loves aon duine.
Ba chóir go mbeadh an cineálacht ina bhealach nádúrtha maireachtála, seachas an eisceacht.
Labhair ach óráid bhréagach, óráid a bhfuil fáilte romhat. Is rud
taitneamhach é óráid, nuair nach dtugann sé olc do dhaoine eile.

Níl duine ar a dtugtar uasal a dhéanann dochar do dhaoine beo. Trí gan
dochar a dhéanamh do dhaoine beo tugtar duine uasal air.
Bheith an-fhoghlama agus oilte, a bheith oilte go maith agus focail labhartha a úsáid: is dea-luck é seo.
Díreach mar a chosnódh máthair an t-aon leanbh a bhí aici lena
saol, mar sin lig do dhuine grá gan teorainn a chothú i leith gach uile
dhuine.
I gcás nach bhfuil comhbhrón ar bith ann do dhaoine beo: is eol dó é.
Gabhfaimid suas agus bí buíoch, más rud é nár fhoghlaim muid go
leor lá atá inniu ann, d’fhoghlaim muid beagán, ar a laghad, agus mura
bhfuaireamar beagán, ar a laghad ní bhfuair muid breoite, agus dá
bhfuaireamar tinn , ar a laghad ní bhfuair muid bás; mar sin, lig dúinn
go léir a bheith buíoch.

Sleachta Buddha Ar Mind Agus Máistreacht Tú féin

Tá sé in ann a cheapann go bhfuil sé in ann.
Is aigne an fhir féin é, ní a namhaid ná a namhaid, a ligeann dó ar bhealaí olc.
Taitneamh as uchtacht! Coinnigh do chuid smaointe go maith!
Tá gach rud bunaithe ar aigne, faoi stiúir aigne, tá sé bunaithe ar
intinn. Má labhraíonn tú agus má ghníomhaíonn tú le hintinn
thruaillithe, leanfaidh an fhulaingt tú, de réir mar a leanann rothaí na
cairte na cosáin ar an damh.
Níl aon rud chomh díograiseach le hintinn neamhdhisciplíneach, agus níl aon rud chomh héadromach sin mar aigne smachtaithe.
A aigne neamhshuaimhneach ag na faoiseanna an fhortún, as brón
saortha, ó defilements glanadh, ó eagla scaoileadh saor - is é seo an
bheannacht is mó.
Bíodh a fhios agat ó na haibhneacha i
gcleachtaí agus i scáintí: sreabhadh na ndaoine i gcainéil bheaga go
sochrach, an sreabhadh mór adh. Cibé rud nach bhfuil iomlán, déanann sé
torann. Cibé rud atá iomlán tá sé ciúin.
Is iarrthóir tú. Taitneamh as máistreacht do lámha agus do chosa, de do chuid focal agus do chuid smaointe.
Féach orthu, ag mothú ina mianach, cosúil le héisc sna locháin de
shruth triomaithe - agus, ag féachaint air seo, beo gan aon mhianach,
gan ceangal a bheith ann le stáit a bheith ag éirí.
‘Mar atá mé,
mar sin tá siad seo. Mar is amhlaidh, mar sin tá mé ’Ag tarraingt an
chomhthreomhar leat féin, ní mharú ná ná fuil daoine eile ag marú.
Is é an rud a bhíonn roimh na heispéiris uile ná a bheith ina n-aigne mar mháistir, cruthaithe ag an intinn.
Chun dea-shláinte a bhaint amach, chun fíor-sonas a thabhairt do
theaghlach an duine, chun síocháin a thabhairt do chách, caithfear
smacht a choinneáil ar a n-intinn féin agus í a rialú. Más féidir le
fear a intinn a rialú is féidir leis teacht ar an mbealach chun na
hEagnaíochta, agus tiocfaidh gach eagnaíocht agus bua go nádúrtha
chuige.
Eascraíonn gach déanamh mícheart de bharr intinne. Má dhéantar an intinn a chlaochlú an bhféadtar déanamh mícheart?
Tagann na rudaí atá againn inniu ónár dtuairimí an lae inné, agus
cuireann ár smaointe faoi láthair le saol an lae amárach: Is é ár saol
ná ár n-intinn a chruthú.

les twins GIF

https://giphy.com/gifs/9J7icdNWhe4jXLYYeZ
Is laoch i bhfad níos mó é an duine a chuir ina luí air féin ná mar a chaith sé míle uair míle míle fear.


Éiríonn faisnéis idirthréimhseach nuair a shroicheann an aigne
intleachtúil a teorainn agus má tá rudaí le baint amach ina nádúr fíor
agus riachtanach, ní mór a phróisis smaointeoireachta a shárú trí
achomharc chuig dámh cognition níos airde.

Ní fhéachfaidh mé ar rún babhla eile maidir le locht a fháil: oiliúint atá le comhlíonadh.


Níl sa domhan seachtrach ach léiriú ar ghníomhaíochtaí na hintinne
féin, agus tuigeann an aigne gur domhan seachtrach é ach mar gheall ar a
nós idirdhealaithe agus réasúnaíocht bhréagach. Ní mór don deisceabal
dul i mbun an nós le rudaí a bhreathnú go fírinneach.

Déanann Mind gach stát meabhrach. Is é Mind a bpríomhfheidhmeannach; tá siad go léir ina n-uafás intinne.

Sleachta De réir Búda Ar Sonas agus Aoibhneas suairc, ceol

Níl aon bhealach le sonas: is é sonas an cosán.

Tagann sonas nuair a bhíonn do chuid oibre agus d’fhocail tairbheach duit féin agus do dhaoine eile.


Ba chóir go bhfaigheadh ​​an duine léargasach, a bhfuil sé i gceist
aige ar jhana, aoibhneas san fhoraois, ba chóir dó jhana a chleachtadh
ag bun crann, ag baint a shástachta féin amach.

Is féidir na
mílte coinnle a lasadh ó choinneal amháin, agus ní ghiorrófar saol na
coinneal. Ní laghdaíonn sonas riamh trí bheith roinnte.

Is de bharr rudaí a thagann an-áthas ar dhuine saor ó aiféala.

Socraigh do chroí maidir le déanamh go maith. Déan é arís agus arís eile, agus líonfar tú le háthas.


Ná dwell san am atá caite, nach aisling an todhchaí, díriú ar an
láthair faoi láthair. Féach freisin: 10 Leideanna le tosú ag
maireachtáil sa lá atá inniu ann

Má dhéanann duine go maith,
lig dó é a dhéanamh arís agus arís eile. Lig dó pléisiúr a fháil ann,
toisc go bhfuil sé míshásta carnadh maith.

Táimid bunaithe
agus múnlaithe ag ár smaointe. Bíonn áthas ar dhaoine a bhfuil a
n-intinn múnlaithe ag smaointe neamhleithiúla nuair a labhraíonn siad nó
nuair a ghníomhaíonn siad. Leanann Joy iad mar scáth nach bhfágann
riamh iad.

Sleachta ag Buddha Ar Machnamh agus Spioradáltacht

Díreach mar nach féidir le coinneal sruthán gan tine, ní féidir le fir maireachtáil gan saol spioradálta.

Ag féachaint go mór ar an saol mar atá sé i láthair na huaire seo, tá cobhsaíocht agus saoirse ag an moltóir.


Tugann meditation eagna; fágann easpa idirghabhála aineolas. Bíodh a
fhios agat go maith cad é a threoraíonn tú ar aghaidh agus an rud a
choinníonn tú ar ais, agus roghnaigh an cosán as a dtagann eagna.


Cibé rud a choinníonn manach sa tóir ar a smaointeoireacht agus a
mhachnamh, is é sin a thiocfaidh chun bheith feasach ar a chuid
feasachta.

Sleachta le Búda Ar Shíocháin, Maithiúnas agus Ligean

Cuir oiliúint ort féin chun síocháin a bhaint amach.


Go deimhin, tá an saoi atá scoite go hiomlán ina luí ar a
suaimhneas i ngach slí; níl fonn ar chiall dó a bhfuil a chuid tinte
fuaraithe, díothaithe breosla. Tá na ceangaltáin go léir briste, tá an
croí i gceannas ar phian; suaimhneas, luíonn sé thar a bheith éasca. Tá
an tslí ag dul chun na síochána.

Beidh an té a shuíonn ina
aonar, ina chodladh ina aonar, agus ina shiúlóidí ina aonar, atá dian
agus fúthu féin amháin, in ann aoibhneas a fháil i solitude na foraoise.


Ná déan an rud a thugtar duit a mhúchadh, ná déan dearmad ar na
rudaí a thugtar do dhaoine eile, mura gcuirfidh tú isteach ar do
chiúineas.

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

Sleachta De réir Buddha Ar Eagna agus Fiúntais

Is é an t-amadán a bhfuil a fhios aige go bhfuil sé ina amadán ná an t-uafás i bhfad. Cliceáil chun tweet

Cibé rud a bhfuil nádúr an éirithe leis tá sé de chineál ar éirí as.

Ní féidir aontacht a léiriú ach amháin ag an Dénártha. Tá an aontacht féin agus an smaoineamh Aontacht dhá cheann cheana.


Cad é an iompraíocht chuí do fhear nó do bhean i measc an domhain
seo, áit a bhfuil gach duine ag bualadh lena phíosa smionagar? Cad é an
séanadh ceart idir daoine agus iad ag dul thar a chéile sa tuile seo?


Agus tú ag faire i ndiaidh duit féin, féachann tú ar dhaoine eile.
Agus tú ag faire i ndiaidh a chéile, féachann tú i ndiaidh duit féin.


Ná lig aon duine aon locht ar dhaoine eile; ná lig d’aon duine na
heasnaimh agus na coimisiúin eile a fheiceáil. Ach lig duine amháin do
ghníomhartha féin a fheiceáil, a dhéanamh agus a dhíscaoileadh.

Tá fírinne ina chónaí i bhfírinne, i maitheas agus i srianadh, neamh-fhoréigean, modhnóireacht agus íonacht.


Ná cuir isteach focal ná gníomhas. Eat le modhnóireacht. Beo i do
chroí. Lorg an chonaic is airde. Máistir tú féin de réir an dlí. Seo
teagasc simplí an mhúscailte.

Tá saol cosúil leis an teaghrán
cruit, má tá sé ró-theann ní imríonn sé, má tá sé ró-scaoilte
crochfaidh sé, tá an teannas a tháirgeann an fhuaim álainn i lár.


Ná creid i rud ar bith ach toisc gur chuala tú é. Ná creid i rud ar
bith ach toisc go bhfuil go leor daoine ag labhairt agus ag rá fúthu. Ná
creid i rud ar bith ach toisc go bhfuil sé scríofa i do leabhair
reiligiúnacha. Ná creid i rud ar bith ach ar údarás do mhúinteoirí agus
do sheanóirí. Ná creid i dtraidisiúin mar go bhfuil siad tugtha síos le
go leor glúine. Ach tar éis breathnóireachta agus anailíse, nuair a
fhaigheann tú amach go n-aontaíonn aon rud le cúis agus go gcabhraíonn
sé le dea-leas agus tairbhe gach duine, glac leis agus glac leis.

adorable ar GIF

https://www.youtube.com/watch…
kumpulan Lengkap Paritta-Paritta Suci Buddhis

Ricky Gunawan Cen
3.82K subscribers
kumpulan lengkap mp3 paritta-paritta suci dan terjemahan nya.
link download buku paritta suci pdf: https://sites.google.com/site/rickygu
Semoga bermanfaat, Salam Metta.,semoga semua mahluk berbahagia.
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Díreach mar a nochtaítear seoda ón talamh, mar sin de, tagann an bhua
as gníomhais mhaithe, agus is cosúil go bhfuil eagna ó intinn íon agus
shíochánta. Chun siúl go sábháilte tríd an gcathair ghríobháin de shaol
an duine, ní mór solas eagna agus treoir bhua a bheith ag teastáil.


Chuir na daoine ciallmhara an chaint i dtoll a chéile nuair a shíl
siad í, agus í á criathrú de réir mar a chuirtear grán trí chriathar.

Feictear na buanna, cosúil leis na Muses, i ngrúpaí i gcónaí. Níor aimsíodh prionsabal maith riamh in aon chíche.

Sleachta le Buddha Ar Kamma Agus Nibbana ag canadh agus ag físeáin


Ba chóir go ndéanfadh duine éigin a leag amach i bhfeithicil
Bodhisattva cinneadh go gcaithfidh mé na daoine go léir a threorú chuig
nirvana, sa réimse sin de nirvana a fhágann nach bhfuil aon rud taobh
thiar de ’. Cad é an réimse seo de nirvana a fhágann aon rud taobh thiar
de?

Sleachta ag Buddha Ar Athrú, Mainneachtain agus Fulaingt

Níl aon rud go deo ach athrú.


Níl aon dóiteán cosúil le paisean, níl aon siorc cosúil le fuath,
níl aon leid cosúil le baois, níl aon torrent cosúil le saint.

Tá sé anois agus anois, ní fhulaingíonn sé ach mé féin agus cur síos ar fhulaingt.


Seiceálfaidh an té is féidir leis a wrath a luaithe is a thagann sé
chun cinn, mar fhrithstoc tráthúil, fiabhras nathair a leathnaíonn
chomh tapaidh sin - tugann a leithéid de manach suas anseo agus níos
faide anonn, díreach mar a sheolann nathair a chraiceann caite.

Go bhféadtar gach a bhfuil saol acu a sheachadadh ó fhulaingt.


Is furasta lochtanna daoine eile a fheiceáil, ach tá sé deacair a
lochtanna féin a fheiceáil. Taispeánann ceann amháin na lochtanna a bhí
ar dhaoine eile cosúil le caff a bhí caillte sa ghaoth, ach folaíonn
ceann amháin a lochtanna féin mar go bhfágann cearrbhach cunning a
dhísle i bhfolach.

Sleachta Búda Ar Eagla

Iad siúd atá ceangailte leis an nóisean ‘Táim’ agus le tuairimí a fháil fánaíonn na daoine cionta domhanda.


Níl aon rud níos uafásaí ná an nós amhrais. Tá amhras ann go
scarann ​​daoine. Is nimh é a dhíolann cairdeas agus a bhriseann
caidreamh taitneamhach. Tá sé ina thorn a ghreannaíonn agus a
ghortaíonn; is claíomh é a mharaíonn.

Fir, á dtiomáint ag
tart, ag rith thart ar nós giorria naofa; dá bhrí sin ligfidh mealltach
tart chun tart, trí iarracht a dhéanamh gan díograis a dhéanamh dó féin.


Nuair a bhíonn an mí-ádh ag duine ar olc, nuair a mhothaíonn duine
suaimhneach, bíonn áthas ar dhuine éisteacht le dea-theagasc; nuair a
bhíonn na mothúcháin seo ag duine agus go dtuigeann sé iad, tá eagla
saor ó dhuine.

An toirt a mhothaímid fearg, tá deireadh curtha againn leis an fhírinne cheana féin, agus tá tús curtha againn linn féin.

Sleachta Búda Ar Fearg agus Éad

Ní ghearrfar pionós ort as do chuid fearg, cosnóidh do fhearg ort.

Caith do ego mar éadaigh fheistithe scaoilte.

Ní thuigeann cuid acu go gcaithfimid bás a fháil, ach socraíonn na daoine a thuigeann go n-éireoidh leo a gcuid cionta.


Tá siad go léir ag cromadh ar fhoréigean; eagla go léir bás. Agus
tú féin a chur in áit duine eile, níor chóir duine a mharú ná a chur
faoi deara é a mharú.

Ní féidir liom díospóid a dhéanamh leis an domhan; in áit, is é an domhan a dhíospóidí liom.


Cuireann siad an milleán orthu siúd a fhanann ciúin, cuireann siad
an milleán orthu siúd a labhraíonn go mór, cuireann siad an milleán
orthu siúd a labhraíonn go measartha. Níl aon cheann ar domhan nach
bhfuil an milleán air.

Iad siúd a chloíonn le braistintí agus le tuairimí, téann siad i gcion ar dhaoine a chiontóidh an domhan.

Ní dhéanann an té nach n-éiríonn leis an duine a bhuachaint cath crua a bhuachan.


Ní imreoidh fearg chomh fada is a bhíonn smaointe fala san áireamh.
Imreoidh fearg díreach chomh luath agus a dhéantar dearmad ar dhiúltú.


Ná déan ró-mheas ar an méid a fuair tú, ná ar dhaoine eile. Ní
bhíonn suaimhneas intinne ag duine a ghríosaíonn daoine eile.

Sleachta Búda Ar Rath, Foighne Agus Neart

Ní féidir le tine ná gaoth, breith ná bás ár ngníomhais mhaithe a scriosadh.

Má fhaigheann tú léirmheastóir ciallmhar chun do lochtanna a chur in iúl, lean ort mar threoir do thaisce i bhfolach.

Mar eilifint sa chatha a sheasann le saigheada ó shúcaí go léir timpeall air, mar sin féin mairfidh mé mí-úsáid.


Moladh agus milleán, gnóthachan agus caillteanas, pléisiúr agus
brón teacht agus dul cosúil leis an ghaoth. Le bheith sásta, bí mar
chrann ollmhór i measc iad go léir.

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


Bí mar lampa duit féin. Bí do dhídean féin. Ná lorg aon duine eile.
Caithfidh gach rud pas a fháil. Iarracht a dhéanamh go díograiseach. Ná
tabhair suas.

Níos fearr tá sé le maireachtáil lá amháin ag
féachaint le méadú agus titim rudaí ná le maireachtáil céad bliain gan
féachaint ar ardú agus titim rudaí riamh.

Mura n-athraíonn tú an treo, d’fhéadfá a bheith mar cheannteideal.

Sleachta Buddha ar Shláinte

Is í an tsláinte an bronntanas is mó, an sásamh is mó atá ann, an dílseacht an caidreamh is fearr. Búda


Is dualgas é an comhlacht a choinneáil i ndea-shláinte … murach
sin ní bheimid in ann ár n-intinn a choinneáil láidir agus soiléir.

Gan an tsláinte ná an saol; níl ann ach staid gháire agus fulaingthe - íomhá an bháis.


Is é rún na sláinte don intinn agus don chomhlacht ná caoineadh a
dhéanamh don am atá thart, gan a bheith buartha faoin todhchaí, gan an
todhchaí a réamh-mheas, ach an t-am i láthair a chaitheamh go ciallmhar
agus go dícheallach.
Sleachta Buddha Ar Fhírinne


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Buddha Quotes Ar Fhírinne suairc, ceol, físeán damhsa

Tá na daoine a theip orthu oibriú i dtreo na fírinne tar éis an cuspóir maireachtála a chailliúint.

Múin an fhírinne thrialach seo do chách: Is croí chroí, óráid
chomhchineáil, agus saol seirbhíse agus trócaireach na rudaí a
athnuachan daonnacht.

Tá dhá bhotún ann a fhéadann a dhéanamh ar an mbóthar go dtí an fhírinne… gan dul ar an mbealach go léir, agus gan tosú.

Deir an suaimhneas gur fearr an rud a labhraítear; ar an dara dul
síos, ba chóir a rá go bhfuil an rud ceart, ní ceart; an tríú dul síos,
na rudaí atá taitneamhach, gan a bheith míshásta; an ceathrú, ní fíor,
bréagach.

Conquer an fearg feargach mura bhfaigheann tú
fearg; conquer na droch-ghránna trí mhaitheas; conquer an stingy trí
fhlaithiúlacht, agus an liar ag labhairt na fírinne.

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

Cuid 4. Sleachta Maidir le Búda

Má úsáideann tú d’intinn chun Búda a lorg, ní fheicfidh tú an Búda. Bodhidharma

Agus is é an Búda an duine atá saor: saor ó phleananna, saor ó chúram. Bodhidharma

Chomh fada agus a fhéachann tú le haghaidh Búda áit éigin eile, ní
fheicfidh tú riamh gurb é an t-aigne féin an Búda. Bodhidharma

Ciallaíonn Búda feasacht, feasacht an choirp agus na hintinne a
chuireann cosc ​​ar an olc teacht chun cinn i gceachtar acu. Bodhidharma

Ní dhéanann Buddhas seafóid a chleachtadh. Bodhidharma

Is é atá i mBúda ná duine a fhaigheann saoirse ó thaobh dea-fhortún agus droch-. Bodhidharma

Bogann Buddhas faoi shaoirse trí bhreith agus bás, agus é ag teacht agus ag imeacht as ucht. Bodhidharma

Ach ní thuigeann daoine díghalraithe gurb é a n-intinn féin an Búda. Coinníonn siad ag cuardach lasmuigh. Bodhidharma

Chun Búda a fháil ní gá duit ach do nádúr a fheiceáil. Bodhidharma

Ní féidir le duine ar bith ár n-intinn a athrú, ní fiú an Búda. Ní
mór dúinn é sin a dhéanamh go deonach. Dá bhrí sin, dúirt an Búda, ‘Is
tusa do mháistir féin’. Dalai Lama

Is é dath na sléibhte comhlacht na mBúda; is é fuaim uisce reatha a óráid mhór. Dogen

Níl aon rud ag baint leis an mBúda ná leis na neacha mothaitheacha
uile ach léiriú ar aon intinn amháin. Níl aon rud eile ann. Huang Po

Chun é a mhúscailt go tobann go bhfuil do Mind féin an Búda, nach
bhfuil aon rud le baint amach ná gníomh amháin le déanamh. Is é seo an
Bealach Uachtarach. Huang Po

Tairgeann focail an Bhúda an fhírinne seo: Ní stopann fuath riamh le fuath ach trí ghrá amháin é a leigheas. Jack Kornfield

Meas ar an mBúda agus ar na déithe gan aon chabhair a thabhairt dóibh. Miyamoto Musashi

Níl fiú an buddha ag iarraidh ar aon duine é a leanúint. Ní féidir
le fiú na máistrí is mó aithne a thabhairt duit. Feiceann tú tú chomh
uathúil sin, feiceann tú do shaoirse a bheith chomh uathúil sin duit.
Osho

Díreach dhá rud beag: machnamh agus ligean. Cuimhnigh ar
an dá fhocal thábhachtacha seo: machnamh agus géilleadh. Tógfaidh
machnamh tú isteach, agus tabharfaidh tú suas thú. Agus is é seo an
creideamh iomlán. Laistigh den dá fhocal seo, tá croílár iomlán an
reiligiúin comhdhlúite ag Búda. Osho

Níl aon ghá le Dia! Más
mian leat machnamh a dhéanamh is féidir leat machnamh gan Dia. Rinne an
Búda meditated gan Dia; ní raibh aon chreideamh aige i nDia. Osho

Is Búda é Búda, is Krishna é, agus is tusa atá tú. Osho

Mhúin sé bhua, aire, agus eagna. Is iad seo na trí cholún de
chleachtas Búdaíoch, chomh maith le toibreacha an fholláine laethúil,
fás síceolaíoch, agus réadú spioradálta. Rick Hanson

Mura féidir leat bogha a chur ar an mBúda, ní féidir leat a bheith ina Búda. Tá sé sotalach. Shunryu Suzuki

Deir Búda go bhfuil dhá chineál fulaingthe ann: an cineál is cúis
le níos mó fulaingthe agus an cineál a chuireann deireadh le fulaingt.
Terry Tempest Williams

Ní mór duit a bheith muiníneach go
bhfuil an cumas agat a bheith i do Búda, cumas an chlaochlaithe agus an
leighis. Thich Nhat Hanh

Cuid 5. Búdachas Agus Sleachta Zen

Ní bhíonn fear ag fulaingt ach amháin toisc go nglacann sé go
dáiríre leis na rudaí a rinne na déithe le haghaidh spraoi. Alan Watts

Is é an t-aon rud atá fíor faoi láthair faoi do thuras ná an chéim
atá á glacadh agat faoi láthair. Is é sin go léir riamh. Alan Watts

Gach rud i modhnóireacht, lena n-áirítear modhnóireacht. Ag rá Búdaíoch

Ba chóir foghlaim conas ligean ar cíos a fhoghlaim sula
bhfoghlaimíonn tú. Ba chóir go mbeadh an saol i dteagmháil léi, nach
dtógfaí é. Caithfidh tú scíth a ligean, ligean dó tarlú ag amanna, agus
ag daoine eile bogadh ar aghaidh leis. Ray Bradbury

Fiú mura
gcuireann rudaí tús leis an dóigh a raibh tú ag súil leis, ná bíodh
díomá ort ná lig suas duit. Beidh bua ag duine a leanfaidh air ag dul
chun cinn sa deireadh. Daisaku Ikeda

Má fhoghlaimímid ár
gcroí a oscailt, is féidir le duine ar bith, lena n-áirítear na daoine a
thiomáinimid dÚsachtach, a bheith mar mhúinteoir againn. Pema Chödrön

Is é feasacht an gníomhaire is mó le haghaidh athraithe. Huang Po Cliceáil chun tweet

Níl aon ghnó ag Zen le smaointe. Suzuki Roshi

Chun gach rud a thuiscint is maith liom gach rud a logh. Osho

Nílimid ag dul i gciorcail, táimid ag dul suas. Bíseach is ea an
cosán; tá go leor céimeanna tógtha againn cheana féin. Hermann Hesse

Is é an rún atá ag an mBúdachas gach smaoineamh, gach coincheap a
bhaint, ionas go mbeidh deis ag an fhírinne dul i bhfód, chun é féin a
nochtadh. Thich Nhat Han

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Más mian leat an domhan a athrú, cuir tús leis an gcéad duine eile a thagann chugat i ngátar. Maezumi Roshi

Tá muid anseo chun dúisigh ónár n-uafás ar leithne. Martin Luther King Jr


Nuair a dhéanann tú rud éigin, ba chóir duit é féin a dhó go
hiomlán, cosúil le tine chnámh maith, gan aon rian agat féin a fhágáil.
Eckhart Tolle

Cibé áit a bhfuil tú, bí go hiomlán ann. Eckhart Tolle

Níl ach an lámh ar féidir le erases an rud fíor a scríobh. Meister Eckhart

Caith le gach nóiméad mar bhur gceann deireanach. Ní hullmhúchán do rud éigin eile é. Shunryu Suzuki

Cuid 6. Údair den chineál céanna le Búda Maidir le Grá, Síocháin, Eagna agus Sonas

Thich Nhat Hanh


Tugann saoradh saoirse dúinn, agus is í an tsaoirse an t-aon
choinníoll a bhaineann le sonas. Más rud é, inár gcroílár, go gcloíimid
le rud ar bith - fearg, imní nó sealúchais - ní féidir linn a bheith
saor. Thich Nhat Hanh

Más rud é inár saol laethúil gur féidir
linn aoibh gháire a dhéanamh, más féidir linn a bheith síochánta agus
sona, ní hamháin linn, ach bainfidh gach duine tairbhe as. Is é seo an
cineál oibre síochána is bunúsaí. Thich Nhat Hanh

Is féidir
maireachtáil go sona sásta anseo agus anois. Tá an oiread sin
coinníollacha sonas ar fáil - níos mó ná go leor chun go mbeidh tú sona
anois. Ní gá duit rith amach anseo chun níos mó a fháil. Thich Nhat Hanh

Bodhidharma

Gach eolas ar an mbealach; is beag duine a shiúlann é. Bodhidharma


Tá cumas an aigne gan teorainn, agus tá a chuid léirithe
neamh-inbhraite. Tá sé ar intinn agat foirmeacha a fheiceáil le do
shúile, fuaimeanna a chloisteáil le do chluasa, boladh a bholadh le do
shrón, blastáin a bhlaiseadh le do theanga, gach gluaiseacht nó stát.
Bodhidharma

Is é a lorg ná fulaingt. Ní gá rud ar bith a lorg. Bodhidharma Cliceáil chun tweet

Confucius

Níl an ghlóir is mó againn riamh ag titim, ach ag ardú gach uair a thiteann muid. Confucius

Is cuma cé chomh mall a théann tú chomh fada is nach stopann tú. Confucius Cliceáil chun tweetáil

Ní athraíonn ach na fir is géire agus is déine na fir. Confucius

Dalai Lama

Bí cineálta nuair is féidir. Is féidir i gcónaí é. Dalai Lama

Cuimhnigh gurb é an gaol is fearr le do ghrá dá chéile ná do ghá dá chéile. Dalai Lama

Tá mo reiligiún an-simplí. Is cineáltas mo reiligiún. Dalai Lama

Lao Tzu

Ní deifir an dúlra, ach tá gach rud curtha i gcrích. Lao Tzu


Is í an tsláinte an seilbh is mó. Is é sásamh an taisce is mó.
Muinín an cara is mó. Is é an neamh-áthas an t-áthas is mó. Lao Tzu

Is neart é máistreacht a dhéanamh ar dhaoine eile. Is fíorchumhacht é máistreacht a dhéanamh ort féin. Lao Tzu

Plato

Labhraíonn fir chruinne toisc go bhfuil rud éigin le rá acu; fools, toisc go gcaithfidh siad rud éigin a rá. Plato


Is féidir linn logh a thabhairt do leanbh a bhfuil eagla air an
dorchadas; is é an tragóid fíor saoil ná nuair a bhíonn eagla ar fhir ón
solas. Plato

Is féidir leat tuilleadh a fháil amach faoi dhuine in uair an chloig súgartha ná i mbliain chomhrá. Plato

Aristotle

Téigh go dtí an clár ábhair

Is eol duit féin tús gach eagna. Aristotle

Braitheann sonas orainn féin. Aristotle

Ní oideachas ar chor ar bith é oideachas a chur ar an intinn gan an croí a theagasc. Aristotle

Jiddu Krisnamurti

Ní tomhas é ar shláinte a choigeartú go maith do shochaí atá an-tinn. Jiddu Krisnamurti

Má thosaíonn tú a thuiscint cad atá tú gan iarracht a athrú, ansin déantar claochlú ortsa. Jiddu Krishnamurti

Éiríonn an traidisiún mar shlándáil, agus nuair a bhíonn an aigne slán tá sé ag meath. Jiddu Krisnamurti


Tóg smaoineamh amháin. Déan smaoineamh amháin ar do shaol; a
bhrionglóid; smaoineamh air; beo ar an smaoineamh sin. Lig don inchinn,
don chorp, do na matáin, do na néaróga, do gach cuid de do chorp a
bheith lán den smaoineamh sin, agus fág gach smaoineamh eile ina
n-aonar. Is é seo an bealach chun rath a bhaint amach, agus is é seo an
chaoi a dtáirgtear fathaigh mhóra spioradálta. Swami Vivekananda

Sócraitéas

Tá an t-eolas fíor ann agus níl a fhios agat nach bhfuil a fhios agat. Socrates Cliceáil chun tweet

Tá sé is saibhre agus is ábhar leis an gceann is lú, mar gheall ar an ábhar ná saibhreas an nádúir. Sócraitéas

Is é an t-oideachas lasair a shádráil, seachas soitheach a líonadh. Sócraitéas

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Le Più Belle Frasi Di Buddha

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150 citazioni di Buddha che ti renderanno più saggio (veloce) cantando video

Non c’è paura per chi la cui mente non è piena di desideri. Budda

Elabora la tua salvezza. Non dipendere dagli altri. Buddha Fai clic per twittare

Se qualcosa vale la pena fare, fallo con tutto il cuore. Buddha Fai clic per twittare


Un uomo non è chiamato saggio perché parla e parla di nuovo; ma se è
pacifico, amorevole e senza paura, allora è in verità chiamato saggio.
Budda

Non cercare un santuario in nessuno tranne te stesso. Budda

Nessuno ci salva tranne noi stessi. Nessuno può e nessuno potrebbe. Noi stessi dobbiamo percorrere il sentiero. Budda

Per vivere una vita pura e altruistica, non bisogna contare nulla come proprio in mezzo all’abbondanza. Budda

Tutto ciò che siamo è il risultato di ciò che abbiamo pensato. Budda

Se non ci prendiamo cura degli altri quando hanno bisogno di aiuto, chi si prenderà cura di noi? Budda

Chi agisce sulla verità è felice in questo mondo e oltre. Budda

Le migliori citazioni di Buddha

Dai, anche se ne hai solo un po ‘.

Persino la morte non deve essere temuta da chi ha vissuto saggiamente.

Irrigatori acque del canale; i fletcher raddrizzano le frecce; i falegnami piegano il legno; gli stessi saggi padroni.

Goccia a goccia è il vaso pieno d’acqua. Allo stesso modo, il saggio, raccogliendolo a poco a poco, si riempie di bene.

Il dono più grande è dare alle persone la tua illuminazione, condividerla. Deve essere il migliore.

Se sapessi quello che so sul potere del dare, non lasceresti passare un solo pasto senza condividerlo in qualche modo.

La radice della sofferenza è l’attaccamento.


Silenzia l’uomo arrabbiato con amore. Silenzio l’uomo indifeso con
gentilezza. Silenzia l’avaro con generosità. Silenzia il bugiardo con la
verità.

Le persone con opinioni vanno in giro a disturbarsi a vicenda.

Anche se una solida roccia non è scossa dal vento, lo sono anche i saggi non colpiti dalla lode o dalla colpa.

Tu stesso devi sforzarti. I Buddha indicano solo la strada. Clicca per twittare

Niente può farti del male quanto i tuoi pensieri incustoditi.

Medita … non tardare, per non pentirti più tardi.

Meglio di mille parole vuote, è una parola che porta la pace.

La comprensione è il cuore delle parole ben pronunciate.

Smettere di fare il male, coltivare il bene, purificare il cuore: questo è l’insegnamento dei Buddha.

Delizia in meditazione e solitudine. Componi te stesso, sii felice. Sei un cercatore.

Fai ardentemente oggi ciò che deve essere fatto. Chissà? Domani arriva la morte.

Ciò che sei è ciò che sei stato. Quello che sarai è quello che fai ora.

Se proponi di parlare, chiediti sempre, è vero, è necessario, è gentile?


Se non trovi nessuno che ti sostenga nel cammino spirituale, cammina da
solo. (Questa è una delle mie citazioni preferite di Buddha. Lascia una
risposta e fammi sapere qual è la tua!)

Parte 2. Citazioni Di Buddha CHE SONO …
Citazioni ispiratrici di Buddha

Basta basta. Non parlare. La verità ultima non è nemmeno pensare.

Noi siamo ciò che pensiamo. Tutto ciò che siamo nasce dai nostri pensieri. Con i nostri pensieri, creiamo il mondo.


Proprio come il grande oceano ha un gusto, il sapore del sale, così
anche questo insegnamento e questa disciplina hanno un gusto, il gusto
della liberazione.

Colui nel quale non esistono più la brama e la
sete che perpetuano il divenire; come hai potuto rintracciare quello
Risvegliato, senza traccia e di portata illimitata.

L’Endurance è una delle discipline più difficili, ma è a chi sopporta che arriva la vittoria finale.


Lunga è la notte per chi è sveglio; lungo è un miglio per chi è stanco;
lunga è la vita per gli sciocchi che non conoscono la vera legge.

Qualunque gioiello prezioso ci sia nei mondi celesti, non c’è nulla di paragonabile a chi è Risvegliato.


La nostra vita è modellata dalla nostra mente; diventiamo ciò che
pensiamo. La gioia segue un pensiero puro come un’ombra che non lascia
mai.

Come un bel fiore, bello da vedere ma senza profumo, le
belle parole sono infruttuose in un uomo che non agisce in accordo con
esse.

Le nostre teorie dell’eterno sono preziose come quelle che
un pulcino che non si è fatto strada attraverso il suo guscio potrebbe
formare il mondo esterno.

Un’idea sviluppata e messa in atto è più importante di un’idea che esiste solo come idea.

Per quante parole sante tu legga, per quante ne parli, a che cosa ti faranno se non agirai su di loro?

Il caos è inerente a tutte le cose composte. Impegnati con diligenza.
Citazioni brevi di Buddha

L’attaccamento porta alla sofferenza.

Possano tutti gli esseri avere menti felici.

Nato per preoccupazione per tutti gli esseri.


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Benvenuti nel nostro oggi: “Le più belle frasi di Buddha” ►Website:…

https://tenor.com/view/disonore-su-di-te-sulla-gif-11180874
Sono il miracolo
Una brocca si riempie goccia a goccia.
Ogni essere umano è l’autore della propria salute o malattia.
La lingua come un coltello affilato … Uccide senza estrarre sangue.
La strada non è nel cielo. La strada è nel cuore.

Parte 3
Citazioni di Buddha sulla vita, la famiglia e l’amicizia

Vivi ogni atto fino in fondo, come se fosse l’ultimo.
La virtù è perseguitata più dai malvagi che non è amata dai buoni.
Nulla esiste mai del tutto solo; tutto è in relazione a tutto il resto.
La purezza o l’impurità dipendono da se stessi. Nessuno può purificarne un altro.
Supportare madre e padre, amare moglie e figlio e avere un semplice sostentamento; questa è la buona fortuna
Un momento può cambiare un giorno, un giorno può cambiare una vita e una vita può cambiare il mondo.
Chi conosce la vita scorre, non sente usura o non ha bisogno di riparazioni o riparazioni.
Un amico sincero e malvagio ha più paura di una bestia selvaggia;
una bestia selvaggia può ferire il tuo corpo, ma un malvagio amico ti
ferirà la mente.
Qualunque parola che pronunciamo dovrebbe
essere scelta con cura per le persone, le ascolterà e sarà influenzata
da esse nel bene e nel male.
Essere oziosi è una breve strada
per la morte ed essere diligenti è un modo di vivere; le persone
sciocche sono oziose, le persone sagge sono diligenti.
Se un cercatore non trova un compagno migliore o uguale, lascia che perseguano risolutamente un corso solitario.
Se potessimo vedere chiaramente il miracolo di un singolo fiore, tutta la nostra vita cambierebbe.

Citazioni Di Buddha Su Amore E Gratitudine

Il vero amore nasce dalla comprensione.
Irradia amore sconfinato verso il mondo intero.
Tu stesso, come chiunque nell’intero universo, meriti il ​​tuo amore e affetto.
L’ambizione è come l’amore, impaziente di ritardi e rivali.
L’amore è un dono della più intima anima di ognuno a un altro, quindi entrambi possono essere interi.
Lascia che i pensieri onnicomprensivi per tutti gli esseri siano tuoi.
Svilupperemo e coltiveremo la liberazione della mente attraverso la
gentilezza amorevole, la renderemo il nostro veicolo, ne facciamo la
nostra base, la stabilizzeremo, ci eserciteremo in essa e la
perfezioneremo pienamente.
L’odio non smette di odiare in nessun momento. L’odio cessa per amore. Questa è una legge inalterabile.
Chi ama 50 persone ha 50 guai; chi non ama nessuno non ha problemi.
La gentilezza dovrebbe diventare il modo di vivere naturale, non l’eccezione.
Parla solo un discorso accattivante, un discorso che è il
benvenuto. Il discorso, quando non porta alcun male agli altri, è una
cosa piacevole.
Uno non si chiama nobile che danneggia gli esseri viventi. Non danneggiando gli esseri viventi si viene chiamati nobili.
Essere profondamente appresi e qualificati, essere ben addestrati e usare parole ben pronunciate: questa è buona fortuna.
Proprio come una madre avrebbe protetto il suo unico figlio con la
sua vita, così anche uno può coltivare un amore sconfinato verso tutti
gli esseri.
In cui non c’è simpatia per gli esseri viventi: conoscerlo come emarginato.
Alziamoci e siamo grati, perché se non abbiamo imparato molto oggi,
almeno abbiamo imparato un po ‘, e se non abbiamo imparato un po’,
almeno non ci siamo ammalati, e se ci siamo ammalati , almeno non siamo
morti; quindi, siamo tutti grati.

Citazioni di Buddha sulla mente e padroneggiare te stesso

È capace chi pensa di essere capace.
È la mente di un uomo, non il suo nemico o nemico, che lo attira in modi malvagi.
Delizia nell’attenzione! Proteggi bene i tuoi pensieri!
Tutto è basato sulla mente, è guidato dalla mente, è modellato
dalla mente. Se parli e agisci con una mente inquinata, la sofferenza ti
seguirà, mentre le ruote del carro trainato da buoi seguono le orme del
bue.
Non c’è nulla di così disobbediente come una mente
indisciplinata, e non c’è niente di così obbediente come una mente
disciplinata.
Una mente non turbata dai capricci della fortuna,
dal dolore liberato, dalle contaminazioni purificate, dalla paura
liberata: questa è la più grande benedizione.
Conoscere dai
fiumi nelle fessure e nelle fessure: quelli nei piccoli canali scorrono
rumorosamente, il grande flusso silenzioso. Tutto ciò che non è pieno fa
rumore. Tutto ciò che è pieno è silenzioso.
Sei un cercatore. Goditi la padronanza delle tue mani e dei tuoi piedi, delle tue parole e dei tuoi pensieri.
Vederli, vacillando nel loro senso del mio, come pesci nelle
pozzanghere di un ruscello inaridito - e, vedendo questo, vivono senza
il mio, senza formare attaccamento per gli stati di divenire.

‘Come sono, anche questi sono. Come questi, lo sono anch’io. “Tracciando
il parallelo con te stesso, non uccidere né far uccidere gli altri.
Tutte le esperienze sono precedute dalla mente, avendo la mente come padrone, creata dalla mente.
Per godere di buona salute, per portare la vera felicità alla
propria famiglia, per portare la pace a tutti, bisogna prima
disciplinare e controllare la propria mente. Se un uomo può controllare
la sua mente, può trovare la via per l’Illuminismo e tutta la saggezza e
la virtù verranno naturalmente da lui.
Tutte le azioni sbagliate derivano dalla mente. Se la mente viene trasformata può rimanere un comportamento sbagliato?
Ciò che siamo oggi viene dai nostri pensieri di ieri, e i nostri
pensieri attuali costruiscono la nostra vita di domani: la nostra vita è
la creazione della nostra mente.

Disonore Su GIF - Disonore Su Di GIFs


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Musica di meditazione per aumentare la vostra vibrazione e di attrarre tutta la bontà della vita.
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Anche se il vostro corpo è una complessa rete di atomi che compongono
le cellule che formano le ossa, nervi, muscoli e altri elementi, in
sostanza sei solo vibrazione energetica.

Sì, tutto si basa su
l’onda vibrazionale che emettiamo, se avete dei dubbi a riguardo, so che
le neuroscienze è già scientificamente dimostrata.

Attraverso la nostra stazione radio (il cervello), diversi tipi di onde irradiano:

Delta onde: gamma di frequenza di 1-3 Hz (sonno profondo)

Onde Theta: frequenza tra 3,5 e 7,5 Hz (prima fase del sonno)

Le onde alfa: gamma di frequenza da 8 a 13 HZ (stato di rilassamento)

Onde Beta: la frequenza di 12 Hz - 30 Hz (stato di veglia)

Gamma Waves: 25-100 Hz (stato di consapevolezza)

Che cosa spiritualmente sapeva fin dai tempi antichi oggi abbiamo i mezzi tecnologici per misurarla.


E ‘anche importante sapere che, anche se la logica, la mente razionale è
ciò che ha reso il processo è veramente il tuo inconscio che sostiene
la vostra realtà, perché non i vostri modelli di pensiero e le credenze
sono alloggiati.

Con questo video potente per attirare il denaro,
si ottiene attraverso le immagini e il suono è possibile riprogrammare i
vostri modelli di denaro, molto più facilmente che con uno sforzo
cosciente da parte vostra e anche più velocemente che con affermazioni
creative.

Questo display rende video e audio per 21 giorni consecutivi e vedere i loro risultati meravigliosi.


Funziona molto meglio se si fa la prima cosa al mattino e / o in
procinto di andare a dormire, perché in quel momento il cervello emette
onde alfa e informazioni di registrazione più facilmente.

Alex
Arroyo aiutano le aziende e le persone a scoprire e applicare la loro
capacità di raggiungere gli obiettivi che vogliono nella loro vita.

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Category
Education
Chi si è conquistato è un eroe molto più grande di colui che ha sconfitto mille volte mille uomini.


L’intelligenza trascendentale sorge quando la mente intellettuale
raggiunge il suo limite e se le cose devono essere realizzate nella loro
vera ed essenziale natura, i suoi processi di pensiero devono essere
trascesi da un appello a qualche facoltà superiore della cognizione.

Non guarderò la ciotola di un altro intento a trovare un difetto: un allenamento da osservare.


Il mondo esterno è solo una manifestazione delle attività della
mente stessa, e la mente lo afferra come un mondo esterno semplicemente a
causa della sua abitudine di discriminazione e falso ragionamento. Il
discepolo deve prendere l’abitudine di guardare le cose in modo
veritiero.

La mente precede tutti gli stati mentali. La mente è il loro capo; sono tutti frutto della mente.

Citazioni di Buddha sul canto della felicità e della gioia, musica

Non esiste un sentiero per la felicità: la felicità è la strada.

La felicità arriva quando il tuo lavoro e le tue parole sono di beneficio a te stesso e agli altri.


L’illuminato, intento sul jhana, dovrebbe trovare delizia nella
foresta, dovrebbe praticare il jhana ai piedi di un albero, ottenendo la
propria soddisfazione.

Migliaia di candele possono essere
accese da una sola candela e la durata della candela non sarà ridotta.
La felicità non diminuisce mai essendo condivisa.

È nella natura delle cose che nasce la gioia in una persona libera dal rimorso.

Preparati a fare del bene. Fallo ancora e ancora, e sarai pieno di gioia.


Non dimorare nel passato, non sognare il futuro, concentrare la
mente sul momento presente. Vedi anche: 10 consigli per iniziare a
vivere nel presente

Se una persona dovesse fare del bene,
lascialo fare ancora e ancora. Fagli provare piacere, perché la felicità
è l’accumulazione del bene.

Siamo formati e modellati dai
nostri pensieri. Coloro le cui menti sono modellate da pensieri
altruisti danno gioia quando parlano o agiscono. La gioia li segue come
un’ombra che non li lascia mai.

Citazioni di Buddha su meditazione e spiritualità

Proprio come una candela non può bruciare senza fuoco, gli uomini non possono vivere senza una vita spirituale.

Osservando profondamente la vita così com’è in questo momento, il meditatore dimora nella stabilità e nella libertà.


La meditazione porta saggezza; la mancanza di mediazione lascia
l’ignoranza. Conosci bene cosa ti porta avanti e cosa ti trattiene e
scegli il percorso che conduce alla saggezza.

Qualunque cosa
un monaco continui a perseguire con il suo pensiero e la sua
riflessione, ciò diventa l’inclinazione della sua consapevolezza.

Citazioni di Buddha sulla pace, il perdono e il lasciar andare

Allenati risolutamente per raggiungere la pace.


In effetti, il saggio che è completamente spento si trova a suo
agio in ogni modo; non ha senso il desiderio aderisce a lui i cui fuochi
si sono raffreddati, privati ​​del carburante. Tutti gli attaccamenti
sono stati recisi, il cuore è stato allontanato dal dolore; tranquillo,
riposa con la massima facilità. La mente ha trovato la sua strada per la
pace.

Colui che siede da solo, dorme da solo e cammina da
solo, che è faticoso e si sottomette da solo, troverà gioia nella
solitudine della foresta.

Non allontanare ciò che ti è stato dato, né cercare ciò che è dato agli altri, per non disturbare la tua quiete.

Coloro che sono liberi da pensieri risentiti trovano sicuramente la pace.

Citazioni di Buddha su saggezza e virtù

Il pazzo che sa di essere un pazzo è molto più saggio. Clicca per twittare

Qualunque cosa abbia la natura del sorgere ha la natura del cessare.

L’unità può essere manifestata solo dal binario. L’unità stessa e l’idea di unità sono già due.


Qual è il comportamento appropriato per un uomo o una donna in
mezzo a questo mondo, dove ogni persona si aggrappa al suo detrito? Qual
è il giusto saluto tra le persone mentre si incrociano in questa
inondazione?

Quando ti guardi dietro, osservi gli altri. Quando guardi dopo gli altri, segui te stesso.


Non lasciare che nessuno trovi difetti negli altri; nessuno vede le
omissioni e le commissioni degli altri. Ma lascia che uno veda i propri
atti, fatti e annullati.

Il vero maestro vive nella verità, nella bontà e nella moderazione, nella non violenza, nella moderazione e nella purezza.


Non offendere né parole né azioni. Mangia con moderazione. Vivi nel
tuo cuore. Cerca la massima coscienza. Padroneggia te stesso secondo la
legge. Questo è il semplice insegnamento del risvegliato.

La
vita è come la corda dell’arpa, se è troppo stretta non suonerà, se è
troppo lenta si blocca, la tensione che produce il suono meraviglioso si
trova nel mezzo.

Non credere in niente semplicemente perché
l’hai sentito. Non credere in niente semplicemente perché è parlato e
detto da molti. Non credere in niente semplicemente perché si trova
scritto nei tuoi libri religiosi. Non credere in nulla semplicemente
sull’autorità dei tuoi insegnanti e dei tuoi anziani. Non credere nelle
tradizioni perché sono state tramandate per molte generazioni. Ma dopo
l’osservazione e l’analisi, quando scopri che qualcosa concorda con la
ragione ed è favorevole al bene e al beneficio di tutti, allora
accettalo e vivi


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