KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
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 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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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 at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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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


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

https://www.youtube.com/watch?v=ewpKEg4SKeY
The Dangers Of Sensual Pleasures | Ajahn Brahmali | 14-01-2014

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Journey to Korean Music 2016) Bird of Forgetting, and Sinawi by World Music Ensemble E-DO

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57) 고아 한국어

니 바나

무료 온라인 NIBBANA TRAINING
…에서
쿠시 나라 닙 바나 부미 파고다
Analytic Insight Net-무료 온라인 Tipiṭaka Law Research & Practice University in 111 언어 별 언어

…을 통하여

http://sarvajan.ambedkar.org

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

마음을 잘 정화하십시오 니 바나를 얻으십시오

 ‘담마의 선물은 NIBBANA를 최종 목표로 달성하기위한 안식일 담담 마 Danam입니다.

    부처는“명상으로 무엇을 얻었습니까?”라는 질문을 받았습니다.
    그는 “아무것도 없습니다!”라고 대답했습니다.
    “그러나 부처는 내가 잃어버린 것을 소리 치도록하겠습니다.
    분노,
    걱정,
    우울증,
    불안정,
    노년과 죽음에 대한 두려움”

TIPITAKA 전파-BUDDHA와 그의 DHAMMA

방금
태어난 아기를 다른 사람과 의사 소통하지 않고 격리 된 상태로 유지하면 며칠 후에 클래식 마 가히 마가 디어 / 클래식 찬 다소
언어 / 마가 디 프라 크리트 / 클래식 힐라 바사 (헬라 언어) / 같은 고전적인 Pali. 부처는 마가 디어로 말했습니다.
7111 개 언어와 방언은 모두 클래식 마 가히 마가 디어에서 나온 것입니다. 따라서 모든 다른 살아있는 조각들이 의사 소통을위한
고유 한 언어를 가지고 있듯이, 그들 모두는 인간의 자연 (Prakrit)에서 고전적이다. 111 개 언어가
https://translate.google.com에 의해 번역되었습니다.

각성 된 모든 원주민 사회의 복지, 행복 및 평화와 최종 목표로서의 영원한 행복을 위해 우리의 법과 정치에 대한 완전한 코스.

앉아, 서기, 거짓말하기, 걷기, 자전거 타기, 수영, 무술 공연, 태극권, 쿵푸, 가라테, 칼라 리 등 몸의 모든 자세에서 복지, 행복 및 평화를 위해 평생 명상하십시오.

B.D.
박사에 의해 BUDDHA와 그의 DHAMMA에서와 같이 부처의 자신의 말씀을 실천하고 전파합시다. 영원한 목표를 달성하기 위해
모든 원주민 깨어 난 사회의 복지, 행복과 평화를 위해 선을 행하고 마음을 정화하는 Ambedkar
그리고 수도사, 찌꺼기가 남아있는 니 바나 요소는 무엇입니까?

Bodhisattva의 차량에 착수 한 사람은‘모든 존재를 Nibbana로 인도해야 할 Nibbana의 영역으로 인도해야한다’고 결정해야합니다. 아무것도 남기지 않는이 니 바나의 영역은 무엇입니까?

“아무것도 [니 바나처럼] 진정한 행복을 줄 수있는 것은 없습니다.”

 열정이 불타는 불과 같다는 것은 부처가 비 쿠쿠 스에게 전한 설교의 내용이었다

그가 가야에 머무를 때 이것이 그가 말한 것입니다 :
  “Bhikkus, 모든 것이 불타고 있습니다. 사제 여러분,이 모든 것들이 불타고 있습니까?
 
“Bhikkus의 눈이 불타고 있습니다. 형태는 불에있다;
눈 의식이 불타고 있습니다. 눈으로받은 느낌이 온다
불; 기분이 좋고, 유쾌하고, 불쾌하거나, 무관심한
그는 그 유형에 의해 받아 들여진 인상, 즉 불에 대한 인상에 의존한다”고 말했다.

“그리고 이것들은 무엇입니까?”

“와 더불어. 열정의 불, 증오의 불,
불화의 불; 출생, 노년, 죽음, 슬픔, 애도,
불행과 슬픔과 절망이 불타고 있습니다.”

“귀가
불타고 있습니다. 소리가 난다; 코가 불타고있다. 악취가 난다; 혀에 불이 붙었다. 맛은 불에있다; 시체가 불타고있다.
아이디어가 불타고있다. 그리고 기분이 좋고, 즐겁고, 불쾌하거나, 무관심한 것은, 마음이받는 인상, 즉 불에 의존하는 것에서
비롯됩니다.

“그리고 이것들은 무엇입니까?”

“열정의 불로 말하십시오. 증오의 불로; 불로
불운의; 출생, 노년, 죽음, 슬픔, 애도,
불행과 슬픔과 절망이 불타고 있습니다.”

“Bhikkus 오, 이것을 인식하고 배운 고귀한 [사람]은 혐오를 생각합니다.

그리고이 혐오를 생각하면서 그는 열정에 빠져 버리고, 열정이 없으면 자유 로워지고 자유 로워지면 자유 롭다는 것을 알게됩니다.”

이것은 부처가 비 쿠쿠 스에게 전한 설교에서 분명하게 말했다.
“욕심에 분노한 형제, 탐욕 (로바), 흥분 (도사),
망상 (moha)에 의해 눈을 멀게하고, 마음을 압도하고, 마음을 노예로 만들고, 사람들은 자신의 불행을 반영하고, 사람들은 다른 사람들의 불행을 반영하고, 사람들은 정신적 고통과 고통을 경험합니다.

 “하지만 탐욕과 분노, 망상이 사라지면 [남자]는 자신의 불행이나 정신적 고통과 고뇌를 전혀 반영하지 않습니다.

 “그러므로 형제 여러분,이 삶에서 닙 바나를 볼 수 있습니다.
미래에는 현명한 제자에게도 매력적이고 매력적입니다.”
-그의 BUDDHA와 그의 DHAMMA에있는 B.R. Ambedkar 박사


https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca3/nibbana.html

닙 바나

닙 바나는 모든 부처님의 가르침의 최종 목표 인 초월적이고 독창적으로 불가능한 자유를 말합니다.

“이것은 평화입니다. 이것은 모든 제작의 결의, 모든 인수의 포기, 갈망의 종말, 욕망, 중단, Nibbana입니다.”
— 3.32

열정과
같은 불, 분노와 같은 상실, 집합과 같은 고통, 평화 이외의 안락함은 없습니다. 기아 : 가장 큰 질병. 제작 : 가장 큰
고통. 이 진실을 실제로 알고있는 사람에게는 바인딩 해제가 가장 쉬워집니다. 질병으로부터의 자유 : 최고의 행운. 만족 : 가장 큰
부. 신뢰 : 가장 친밀한 관계. 바인딩 해제 : 가장 쉬움.
— Dhp 202-205

깨달음으로 깨달은 자나들은 끊임없이 노력하며 꾸준한 자나에 흡수되어 속박으로부터의 탁월한 안전성 인 언 바인딩을 만진다.
— Dhp 23

“지구,
물, 불, 바람이없는 차원, 공간의 무한대 차원, 의식의 무한대 차원, 무의미의 차원, 지각이나 비 지각이없는 차원이 있습니다.
그리고이 세상도, 다음 세상도, 태양도, 달도없고, 거기에오고, 가고, 정체도없고, 지나가거나 일어나지 않는다 : 입장없이,
기초없이,지지없이 [정신적 대상] ]. 이것이 바로 스트레스의 끝입니다. “
— Ud 8.1

“승려, 태어나지
않은-미개봉-미 조립-비 조립품. 태어나지 않은-미완성-미 조립-비 조립품이 없다면 태어남으로부터의 해방이 만들어 지거나
만들어진-제작되지 않은 경우는 없을 것입니다. 태어나지 않은 – 미완성 – 제작되지 않은 – 태어나지 않은 – 해방 된 – 만들어
짐 – 만들어진 – 제작 되었기 때문이다.”
— Ud 8.3

물, 땅, 불, 바람이 발을 딛지 않는 곳 :
별들이 빛나지 않고, 태양이 보이지 않고, 달이 나타나지 않으며, 어둠이 발견되지 않습니다. 그리고 현명함을 통한 브라만 인
현인이 자신을 위해 [이것]을 알았을 때, 형태와 무형, 행복과 고통에서 해방되었습니다.
— Ud 1.10

니 바나에 대한 첫 번째 돌파구는 너무 많은 고통을 끝내줍니다

그런 다음 축복받은 분이 손톱 끝으로 약간의 먼지를 집어 들어 승려들에게 말했습니다. “어떻게 생각하십니까, 승려? 더 큰 것입니다. 손톱이나 대지? “

“대지가 훨씬 큽니다. 주님. 축복받은자가 손톱 끝으로 집어 든 먼지는 거의 없습니다. 백분의 일, 천분의 일, 백분의 일이 아닙니다. 복된 자의 먼지는 큰 땅과 비교할 때 손톱 끝으로 집어 들었습니다. “

“같은
방식으로, 승려들도 볼 수있는 고귀한 사람들의 제자, [스트림으로 들어가기]를 겪은 개인, 완전히 끝나고 소멸 된 고통과
스트레스는 훨씬 더 큽니다. 남은 생애를 최대 7 개까지 유지 한 상태는 아무것도 아닙니다. 이전의 고통과 비교할 때 백분의 일,
천분의 일, 백분의 일이 아닙니다. Dhamma, 수도사 님. Dhamma의 눈을 얻는 것이 얼마나 큰 혜택인지 모르겠습니다. “
— SN 13.1

닙 바나를 완전히 깨달은 사람은 어떻게됩니까?

[Aggivessana Vacchagotta :] “그러나 마음이 풀려 난 스님 고타마 마스터 : 그는 어디에서 다시 나타 났습니까?”

[부처 :] ” ‘다시 나타나고 Vaccha는 적용되지 않습니다.”

“그 경우, 고타마 마스터는 다시 나타나지 않습니다.”

” ‘다시 나타나지 않습니다.’Vaccha는 적용되지 않습니다.”

“… 모두 나타나고 다시 나타나지 않습니다.”

“… 적용되지 않습니다.”

“… 모두 나타나지 않거나 다시 나타나지 않습니다.”

“… 적용되지 않습니다.”

“고타마
마스터 님, 스님이 다시 나타날지 물었을 때 … 어떻게 되나요? 다시 나타나지 않습니다 … 둘 다 나타나거나 다시
나타나지 않습니다 … 그리고 다시 나타나지 않습니다.” 각 시점에 ‘적용되지 않음’.이 시점에서, 고타마 선생님, 저는 지금
당황하고 있습니다.이 시점에서 혼란 스러웠습니다. 당신의 이전 대화에서 나에게 오는 명료 함이 이제 모호해졌습니다. “

“물론,
당신은 혼란스러워합니다. Vaccha. 물론 혼란 스럽습니다. Vaccha는,이 현상은보기 어렵고, 이해하기 어렵고, 고요하고,
세련되고, 추측의 범위를 넘어 미묘하고, 경험이 풍부합니다. 다른 견해, 다른 관행, 다른 만족도, 다른 목표, 다른 교사를
가진 사람들에게는 알기가 어렵습니다. 그러므로 나는 이제 몇 가지 질문을 할 것입니다. 당신은 Vaccha : 당신 앞에서 불이
타면 ‘이 불이 내 앞에서 불타고있다’고 생각하십니까?

“…예…”

“그리고 누군가가 당신에게 Vaccha에게 물어 보자고 가정 해 봅시다. 따라서 어떻게 대답 하시겠습니까? “
“당신 앞에서 타는 불이 꺼지면 ‘나 앞에서 타는 불이 나갔다’는 것을 알고 있습니까?”

“…예…”

“그리고 누군가 당신에게 물어 보자고 가정 해 봅시다. ‘앞에서 나간이 불이 어느 방향으로 갔습니까? 동쪽? 서쪽? 북쪽? 아니면 남쪽?” 따라서 어떻게 대답 하시겠습니까? “

“적용되지 않음, 고타마 마스터. 잔디와 목재의 생계에 의존하여 불에 태우지 않고 영양을 공급받지 않은 불 태우는 것은 단순히 ‘아웃’(unbound)으로 분류됩니다.”

“그렇더라도
타타 가타를 묘사하는 어떤 물리적 형태의 바카도, 타타 가타가 포기하고, 뿌리가 파괴되었으며, 팔미라 그루터기처럼 만들어졌으며,
개발 조건을 박탈 당했으며, 앞으로 일어날 것으로 예상되지는 않았다.” 타타 가타 (Tacagata)는 바다와 같이 깊고
끝이없고 엉뚱한 형태로 분류되며 ‘다시 나타남’은 적용되지 않으며 ‘다시 나타나지 않음’은 적용되지 않습니다. ‘다시 나타나지
않거나 다시 나타나지 않음’은 적용되지 않습니다.

“모든 느낌 … 어떤 인식 … 어떤 정신적 인 조작 …

“타타
가타를 묘사하는 어떤 사람이 그를 설명 할 수있는 어떤 의식 : 타타 가타가 버리고 뿌리가 파괴되었고, 팔미라 그루터기처럼
만들어졌으며, 개발 조건을 박탈 당했으며, 앞으로 일어날 것으로 예상되지 않았다. 의식의 분류에서 해방됨, Vaccha 타타가
타는 바다처럼 깊고 끝이 없으며 뚱뚱하기 어렵다. “
— MN 72

아라 반트의 승리의 외침

“신생은 끝났고, 거룩한 삶은 성취되었고, 임무는 끝났습니다.이 세상을위한 더 이상의 것은 없습니다.”
— SN 22.59

삼사라의 끝
일부는 인간의 자궁에서 태어나고, 지옥의 악행 자, 선한 행로에있는 사람들은 하늘로 가고, 폐수가없는 사람들은 완전히 결속되지 않습니다.
— Dhp 126


바나는 불교의 영원한 영적 목표이며, 사하라 (Saṃsāra)에서 갱생에서 구원 론적 석방을 나타냅니다. 니 바나
(Nibbana)는 4 가지 고귀한 진리의“두카의 멈춤”에 관한 세 번째 진실의 일부이며, 고귀한 여덟 길의 합섬입니다.

불교
전통에서, 니 바나는 일반적으로“세 가지 불”또는“세 가지 독”, 열정 (라가), 혐오 (시대) 및 무지 (모하 또는 아
비야)의 멸종으로 해석되었습니다. 이러한 화재가 소멸되면, 재생주기 (saṃsāra)로부터의 방출이 달성된다.


바나는 또한 불교에서 아 나타 (비 자기)와 순 야타 (비어 있음) 상태와 동일한 것으로 간주되어 왔으며, 불교 교리의 발전과
함께 시간이 지남에 따라 직조 (바나)가없는 등의 다른 해석이 이루어졌다. 마음의 활동, 욕망의 제거 및 숲으로부터의 탈출,
cq. 5 개의 스칸디 나 골재.

불교 학파 전통은 두 가지 유형의 닙 바나를 식별합니다 :
sopadhishesa-nibbana (나머지가있는 닙 바나)와 parinibbana 또는 anupadhishesa-nibbana
(나머지가없는 닙 바나 또는 마지막 닙 바나). 상태.

닙 바나, 또는 중생의주기로부터의 해방은 테라 바다 전통의
가장 높은 목표입니다. 마하 야나 (Mahayana) 전통에서 가장 높은 목표는 부처 (Buddhahood)로, 니 바나
(Nibbana)에는 거행이 없습니다. 부처는 불교의 길을 가르쳐 사사라에서 해방 된 존재를 돕는다. 붓다 나 닙 바나에 도달 한
사람들에게는 중생이 없습니다. 그러나 그의 가르침은 니 바나에 도달하기위한 지침으로 일정 시간 동안 세계에 남아 있습니다.

니 바나의 번역
영어 불기,
소화,
해방
팔리 니 바나 (Pali nibbāna)
산스크리트어 니르 바아 (निर्वाण)
벵골어 নির্বাণ
버마어 နိဗ္ဗာန်
(IPA : [neɪʔbàɴ])
중국어 涅槃
(병음 : 니에 판)
일본어 涅槃
(로마 지 : 네한)
크메르어 និព្វាន
(UNGEGN : 일본식)
한국어 열반
(RR : 열반)
월 နဳ ဗာန်
([nìppàn])
몽골어 γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
싱 할라 어 නිවන
(니 바나)
티베트어 མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las‘das pa)
태국어 นิพพาน
(RTGS : 닙판)
베트남어 Niết bàn
불교의 용어

자이나교의 우주론에서 불교와 같은 또 다른 슬라 마나 전통은 해방과 관련된 실제 장소 (로카)에 해방 된 존재들을 해방시켰다. 일부 학자들은 원래 불교도도 비슷한 견해를 가지고 있다고 주장했다.방의 네 평면

(Suta Piṭaka에 따름)

무대
“과일”

포기
족쇄

중생
고통이 끝날 때까지

스트림 입력

1. 신원보기 (Anatman)
2. 부처님의 의심
3. 금욕 적 또는 의식적 규칙

보다 낮은
족쇄

최대 7 개의 중생
인간 또는 하늘 영역

한 번 반환

한번 더
인간

비 환불 자

4. 관능적 인 욕망
5. 병이

다시 한번
하늘의 영역
(순수)

거만한

6. 물질 재생 욕망
7. 비 물질적 소생 욕망
8. 자만
9. 불안
10. 무지

더 높은
족쇄

중생 없음

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

https://www.youtube.com/watch…
” kurmanji songs: Ez kevokim, Bagiye

Diamond Jozu
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Bagiye
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Hozan Canê
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58) Klasîk Kurdî (Kurmancî) -Kurdî (Kurmancî)

NIBBANA

Free Online NIBBANA TRAINING
ji
KUSHINARA NIBBANA BHUMI PAGODA -PATH BIKIN TIRKNTN BLN BTNN EN EYT ASN ASN W AS DIKE
Analytic Insight Net - BELA Online Online Tipiṭaka Zanîngeha Lêkolîn
& Pratîkê li 111 GIRTNN KLASICALQ in Di Bêjeyên Xweya BUDDHA de

bi nav kirin

http://sarvajan.ambedkar.org

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

Mîna Nîbana Bila Xilas bike

‘Diyariya Dhamma hemî diyariyên din xelas dike - sabba danam dhamma danam ji bo bidestxistina NIBBANA wekî Armanca Dawîn

Ji Buddha hate pirsîn, “We çi alîyê medîtasyonê kişand?”
Wî bersîv da “Ne tiştek!”
“Lêbelê, Buddha got, bihêle ez ji te re tişta ku min wenda kir, vebêjim:
Hêrs,
Meraq,
Hişleqî,
Xwenebawerî,
Tirs ji kal û mirinê “

TIPITAKA Propagate - BUDDHA IS HI DHAMMA


Gava ku pitikek tenê hatî dinê bêyî ku têkilî bi pitikê re hebe yek tê
parastin, piştî çend rojan ew ê biaxive û zimanê xwezayî yê mirovî
(Prakrit) bi zimanê Magaziyê Klasîkî / Zimanê Chandaso Klasîkî / Magadhi
Prakrit / Klasîk Hela Basa (Hela Language) tê zanîn Pali klasîk ku
heman in. Buddha li Magadhi peyivî. Hemî 7111 ziman û zaravayên li
derûdora Magaziya Klasîk in. Ji ber vê yekê hemî di xwezaya mirovî de
cewherê klasîk in (Prakrit), mîna hemî zindiyên din jî zimanên xwe yên
xwezayî ji bo ragihandinê hene. 111 ziman ji hêla https://translate.google.com hatine wergerandin


Kursa Tevahî li ser Dhamma û Polîtîkaya me ji bo aramî, bextewarî û
aşîtiyê ya Hemû Civakên Aboriginal Awakened û ji bo Blasiya wan ya
Eternal wekî Armanca Dawîn.

Li seranserê jiyanê ji bo Welîtî,
Xemgîn û Aşitiyê di hemî postên laş de, di nav de, rûniştin, sekinîn,
derewan, rêve, çikolata, şûndarî, performansa hunerên şerker, Tai Chi,
Kung Fu, Karate, Kalari û hwd.

Werin em Prîns bikin û Gotinên
Xweyên Bûdasê belav bikin wekî ku di BUDDHA H Heya DHAMMA ji hêla Dr.
Ambedkar ji bo ku Qencî û Ji bo Paqijkirina Mêjiyê Ji Bo Welat, Xemgîn û
Aşitiyê ya Hemî Civakên Awarte yên Aboriginal çêbikin ku bigihîjin
Blasiya Eternal wekî Armanca Dawîn
What, monkey, ma elementa Nîbana bi mayîn mayî ye?


Kesê ku di nav wesayîtek Bodhisattva de cîh girtiye divê biryarê bide
ku: “Divê ez hemû hûneran berbi Nibbana ve bînim, li wî devera Nîbana ku
tiştek li dû xwe nabe”. Ev çi nîgara Nîbana ye ku tiştek li dû xwe
nagire?

“Nu tişt nikare wekî Nibbana bextewariyê rast bide.” Wusa got Buddha

Ku şeytan mîna şewata agir bû nivîsara şeyda ku Buddha radestî Bhikkus kir

dema ku ew li Gaya bimîne. Ev e tiştê ku wî got:
“Hemî tişt, Ey Bhikkus, agir e. What çi, ey kahînan, ev hemî tiştên ku li ser agir in?

“Theav, Ey Bhikkus, agir e; form li ser agir in;
çav-hişmendiya li ser agir e; nîgarên ku ji çav hat stendin li ser in
agir; û her çi jî hest, xweş, bêhêz, an bêhêz be,
ji ber bandora ku bi tîpa wî ve tête pejirandin, ew jî agir e. “

“With bi van agir çi ne?”

“Bi. agirê şadî, bêje ez, bi agirê nefretê, bi
agirê infatuction; bi zayînê, pîr, mirin, xemgîniyê, xemgîniyê,
Xerabî, xemgîn û bêhêvî ew li ser êgir in. “


“Guh li agir e; deng li ser agir in; poz li agir e; bîhn li agir in;
ziman agir e; tîrêjên li ser agir in; laş li agir e; ramanên li ser agir
in; whatever her çi jî hest, xweş, bêhêvî an jî bêsûc be, girêdayîbûna
bi bîhnfirehiya ku ji hiş tê wergirtî, ew jî li agir e.

“With bi van agir çi ne?”

“Bi agirê cengê, ez bêjim; bi agirê nefretê; bi agir
înfazkirinê; bi zayînê, pîr, mirin, xemgîniyê, xemgîniyê,
Xerabî, xemgîn û bêhêvî ew li ser êgir in. “

“Bi Bhikkus, ev fêr dibe û kesek fêr dibe.


In dema ku ev xefik were veşartin, ew ji dil derbas dibe û bi tunebûna
pasîf ew azad dibe, û dema ku azad bibe ew hay dibe ku ew azad e. “

Ev Buddha di sersaxiya ku ji Bhikkus re hatî dayîn de diyar kiriye ku tê de dibêje:
“Birano, bi hêrs (lobha) dilşikestî,
kor bi xapînok (moha) re, bi hişmendiya bêrehm, bi hişmendiya koletiyê,
zilam xwe li ser şaşiya xwe vedibêje, zilam li ser şehînetiya yên din
nêrîn, zilam êş û jan dikşîne.

“Lêbelê, gerdûn, hêrs û xapandin ji holê rabûye, mêr ne li ser xiyaneta xwe û ne li ser êş û fikarên derûnî dihesin.

“Bi vî rengî, birano, di vê jiyanê de Nîbana xuya ye û ne tenê ye
di pêşerojê de - vexwendina, balkêş, gihîştina şagirtê hişmend. “
- Dr B.R.Ambedkar di BUDDHA IS HISN DHAMMA
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nîbana

Nibbana navê azadiya transcendent û yekjimar bêhempa ye ku wekî armanca dawîn ya hemî hînên Buddha radiweste.


“Ev aşitî ye, ev berbiçav e - çareseriya hemî çêkeriyê, rakirina hemî
destkeftiyan, bidawîbûna karesatê; belavbûn; rawestandin; Nîbana.”
- AN 3.32


Fireuir mîna agir tune, zirardan mîna hêrsê, êşek mîna agiran tune, bê
aramî ji aştiyê re. Birçîbûn: nexweşîya herî pêş. Hilberînîn: êşa herî
pêş. Ji bo ku kes vê rastiyê bi rastî bizane, Unbinding hêsantirîn pêşîn
e. Azadî ji nexweşî: çarenûsa herî pêşîn. Naverok: dewlemendiya herî
pêşîn. Bawerî: hevrêya pêşîn. Nehfkirin: hêsanî ya pêşîn.
- Dhp 202-205


Bi hişmendî hişyar, di jhanayê de her gav dilşikestî, di hewildana xwe
de dilsoz, dilsoz: ew bi Unbinding, ewlehiya bêbawer ji koletiyê
radibin.
- Dhp 23

“Li wê derê dimenek heye ku ne erd, ne av,
ne agir, ne jî bayê; ne jî dimîneya binyata înşeatê, ne jî dimîneya
binyata bêbextiya hişmendiyê, ne jî dimeniya ti tiştê, ne jî dimenek ne
peresendiyê û ne-têgihiştina. ; ne ev dinya, ne dinyaya din, ne tav, ne
tavê. there li wir, ez dibêjim, ne tê, ne diçe û ne jî stasyon; ne
derbazkirin û ne jî rabûyî: bê helwest, bê bingeh, bê piştgirî ]. Ev,
tenê ev, dawiya stresê ye. “
- 8.1 d

“Heye, murîd, unborn -
unbecome - unmade - bêhempa ye. Heke ne ew bûbûya nexwendî - bêserûber -
unmade - bêhempa be, dê ne berekar ku emanciyet ji ji dayikbûyî - bibe -
çêkirî - çêkirî dê were dahûrandin. Lê bi rastî ji ber ku di nav de
unborn - unbecome - unmade - bêhempa, derxistina ji dayikbûyî - bûne -
çêkirî - çêkirî tête dîtin. “
- 8.3 Ud

Li ku derê av, erd,
agir û bayê çem tune: Li wir stêr çirûsk, tavê nabîne, tarî nabe, tarî
nayê dîtin. When gava ku xilafek, brahman bi navgîniyê ve, bi xwe ev e
[hanê] nas kir, wê hingê ji form û formê, ji bext û êş, ew azad dibe.
- 1.10 U

Pêşkeftina yekî ji Nîbana berê xwe dide ewqas êşên wisa


Hingê Xwezî, piçek tov bi tiliya xwe ya tiliyê xwe hilkişand û ji
monaran re got: “Tu çi difikirî, murîd? Kîjan mezintir e: Pîvaza piçûk a
ku min tîna tiliya xwe rakir. tiliya, an erdê mezin? “

“Erdê
mezin pir mezintir e, xudan. Pêlika piçûk a ku Xwezî bi tiliya xwe ji
destê tiliya xwe rakir ne tiştek dî ye. Ew ne sedî, hezar, yek hezar
hezar - ev piçûk Xudan Xwezî bi nîgara xwe xelas kir - gava ku bi erdên
mezin re were hevber kirin. “

“Bi heman awayî, murîdên, ji bo
şagirtek ji mirovên rûspî yên ku bi nêrînek vexwarinê ne, kesek ku ji
[[gihîştina-ketinê] veqetandiye, êş û stresê ku bi tevahî qediyaye û
xilas bûye, pir mezintir e. Ya ku Di rewşa xwedîkirinê de maye ku
bêhtirê heft jiyanên mayî li ber tiştek tune be: ew ne sedî ye, hezar,
hezar û yek hezar e, dema ku bi girseya berê ya êşê re were berhev
kirin. Dhamma, murîd. Bi vî rengî sûdek mezin ji bidestxistina çavê
Dhamma re heye. “
- SN 13.1

Toi dibe ku yek ku Nîbana bi tevahî fêm kiriye çi dibe?

[Aggivessana Vacchagotta:] “” Lê, Master Gotama, mîrê ku hişê wî bi vî rengî tê berdan: Ew li ku derê ji nû ve xuya dike? “

[The Buddha:] “” Ji nû ve xuya bike, ‘Vaccha, nabe. “

“Di wê rewşê de, Master Gotama, ew ji nû ve nabe.”

“” Dernaxe, “Vaccha, serlêdan nake.”

“… hem dike û hem jî napareze.”

“… serlêdan nake.”

“… ne jî ne jî vedişe.”

“… serlêdan nake.”


“Meriv çawa ye, Master Gotama, dema ku ji Master Gotama tê pirsîn gelo
monar ji nû ve xuya dike … ji nû ve dernakeve … hem & ne ji nû
ve xuya dike … hem jî nake û ne ji nû ve xuya dike, ew dibêje, ‘… na
Di her rewşê de serlêdan kirin. Di vê mijarê de, Master Gotama, ez şaş
dimînim; di vê qonaxê de, tevlihev. Moduleya zelal a ku ji axaftina weya
pêşîn ji min re tê, niha tê xuyang kirin. “

“Bê guman hûn şaş
dimînin, Vaccha. Bê guman hûn tevlihev bûne. Deep, Vaccha, ev fenomen e,
dijwar e ku hûn bibînin, dijwar e ku hûn rast bikin, bêhêz, rafîner, ji
derveyî çarçowê mêjiyê nazik, nermikî, bi-tecrûbe. ji hêla aqilmend ve
.Ji bo kesên xwedî nêrîn, pratîkên din, xweşbîniyên din, mebestên din,
mamosteyên din, zanibin dijwar e.Ji ber vê yekê, ez ê naha çend pirsan
ji we bikim. hûn difikirin, Vaccha: Heke agir li ber we dişewitî, ma hûn
pê dizanin ku, ‘Ev agir li ber min dişewite’? “

“…Erê…”


“Sup texmîn bikin ku kesek ji we bipirse, Vaccha, ‘Ev agir li ber we
dişewite, bi viya ve girêdayî ye?” Ji ber vê yekê pirsî, hûn ê çawa
bersiv bidin? “
“… Ez ê bersivê bidim, ‘Ev agirê ku di pêşiya min de dişewitîne, bi şewat û dara ku wekî hêza wê şewitî ye girêdayî ye.”

“Heke şewata ku li pêş we dişewitî dê derkeve derve, ma hûn pê dizanin ku, ‘Ev agirê ku li ber min dişewitî derketiye?” “

“…Erê…”


“Sup bila kes ji we bipirse, ‘Ev agirê ku li pêş we derketiye, di kîjan
alî de ji vir çûye? Rojhilat? Rojava? Bakûr? An başûr?’ Ji ber vê yekê
pirsî, hûn ê çawa bersiv bidin? “

“Vê yekê nabe, Master Gotama.
.U agirê ku bi şewitandina bax û baxçê ve girêdayî ye, bêhempa maye - ji
ber ku ew sêv xwariye û ji yekê re nehatiye pêşkêş kirin - bi tenê
wekî” derveyî “(bêbawer) tê kategorî kirin.”

“Her wusa, Vaccha,
her cûreyek fîzîkî ya ku yek ji Tathagata-yê destnîşan bike, wê wî diyar
bike: Ku Tathagata hiştiye, root xwe hilweşandiye, mîna stûnek palmyra
hatî çêkirin, ji şertên pêşveçûnê bêpar kirin, ne ji bo pêşerojê ji holê
rabû. Rêzkirina formê, Vaccha, Tathagata kûr e, bê sînor, dijwar e,
mîna deryayê. ‘Ji nû ve xuya dike’ nabe. tixûb digire. ‘Ne ji nû ve xuya
dike û ne jî xuya nake’ nabe.

“Feelingi hestek … Her bîrnebûn … Anyê jî çêberek derûnî …


“Her hişmendiyek ku yeka Tathagata tête binav kirin wê wî diyar bike:
Ku Tathagata hiştiye, wê root xwe hilweşe, mîna stûnek palmyra hate
çêkirin, ji şertên pêşkeftinê bêpar kirin, ne ji bo pêşeroja pêşerojê ya
ku ji destberdana hişmendiyê hate derxistin, Vaccha. , Tathagata kûr e,
bê sînor, dijwar e ku mîna deryayê ye. “
- MN 72

Serkeftina arahiyan digire

“Zayîn bi dawî bû, jiyana pîroz temam dibe, peywira ku hatiye kirin. Ji bo vê dinyayê tiştek din nine.”
- SN 22.59

Dawiya samsara
Hinek di zikê mirovî de çê dibin, yên di dojehê de ne xerab dibin, yên
li ser kursa baş diçin bihuştê, dema ku ew bê xwedî dimînin: bi tevahî
bêkêr in.
- Dhp 126

Nibbana di Bûdîzmê de armanca giyanî ya
herheyî ye û serbestberdana soterolojîk ji nû ve ji nû ve li saṃsāra
nîşan dide. Nibbana di thear Rastiyên Noble de beşek ji Rastiya Sêyemîn e
“Qutkirina dukkha”, û armanca gihîştina sumum a Rêza Nobel Eathfold.


Di kevneşopiya Bûdîst de, Nîbana bi gelemperî wekî şidandina “sê agir”,
an “sê poşman”, şeytan (raga), xapandin (dvesha) û nezaniyê (moha an
avidyā) tê şîrove kirin. Gava ku ev agir bi cî bibin, ji şilava raperînê
(saṃsāra) berdidin.

Nîbana di Bûdîzmê de her weha bi dewletên
anatta (ne-xwe) û sunyata (vala) nasname hate pejirandin. Di wextê de,
bi pêşveçûna doktrîna Bûdîst re, şîroveyên din jî hatin dayîn, wekî
nebûna wehşanê (vana). çalakiya hişê, jêkirina xwestinê, û revîna ji
daristanan, cq. pênc skandah an sergêjî.

Kevneşopiya zanistî ya
Bûdîst du celeb nîbana nas dike: sopadhisha-nibbana (nibbana bi mayî
re), û parinibbana an anupadhishesa-nibbana (nibbana bêyî mayîn, an
nîbana dawîn). dewletên.

Nîbana, an jî rizgarbûna ji cirkên ji nû
ve zindî, armanca herî mezin a kevneşopiya Theravada ye. Di kevneşopiya
Mahayana de, armanca herî mezin Bûdahûd e, ku di Nîbana de bimîne tune.
Buddha bi hînkirina riya Bûdist alîkariya çewisandinên ji saṃsāra dibe.
Ji bo Buddha an kesên ku Nîbana bigihîjin serhildanek tune. Lê
hînkirinên wî li cîhan demek mayî dimînin wekî rêberiya ku Nîbana
bistînin.

Wergerên Nibbana
Englishngilîzî diherike
qewirandin,
rizgarî
Pali nibbāna (निब्बान)
Sanskrit nirvāṇa (निर्वाण)
Bengali
Burmese
(IPA: [neɪʔbàɴ])
Çînî
(Pinyin: nièpán)
Japonî
(rōmaji: nehan)
Khmer
(UNGEGN: nippean)
Koreyî
(RR: yeolban)
Mon
([nìppàn])
Mongolian γasalang-aca nögcigsen
Shan
([nik3paan2])
Sinhala
(Nivana)
Tibetan མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las as das pa)
Thai
(RTGS: nipphan)
Viyetnamî Niết bàn
Glossê Bûdîzm


Di kozmolojiya Jainismê de, kevneşopek sramana din a mîna Buddhîzm,
hebûnên rizgarî li cîhekî rastîn (loka) ku bi nîrvana re têkildar e
bimîne. Hin zanyar îdîa dikin ku bi eslê xwe, Budîst nêrînek wekhev
girtin.
Planar pilanên rizgarîyê

(li gorî Sutta Piṭaka)

qonaxa
“mêwe”

berdan
birîn

ji nû ve
heya ku êş derbas nebe

stream-enterer

1. nêrîna nasnameyê (Anatman)
2. Guman di Buddha de
3. rêgezên ascetic an rîtual

kêmkirin
birîn

heta heft serhildan in
rastiyên mirovî an ezmanî

carekê-paşveker

carek din wekî
mirov

ne-returner

4. xwesteka hestyarî
5. dê ê nexweşî

carek din di nav
deverek ezmanî
(Abodes Pure)

arahant

6. xwesteka materyal-ji nû ve
7. xwesteka nemir-ji nû ve
8. xefik kirin
9. rihetbûn
10. nezaniyê

bilindtir
fetisandin

bê ji nû ve


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59) Классикалык Кыргыз-Классикалык Кыргыз

NIBBANA

Free Online NIBBANA МЕКТЕБИ
чейин
KUSHINARA NIBBANA Bhumi Pagoda -PATH түбөлүктүү бактылуулукка акыркы максаттарга жетүү үчүн
Аналитикалык Insight Net - Будда 111 CLASSICAL тилде акысыз Online
Трипитака Мыйзам илимий-изилдөө жана тажрыйба University өз Words’S

аркылуу

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Жакшы Тазалаган Mind Байге Nibbana керек


“Dhamma белеги башка белектерди кандай ой-түшүнүктөрдөн жогору - Шеба
danam Dhamma danam Final Максаты болуп NIBBANA жетүү үчүн

Будда деп сурады: “Сен жүгүртүү менен пайда болот?” Деген
Ал: “Эч нерсе!” Деп жооп берди
“Бирок, Будда, мени жоготкон эмне Тигилер деди:
ачуулануу,
тынчсыздануу,
Депрессия,
Коопсуздуктун
Улгайган курактагы жана өлүмдөн коркуу! “

Propagate Трипитака - Будда жана Анын Dhamma


бир нече күн өткөндөн кийин эле төрөлгөн ымыркай бала менен байланышып
эч ким жок жалгыз сакталып турат, качан сүйлөгөн жана адамдын табигый
(Кшатраптар) Классикалык Magahi Magadhi / Classical Chandaso тилинде /
Magadhi Кшатраптар / Классикалык спорт Basa (спорт тили) деп аталган
тилде / Классикалык Pali турган эле. Будда Magadhi сүйлөдү. Бардык 7111
тилдери жана диалектилери бар Classical Magahi Magadhi чырпыктарын
өчүрүлгөн. Ошондуктан башка бардык тирүү spieces байланыш үчүн өзүнүн
табигый тил бар эле, алардын бардык адамдардын жаратылышы (Кшатраптар)
менен Классикалык болуп саналат. 111 тилде https://translate.google.com тарабынан которулган


Complete түзүүчү бардык Awakened аборигендер коомдорунун пособиелерди,
бакыт жана тынчтык үчүн Dhamma, мамлекеттик түзүлүштө жана алардын
түбөлүктүү бактылуулукка акыркы катары максатпы.

Ой жүгүрт коргоо
үчүн өмүр бою, денесинин бакыттын жана бардык саждалардын тынчтык, анын
ичинде отуруп, туруп, калп, басуу, тебүү, согуш өнөрлөрү менен аткарып,
сууда сүзүү, Тай чи, кунг-, каратэ, Kalari жана башкалар.


Келгиле, иштерди жана эле Будды сөздөрү жайылтууга уруксат Будда жана
Анын Dr. B.R. тарабынан Dhamma Жакшылык кылууну жана Бардык аборигендер
Awakened коомдорунун коргоо, бакыт үчүн акыл-Даарат жана Тынчтык үчүн
Ambedkar түбөлүктүү бактылуулукка Final Максаты болуп жетүү үчүн
Ал эми, монахтар, калган калган менен Nibbana элементи болуп саналат?


а Сумерки менен унаага жолго чыккан бир адам да: “Мен эч нерсе артта
жалбырактары турган Nibbana ошол чөйрөгө кирип Nibbana бардык макулук,
алып барышы керек”, чечиши керек. артында эч нерсе чыгып Nibbana бул
чөйрө деген эмне?

“Эч нерсе чыныгы бакыт берген болот Nibbana [болот].” Ошентип, Будда мындай деди:

бүйүр жалындап күйгөн сыяктуу эле Будда Bhikkus жеткирилген насаат тексти

Ал Гая ичинде жүргөндө. Ал мындай деген:
“Бардык нерсе, Оо, Bhikkus, өрттөп жатышат. Ал эми, оо, ыйык кызмат кылуучулар, өрттөп бүт бул нерселер?

“Адамдын көзү Оо, Bhikkus, от болуп саналат; түрлөрү от болуп саналат;
көз-сезим от болуп саналат; көз менен алган таасирлери бар
от; жана кандай сезим, жагымдуу, жагымсыз, же кайдыгер,
башталат, ал терип алган таасир көз каранды, ошол эле күйүп турат. “

“Ал эми бул боюнча отко эмне болот?”

“Менен. кумар оту менен, жек көрүү оту менен, мен деп
жөн эле өрт; туулган, карылык, өлүм, кайгы-капа, ый менен,
кайгы, кайгы жана пессимисттик өрттөп жатышат. “


“Кулагы от болуп саналат; үндөр от болуп саналат; мурун от болуп
саналат; жыттар от болуп саналат; тили от болуп саналат; табити от болуп
саналат; органы болуп күйүп турат; идеялар от болуп саналат; жана
кандай сезим, жагымдуу, жагымсыз, же кайдыгер, акыл менен кабыл алынган
таасир көз каранды башталат да отко деп.

“Ал эми бул боюнча отко эмне болот?”

“Кумар оту менен, айтып коёюн, жек көрүү оту менен; от менен
ашыктык; туулган, карылык, өлүм, кайгы-капа, ый менен,
азап, кайгы, бактысыздык жана пессимисттик алар күйүп турат. “

“Бул-ниет, Оо, Bhikkus үйрөнүп, асыл [адам] баргым бүтүп.


Ал эми кош бойлуу келбөө, анын кумарлары менен кумар жоктугуна жоготкон
болот, ал акысыз болот, жана ал акысыз экендигин билген болот акысыз
берет. “

Бул Будда деп турган Bhikkus жеткирилген бир насаатында айкын кылды:
“Ач көздүк (lobha), бир туугандар, ачуусу менен каары (Dosa) менен толкунданып,
акыл кул менен акыл, ойлор менен, адашуунун (Moha) сокур болуп, адамдар
өз башына мүшкүл үстүндө ой жүгүртүп, адамдар башкалардын кырсыкты
үстүндө ой жүгүртүп, эркектердин психикалык азап жана азап чеккен.


“Ошентсе да, эгер ач көздүк, ачуулануу жана адашуунун [менен], адамдар
өз башына мүшкүл үстүнө да, психикалык азап-кайгы менен кысымчылыктын,
кыйроо жөнүндө да ой жок болот.

“Ошентип, бир туугандар, бул жашоодо Nibbana көрүнүп турат гана эмес,
келечектеги тартуу, сулуу, акылдуу жолдоочусу үчүн жеткиликтүү. “
- Доктор, анын Буддага B.R.Ambedkar ЖАНА АНЫН Dhamma

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana аттары бардык Будды окуулар акыркы максат катары турат түбөлүк чен менен кылыгынан нур эркиндик.


“Бул тынчтык, бул ибараттуу: - баары ойдон чыгарылган чечим, бардык
сатып чыкканда, каалоосу менен аякташы; dispassion; токтотуу; Nibbana.”
- AN 3.32


кумар сыяктуу бир от бар, ачуулануу сыяктуу эч кандай жоготуу,
агрегаттарды сыяктуу эч кандай оору, тынчтык башка бейпилдик жок.
Ачарчылык: мурда оору. Ойдон чыгарылган: мурда оору. Чынында эле, бул
чындыкты билүү үчүн, баш ийдирүүчүлүгү болбогон биринчи кезекте
тынчтыктын болуп саналат. оорудан Freedom: биринчи кезекте жакшы
байлыгы. Ыраазы: биринчи кезекте байлык. Trust: биринчи кезекте
тууганчылык. Ийдирүүчүлүгү болбогон: биринчи кезекте тынчтыктын.
- Dhp 202-205


awarenes менен ойгонуп, ар дайым чыдамкай болуу, аларды күч менен
бекемделип, jhana берилип, алар ийдирүүчүлүгү болбогон, кулчулуктан
мыкты коопсуздугун тийбегиле.
- Dhp 23

“Деген да жер бар
өлчөм да, суу да, от да, шамал да элес да эмес кабылдоо мейкиндик
infinitude да өлчөм да, сезимдин infinitude көлөмү да, жоктон өлчөм да,
өлчөм да бул дүйнөнүн да, акырет да, күн да, ай да, мен деп да келе
жатат, да, да, да, Жаран да өтүп кетет да, келип чыккан. макалалары жок,
пайдубалсыз, колдоосу жок [психикалык объект ]. Бул, бул, стресс
дүйнөнүн акыры эмес “.
- Уд 8.1

“Монахтар, төрөлө бар -
unbecome - түзүлбөгөн - unfabricated төрөлө эмес, бар болсо. - unbecome -
түзүлбөгөн - unfabricated, туулган тартып боштондукка чыгаруу иши
болбойт эле да, - болуп - жасады. - биле турган ойдон чыгарылган, ал эми
так, анткени төрөлө бар - unbecome - түзүлбөгөн - unfabricated, туулган
тартып боштондукка чыгаруу - болуп - жасады. - көрө жалган “
- Уд 8.3


суу, жер, от жана шамал жок кете жаздап, бар жерде: жылдыздар эмес,
күн, көзгө көрүнгөн жок, ай эмес көрүнөт, караңгы табылган жок жок.
Ошондой эле кайсы бир даанышмандын жатканда, баам аркылуу брахман, [Бул]
анда бактылуулукка жана кайгы түрүндө & көрксүз, тартып, өзү үчүн
белгилүү болду, ал кутулат.
- Уд 1.10

Nibbana бир алгачкы ачылыш ушунчалык көп азап-кайгыны коёт


? Ошондо бактылуу бири, анын ытрмак учу менен топуракка бир аз
чогултуп, жогору кечилдер, “Сен, кечилдердин кандай ойлойсуз, мындай
деди: учу менен топурактан аз Мен терип менин тырмак, же катуу жер? “


“Жер-жерлерде катуу жер алда канча жогору болот, мырзам бактылуу бири
ытрмак учу менен алды топурактан аз нерсе жанында бир жүзүнчү, бир
канча, бир жүз бир-канча эмес, -.. Бул аз жөнүндө топурактан бата бири
өз ытрмак учу менен алды - катуу жер менен салыштырмалуу “.

“Ошол
сыяктуу эле, монахтар үчүн тектүү кири- шине көз болуп шакирти менен
талкалады адамга [агым-кысабына], толугу менен аяктады & өчөт азап
& стресс алда канча жогору турат. Бул анын көпчүлүк жети калган
өмүрүндө ээ болгон мамлекеттик калдыктары жок жанында: бир жүзүнчү, бир
канча эмес, бир жүз бир-канча азап мурдагы массасы менен салыштырмалуу
пайда чейин бузуп-жылдын канчалык зор ошол. Dhamma, монахтар. Бул пайда
Dhamma көз алуу кандай сонун. “
- SN 13,1

толугу менен Nibbana ишке ашырып, бири-кандай болот?

[Aggivessana Vacchagotta:] “Бирок, Master Gotama, кечил ою ушундайча жатат? Ал кайдан пайда”

[Будда:] “,” пайда “, Vaccha, колдонулбайт.”

“Андай болсо, Master Gotama, ал пайда бербейт.”

“Пайда жок беле?” Vaccha, колдонулбайт. “

“… эки кылган & пайда бербейт.”

“… колдонулбайт.”

“… да кылат да, кайра жок кылат.”

“… колдонулбайт.”


“Эмне үчүн, Master Gotama, Master Gotama, кечил пайда болсо … кайра
… да кылган жана кайра … да, кайра жок кылат бербейт сураганда, ал
мындай дейт:” болот … албайт ар бир учурда: “т колдонулат:” бул жерде,
Master Gotama, мен коомбуз жатам. бул учурда, адашып сенин мурун
сүйлөшкөн мага келе так алдынчалуулукту азыр жашырылган “..


“Албетте, силер коомбуз жатасыз, Vaccha. Албетте, сиз түшүнбөй жатасыз.
Deep, Vaccha, бул көрүнүш, утур-туюму жетпей турган, ишке ашыруу,
бейкуттук, тазаланган кыйын, түшүнүү кыйын эмес, кылдат, ал-тажрыйбалуу
болушу акылдуу. башка көз менен, башка иштерден, башка канааттандыруу,
башка максаттар, башка мугалимдер, аны билүү эмне үчүн кыйынга турат
Ошентсе да, мен азыр силерге бир суроо берем деп.. сен туура көрүп жооп
берет. эмне сиз кандай дейсиз, Vaccha: от сенин алдында күйүп жаткан
болсо, анда сиз билесизби, ал: “Бул от алдымда күйүп турат”?

“…Ооба…”


“Ошондой эле кимдир бирөө сени сурап эле, Vaccha,” Бул күйүп кандай көз
каранды сенин алдында күйүп, от? ” Ошентип, силер жооп кантип, деп
сурады “

“… Мен жооп:” Менин алдымда күйүп Бул от анын ырыскы катары чөп жана жыгач көз каранды күйүп жатат. “Деп”


“Силердин алдында от болсо өчпөстөн күйүп экенин сиз кайдан билесиз да,
чыга турган болсо,” менин көз алдымда күйүп Бул өрт чыгып кетти? “

“…Ооба…”


“Ал эми кимдир бирөө силерге суроо бар эле:” Бул силер көзүнчө сыртка
чыгып кетти от, бул жерден кайсы багытта, ал кетти? Чыгыш? Батышты?
Түндүк? Же Түштүк? ” Ошентип, силер жооп кантип, деп сурады “

.
“- тамагыбыз, кийгенге кийимибиз жана башка эч бир сунуш деп күйүп менен
тартып -” чыккан “деп жөн гана жиктелет (чектелбеген) Башкача айтканда,
Master Gotama Ар бир өрт чөп жана жыгач ырыскы көз каранды күйүп, болуп
unnourished колдонулбайт.”

“Ошентсе да, Vaccha, аны сүрөттөп
турган түзүшүнөн келип баяндаган бири менен кандайдыр бир физикалык
түрү: түзүшүнөн келип таштап кеткен болсо, анын тамыры өнүктүрүү
шарттарын ажыратылган, бир Palmyra дүмүрүнөн бутак сыяктуу, жок,
келечекте келип насип кылбай Самэтайм келген. түрүнө классификация,
Vaccha, түзүшүнөн келип терең, чексиз, элестетүү кыйын, суу сыяктуу.
“бийи” колдонулат. билдирүү пайда жок “колдонулбайт.” Эки кылган &
кылган эмес, кайра “албайт” эмес, т колдонулат. “өзү да, пайда жок”
колдонулбайт.

“Ар кандай сезим … Ар бир элес … ар кандай психикалык жалган …


“Ар бир сезим аны сүрөттөп турган түзүшүнөн келип баяндаган бири
менен:. Түзүшүнөн келип таштап кеткен болсо, анын тамыры, сезимдин,
келечекте келип чыккан жашыруун бошотулган үчүн багытталган эмес, өнүгүү
шарттары ажыратылган Palmyra дүмүрүнөн сыяктуу, жок, Vaccha , түзүшүнөн
келип терең, чексиз, элестетүү кыйын, суу болуп эсептелет. “
- MN 72

arahants менен жеңиш өкүрүк

“Төрөлүшү бүттү, ыйык өмүр аткарылган, милдет кылган. Бул дүйнө үчүн андан ары эч нерсе жок.”
- SN 22.59

Сансара аягы
Кээ бир адамдын курсагындагы, өлгөндөр жаткан эки кылмышкерди-жылы
төрөлгөн, жакшы адамдар, албетте, асман, ал өнөр жай жок, ал эми барып:
толугу менен чектелбеген.
- Dhp 126

Nibbana Сансара-жылы
кайра тартып, буддизм жана белгилерди soteriological релиз түбөлүк рухий
максат болуп саналат. Nibbana Төрт Noble чындыктарга “dukkha токтотуу”
боюнча үчүнчү чындык бир бөлүгү болуп саналат, ал эми Азирети сегиз
жолдун summum Бонум көздөгөн.

Буддизм салтта, Nibbana адатта “үч
өрт жөнүндө” тукум курут болуп, же “үч уулуу”, кумарларга (Михаил),
жийиркенүү (dvesha) жана түркөйлүк (Moha же avidyā) катары чечмеленген.
Бул өрт өчүп калганда, жаралышына (Сансара) айлануусунда бошотуу ээ
болот.

Nibbana да anatta менен бирдей деп буддизм деп жатат (эмес
өз алдынча башкаруу) жана sunyata (боштук) states.In учурда, будда
окутууну иштеп чыгуу менен, мисалы, согуу жок башка түшүндүрмөлөрү
берилди (Vana) жөнүндө акыл-иш-аракеттери, каалоолору жоюу жана токойдон
качып, CQ. беш skandhas же жыйындысы.

Будда схоластикалык салт
nibbana эки тиби аныктап: sopadhishesa-nibbana (а калгандары менен
nibbana) жана parinibbana же anupadhishesa-nibbana (nibbana калган жок,
же акыркы nibbana) экөө тең бул жеткенин буддизм, Будданын .Бул
негиздөөчүсү деп эсептелет мамлекеттер.

Nibbana, же төрөлүү чен
бошотуу, Theravada салтты бийик максаты болуп саналат. Чеченирээк бир
салты боюнча, жогорку максаты дүйнөнүн эмес, Nibbana-жылы эч кандай үмүт
жок болгон. Будда будда жолун үйрөтүп Сансара келген адамдарды куткара
берет. Nibbana жете Будданын же эл үчүн эч кандай кайра жок. Бирок анын
окуулары Nibbana жетүү үчүн бир хидаят эле бир жолу дүйнөдө бойдон
калууда.

Nibbana котормолору
English, чыгып үйлөп
өчүрүү,
бошотуу
Pali nibbāna (निब्बान)
Sanskrit Nirvana (निर्वाण)
Bengali নির্বাণ
Бирмалык နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Кытай 涅槃
(Пинйин: nièpán)
Жапон 涅槃
(Кененирээк: nehan)
Кечки និព្វាន
(UNGEGN: nippean)
Корея 열반
(RR: yeolban)
Mon နဳ ဗာန်
([Nìppàn])
Монгол γasalang-бренд nögcigsen
Шан ၼိၵ်ႈ ပၢၼ်ႇ
([Nik3paan2])
Sinhala නිවන
(Nivana)
Тибет མྱ་ངན་ ལས་ འདས་ པ ་.
(Миа лем Лас “Das ПА)
тай นิพพาน
(Гросстук: nipphan)
Хилигайнон Ниет Bàn
Буддизм Глоссарий


Жайнизм, буддизм сыяктуу башка Төлөгөн салтты космологияда бошотулган
адамдар Nirvana менен байланышкан чыныгы жерге (боится) ичимде. Айрым
окумуштуулардын айтымында, алгач, буддисттер да ушундай эле көз карашта
болуп өттү деп белгилегенбиз.

Бошонуу төрт учак

(Sutta Piṭaka ылайык)

этап менен
“Жемиши”

таштап кеткен
кишендерди

төрөлүү (лер)
азап-аягына чейин

агым-enterer

1. ким көрүнүшү (Anatman)
2. Буддага шексиз
3. дербиш же каада эрежелери

төмөн
кишендерди

чейин жети кайра төрөлөрүнө менен
адам же асмандагы дүйнө

бир-returner

дагы бир жолу катары
адам

эмес returner

4. дене кумарлары
5. ооруп эрки

дагы бир жолу-жылы
асмандагы чөйрөсү
(Pure орун)

архаттын

6. материалдык-жаралышына каалоо
7. заттык-жаралышына каалоо
8. текебер
9. тынчы жоктук
10. билбестик

жогорку
кишендерди

жок төрөлүү


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KUSHINARA NIBBANA BHUMI PAGODA - ໃກ້ຈະສູນເສຍການເສຍສະລະຊົ່ວຄາວໃນຖານະເປັນເປົ້າ ໝາຍ ສຸດທ້າຍ
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ຜ່ານ

http://sarvajan.ambedkar.org

ທີ່ 668, ຖະ ໜົນ 5A, ທາງຕັດ 8, ຂັ້ນຕອນ HAL ທີ 3, Bangalore- ລັດ Karnataka -India

ເຮັດຄວາມບໍລິສຸດທີ່ດີເພື່ອຮັກສານິບພານ

‘ຂອງປະທານແຫ່ງພຣະພຸດທະເຈົ້າດີເລີດກວ່າຂອງຂັວນອື່ນໆ - sabba danam dhamma danam ເພື່ອບັນລຸ NIBBANA ເປັນເປົ້າ ໝາຍ ສຸດທ້າຍ

ພຣະພຸດທະອົງຖືກຖາມວ່າ, “ທ່ານໄດ້ຮັບຫຍັງຈາກການສະມາທິ?”
ລາວຕອບວ່າ“ ບໍ່ມີຫຍັງ!”
ເຖິງຢ່າງໃດກໍ່ຕາມ, ພຣະພຸດທະອົງກ່າວວ່າ, ຂໍໃຫ້ຂ້າພະເຈົ້າຂໍບອກທ່ານສິ່ງທີ່ຂ້າພະເຈົ້າໄດ້ສູນເສຍໄປ
ຄວາມໂກດແຄ້ນ,
ຄວາມກັງວົນໃຈ,
ໂລກຊືມເສົ້າ,
ຄວາມບໍ່ ໝັ້ນ ຄົງ,
ຄວາມຢ້ານກົວຂອງອາຍຸແລະຄວາມຕາຍ”

Propagate TIPITAKA - BUDDHA ແລະ HAM DHAMMA


ເມື່ອເດັກທີ່ຫາກໍ່ເກີດມາໄດ້ຖືກແຍກຕົວໂດຍບໍ່ມີໃຜຕິດຕໍ່ກັບເດັກ,
ຫຼັງຈາກສອງສາມມື້ມັນຈະເວົ້າແລະພາສາຂອງມະນຸດ (Prakrit)
ທີ່ເປັນພາສາທໍາມະຊາດທີ່ເອີ້ນວ່າ Magahi Magadhi / ພາສາ Chandaso ຄລາສສິກ /
Magadhi Prakrit / Hela Basa (ພາສາ Hela ຄລາສສິກ) /
ພາສາປາລີແບບເກົ່າເຊິ່ງມີຄວາມຄືກັນ. ພຣະພຸດທະອົງໄດ້ກ່າວໄວ້ໃນ Magadhi. ທັງ
ໝົດ 7111 ພາສາແລະພາສາເວົ້າແມ່ນປິດຈາກການສະແດງອອກຂອງ Magahi Magadhi
ຄລາສສິກ. ເພາະສະນັ້ນທັງ ໝົດ ຂອງພວກມັນແມ່ນຄລາສສິກໃນ ທຳ ມະຊາດ (Prakrit)
ຂອງມະນຸດ, ຄືກັນກັບວ່າຊີວິດອື່ນໆທີ່ມີພາສາ ທຳ ມະຊາດຂອງພວກເຂົາ ສຳ
ລັບການສື່ສານ. 111 ພາສາຖືກແປໂດຍ https://translate.google.com


ສຳ ເລັດຫລັກສູດກ່ຽວກັບຄຸນງາມຄວາມດີແລະນະໂຍບາຍຂອງພວກເຮົາເພື່ອສະຫວັດດີການ,
ຄວາມສຸກແລະຄວາມສະຫງົບສຸກຂອງທຸກໆຄົນທີ່ມີອານິສົງທາງສັງຄົມແລະເພື່ອຄວາມສຸກນິລັນດອນເປັນເປົ້າ
ໝາຍ ສຸດທ້າຍ.

ຝຶກສະມາທິຕະຫຼອດຊີວິດເພື່ອສະຫວັດດີການ,
ຄວາມສຸກແລະຄວາມສະຫງົບສຸກໃນທຸກໆທ່າທາງຂອງຮ່າງກາຍລວມທັງ, ນັ່ງ, ຢືນ, ນອນ,
ຍ່າງ, ຂີ່ລົດຖີບ, ລອຍນໍ້າ, ສະແດງສິລະປະຕີ, Tai Chi, Kung Fu, Karate,
Kalari ແລະອື່ນໆ.

ໃຫ້ພວກເຮົາປະຕິບັດແລະເຜີຍແຜ່ ຄຳ
ເວົ້າຂອງພະພຸດທະເຈົ້າເອງດັ່ງໃນ BUDDHA ແລະ HIS DHAMMA ໂດຍທ່ານດຣ B.R.
Ambedkar ສຳ ລັບການເຮັດສິ່ງທີ່ດີແລະເພື່ອຄວາມບໍລິສຸດຂອງຈິດໃຈ ສຳ
ລັບສະຫວັດດີການ,
ຄວາມສຸກແລະຄວາມສະຫງົບສຸກຂອງສັງຄົມທີ່ຕື່ນຕົວທົ່ວໄປເພື່ອໃຫ້ໄດ້ Bliss
ນິລັນດອນເປັນເປົ້າ ໝາຍ ສຸດທ້າຍ
ແລະສິ່ງທີ່, ພຣະສົງ, ແມ່ນອົງປະກອບ Nibbana ທີ່ມີສ່ວນທີ່ເຫຼືອ?


ບຸກຄົນຜູ້ທີ່ໄດ້ ກຳ ນົດໄວ້ໃນຍານພາຫະນະຂອງພະໂພທິສັດຄວນຕັດສິນໃຈວ່າ
‘ຂ້ອຍຕ້ອງ ນຳ ທຸກສິ່ງທຸກຢ່າງໄປສູ່ນິບພານ, ເຂົ້າໄປໃນສະຫວັນຂອງ Nibbana
ເຊິ່ງບໍ່ມີສິ່ງໃດຢູ່ເບື້ອງຫຼັງ’. ນິບພານທີ່ເປັນສິ່ງທີ່ບໍ່ມີຫຍັງຢູ່ຫລັງ?

“ບໍ່ມີຫຍັງສາມາດໃຫ້ຄວາມສຸກທີ່ແທ້ຈິງເທົ່າທີ່ [ສາມາດ] Nibbana ໄດ້.”

ສິ່ງທີ່ບັນດານໃຫ້ນັ້ນແມ່ນຄ້າຍຄືກັບການເຜົາຜານໄຟແມ່ນຂໍ້ຄວາມຂອງ ຄຳ ເທດສະ ໜາ ທີ່ພຣະພຸດທະເຈົ້າໄດ້ສົ່ງໄປໃຫ້ແກ່ Bhikkus

ໃນເວລາທີ່ທ່ານໄດ້ພັກຢູ່ໃນ Gaya. ນີ້ແມ່ນສິ່ງທີ່ລາວເວົ້າ:
“ສິ່ງທັງຫມົດ, O Bhikkus, ແມ່ນກ່ຽວກັບໄຟ. ແລະສິ່ງທີ່ປະໂລຫິດເອີຍ, ແມ່ນສິ່ງເຫລົ່ານີ້ທັງ ໝົດ ທີ່ຖືກໄຟ ໄໝ້ ບໍ?

“ ຕາ, O Bhikkus, ແມ່ນກ່ຽວກັບໄຟ; ຮູບແບບແມ່ນກ່ຽວກັບໄຟ;
ສາຍຕາ - ສະຕິແມ່ນກ່ຽວກັບໄຟ; ຄວາມປະທັບໃຈທີ່ໄດ້ຮັບຈາກຕາແມ່ນຢູ່
ໄຟ; ແລະສິ່ງໃດກໍ່ຕາມຄວາມຮູ້ສຶກ, ຄວາມສຸກ, ຄວາມບໍ່ພໍໃຈ, ຫລືຄວາມບໍ່ສົນໃຈ,
ຕົ້ນ ກຳ ເນີດຈາກການເພິ່ງພາອາໄສຄວາມສົນໃຈທີ່ລາວໄດ້ຮັບ, ນັ້ນແມ່ນໄຟ ໄໝ້.”

“ແລະສິ່ງເຫຼົ່ານີ້ແມ່ນຫຍັງ?”

“ ກັບ. ໄຟຂອງ passion, ເວົ້າວ່າຂ້າພະເຈົ້າ, ມີໄຟຂອງຄວາມກຽດຊັງ, ກັບ
ໄຟຂອງ infatuation; ກັບການເກີດ, ຄວາມເຖົ້າ, ຄວາມຕາຍ, ຄວາມໂສກເສົ້າ, ການຮ້ອງໄຫ້,
ຄວາມທຸກທໍລະມານ, ຄວາມໂສກເສົ້າແລະຄວາມສິ້ນຫວັງແມ່ນໄຟໄຫມ້.”


“ ຫູແມ່ນໄຟ; ສຽງແມ່ນກ່ຽວກັບໄຟ; ດັງດັງໄຟ; ມີກິ່ນ; ລີ້ນແມ່ນກ່ຽວກັບໄຟ;
ລົດຊາດທີ່ຖືກໄຟໄຫມ້; ຮ່າງກາຍແມ່ນກ່ຽວກັບໄຟ; ແນວຄວາມຄິດແມ່ນກ່ຽວກັບໄຟ;
ແລະສິ່ງໃດກໍ່ຕາມຄວາມຮູ້ສຶກ, ຄວາມສຸກ, ບໍ່ສຸກ, ຫລືຄວາມບໍ່ສົນໃຈ,
ແມ່ນມາຈາກການເພິ່ງພາອາໄສຄວາມຄິດທີ່ໄດ້ຮັບຈາກຈິດໃຈ, ນັ້ນກໍ່ແມ່ນໄຟ ໄໝ້.

“ແລະສິ່ງເຫຼົ່ານີ້ແມ່ນຫຍັງ?”

ຂ້າພະເຈົ້າເວົ້າວ່າ “ດ້ວຍໄຟຂອງຄວາມຢາກໄດ້, ຂ້ອຍເວົ້າວ່າ; ກັບໄຟຂອງຄວາມກຽດຊັງ; ກັບໄຟ
ຂອງຄວາມຫຼົງໄຫຼ; ກັບການເກີດ, ຄວາມເຖົ້າ, ຄວາມຕາຍ, ຄວາມໂສກເສົ້າ, ການຮ້ອງໄຫ້,
ຄວາມທຸກທໍລະມານ, ຄວາມໂສກເສົ້າ, ແລະຄວາມສິ້ນຫວັງແມ່ນໄຟໄຫມ້.”

“ ໂດຍທີ່ເຂົ້າໃຈເລື່ອງນີ້, ໂອ້, ຜູ້ທີ່ມີຄວາມຮູ້ແລະກຽດຕິຍົດຈະບໍ່ຫລົງເຊື່ອ.


ແລະໃນການຫລີກລ້ຽງການຫລົບຫຼີກນີ້, ລາວກາຍເປັນຄົນທີ່ຫລົງໄຫລໃນຄວາມຢາກ,
ແລະໂດຍທີ່ລາວບໍ່ມີຄວາມກະຕືລືລົ້ນ, ລາວຈະມີອິດສະຫຼະ,
ແລະເມື່ອລາວມີອິດສະຫຼະລາວຈະຮູ້ວ່າລາວມີອິດສະຫຼະ.”

ພະພຸດທະເຈົ້າອົງນີ້ໄດ້ກ່າວຢ່າງຈະແຈ້ງໃນການເທດສະ ໜາ ທີ່ສົ່ງເຖິງພະສົງເຊິ່ງລາວກ່າວວ່າ:
“ ຕື່ນເຕັ້ນໂດຍຄວາມໂລບ, ອ້າຍນ້ອງ, ຄວາມໂກດແຄ້ນດ້ວຍຄວາມໂກດແຄ້ນ
ຕາບອດໂດຍຄວາມຫຼົງໄຫຼ (ມະຫັດສະຈັນ), ດ້ວຍຈິດໃຈທີ່ຄອບ ງຳ,
ດ້ວຍຄວາມເປັນທາດຂອງຈິດໃຈ, ຜູ້ຊາຍຄິດເຖິງຄວາມໂຊກຮ້າຍຂອງຕົວເອງ,
ຜູ້ຊາຍສະທ້ອນເຖິງຄວາມໂຊກຮ້າຍຂອງຄົນອື່ນ,
ຜູ້ຊາຍປະສົບກັບຄວາມທຸກທໍລະມານທາງຈິດແລະຄວາມເຈັບປວດໃຈ.


ເຖິງຢ່າງໃດກໍ່ຕາມ, ຖ້າຄວາມໂລບ, ຄວາມໂກດແຄ້ນແລະຄວາມໂລບມາກມາຍຫາຍໄປ,
ຜູ້ຊາຍຈະບໍ່ຄິດກ່ຽວກັບຄວາມໂຊກຮ້າຍຂອງຕົວເອງຫລືຄວາມທຸກທໍລະມານທາງຈິດແລະຄວາມເຈັບປວດໃຈ.

” ດັ່ງນັ້ນ, ອ້າຍນ້ອງ, Nibbana ແມ່ນເຫັນໄດ້ໃນຊີວິດນີ້ແລະບໍ່ແມ່ນພຽງແຕ່
ໃນອະນາຄົດ - ການເຊື້ອເຊີນ, ທີ່ ໜ້າ ສົນໃຈ, ເຂົ້າຫາສານຸສິດທີ່ສະຫລາດ.”
- ທ່ານດຣ B.R.Ambedkar ໃນ BUDDHA ແລະ HIS DHAMMA ຂອງລາວ
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

ນິບພານ

Nibbana ຕັ້ງຊື່ວ່າອິດສະລະພາບທີ່ບໍ່ສາມາດປ່ຽນແປງໄດ້ແລະກາຍເປັນອິດສະລະພາບທີ່ເປັນເປົ້າ ໝາຍ ສຸດທ້າຍຂອງ ຄຳ ສອນຂອງພຣະພຸດທະເຈົ້າທັງ ໝົດ.


“ນີ້ແມ່ນສັນຕິພາບ, ນີ້ແມ່ນສິ່ງທີ່ດີເລີດ - ການແກ້ໄຂທຸກຢ່າງ,
ການເລີກລົ້ມຂອງການຊື້ທັງ ໝົດ, ການສິ້ນສຸດຄວາມຢາກ; ການເລີກລາ; ການເລີກລາ;
ການສິ້ນສຸດ; Nibbana.”
- AN 3.32


ບໍ່ມີໄຟໄຫມ້ຄືກັບຄວາມກະຕືລືລົ້ນ, ບໍ່ມີການສູນເສຍຄືກັບຄວາມໂກດແຄ້ນ,
ບໍ່ມີຄວາມເຈັບປວດຄືກັບລວມ, ບໍ່ມີຄວາມງ່າຍດາຍນອກ ເໜືອ ຈາກຄວາມສະຫງົບສຸກ.
ຄວາມອຶດຢາກ: ເປັນພະຍາດຕົ້ນຕໍ. ຜ້າຜ້າ: ຄວາມເຈັບປວດທີ່ສຸດ. ສຳ ລັບຄົນ ໜຶ່ງ
ທີ່ຮູ້ຄວາມຈິງດັ່ງທີ່ມັນເປັນຈິງ, ການຜູກມັດແມ່ນຄວາມງ່າຍທີ່ສຸດ.
ອິດສະຫຼະພາບຈາກການເຈັບປ່ວຍ: ໂຊກດີທີ່ດີທີ່ສຸດ. ຄວາມພໍໃຈ: ຄວາມຮັ່ງມີທີ່ສຸດ.
ຄວາມໄວ້ວາງໃຈ: ພີ່ນ້ອງທີ່ດີທີ່ສຸດ. ບໍ່ມີການຜູກມັດ: ຄວາມສະດວກທີ່ສຸດ.
- Dhp 202-205


ຄວາມຕື່ນຕົວດ້ວຍຄວາມລຶກລັບ, ມີສະຕິຢູ່ໃນຈານາ, ອົດທົນ, ແໜ້ນ ໜາ
ໃນຄວາມພະຍາຍາມຂອງພວກເຂົາ: ພວກເຂົາແຕະຕ້ອງເຖິງຄວາມຜູກມັດ,
ຄວາມປອດໄພທີ່ບໍ່ສາມາດບອກໄດ້ຈາກການເປັນຂ້າທາດ.
- Dhp 23


“ໃນນັ້ນມີມິຕິທີ່ບໍ່ມີແຜ່ນດິນໂລກ, ນ້ ຳ, ໄຟ, ແລະລົມ; ທັງມິຕິຂອງອະວະກາດ,
ຫລືມິຕິຂອງຄວາມເປັນນິດຂອງສະຕິ, ຫລືມິຕິຂອງສິ່ງທີ່ບໍ່ມີ,
ຫລືມິຕິຂອງຄວາມຮັບຮູ້ຫລືຄວາມບໍ່ເຂົ້າໃຈ ແລະບໍ່ມີໂລກນີ້, ແລະໂລກຕໍ່ໄປ,
ບໍ່ມີດວງອາທິດຫລືດວງຈັນ, ແລະຢູ່ທີ່ນັ້ນ, ຂ້າພະເຈົ້າເວົ້າວ່າ,
ບໍ່ມີທາງໃດທີ່ຈະມາ, ກຳ ລັງຈະເດີນທາງໄປ, ແລະສະຖານະການ. ] ນີ້, ພຽງແຕ່ນີ້,
ນີ້ແມ່ນຈຸດຈົບຂອງຄວາມກົດດັນ. “
- ຢູດາ 8.1

“ບໍ່ມີ, ພະສົງ,
ຄົນທີ່ບໍ່ໄດ້ເກີດມາ - ບໍ່ໄດ້ຮັບຜົນ - ບໍ່ໄດ້ແຕ່ງຕັ້ງ - ບໍ່ມີຄວາມ ຊຳ ນິ ຊຳ
ນານ. ຖ້າບໍ່ມີການເກີດລູກ - ບໍ່ໄດ້ຮັບຜົນ - ບໍ່ໄດ້ຮັບຄວາມນິຍົມ - ບໍ່ມີຄວາມ
ຊຳ ນິ ຊຳ ນານ, ມັນຈະບໍ່ມີກໍລະນີທີ່ການປົດປ່ອຍຈາກການເກີດ - ກາຍມາເປັນ - ສ້າງ
- ປັ້ນແຕ່ງຈະຖືກພິຈາລະນາແຕ່ ທີ່ແນ່ນອນເພາະວ່າມີການເກີດມາ - ບໍ່ໄດ້ຮັບຜົນ -
ບໍ່ໄດ້ຮັບຄວາມນິຍົມ, ບໍ່ມີຄວາມ ຊຳ ນິ ຊຳ ນານ, ການປົດປ່ອຍຈາກການເກີດ -
ກາຍມາເປັນ - ສ້າງ - ປັ້ນແຕ່ງໄດ້ຖືກແນມເບິ່ງ. “
- ອູ 8.3


ບ່ອນທີ່ນ້ ຳ, ແຜ່ນດິນ, ໄຟ, ແລະລົມພັດບໍ່ມີບ່ອນຢູ່: ມີດາວບໍ່ສະຫວ່າງ,
ແສງຕາເວັນບໍ່ສາມາດເຫັນ, ດວງເດືອນບໍ່ປະກົດຕົວ, ຄວາມມືດບໍ່ພົບ.
ແລະເມື່ອສະຕິປັນຍາ, ນັກບວດທີ່ມີຄວາມກ້າຫານ, ໄດ້ຮູ້ [ສິ່ງນີ້] ສຳ ລັບຕົວເອງ,
ຈາກນັ້ນມາຈາກຮູບແບບແລະບໍ່ມີຮູບຮ່າງ, ຈາກຄວາມເບີກບານແລະຄວາມເຈັບປວດ,
ລາວໄດ້ຖືກປ່ອຍຕົວ.
- ອູ່ນ 1.10

ການຄົ້ນພົບຄັ້ງ ທຳ ອິດຂອງ Nibbana ເຮັດໃຫ້ຄວາມທຸກທໍລະມານຫຼາຍ


ຫຼັງຈາກນັ້ນ, ຜູ້ທີ່ມີພອນສະຫວັນ,
ໄດ້ເກັບຂີ້ຝຸ່ນເລັກໆນ້ອຍໆດ້ວຍປາຍນິ້ວມືຂອງລາວ, ກ່າວກັບພະສົງວ່າ:
“ທ່ານຄິດແນວໃດ, ພະສົງແມ່ນຫຍັງທີ່ໃຫຍ່ກວ່າ:
ຂີ້ຝຸ່ນນ້ອຍທີ່ຂ້າພະເຈົ້າໄດ້ເກັບມາດ້ວຍປາຍຂອງຂ້າພະເຈົ້າ ນິ້ວມື,
ຫຼືແຜ່ນດິນໂລກທີ່ຍິ່ງໃຫຍ່? “


“ແຜ່ນດິນໂລກຍິ່ງໃຫຍ່ຍິ່ງໃຫຍ່ກວ່າພຣະຜູ້ເປັນເຈົ້າ.
ຂີ້ຝຸ່ນນ້ອຍທີ່ພະພອນໄດ້ເກັບມາດ້ວຍປາຍນິ້ວມືຂອງມັນຢູ່ຂ້າງບໍ່ມີຫຍັງເລີຍ.
ມັນບໍ່ແມ່ນຮ້ອຍ, ພັນ, ພັນ, ໜຶ່ງ ຮ້ອຍພັນ - ນີ້ເລັກນ້ອຍ
ຂີ້ຝຸ່ນພະພອນໄດ້ເກັບດ້ວຍປາຍນິ້ວມືຂອງລາວ -
ເມື່ອປຽບທຽບກັບແຜ່ນດິນໂລກອັນຍິ່ງໃຫຍ່. “

“ໃນທາງດຽວກັນ, ພະສົງ, ສຳ
ລັບສານຸສິດຂອງຜູ້ທີ່ມີກຽດຕິຍົດທີ່ມີຄວາມຊົມຊື່ນຍິນດີ,
ບຸກຄົນຜູ້ທີ່ໄດ້ຕັດແຍກ [ເພື່ອກະແສເຂົ້າ - ອອກ),
ຄວາມທຸກທໍລະມານແລະຄວາມກົດດັນທີ່ສິ້ນສຸດແລະຖືກດັບສູນແມ່ນຍິ່ງໃຫຍ່ກວ່າສິ່ງທີ່

ມັນຍັງຄົງຢູ່ໃນສະຖານະການທີ່ມີຢູ່ເກືອບເຈັດໄລຍະເວລາທີ່ຍັງເຫຼືອຢູ່ຕໍ່ໄປບໍ່ມີຫຍັງເລີຍ:
ມັນບໍ່ແມ່ນຮ້ອຍ, ພັນ, ໜຶ່ງ ຮ້ອຍພັນ,
ເມື່ອທຽບໃສ່ກັບຄວາມທຸກທໍລະມານທີ່ຜ່ານມາ. ສາດສະ ໜາ, ພະສົງ.
ນັ້ນແມ່ນຜົນປະໂຫຍດທີ່ຍິ່ງໃຫຍ່ແທ້ໆຈາກການໄດ້ຮັບຕາຂອງ Dhamma. “
- SN 13.1

ຈະເກີດຫຍັງຂື້ນກັບຄົນທີ່ໄດ້ຮັບຮູ້ Nibbana ຢ່າງເຕັມທີ່?

[Aggivessana Vacchagotta:] “ແຕ່ວ່າ, ພຣະອາຈານ Gotama, ພຣະສົງທີ່ມີຈິດໃຈຖືກປ່ອຍຕົວດັ່ງນັ້ນ: ລາວຈະກັບມາປະ ຈຳ ຢູ່ບ່ອນໃດ?”

[ພຣະພຸດທະເຈົ້າ:] “‘Siempear,’ Vaccha, ບໍ່ໃຊ້.”

“ໃນກໍລະນີດັ່ງກ່າວ, ພຣະອາຈານ Gotama, ລາວບໍ່ໄດ້ສະແດງອອກມາອີກ.”

“‘ບໍ່ປາກົດຂື້ນອີກ,’ Vaccha, ບໍ່ໃຊ້.”

“… ທັງສອງບໍ່ແລະບໍ່ປາກົດຂື້ນອີກ.”

“… ບໍ່ໄດ້ ນຳ ໃຊ້.”

“… ທັງບໍ່ເຮັດຫຍັງກໍ່ບໍ່ເກີດຂື້ນອີກ.”

“… ບໍ່ໄດ້ ນຳ ໃຊ້.”


“ພຣະອາຈານມະຫາອຸບາດ, ເປັນແນວໃດເມື່ອພຣະອາຈາຣຍ໌ໃຫຍ່ Gotama
ຖືກຖາມວ່າພຣະສົງຈະກັບມາອີກ … ບໍ່ປະກົດຕົວ … ທັງສອງບໍ່ &
ບໍ່ປະກົດຕົວ … ທັງບໍ່ເຮັດແລະບໍ່ປະກົດຂື້ນອີກ, ລາວກ່າວວ່າ,” … ບໍ່ໄດ້
“ບໍ່ຖືກ ນຳ ໃຊ້” ໃນແຕ່ລະກໍລະນີ. ໃນຈຸດນີ້, ພຣະອາຈານໃຫຍ່ມະຫາສະມຸດ,
ຂ້າພະເຈົ້າຮູ້ສຶກສັບສົນ; ໃນຈຸດນີ້, ສັບສົນ.
ຄວາມສັບສົນຂອງຄວາມແຈ່ມແຈ້ງທີ່ຈະມາເຖິງຂ້າພະເຈົ້າຈາກການສົນທະນາກ່ອນ ໜ້າ
ນີ້ຂອງທ່ານຕອນນີ້ຖືກປິດບັງແລ້ວ. “

“ແນ່ນອນວ່າທ່ານເປັນຄົນຫວງແຫນ,
Vaccha. ແນ່ນອນວ່າທ່ານສັບສົນ. ເລິກ, Vaccha, ແມ່ນປະກົດການນີ້,
ຍາກທີ່ຈະເບິ່ງ, ຍາກທີ່ຈະຮັບຮູ້, ຄວາມສະຫງົບງຽບ, ການປັບປຸງ,
ນອກເຫນືອຈາກຂອບເຂດຂອງການເວົ້າ, ບໍ່ຄ່ອຍ, ແລະມີປະສົບການ ສຳ
ລັບຜູ້ທີ່ມີທັດສະນະ, ການປະຕິບັດອື່ນໆ, ຄວາມເພິ່ງພໍໃຈອື່ນໆ, ຈຸດປະສົງອື່ນໆ,
ຄູສອນອື່ນໆ, ມັນເປັນເລື່ອງຍາກທີ່ຈະຮູ້. ວ່າເປັນແນວນັ້ນ, ດຽວນີ້ຂ້ອຍຈະຕັ້ງ
ຄຳ ຖາມບາງຢ່າງໃຫ້ເຈົ້າຕອບໂດຍທີ່ເຈົ້າເຫັນວ່າ ເໝາະ ສົມ. ທ່ານຄິດວ່າ, Vaccha:
ຖ້າໄຟ ກຳ ລັງລຸກຢູ່ຕໍ່ ໜ້າ ທ່ານ, ທ່ານຈະຮູ້ບໍ່ວ່າ, ‘ໄຟນີ້ ກຳ ລັງລຸກຢູ່ຕໍ່
ໜ້າ ຂ້ອຍ’? “

“… ແມ່ນແລ້ວ … “


“ແລະສົມມຸດວ່າມີຄົນຖາມທ່ານວ່າ, Vaccha, ‘ໄຟນີ້ລຸກຢູ່ທາງຫນ້າຂອງທ່ານ,
ຂື້ນຢູ່ກັບວ່າມັນ ກຳ ລັງຈະ ໄໝ້ ຫຍັງ?’ ຈຶ່ງຖາມວ່າ, ທ່ານຈະຕອບແນວໃດ? “
“… ຂ້າພະເຈົ້າຈະຕອບວ່າ ‘ໄຟທີ່ ກຳ ລັງລຸກ ໄໝ້ ຢູ່ຕໍ່ ໜ້າ ນີ້ແມ່ນ ກຳ ລັງລຸກຂື້ນຢູ່ກັບຫຍ້າແລະໄມ້ທ່ອນເປັນອາຍຸຍືນຂອງມັນ.’”

“ຖ້າໄຟ ກຳ ລັງລຸກຢູ່ທາງ ໜ້າ ຂອງເຈົ້າ, ເຈົ້າຈະຮູ້ບໍ່ວ່າ, ‘ໄຟລຸກຢູ່ທາງ ໜ້າ ນີ້ໄດ້ລຸກອອກແລ້ວບໍ?”

“… ແມ່ນແລ້ວ … “


“ແລະສົມມຸດວ່າມີຄົນຖາມທ່ານວ່າ: ໄຟທີ່ລຸກ ໄໝ້ ຢູ່ຕໍ່ ໜ້າ ທ່ານ,
ໃນທິດທາງນີ້ໄປທາງໃດ? ທິດຕາເວັນອອກ? ທິດຕາເວັນຕົກ? ເໜືອ? ຫລືທິດໃຕ້? ‘
ຈຶ່ງຖາມວ່າ, ທ່ານຈະຕອບແນວໃດ? “

“ນັ້ນບໍ່ໄດ້ ນຳ ໃຊ້, ພຣະອາຈານ
Gotama. ໄຟທີ່ ໄໝ້ ຂື້ນຢູ່ກັບອາຫານການກິນແລະໄມ້ທີ່ບໍ່ໄດ້ຮັບສານອາຫານ,
ຈາກການບໍລິໂພກອາຫານເສີມແລະບໍ່ໄດ້ຮັບການສະ ເໜີ ໃຫ້ແກ່ຄົນອື່ນ -
ແມ່ນຖືກຈັດປະເພດພຽງແຕ່ວ່າ ‘ອອກ’ (ບໍ່ມີຂໍ້ຜູກມັດ).


“ເຖິງຢ່າງໃດກໍ່ຕາມ, Vaccha, ຮູບແບບທາງກາຍະພາບໃດໆທີ່ຜູ້ໃດຜູ້ ໜຶ່ງ
ອະທິບາຍກ່ຽວກັບ Tathagata ຈະອະທິບາຍເຖິງລາວ: ວ່າ Tathagata ໄດ້ປະຖິ້ມ,
ຮາກຂອງມັນຖືກ ທຳ ລາຍ, ສ້າງຄ້າຍຄືຕົ້ນໄມ້ palmyra,
ຂາດເງື່ອນໄຂຂອງການພັດທະນາ, ບໍ່ແມ່ນຈຸດ ໝາຍ ເພື່ອອະນາຄົດທີ່ເກີດຂື້ນ.
ການຈັດປະເພດຂອງຮູບແບບ, Vaccha, Tathagata ແມ່ນເລິກ, ບໍ່ມີຂອບເຂດ,
ຍາກທີ່ຈະເຂົ້າໃຈ, ຄືກັບທະເລ. ‘Siempears’ ບໍ່ຖືກ ນຳ ໃຊ້. ‘ບໍ່ປະກົດຕົວ ໃໝ່’
ບໍ່ ນຳ ໃຊ້. ບໍ່ໄດ້ ນຳ ໃຊ້.

“ຄວາມຮູ້ສຶກໃດໆ … ຄວາມຮັບຮູ້ໃດໆ … ການແຕ່ງກາຍທາງຈິດ …


“ສະຕິໃດໆໂດຍທີ່ຄົນ ໜຶ່ງ ທີ່ອະທິບາຍກ່ຽວກັບພຣະໄຕຣຊາດົກຈະອະທິບາຍເຖິງລາວ:
ວ່າທາຕາໄດ້ປະຖິ້ມ, ຮາກຂອງມັນຖືກ ທຳ ລາຍ, ສ້າງຄ້າຍຄືກັບເສົາເພດານປາກ,
ຖືກຫລຸດພົ້ນຈາກເງື່ອນໄຂການພັດທະນາ, ບໍ່ແມ່ນຈຸດ ໝາຍ
ເພື່ອອະນາຄົດທີ່ເກີດຂື້ນ. , Tathagata ແມ່ນເລິກ, ບໍ່ມີຂອບເຂດ,
ຍາກທີ່ຈະເຂົ້າໃຈ, ຄືກັບທະເລ. “
- MN 72

ສຽງຮ້ອງຂອງໄຊຊະນະ

“ການເກີດແມ່ນສິ້ນສຸດລົງ, ຊີວິດສັກສິດໄດ້ ສຳ ເລັດ, ວຽກງານ ສຳ ເລັດ. ບໍ່ມີຫຍັງອີກຕໍ່ໄປ ສຳ ລັບໂລກນີ້.”
- SN 22.59

ຈຸດຈົບຂອງ samsara
ບາງຄົນເກີດມາຢູ່ໃນທ້ອງຂອງມະນຸດ, ຄົນຊົ່ວໃນນະຮົກ, ຄົນທີ່ເດີນໄປໃນທາງທີ່ດີໄປສະຫວັນ, ໃນຂະນະທີ່ຄົນທີ່ບໍ່ມີ ກຳ ລັງກາຍ: ບໍ່ມີຂອບເຂດ.
- Dhp 126


Nibbana ແມ່ນເປົ້າ ໝາຍ ທາງວິນຍານນິລັນດອນໃນພຸດທະສາສະ ໜາ ແລະ ໝາຍ
ເຖິງການປົດປ່ອຍ soteriological ຈາກການເກີດ ໃໝ່ ໃນsaṃsāra. Nibbana ແມ່ນສ່ວນ
ໜຶ່ງ ຂອງຄວາມຈິງທີສາມກ່ຽວກັບ “ການຢຸດເຊົາການ dukkha” ໃນສີ່ຄວາມຈິງຂອງ
Noble, ແລະຈຸດຫມາຍປາຍທາງຍອດຢ້ຽມຂອງເສັ້ນທາງຂອງ Noble Eightfold.


ຕາມປະເພນີທາງພຸດທະສາສະ ໜາ, ນິບພານໄດ້ຖືກແປໂດຍທົ່ວໄປວ່າການສູນພັນຂອງ
“ສາມໄຟ”, ຫຼື “ສານພິດສາມຢ່າງ”, ຄວາມມັກ (raga), ການຫລີກລ້ຽງ (dvesha)
ແລະຄວາມໂງ່ຈ້າ (moha ຫຼືavidyā). ເມື່ອໄຟ ໄໝ້ ເຫລົ່ານີ້ຖືກດັບສູນ,
ປ່ອຍຕົວຈາກວົງຈອນແຫ່ງການເກີດ ໃໝ່ (saṃsṃra).

Nibbana
ຍັງຖືວ່າໃນພຸດທະສາສະ ໜາ ມີລັກສະນະດຽວກັນກັບ anatta (ບໍ່ແມ່ນຕົນເອງ) ແລະ
sunyata (ຫວ່າງເປົ່າ) ລະບຸວ່າໃນເວລາກັບການພັດທະນາ ຄຳ ສອນຂອງພຸດທະສາສະ ໜາ,
ການຕີຄວາມ ໝາຍ ອື່ນໆໄດ້ຖືກມອບໃຫ້, ເຊັ່ນວ່າບໍ່ມີການທໍຜ້າ (vana) ຂອງ
ກິດຈະກໍາຂອງຈິດໃຈ, ການລົບລ້າງຄວາມປາຖະຫນາ, ແລະຫນີຈາກເນື້ອໄມ້, cq. ຫ້າ
skandhas ຫຼືລວມ.

ປະເພນີການສຶກສາທາງພຸດທະສາສະ ໜາ ກຳ ນົດສອງປະເພດຂອງ
nibbana: sopadhishesa-nibbana (nibbana ກັບສ່ວນທີ່ເຫຼືອ), ແລະ parinibbana
ຫຼື anupadhishesa-nibbana (nibbana ໂດຍບໍ່ມີສ່ວນທີ່ເຫຼືອ, ຫຼືສຸດທ້າຍ
nibbana). ລັດ.

Nibbana, ຫຼືການປົດປ່ອຍຈາກຮອບວຽນຂອງການເກີດ ໃໝ່,
ແມ່ນຈຸດປະສົງສູງສຸດຂອງປະເພນີ Theravada. ໃນປະເພນີມະຫາຍານເປົ້າ ໝາຍ
ສູງສຸດແມ່ນພະພຸດທະເຈົ້າເຊິ່ງໃນນັ້ນບໍ່ມີນິບພານ Nibbana.
ພະພຸດທະເຈົ້າຊ່ວຍປົດປ່ອຍທຸກຄົນຈາກsaṃsāraໂດຍການສອນເສັ້ນທາງພຸດທະສາສະ ໜາ.
ບໍ່ມີການເກີດ ໃໝ່ ສຳ ລັບພຣະພຸດທະເຈົ້າຫລືຄົນທີ່ບັນລຸນິບພານ. ແຕ່ ຄຳ
ສອນຂອງພຣະອົງຍັງຄົງຢູ່ໃນໂລກເປັນເວລາທີ່ແນ່ນອນເພື່ອເປັນການຊີ້ ນຳ
ໃຫ້ບັນລຸນິບພານ.

ການແປຂອງ Nibbana
ພາສາອັງກິດສັ່ງມາ,
ດັບໄຟ,
ການປົດປ່ອຍ
ພາສາບາລີພາສາປາລີ (निब्बान)
ສັນສະກິດnirvāṇa (निर्वाण)
Bengali Bengali
ພະມ້າနိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
ຈີນ涅槃
(ພິນຈິນນິນ: nièpán)
ຍີ່ປຸ່ນ涅槃
(rōmaji: nehan)
ພາສາລາວນິມິນິດາ
(UNGEGN: nippean)
ເກົາຫຼີ열반
(RR: yeolban)
ຈັນນາກဗာန်
([nìppàn])
ພາສາມົງໂກນγasalang-aca nögcigsen
ຊານၼိၵ်ႈပၢၼ်ႇ
([nik3paan2])
ສິນລະປະනිවන
(Nivana)
ທິເບດལས་ལས་འདས་པ །
(mya ngan las ‘das pa)
ໄທນະຄອນ
(RTGS: nipphan)
ຫວຽດນາມNiết b Vietnamesen
ຄຳ ສັບພຸດທະສາສະ ໜາ


ໃນນິຕະຍະສານຂອງ Jainism, ປະເພນີ sramana ອື່ນເຊັ່ນ: ພຸດທະສາດສະຫນາ,
ການປົດປ່ອຍຂອງມະນຸດແມ່ນຢູ່ໃນສະຖານທີ່ຕົວຈິງ (loka) ທີ່ກ່ຽວຂ້ອງກັບ nirvana.
ນັກວິຊາການບາງຄົນໄດ້ໂຕ້ຖຽງວ່າໃນເບື້ອງຕົ້ນຊາວພຸດມີທັດສະນະຄ້າຍຄືກັນ.
ແຜນການປົດປ່ອຍສີ່ຢ່າງ

(ຕາມ ໜັງ ສື Sutta Piṭaka)

ຂັ້ນຕອນຂອງການ
“ ໝາກ ໄມ້”

ປະຖິ້ມ
ສາຍພານ

ການເກີດ ໃໝ່
ຈົນກ່ວາຄວາມທຸກທໍລະມານສິ້ນສຸດ

ສາຍນ້ ຳ ເຂົ້າ

1. ເບິ່ງຕົວຕົນ (Anatman)
2. ສົງໄສໃນພຣະພຸດທະເຈົ້າ
3. ກົດລະບຽບທາງສິນລະ ທຳ ຫລືພິທີ ກຳ

ຕ່ໍາກວ່າ
ສາຍພານ

ສູງເຖິງເຈັດ rebirths ໃນ
ໂລກຂອງມະນຸດຫລືສະຫວັນ

ຜູ້ກັບຄືນຄັ້ງດຽວ

ອີກເທື່ອຫນຶ່ງເປັນ
ມະນຸດ

ຜູ້ທີ່ບໍ່ໄດ້ຮັບຜົນຕອບແທນ

4. ຄວາມປາຖະ ໜາ ທາງເພດ
5. ຄວາມບໍ່ສະບາຍ

ອີກເທື່ອຫນຶ່ງໃນ
ໂລກແຫ່ງສະຫວັນ
(ພະລັງບໍລິສຸດ)

arahant

6. ຄວາມປາຖະຫນາຂອງການເກີດ ໃໝ່
7. ຄວາມປາຖະຫນາທີ່ເກີດຈາກການເກີດ ໃໝ່
8. conceit
9. ຄວາມບໍ່ສະຫງົບ
10. ຄວາມໂງ່

ສູງກວ່າ
ສາຍພານ

ບໍ່ມີການເກີດ ໃໝ່

61) Classical Latin-LXII) Classical Latin,

excited celia cruz GIF by Latin GRAMMYs

https://giphy.com/gifs/latingrammys-uPsSnbE0I0omc
LXI) LXII-Classical Latin) Classical Latin

NIBBANA

Liberum Online NIBBANA INSTITUTIONE
ex
KUSHINARA NIBBANA Bhumi PAGODA -PATH finem beatitudinis consequi vitam aeternam
Insight Analytic - Free Online Law Tipiṭaka Research & Series Practice Universitate CXI verba sua in Buddha scriptor

propter

http://sarvajan.ambedkar.org

ad DCLXVIII, 5A viam, 8 Cross, HAL 3 spectacula theatrica, Karnataka Bangalore- rei publicae -India

Est bene Purify Attain Nibbana

‘Donum Dhamma praestat omnia alia dona - Sabba Qawwali dhamma Qawwali ad finem consequantur, ut NIBBANA

Interrogavit Buddha: “Quid mihi et tibi prodest meditationis?”
Qui responderunt: “Nihil”
“Sed Buddha dixit, noli me non clamant, quod perdidi,
ira,
anxietatem,
exanimationes incidamus,
admodum sero contingere,
Extremae senectutis et mortis timor ‘

Propagare TIPITAKA - BUDDHA ET Dhamma


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

Platonis et saluti nostrae toto Dhamma, Awakened archetypus omnium Societatum coronat in finem beatitudinis aeternae.


Hæc meditare, in tota vita pacis, pax et felicitas in statu corporis
comprehendo, sedens, stans, iacentem, ambulantem, revolutio, natantes,
militaris artes faciendo, Tai chi, Kung fu, karate, et in Kalari.


Practice and let us propagare sua verba Buddha Buddha et quam in his a
Dhamma B.R. Dr. Mentis purificationem Ambedkar benefacientes et
incolumitati, coronat Awakened archetypus omnium Societatum consequi
finem beatitudinis aeternae
Et quid, monachi, cum sit elementum Nibbana residuum reliquis?


Profectus est in lorem quis Bodhisattva statuerentur quia omnia entia
Nibbana oportebit, quibus in regno Nibbana relinquit. Quid est quod
Nibbana regna relinquit?

“Nihil dant realis beatitudinem, ut [possit] Nibbana.” Ita Buddha dixit:

Adfectus similes incendium quo textu sermonis Buddha traditae Bhikkus

Gaya cum moraretur. Et hoc est quod dicit:
“Omnia, domine Bhikkus, et in ignem. Et pontifices, ea quae sunt igni

“Quod oculus: Domine Bhikkus: in igne; forma ejus;
oculum conscientiae igni sensualibus sunt oculis
ignis; quicquid sensus delectabili molestus aut indifferentes
In illa trahit originem accepit ab natura pendere proindeque impressionem quod typus, ut et in ignem. “

“Et quid isti de igne?”

“Apud. nimiam flammam concupiscentiae carnalis, inquam ego, cum odium est ignis, cum
Ignis amentiam ortus senectus funera luctu planctu
miseriae dolore et desperatione sunt igni “.


«Quod in aure igne; istae autem igni in naribus ignem odores incendunt;
lingua igni miramur igni corpus igni sint igni quicquid sensus
delectabili molestus aut indifferentia oriundum ab opinione pendere
animo et ardet.

“Et quid isti de igne?”

“Cum nimiam flammam concupiscentiae carnalis, dicent tibi: ignis odii ignis
furoris; ortus senectus funera luctu planctu
miserae dolor et desperatio sunt igni “.

“Quod ubi animadversum est, Domine Bhikkus, nobilis et didici quod [homo] concipit ardor.

Conci hac fuga fit privatus amor et passio nulla fit liber, cum liber sit, cognoverit. “

Hoc fecit patet in quodam sermone de Buddha ad Bhikkus quibus dixit:
“Instincta avaritia (lobha), fratres, cum furore irae (Dosa)
risu digna excecantur (MFS), cum animo consternatus, cum mentibus
opinati sunt, reflectunt super viros suum infortunium deplorans
reflectunt super infortunii aliorum hominum, homines Experimur animi et
angustiae designatur.

“Si autem avaritia et ira risu fieri non
auferetur [sunt], nec reflectunt super homines, nec in infortunii sui
animi et angustiae designatur.

“Sic, fratres, in hac vita non modo visibilis est Nibbana
in futuro, invitant, dulcis, accessible sapienti esse discipulus ‘.
- Marcus B.R.Ambedkar in Dhamma, AC BUDDHA
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana


Suggerere et glorificare transcendens, qui stat pro libertate nomina
Nibbana ineffabilem et singulariter omnia in finalem metam Buddha
doctrinas hominum.

“Haec est pax, hoc eft - resolutio per omnia
ficta, a se dimittere omnem acquisitionem, ad finem concupierunt
concupiscentiam dispassion: cessant, Nibbana”.
- De 3,32


Igneum nulla passio, nulla ira nec dolore aggregata nihil aliud otia
pacis. Fame et morbo foremost. Ficticia et principale dolor. Et hoc est
verum esse quod est, est prima solvens inimicitiam in carne otium.
Libertatem ab morbum, primus fortuna. Iucunditatem et praecipue
divitiae. Speravi: primo intuitu consanguinitatis. Solvens inimicitiam
in carne: in summo otium.
- 202-205 Dhp

Cum experrectus awarenes assidue intenta jhana perseverando fortes in studio moventur solvens in servitutem peteret talium.
- XXIII Dhp


“Est modus quo neque terra neque aqua neque igni nec ventis nec ratio
infiniti locus nec ratio infiniti sensus aut ratio nihil nec ratio nec
sensus nec non perceptionis , neque hoc mundo, nec tunc mundus, nec sol,
nec luna. Et ego dico, ibi neque venire, neque futura, neque habitus,
neque transeuntem diem, nec assurgunt etiam sine substantia, sine causa,
sine auxilio [mentis object ]. hoc, hoc est, ad finem accentus “.
- ud 8,1


“Non est monachis, et natus est - unbecome - infecit - unfabricated. Si
enim non erant qui natus est - unbecome - infecit - unfabricated, ibi
non esse causam, qui emancipati sint adversus natus est - become - fecit
- fabrefieri potest esse dignoscitur. Et ex eo quod ibi natus est -
unbecome - infecit - unfabricated, emancipati sint adversus natus est -
become - fecit - fabricata incerta cernitur. “
- ud 8,3

Aqua,
terra, ignis, ventus erit tutum non astra non luceant visibilem solem
lunam non comparuerit nec tenebrae. Et prudens est, Filius genitus
propter adinventiones animi tui, notum est [quod] in se, tunc ex materia
& forma: & Trias parce ex dolore, quod sit liberari.
- ud 1,10

Unus de primo ad breakthrough Nibbana aut ulteriora addenda tanto dolore


Tum Beati unum Dominum, ruentes in paululum pulveris in extremum digiti
ejus, dixit monachis: “Quid vobis videtur, monachi? Caeci quid enim
maius est parum aliquantulus of pulvis sum picked sursum in faucibus
meis Unguiculi nos et terra magnam? “

“Magna terra est multo
maius, domine. Et paululum pulveris in Beati unus est sustulit de
extremum digiti ejus non postero ad nihil. Hoc est ne una centesima, et
una millesima, et centum milium - hoc parum aliquantulus of Beati qui
pariter sustulit unus habet ad extremum digiti - comparari cum magna
terram “.

“In eodem modo, monachi, credentes quia esset
discipulus ex nobili, qui cum sit intuitu, et singulos, qui solvit
vestra [et rigui placeant ingressum] passio & accentus est ut is
finivit & extinctum esse multo maiora. Quod qui reliquias civitatis
habens plurimum residuas septem diebus juxta nihil suus centesimam,
millesima et centena milia, ut cum priore Missae passionis. quod quanti
beneficii perrumperet ad Dhamma monachorum. quod quanti sit habendum
beneficium Dhamma oculis. “
- sn 13,1

Quod accidit alicui qui se confirmavit perfecitque Nibbana?

[Aggivessana Vacchagotta:] “At Gotama Magister, quod monachus cui mens sit ita dimissi: Ubi est redeunt?”

[De Buddha:] ‘’ redeunt, ‘Vaccha, hoc non est “.

“In hoc casu Gotama Magister, non comparuit”.

‘’ Non RURSUM APPAREO, ‘Vaccha, hoc non est “.

“… non tam & non comparuit”.

“… Sed hoc non est”.

“… nec agit, nec non comparuit”.

“… Sed hoc non est”.


“Quid est hoc, Gotama magister cum magister est Gotama interrogavit
monachus si non reappear reappears … & … utraque agit, non agit
neque … neque reappear non comparuit, dicit, ‘ni … ‘t adhibere, si
per se. et hoc loco: Magister Gotama ego timóris exágitat, in hac parte,
suffocetur. de modica claritate venturus est ante me sermonem ex hoc
nunc obscuretur “.

“Quidni tu befuddled, Vaccha. Scilicet confusa
es. Alta Vaccha est rei difficilis video facile esse, tranquilla
purissimo excedunt coniectura subtiles esse experti sunt in sapientem.
ad quos cum aliis views, alia exercitia, alterum uenere et ceteris, alii
doctores, in quibus difficile est scire. quae cum ita sint, ego iam
posuit aliquas quaestiones tibi. et respondendum est, ut tibi videbitur.
quid putatis Vaccha si ardentes ante vos scitis quod haec ignis
ardentes coram me? “

“… ita …”

“Et si quis rogare te
Vaccha, ‘ardere hoc igne in conspectu Dei tui, quæ est dependens
ardenti?’ Et sic quaesivit, quid respondeas? “
“… ego respondeo, ‘hoc ardenti igne ardenti dependens in conspectu oculorum meorum est et ligna ejus victum & gramen.”

“Si ignis ardentes ante vos egredi: Vis scire, ‘hoc ardenti igne et abiit in conspectu oculorum meorum’?”

“… ita …”


“Et si quis vos rogare, ‘hic ignis, qui ex vobis est absentis ex in
fronte, in quibus partem habet hinc periit? Oriente? Occidentem?
Septentrionalis? Meridianam Aut?’ Et sic quaesivit, quid respondeas? “


“Quod hoc non est, magister Gotama. Dependens Ignis ardere in
sustentatione accuranda herbam, et ligna, unnourished esse - a negotio
consumptis alimentis, quae non alia esse obtulerunt - stat quod
simpliciter ex ‘’ (Hardcover).”

“Etiam sic, Vaccha, aliqua
corporis form quibus unum describentem Tathagata essent describere eum:
Hoc est Tathagata est relicta, eius radix destrui, fecerunt sicut
divitiis germen radicum eius, privatur de conditionibus progressionem
non vos pro posterus rectangulo. Liberari ab quod genus forma, Vaccha,
Tathagata est altum et infinitam difficile est immoderata cuiusque
luxuria subsequenda velut mare. ‘volatilis’ Sed hoc non est. Numquid non
comparuit, hoc non est. Utrumque enim & non RURSUM APPAREO, ni ‘ t
adhibere. nec reappears nec non redeunt, hoc non est.

“Quod sensu perciperetur … … … fabricam mentis Any


“Probatae conscientiae fasces quibus unum describentem Tathagata essent
describere eum: Hoc est Tathagata est relicta, eius radix destrui,
fecerunt sicut divitiis germen radicum eius, privatur de conditionibus
progressionem non vos pro posterus rectangulo. Liberari ab gradus
conscientiae, Vaccha et Tathagata est altum et infinitam difficile est
immoderata cuiusque luxuria subsequenda velut mare “.
- MN LXXII

Et clamoris victoria de arahants

«Ortus est finita vita sanctorum omnia tibi negotium est. Est porro hoc nihil est mundum. ‘
- 22.59 SN

Finis samsara
Alii sunt utero humano natus, in inferno qui operantur iniquitatem, qui
in bono utique ad caelum, illi non in effluxu, prorsus soluta.
- CXXVI Dhp


Nibbana aeterna est Buddhismus et in fine spirituali non excluso ex
notis ad ipsam soteriologicam release in rebirths samsara. Nibbana est
pars tertia ex veritatis ‘cessationem dukkha “in Quattuor Noble vera et
summum bonum destination nobilium Eightfold Path.

In Buddhist
traditione Nibbana communiter accipitur pro exstinctione “ignes tria”
vel “ter spargere venena didicerunt ‘, passion (Raga), unum nolle
habetis (dvesha) et ignorantiae (MFS aut avidyā). Et hi ignes sunt,
extinguantur, de dimittere regenerationis cycle (samsara) est, potiti.


Nibbana habetur in Buddhismus est etiam ipsa esse etiam anatta
(non-sui) et sunyata (inane) states.In tempus, cum progressum Buddhist
doctrinam, alii interpretationes sunt data, ut in absentia licio (vana)
de operationem mentis nulla cupiditate eripe silvis voco. ad quinque
universitates sive skandhas.

Buddhist genera scholasticorum
traditio nibbana: sopadhishesa, nibbana (nibbana cum reliquo), et
parinibbana anupadhishesa, aut nibbana (nibbana sine reliquo, vel
finalis nibbana) .The conditor Buddhismus, Buddha pervenit et in his qui
crediderunt ei civitatibus.

Nibbana seu regeneratione
liberationem curriculis summus finis Theravada traditionem. Mahayana
traditio in summo finis Buddhahood quo non remaneat Nibbana. Adjuvat
liberandum hominem a Buddha in Buddhist semita samsara per doctrinam
deducat. Non est enim regeneratio Buddha vel qui Nibbana consequantur.
Sed in sua praedicatione mundum adiuvent ad certum tempus, sicut Nibbana
consequantur.

Versiones Nibbana
Anglicus exufflatio,
exstinguere,
liberation
Pali nibbāna (निब्बान)
Nazgul Sanscritica (निर्वाण)
Bengalica নির্বাণ
Burmese နိဗ္ဗာန်
(Pronounced, [neɪʔbàɴ])
Seres 涅槃
(Pinyin: nièpán)
Iaponica 涅槃
(Latin: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Coreanica 열반
(RR: yeolban)
Mon နဳ ဗာန်
([Nìppàn])
Mongolica γasalang, aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([Nik3paan2])
Sinensi නිවන
(Nivana)
Tibetan མྱ་ངན་ ལས་ འདས་ པ ་.
(Mya ngan las ‘das PA)
นิพพาน Thai
(RTGS: nipphan)
Vietnamica niet ban
Glossarium Buddhismus


Et rursum alium angulum Jainism, sicut traditio alteri Sramana
Buddhismus entia sustinebit emissos per ipsam loco (loka) consociata cum
nirvana. Quidam enim primum scholarium superius disseruisti,
Buddhistarum inter se similes visum.
De quattuor liberandum ministrantem platanum

(Secundum Sutta Piṭaka)

scaena est scriptor
‘Fructus’

relicta
conpedibus

turpium (s)
usque in finem doloris

enterer amnis,

1. identitatem visum (Anatman)
2. dubio in Buddha
3. praecepta ascetici seu ritualium:

minus
conpedibus

usque per septem rebirths
et homo in caelestibus

cum revertentes,

plus quam semel,
humanum est

non-revertentes

4. notum medullarum
5. super malitia

aliquando plus in
in cælestibus
(Pure Abodes)

arahant

6. materia desiderio regenerationis,
7. perinde desiderio regenerationis,
8. videri
9. quietae mentes:
10. ignorantia

altiorem
conpedibus

non regenerantur,

62) Classical Latvian-Klasiskā latviešu valoda,

https://www.youtube.com/watch…
Caur Sidraba Birzi.. Patina, 2012. (Full Album)

Biruta Ozolina
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Biruta Ozoliņa-balss, kokle
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Category
Music
62) Klasiskā latviešu-klasiskā latviešu valoda

NIBBANA

Bezmaksas tiešsaistes NIBBANA APMĀCĪBA
no plkst
KUSHINARA NIBBANA BHUMI PAGODA -PATH UZTURĒT ETERNAL BLISS kā galīgo mērķi
Analytic Insight Net - BEZMAKSAS tiešsaistes Tipiṭaka Tiesību pētījumu
un prakses universitāte 111 KLASISKĀS VALODĀS BUDDHA paša vārdos

cauri

http://sarvajan.ambedkar.org

plkst. 668, galvenā ceļa 5A, 8. krusts, HAL 3. posms, Bangalore- Karnataka State -India

Veiciet labu prāta attīrīšanu, lai sasniegtu Nibbanu

“Dhammas dāvana izceļas ar visām citām dāvanām - sabba danam dhamma danam, lai sasniegtu NIBBANA kā galīgo mērķi

Budai jautāja: “Ko jūs esat ieguvis ar meditāciju?”
Viņš atbildēja: “Nekas!”
“Tomēr Buda teica, ļaujiet man kliegt jums to, ko es pazaudēju:
Dusmas,
Trauksme,
Depresija,
Nedrošība,
Bailes no vecuma un nāves ”

Pavairot TIPITAKA - BUDDHA UN VIŅU DHAMMA


Ja tikko dzimušu bērnu tur izolētā veidā, bet neviens nekontaktējas ar
mazuli, pēc dažām dienām tas runā un runā cilvēka dabiskajā
(prakritiskajā) valodā, kas pazīstama kā Classical Magahi Magadhi /
Klasiskā Chandaso valoda / Magadhi Prakrit / Classical Hela Basa (Hela
Language) / Klasiskie Pali, kas ir vienādi. Buda runāja Magadhi. Visas
7111 valodas un dialekti ir parādīti klasiskajā žurnālā Magadhi. Līdz ar
to visiem tiem ir klasisks raksturs (prakrits), tāpat kā visām pārējām
dzīvajām spieģēm ir savas saziņas dabiskās valodas. Vietni 111 valodas
tulko vietne https://translate.google.com


Pabeigts kurss par mūsu Dhammu un Politiku visu pamodināto aborigēnu
sabiedrību labklājībai, laimei un mieram un viņu mūžīgajai svētlaimei kā
galīgais mērķis.

Visu mūžu meditējiet labklājības, laimes un
miera nodrošināšanai visās ķermeņa pozās, ieskaitot sēdēšanu, stāvēšanu,
guļus, pastaigas, riteņbraukšanu, peldēšanu, cīņas mākslas izpildi, Tai
Ši, Kung Fu, karatē, Kalari utt.

Praktizēsim un izplatīsim Budas
vārdus tāpat kā BUDDHA UN VIŅA DHAMMA, ko veidojis Dr. B.R. Ambedkar
par labu darīšanu un prāta attīrīšanu visu aborigēnu pamodināto
sabiedrību labklājības, laimes un miera labad, lai sasniegtu mūžīgo
svētlaimi kā galveno mērķi
Un kas, mūki, paliek Nibbana elements ar atlikumiem?


Kādam, kurš ir devies Bodhisatvas transportlīdzeklī, vajadzētu izlemt,
ka “man visas būtnes jāved uz Nibbanu tajā Nibbanas valstībā, kas neko
neatstāj aiz muguras”. Kāda ir šī Nibbanas sfēra, kas neko neatstāj aiz
muguras?

“Nekas nevar dot īstu laimi, kā [var] Nibbana.” Tā teica Buda

Tas, ka kaislības ir kā uguns dedzināšana, bija sprediķa teksts, kuru Buda pasniedza Bhikkus

kad viņš uzturas Gajā. Tas ir tas, ko viņš teica:
“Visas lietas, ak, Bhikkus, deg. Un kas, ak, priesteri, ir visas šīs lietas, kas deg?

“Acis, Bhikkus, deg; formas ir aizdegtas;
acu apziņa deg; ir iespaidi, ko saņem acs
uguns; un jebkuras sajūtas, patīkamas, nepatīkamas vai vienaldzīgas,
rodas no atkarības no iespaidiem, ko saņem tips, tas arī ir uz uguns. ”

“Un ar ko tie deg?”

“Ar. kaisles uguns, teiksim, es ar naida uguni, ar
aizrautības uguns; ar dzimšanu, vecumu, nāvi, bēdām, žēlošanos,
ciešanas, bēdas un izmisums ir ugunīs. ”


“Auss deg; skaņas deg; deguns deg; smakas deg; mēle deg; gaumi deg;
ķermenis ir uz uguns; idejas deg; un jebkuras sajūtas, patīkamas,
nepatīkamas vai vienaldzīgas, rodas atkarībā no iespaida, ko saņem
prāts, tas arī ir uz uguns.

“Un ar ko tie deg?”

“Ar aizraušanās uguni sakiet es; ar naida uguni; ar uguni
aizrautība; ar dzimšanu, vecumu, nāvi, bēdām, žēlošanos,
ciešanas, bēdas un izmisums ir ugunīs. ”

“Uztverot to, O Bhikkus, iemācītais un cēls [cilvēks] izsaka nepatiku.


Un, uztverot šo nepatiku, viņš noraujas no kaislības, un, ja nav
kaislības, viņš kļūst brīvs, un, kad viņš ir brīvs, viņš apzinās, ka ir
brīvs. ”

To Buda ir skaidri norādījusi sprediķī Bhikkus, kurā viņš teica:
“Aizrauj alkatība (lobha), brāļi, nikni ar dusmām (doza),
maldības (moha) aizēnots, pārņemts prāts, paverdzināts prāts, vīrieši
pārdomā paši savu nelaimi, vīrieši pārdomā citu nelaimi, vīrieši izjūt
garīgas ciešanas un ciešanas.

Ja tomēr mantkārība, dusmas un
maldi tiek atcelti, vīrieši nedomā ne par savām nelaimēm, ne par
garīgajām ciešanām un ciešanām.

”Tādējādi, brāļi, Nibbana ir redzama ne tikai šajā dzīvē, bet arī šajā dzīvē
nākotnē - aicinošs, pievilcīgs, pieejams gudrajam māceklim. ”
- Dr B.R.Ambedkar savā BUDDHA UN VIŅA DHAMMA
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana nosauc pārpasaulīgo un viennozīmīgi neizsakāmo brīvību, kas ir visu Budas mācību galvenais mērķis.


“Tas ir miers, tas ir izsmalcināts - visu safabricējumu izšķirtspēja,
visu iegūšanu atmešana, tieksmes izbeigšana; līdzjūtība; pārtraukšana;
Nibbana.”
- AN 3.32

Nav tādas uguns kā aizraušanās, nav
zaudējumu, piemēram, dusmu, nav tādu sāpju kā agregāti, nav citu kā
miera. Bads: galvenā slimība. Izstrādājumi: galvenās sāpes. Vienam, kas
zina šo patiesību tā, kā tā patiesībā ir, vissvarīgākais ir saistīšana.
Brīvība no slimības: galvenā laime. Apmierinātība: galvenā bagātība.
Uzticēšanās: galvenā radniecība. Saistošs: galvenais vieglums.
- Dhp 202-205


Atmodinātie ar warenes, pastāvīgi absorbēti džanā, neatlaidīgi un
stingri cenšoties: viņi pieskaras Unbinding, neizsakāmajai drošībai no
verdzības.
- 23. DHP

“Tur ir tā dimensija, kur nav ne zemes,
ne ūdens, ne uguns, ne vēja; ne kosmosa bezgalības dimensijas, ne
apziņas bezgalības dimensijas, ne nebūtības dimensijas, ne uztveres, ne
uztveres dimensijas ; ne šī pasaule, ne nākamā pasaule, ne saule, ne
mēness. Un tur, es saku, nav ne nāk, ne iet, ne stāvēt; nedz aiziet
prom, nedz rasties: bez nostājas, bez pamata, bez atbalsta [mentāls
objekts ]. Tas, tikai tas, ir stresa beigas. “
- Ud 8.1

“Ir
mūki, nedzimuši - nepelnīti - neizgatavoti - nesagatavoti. Ja nebūtu šo
nedzimušo - nepelnīto - neizgatavoto - nesagatavoto, nebūtu tā, ka būtu
saskatāma emancipācija no dzimušajiem - kļuvusi - izgatavota -
izgatavota. Bet tieši tāpēc, ka ir nedzimis - nekļūst - neapdarināts -
nesagatavots, tiek uztverta emancipācija no dzimušajiem - kļuvusi -
padarīta - izgatavota. “
- Ud 8,3

Kur ūdenim, zemei, ugunij
un vējam nav pamata: tur zvaigznes nespīd, saule nav redzama, mēness
neparādās, tumsa nav atrasta. Un, kad gudrais, brahmanis caur izveicību,
ir pats to zinājis, tad no formas un bez formas, no svētlaimes un sāpēm
viņš tiek atbrīvots.
- Ud 1,10

Pirmais Nibbanas sasniegums izbeidz tik daudz ciešanu


Tad svētītais, nedaudz savācis putekļus ar naga galu, sacīja mūkiem:
“Ko jūs domājat, mūki? Kurš ir lielāks: mazliet putekļu, ko esmu savācis
ar sava galiņa galu?” nagu vai liela zeme? “

“Lielā zeme ir
daudz lielāka, kungs. Mazliet putekļu, ko Svētīgais ir savācis ar naga
galu, ir gandrīz nekas. Tā nav simtdaļa, tūkstošdaļa, simtstūkstošdaļa -
šī mazliet putekļus Svētītais ir savācis ar naga galu - salīdzinot ar
lielo zemi. “

“Tādā pašā veidā, mūki, cēlu mācekļu gadījumā, kas
ir pilnīgā skatījumā, indivīdam, kurš ir izlauzies cauri [straumei],
ciešanas un stress, kas ir pilnībā izbeigti un nodzēsti, ir daudz
lielāki. Tas, kas paliek stāvoklī, kurā ir maksimāli septiņi atlikušie
mūži, un tas ir gandrīz nekas: tā nav simtdaļa, tūkstošdaļa, simts
tūkstošdaļa, salīdzinot ar iepriekšējo ciešanu masu. Tas ir, cik liels
ieguvums ir izlaušanās cauri Dhamma, mūki. Cik liels ieguvums ir Dhammas
acs iegūšana. “
- SN 13.1

Kas notiek ar to, kurš ir pilnībā apzinājies Nibbanu?

[Aggivessana Vacchagotta:] “Bet, Skolotājs Gotama, mūks, kura prāts tādējādi tiek atbrīvots: Kur viņš atkal parādās?”

[Buda:] “” Atkal parādās, “Vaccha, neattiecas.”

“Tādā gadījumā, kapteinis Gotama, viņš vairs neparādās.”

“‘Neparādās,’ Vaccha, neattiecas.”

“… abi dara un vairs neparādās.”

“… neattiecas.”

“… nedz parādās, nedz atkal parādās.”

“… neattiecas.”


“Kā tas ir, kapteinis Gotama, kad kapteinim Gotamam tiek jautāts, vai
mūks atkal parādās … vairs neparādās … abi to dara un vairs
neparādās … nedz viņš, nedz arī atkal parādās, viņš saka:” … Katrā
ziņā “nepiemēro”. Šajā brīdī, kapteinis Gotama, es esmu apmulsis; šajā
brīdī esmu sajaukts. Skaidrības pakāpe, kas man ienāca no jūsu
iepriekšējās sarunas, tagad ir aizklāta. “

“Protams, jūs esat
apmulsis, Vaccha. Protams, jūs esat apjukuši. Dziļi, Vaccha, vai šī
parādība ir grūti pamanāma, grūti realizējama, rāma, izsmalcināta, ārpus
minējumiem, smalka, pieredzējama gudri. Tiem, kam ir cits viedoklis,
cita prakse, citi gandarījumi, citi mērķi, citi skolotāji, to ir grūti
zināt. Tādā gadījumā es tagad jums uzdošu dažus jautājumus. Atbildiet
pēc jūsu ieskatiem. jūs domājat, Vaccha: Ja jūsu priekšā degtu uguns,
vai jūs zināt, ka ‘šī uguns deg man priekšā’? “

“…Jā…”


“Un pieņemsim, ka kādam vajadzēja jums, Vaccha, jautāt:” Šī uguns deg
jūsu priekšā atkarībā no tā, kas tā deg? ” Tādējādi jautāja, kā jūs
atbildētu? “
“… Es atbildētu:” Šis ugunsgrēks, kas dedzina manā priekšā, ir atkarīgs no zāles un kokmateriālu uzturēšanas. “”

“Ja jūs izmestu uguni, kas deg jūsu priekšā, vai jūs zināt, ka:” Šī uguns, kas dedzina manā priekšā, ir izgājusi “?”

“…Jā…”


“Un pieņemsim, ka kādam jums vajadzēja jautāt:” Šī ugunsgrēks, kas ir
izgājis jūsu priekšā, kādā virzienā no šejienes ir izgājis? Austrumi?
Rietumi? Ziemeļi? Vai dienvidi? ” Tādējādi jautāja, kā jūs atbildētu? “


“Tas neattiecas, meistars Gotama. Jebkuru ugunsgrēku, kas ir atkarīgs
no zāles un kokmateriālu uzturēšanas, ja tas nav barots - no tā, ka viņš
to iztērējis un nepiedāvājis citu - tiek klasificēts vienkārši kā”
ārpus “(nav saistību).”

“Pat tā, Vaccha, jebkura fiziska forma,
ar kuru viņš raksturo Tathagatu, lai viņu raksturotu: ka Tathagata ir
pametusi, tās sakne iznīcināta, veidota kā palmyra celms, atņemti
attīstības apstākļi, kas nav paredzēta nākotnei. Atbrīvojies no formas
klasifikācija, Vaccha, Tathagata ir dziļa, bezgalīga, grūti uztverama,
piemēram, jūra. “Atkārtoti parādās” nepiemēro. “neparādās atkal”
nepiemēro. “Gan notiek, gan atkal neparādās“ nav ” t nepiemēro. “Ne
atkal parādās, ne atkal parādās” neattiecas.

“Jebkura sajūta … Jebkura uztvere … Jebkura garīga safabricācija …


“Jebkura apziņa, ar kuru kāds raksturo Tathagatu, lai viņu raksturotu:
ka Tathagata ir pametusi, tās sakne iznīcināta, izveidojies kā palmiras
celms, atņemti attīstības apstākļi, kas nav paredzēti nākotnes
veidošanai. Atbrīvots no apziņas klasifikācijas, Vaccha , Tathagata ir
dziļa, bezgalīga, grūti uztverama, piemēram, jūra. “
- MN 72

Arahantu uzvaras sauciens

“Dzimšana ir beigusies, svētā dzīve piepildīta, uzdevums paveikts. Šai pasaulei nekas cits neatliek.”
- SN 22.59

Samsaras beigas
Daži ir dzimuši cilvēka dzemdē, ļaundari ellē, tie, kas ir labā ceļā,
dodas uz debesīm, bet citi, kuriem nav notekūdeņu: pilnīgi nav saistību.
- 126. DHP


Nibbana ir mūžīgais garīgais mērķis budismā un iezīmē soterioloģisko
atbrīvošanos no sašsaras atdzimšanas. Nibbana ir daļa no Trešās
patiesības par “dukkha pārtraukšanu” četrās cēlās patiesībās un cildenā
astoņkārtīgā ceļa summum bonum galapunktu.

Budistu tradīcijās
Nibbana parasti tiek interpretēts kā “trīs ugunsgrēku” jeb “trīs indi”,
aizraušanās (raga), nepatika (dvesha) un nezināšana (moha vai avidyā)
izdzēšana. Kad šie ugunsgrēki tiek nodzēsti, tiek sasniegts atbrīvojums
no atdzimšanas cikla (sašāra).

Arī budismā Nibbana tiek uzskatīta
par identisku anattas (ne-pašsajūtas) un sunjatas (tukšuma) stāvokļiem.
Laika gaitā, attīstoties budistu doktrīnai, tika sniegtas citas
interpretācijas, piemēram, ka nav aušanas (vana) prāta darbība, vēlmes
novēršana un aizbēgšana no meža, kv. piecas skandhas jeb agregāti.


Budistu zinātniskajā tradīcijā tiek identificēti divi nibbanas veidi:
sopadhishesa-nibbana (nibbana ar pārpalikumu) un parinibbana vai
anupadhishesa-nibbana (nibbana bez pārpalikuma jeb galīgā nibbana). Tiek
uzskatīts, ka budisma dibinātājs Buda ir sasniedzis abus šos veidus.
štatos.

Nibbana jeb atbrīvošanās no atdzimšanas cikliem ir
Theravada tradīcijas augstākais mērķis. Mahajānas tradīcijās augstākais
mērķis ir budisms, kurā Nibbanā nepaliek. Buda palīdz atbrīvot būtnes no
sašāra, mācot budistu ceļu. Buda vai cilvēki, kas sasniedz Nibbanu, nav
atdzimuši. Bet viņa mācības uz noteiktu laiku paliek pasaulē kā
vadlīnijas, lai sasniegtu Nibbanu.

Nibbanas tulkojumi
Angliski pūš,
dzēšana,
atbrīvošanās
Pali nibbāna (निब्बान)
Sanskrita nirvāna (निर्वाण)
Bengāļu নির্বাণ
Birmas နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Ķīniešu 涅槃
(Pinyin: nièpán)
Japāņu 涅槃
(rōmaji: nehan)
Khmeru និព្វាន
(UNGEGN: nippean)
Korejiešu 열반
(RR: yeolban)
Pirmdien နဳ ဗာန်
([npp])
Mongoļu γasalang-aca nögcigsen
Šana ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Tibetas མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las ‘das pa)
Taizemiešu นิพพาน
(RTGS: nifans)
Vjetnamiešu Niết bàn
Budisma glosārijs


Džainisma kosmoloģijā cita tāda sramana tradīcija kā budisms,
atbrīvotās būtnes atrodas faktiskajā vietā (loka), kas saistīta ar
nirvānu. Daži zinātnieki apgalvoja, ka sākotnēji budisti uzskatīja
līdzīgu viedokli.
Četras atbrīvošanās plaknes

(saskaņā ar Sutta Piṭaka)

skatuves
“Augļi”

pamests
fetters

atdzimšana (s)
līdz ciešanu beigām

straume-enterer

1. identitātes skats (Anatman)
2. šaubas Buda
3. askētiskie vai rituālie noteikumi

zemāks
fetters

gadā līdz septiņiem atdzimšanām
cilvēku vai debesu valstības

vienreizējs atgriezējs

vēlreiz kā
cilvēks

neatgriezenis

4. jutekliska vēlme
5. slikta griba

vēlreiz iekšā
debesu valstība
(Pure Overdes)

arahant

6. materiālās atdzimšanas vēlme
7. nemateriāla atdzimšanas vēlme
8. iecere
9. nemiers
10. nezināšana

augstāk
fetters

nav atdzimšanas


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Biruta Ozoliņa-balss, kokle Indriķis Veitners-klarnete, saksofons Viktors…

————————————————————————————————————————————————————————————————————————————–


How to Attain Nibbana

The Four Noble Truths are the essence of Buddhism and provide a plan
to deal with all of the suffering that humans face. These truths state
that life is filled with different types of suffering; suffering has a
cause and an end; and you reach Nibbana when you end this suffering. The
Noble Eightfold Path outlines the steps you must take to achieve
Nibbana in your life. The Four Noble Truths describe the sickness in
the human experience, and the Noble Eightfold Path is the prescription
that provides healing. Understanding the truths and traveling the path
will lead to peace and happiness in life.




Part 1

Following the Noble Eight Fold Path

Image titled Attain Nirvana Step 1



1



Meditate regularly. Meditation is the
key to changing how your mind works and will allow you to travel the
path to Nibbana. It should be a part of your everyday life. While you
can learn to meditate on your own, a teacher can help guide you and
apply proper techniques. You can meditate alone, but it is helpful to
meditate with other people and under the guidance of a teacher.

  • You cannot travel the path without meditating. Meditation will help you better understand yourself and the world.

Image titled Attain Nirvana Step 2

2



Have the right view. The Buddhist
teachings (i.e. The Four Noble Truths) are the lens that you view the
world through. If you are unable to accept the teachings, you will not
be able to follow the other steps in the path. The right view and the
right understanding is the foundation of the path. See the world as it
really is and not as you would like for it to be. You seek to understand reality completely and through an objective lens. This requires you to examine, study, and learn.
  • The
    Four Noble Truths are the basis of the right understanding. You must
    believe that those truths describe things as they really are.
  • Nothing
    is perfect or permanent. Think critically about situations instead of
    inserting your personal feelings, desires, and concerns.
https://www.wikihow.com/images/thumb/a/aa/Attain-Nirvana-Step-3-Version-3.jpg/aid2848733-v4-728px-Attain-Nirvana-Step-3-Version-3.jpg

3



Have right intentions. Commit yourself to
developing an attitude that is line with your belief system. Act as if
all life is equal and deserves to be treated with compassion and love.
This applies to yourself and to others. Reject thoughts that are
selfish, violent, and hateful. Love and non-violence should should be
the rule.
  • Show
    regard for all living things (e.g. plants, animals, and people)
    regardless of their status. For example, you would treat a wealthy
    person and poor person with the same respect. People from all
    backgrounds, age groups, races, ethnicity, economic groups should be
    treated equally.
Image titled Attain Nirvana Step 4
4



Speak the right words. The third step is
the right speech. When practicing the right speech, you do not lie,
slander, gossip, or speak harshly. Instead you speak kind and truthful
words. You words should affirm and uplift others. Knowing when to be silent and holding back your words is also important.
  • Having the right speech is something you practice every day.
Image titled Attain Nirvana Step 5
5



Have the right action. Your actions flow
out of what is in your heart and in your mind. Treat yourself and other
people well Do not destroy life or steal. Live a peaceful life and help
other people live peaceful lives as well. Be honest when you deal with
other people. For example, you would not deceive or lie to get ahead or
get something that you want.
  • Your presence and actions should be positive and improve the lives of other people and society.
Image titled Attain Nirvana Step 6
6



Choose a right Livelihood. Choose a
profession that is in agreement with your beliefs. Do not have a job
that harms other people, involves killing animals, or cheating. Selling
weapons, drugs, or working at a slaughterhouse are not acceptable
occupations. Whatever profession you choose, you must carry it out with
integrity.
  • For example, if you work in sales, you would not use deception or lies to get people to purchase your product.
Image titled Attain Nirvana Step 7
7



Practice the right effort. Putting true
effort into anything that you do will lead to success. Rid your mind of
negative thoughts and focus on positive thinking. Have enthusiasm for
whatever you do (e.g. school, career, friendships, hobbies etc.). You
have to consistently practice having positive thoughts as this does not
always come naturally. This will prepare your mind to practice
mindfulness. The four tenets of right effort are:
  • Prevent evil and unwholesome states (sensual desire, ill will, worry, doubt, restlessness) of from arising
  • Get
    rid of evil and unwholesome states that have already arisen by
    countering them with good thoughts, redirecting your attention to
    something else, or confronting the thought and investigating the source
    of the thought.
  • Produce good and wholesome states
  • Maintain and perfect the good and wholesome states
Image titled Attain Nirvana Step 8
8


Practice Mindfulness.
Mindfulness allows you to see reality and see things as they really
are. The four foundations of mindfulness are contemplation of body,
feelings, states of mind, and phenomena. When you are mindful, you live
in the moment and are open to the entire experience.

You
focus on your present situation not on the future or the past.
Beattentive to your body, your feelings, your thoughts, your ideas,
andeverything around you.
  • Living in the present frees you desires from your future and past.
  • Mindfulness also means being attentive to other people’s feelings, emotions, and body.
Image titled Attain Nirvana Step 9
9



Focus your mind. Right concentration is
the ability to focus your mind on a single object and not be distracted
by outside influences. Going through the other parts of the path will
allow you concentrate. Your mind will be focused and not filled with
stress and anxiety. You will have a good relationship with yourself and
the world. Right concentration allows you to view something clearly and
as it truly is.
  • Concentration
    is similar to mindfulness. However, when you concentrate you are not
    aware of all of the different sensations and feelings. For example, if
    you are concentrating on an exam, you are only focused on taking the
    exam. If you were practicing mindfulness during the exam, you would
    notice how you felt taking the exam, how the other people around you
    were acting, or how you were sitting during the exam.


Part 2

Attaining Nibbana in Your Everyday Life


Image titled Attain Nirvana Step 10

1



Practice Loving Kindness (metta bhavana).
Metta means non-romantic love, kindness,and friendliness. It is a
feeling that comes from your heart, and it has to be cultivated and
practiced. It is usually practiced in five stages. If you are a
beginner, try to stay in each stage for five minutes.
  • Stage
    1- Feel metta for yourself. Focus on feelings of peace, tranquility,
    strength, and confidence. You can repeat the phrase “May I be well and
    happy.” to yourself.
  • Stage
    2- Think of a friend and all of the things that you like about them.
    Repeat the phrase, “May they be well; may they be happy.”
  • Stage
    3- Think of someone that you are neutral about. You do not like them
    or dislike them. Consider the person’s humanity and extend your
    feelings of metta to that person.
  • Stage
    4- Think of someone that you do not like at all. Instead of thinking
    about why you do not like them and having hateful thoughts, send your
    feelings of metta to them.
  • Stage
    5- In this last stage, think of every single person including yourself.
    Send metta to those people, your city, your neighborhood, your
    country, and the entire world.
Image titled Attain Nirvana Step 11
2



Practice Mindfulness of Breathing. This type of mediation will teach you to concentrate and focus your thoughts.
Through this mediation you can learn to practice mindfulness, relax, and rid yourself of anxiety.
Find a sitting position that is comfortable for you. Your spine needs
to be upright and relaxed. Your shoulders should be relaxed and slightly
rolled back and down. Support your hands on a cushion or in your lap.
Once you have your posture, begin going through the different stages.
Each stage should last for at least 5 minutes.
  • Stage
    1- Count internally (breathe in, breathe out, 1 breathe in, breathe out
    2, etc.) after each breath until you reach 10. Start over once you have
    reached 10. Focus on the sensations of breathing in and out. Your
    mind will wander. Just bring your thoughts back to your breathing.
  • Stage
    2- Continue to breathe in cycles of 10, but count before you inhale
    this time (e.g.,1, breathe in, breathe out, 2, breathe in, breathe out,
    3, etc.). Focus on the sensations you have when you are inhaling.
  • Stage
    3- Breathe in and out without counting. Try to see your breathing as a
    continuous process instead of just breathing in and breathing out.
  • Stage
    4- Your focus should now be in the sensations of your breathas it
    enters and leaves your body. This may be your breath passing over your
    nostrils or your upper lip.
Image titled Attain Nirvana Step 12
3


Affirm and uplift others. The ultimate goal of Buddhism is to achieve inner peace and then share your experience with other people.
Attaining nirvana is not only for your benefit, but for the world as
well. It is important for you to be a source of encouragement and
support for others. This is as simple as giving someone a hug if he or
she is feeling down. If someone is important to you or does something
nice for you, let the person know how you feel. Let people know that you
are grateful for them and appreciate them. If someone is having a bad
day, provide a listening ear.


Image titled Attain Nirvana Step 13

4



Treat people with compassion. Your happiness is
directly related to the happiness of other people. Showing compassion
promotes happiness for all. You can practice compassion in many ways:
  • Turn off your cell phone when you are spending time with friends and family.
  • Make eye contact when someone is talking to you and listen without interrupting.
  • Volunteer in your community.
  • Open doors for other people.
  • Be empathetic towards people. For example, if someone is upset,
    acknowledge and try to understand why they are upset. Ask them what you
    can do to help. Listen and show concern for their feelings.
Image titled Attain Nirvana Step 14
5



Be mindful. When you practice mindfulness, you pay
attention to how you think and feel in the present moment. Mindfulness
is not only for meditation but for your every day life as well. For
example, you can be mindful as you eat, shower, or get dressed in the
morning. Start by choosing one activity and then focus on the sensations
in your body and your breathing as you do it.
  • If you want to mindful while you are eating, concentrate on the taste, texture, and smell of the food as you eat it.
  • As
    you wash the dishes, pay attention to the temperature of the water, how
    your hands feel as you clean the dishes, and how the water feels as you
    rinse the dishes.
  • Instead of listening to the music or the
    television as you get dressed in the morning, get ready in silence.
    Notice how you feel.
    Were you tired or well rested when you woke up? How does your body feel as you put on clothes or shower?


Part 3

Navigating the Four Truths

Image titled Attain Nirvana Step 15



1



Identify suffering. Buddha describes suffering differently than you may usually think of it. Suffering is inevitable
and is a part of life. Dukkha is the truth that all is suffering. 
Suffering is typically used to describe things such as sickness, aging,
accidents, and physical and emotional pain. Yet, Buddha considers
desires(i.e. especially unfulfilled desires) and cravings as suffering
as well. These two things are considered the roots of suffering because
humans are rarely ever satisfied or content. Once one desire is met,
another desire is created. This is a vicious cycle.
  • Dukkha means “that which is difficult to bear.” Suffering is a large spectrum and includes things that are great and small.

Image titled Attain Nirvana Step 16

2



Determine the cause of suffering. Desire and
ignorance are the root of suffering. Your unfulfilled desires are the
worst type of suffering. For example, if you are sick, you are
suffering. While you are sick, you desire to be well. Your unmet
desire to be well is a greater form of suffering than just being sick.
Any time you desire a thing, opportunity, person,
or achievement that you cannot have, you are suffering.
  • The only guarantees in life aging, sickness, and death.
  • Your desires will never be satisfied. Once you achieve or get
    something that you want, you will begin to desire something else.
    Yourconstant cravings keep you from achieving true happiness.
Image titled Attain Nirvana Step 17
3


End suffering in your life. Each of the four truths is a stepping stone. If all is suffering and suffering comes from your
desires, then the only way to end suffering is by no longer having desires.


You must believe that you do not have to suffer and that you have the
ability to stop the suffering in your life. To end the suffering in your
life, you must change your perception and learn to control your
desires.
  • Controlling your desires and cravings will allow you to live with freedom and contentment.

Image titled Not Let Your Life Revolve Around Your Boyfriend Step 3

4



Attain the end of suffering in your life. The end of suffering can be attained by traveling the Noble Eightfold Path.
Your path to nirvana involves can be summed up by three ideas. First,
you have to to have the right intentions and mindset. Secondly, you
have to live out your right intentions in your everyday life. Lastly,
you have to understand true reality and have the correct beliefs about
all things.
  • The eightfold path can be divided into three categories: wisdom
    (right view, right intention), ethical conduct (right speech, right
    action, right livelihood), and mental cultivation (right effort, right
    mindfulness, right concentration).
  • This path offers guidelines for how to live your everyday life.

Community Q&A











  • Question


    If desire is the causation of suffering, isn’t all of life desire? When we are hungry we desire food.
    When tired we desire sleep. How do we banish these desires without dying or losing our minds?   



  • Community Answer




    Yes,
    you are right, all of that is driven by desire. There are three bases
    of desire: lobha (greed), dosa (aversion), and moha (delusion). Desire
    within these three bases is
    acknowledged as the causation of suffering. When you are hungry, it is
    okay to eat in the motivation of fulfilling daily nutrition necessity
    for doing the right effort. Do not eat more than you need because it
    gains greed (lobha). It’s okay for you to desire to be free from these
    three bases, it’s called right effort. To understand more, read about
    Four Noble Truths and Noble Eightfold Path. It is also okay to read some - Dhammapada verse.
Question


If
all Buddhists ultimately desire to attain Nirvana, then isn’t that a
contradiction if they can’t attain it as long as they have desire? I am
confused.








Community Answer



Don’t
be confused by the word “desire” used to explain the causes of
suffering with the “desire” used to describe one’s wish or will. An
example of the former is our greed, some examples of the latter are
birthday wishes and our ambition.


Obsession about satisfying desire ultimately leads to all kinds of
suffering, while fulfilling a wish keeps one’s mind focused and
directional. Once we make a wish, we may not be as obsessive as
satisfying our desire to fulfill the wish. The “desire” to attain
Nibbana is an aspiration to all Buddhists who have to be mindful of all
conditions that may obstruct them to attain it, including their
own“obsessive desire” to attain it.

Question


One
of the tips on this page says, “Find what you enjoy and do more of it,”
but isn’t that just indulging one’s desires and, therefore, increasing
sufferi
ng?





Community Answer




Finding
what you enjoy more and doing more of it does not lead to nirvana. You
need to free yourself from all defilements. The main cause for suffering
is craving, which happens due to greed, ignorance and hatred. The best
way to attain Nibbana is meditating.

Question


How exactly do I meditate? What do I think about or do?





Community Answer




Try
to practice mindfulness. Focus on what scents you are smelling, what
the ground feels like beneath you,the sounds you are hearing. Think of
the little things. If you’ve never meditated before, check out a
mindfulness tutorial on YouTube, or download the app Headspace.

  • Question


    Can I attain Nibbana if I’m not a Buddhist?

  • Community Answer




    To
    attain Nibbana, you have to follow the exact path and methods taught in
    Buddhism. When you follow them, your vision, beliefs, and
    understandings are adapted to Buddhist teachings. It’s all about
    following the methods with your own understanding with proper knowledge
    of “Dhamma.”
  • Question


    Can Muslims attain Nibbana also?

  • Community Answer




    There may be many ways of attaining Nibbana. Buddhism is just one way, so it is hard to say.
  • Question


    Could I attain Nibbana if I have desires?

  • Community Answer




    No.
    There are prerequisites that should be fulfilled. According to
    Buddhism, you will be reborn again and again until you attain nirvana.
    You have to fulfill those requirements along your chain of births.



  • Question
    Will I know when I have achieved nirvana, or will I have to wait until I die to know?

  • Community Answer


    According to Theravada Buddhism, there are four stages to attain nirvana, and you will know if and when you achieve each stage.
  • Question


    If I achieve Nibbana and choose not to be reborn to help others attain it, is that the end of my existence?

  • Community Answer




    No.
    Attaining nirvana may seem to be an end of material existence, but a
    consciousness at that state transcends beyond space and time. It is a
    state of absolute freedom; free from all kinds of spacial (distance,
    size, and volume), temporal, and material obstruction (forms, objects,
    etc.).
  • Question


    What will happen after I attain Nibbana and die? I won’t be reborn, so what will happen?

  •  
    Community Answer




    Once
    you have attained Nibbana, if you want to help others to attain nirvana
    as well, you can choose to be born again. Take example of Lord Buddha:
    he died at the age of eighty, but attained Nibbana way before that. That
    doesn’t necessarily mean he was never reincarnated. It is said that one
    attains Nibbana when one knows what emptiness is. Once one does, he has
    freed himself from the cycle of birth, but he can always choose to be
    reincarnated to help others attain Nibbana as well.


Tips




  • Your
    path to awakenment with awareness will be different from everyone
    else’s, just as every snow flake takes a unique route through the sky.
    Do the practise that you enjoy/comes natural/feels right to be doing.
  • Try
    different methods of meditating, they’re just tools and methods to use
    along the way. A varied set of tools is useful at different times.
  • Nibbana
    is attained when the misconception of the way the self (and everything
    else) exists ceases permanently. There are many methods to cause this
    can happen. None are right or wrong, better or worse. Sometimes Nibbana
    occurs spontaneously and sometimes it takes a lot of time and effort.
  • Eventually the seeker and the Nibbana being sought need to be let go of.
  • Nobody
    else knows your path (see the snowflake analogy above) yet rarely will a
    teacher tell you to go to a different group and not their group. Most
    teachers/traditions/sects have a very strong attachment to  their
    prescribed route to enlightenment yet one of the main obstaclesto
    awakenment with awareness is attachment to opinion/view. The irony
    shouldn’t be lost on you along your journey.
  • Autonomous
    practise is essential in attaining Nibbana. A teacher’s role is to help
    you grow and become spiritually autonomous. Their role is not to create
    co-dependency and regression to an infantile state, yet this is very
    very common.
  • Achieving Nibbana will probably not be easy. It may take a long time. Even if it feels impossible, keep trying.
  • You
    can practice Buddhism on your own, but you may benefit from going to a
    temple and having a teacher. Don’t rush to decide on a group or teacher.
    Always trust your own instinct with this and take your time. There are
    great teachers out there and some very unpleasant ones. Do a web search
    of the temple/group/teacher and the words controversy and cult. Do your
    homework.
  • The eightfold path is not a linear path. It is a journey that you travel every day.
  • Find what you enjoy and do more of it.


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Co-creator of Nibbana® and Education Expert, Katja
is living in Slovenia, the land of Nibbana®. She travelled the world to
educate most of our NESes and will be in India at the summit for your
NIN training and to deepen some subjects during the summit.

Meera Nair
Nibbana Education Expert, international coordinator
for Asia, Meera is originally from India, but based in Singapore. She is
co-organizing the summit and leading the team on the field, to make
this event memorable. Ever since she started working with Nirvana®, she
has put all her heart to develop it in Asia, bringing new partners on
board and educating new instructors and NESes.

Jyothika Dwarakanth

State Ambassador of the Bangalore region in India. Jyothika is
co-organizer of the summit. She started as an instructor and validated
all the steps gradually, being an ambassador, a state ambassador and a
mentor. Her involvement to make Nirvana® grow in India makes her an
amazing partner to work with.

HQ team
Meet some of the members from the HQ team. Always
available for you, silently working to make Nirvana® the best it can be,
providing you with the tools you needs, they are the hidden part of the
iceberg.

Time to celebrate …
Celebrate Global Breathing Awareness Day
and Nirvana’s 5th anniversary with us … This is gonna be legendary …
don’t miss the party!

Pre-summit program

Wednesday, 19th of February
2.00-8.00 pm Instructor training -

PART I

8.00-9.00pm Dinner
9.00 pm DeepSleep session

Thursday, 20th of February
9.00-5.00pm Instructor training -

PART II
Learn from the best
With Katja Zupan, co-creator of the program
YourInstructor training without
the summit participants!

Summit program

Thursday, 20th of February
5.00- 6.00pm 6.00-6.30pm 6.30-8.00pm 8.00-9.00pm Dinner

Friday, 21st of February
6.30-7.30am
7.30-8.30am
8.30-10.30am 10.30-11.00am 11.00am-1.00pm 1.00-2.00pm 2.00- 3.30pm
3.30-4.00pm 4.00-6.00pm 6.00-7.00pm 7.00-8.00pm 8.00-9.00pm

Nibbana Wake Up with the global NES team
Breakfast
Nibbana Partner network, career progression and look into the future
Coffee/Tea Break
Adaptation of Nirvana sequences (technique and practical part) - special population Lunch Break
Builiding a culture in Nirvana - good examples
Coffee/Tea Break
Nibbana BreathWalk - Intro theory & practice
Break
Dinner
Tribe Connection
Arrival of the summit participants
Official Welcome
Icebreakers / Tribe formation / Setting intentions for the next 3 days

Summit program

Saturday, 22nd of February
6.30-7.30am
7.30-8.30am
8.30-10.30am 10.30-11.00am 11.00am-1.00pm 1.00-1.45pm 2.00-3.30pm
3.30-4.00pm 4.00-6.00pm 6.00-7.00pm 7.00-8.00pm 8.00 pm
Nibbana Wake Up with the global NES team Breakfast
Marketing tools and implementation Coffee/Tea Break
Nibbana teaching & active kinestetic correction technicques
Lunch Break
Marketing: Flow verbiage in Nirvana and broader, look into the future Coffee/Tea Break
Live special Bday session stream for the whole Nirvana family Break
Nibbana Special Bday Dinner theme party

Local show and celebration

Sunday, 23rd of February

7.00-7.45am Breakfast
Nirvana Goodbyes and Departures (NINs)
NES & Partner meeting
Register to the summit …
These
prices are including everything. If you already paid for your
instructor training, you’ ll just have to pay for the summit part.

INSTRUCTOR TRAINING + NIBBANA GLOBAL SUMMIT 19-23 Feb. 2020

Get educated as a NIN and at the same time join the Global Summit.

No better way to start your journey with Nirvana®. Get the best
knowledge possible about the program and the latest updates. Share with
people already working with Nirvana®. Get educated by our NEX and
co-creator of the program Katja Zupan.

Basic kit (training + 1 year of license + summit participation including 4 nights) Early bird: 728 EUR - Regular: 778 EUR
Premium kit (training + lifetime license + summit participation including 4 nights) Early bird: 1028 EUR - Regular: 1078 EUR

You have two options to register to the summit:
- Ask for a quote for both NIN training and summit. Email us at info@nirvana.fitness
-
Register online to the NIN training in India, and from your NIN profile
(accessible few days after your registration), you’ll be able to
register automatically to the summit.

Hurry up … 100 spots available!

Your registration will be validated upon payment.
EARLY BIRD until 30th of June

Abad Whispering Palms Resort

More photos and info on the resort here.
This is where we’ ll be …

Additional info

By attending both instructor training and the summit, you get:
FOOD:
The meals will be served as open buffet, so we do believe everyone will
find something tasty and suitable for specific diets and preferences.
(Vegetarian
& non-vegetarian cuisines). You will enjoy the local specialities
during breakfast, lunch , dinner and coffee/tea breaks with snacks.
ACCOMODATION: You are going to stay 4 nights (Wednesday to Sunday) in
the marvelous air-conditioned rooms with free Wi-Fi. Each room can
accommodate two persons. For additional nights, you need to arrange accommodation by yourself.
TRANSPORTATION:
Local transportation from Cochin to the Summit venue can be assured
(both ways - there is an additional cost of 20 USD to be
paid on the spot).
FLIGHTS
ARRIVAL
AT THE AIRPORT: it takes about 2 hours drive to the Resort, so make
sure you arrive early enough. SUGGESTED DEPARTURE: Sunday, 23rd of
February, noon time, acceptable option Saturday
evening (however the event fee stays the same)
Closest airport:
Kochi International Airport (Cochin)
Possible pick-up points to reach the summit venue:
1. Airport
2. M.G.Road Cochin (city) - (the exact spot will be communicated later)
Arriving
by plane one day earlier at night? You can check into any hotels near
the airport. Most of them have free shuttle service from airport to
their hotels. Here are few suggestions: Sara Hotel Apartment ( Budget),
Atlas Airport hotel, Quality Airport Hotel, Flora Airport Hotel, Saj
Earth, Golf view, Airlink Castle. They are all very reasonably priced.

See you there!




Become a NIBBANA INSTRUCTOR



GET TRAINED & CERTIFIED ONLINE




NEW BODY & MIND CONCEPT

PRE-CHOREOGRAPHED PROGRAM

TURNKEY SOLUTION

BECOME A TREND-SETTER

EVERYTHING DONE IN THE COMFORT OF YOUR HOME





Choreo showcase


Nirvana Global Family


Science behind


Clothing



Education Process




Registration and access to your NIN profile
After your payment you get access to your Nirvana Instructor Network profile where the whole education process takes place


Follow the education process in 7 steps
From
introduction, to theory with videos, manuals, App to practical part
with choreos, tutorial videos, music soundscapes and manuals as well as a
whole marketing section.

Finish with a Skype verification call

Our
representative will go with you through all the steps, answer all your
questions and give you further inputs about your Nirvana career.









Compare kits




BASIC KIT

PREMIUM KIT

Features & Handouts



Nirvana® Full Education & business support on all levels
Nirvana® Official Instructor manual 4 choreos included 20 choreos included
Nirvana® Choreographies Nirvana® Choreographies #1-4 Nirvana® Choreographies #1-20
Nirvana® Soundscapes (for use in group class) Soundscapes #1-4 (100+ tracks) Soundscapes #1-20 (500+ tracks)
Nirvana® Exercise sequences 33x unique sequences 80x unique sequences
Nirvana® Exercise sequence video tutorials 66x tutorials (modifications) 160x tutorials (modifications)
Nirvana® Full class video tutorials with info wall 4x Nirvana® Full class video 20x Nirvana® Full class video
Nirvana® Choreography notes
Nirvana® Breathing & movement technique video tutorials
Nirvana Instructor network profile (choreos, music, tutorials, etc.)
Nirvana personalized Instructor website

Instructor Certification handouts



Nirvana® Instructor Certificate (e-form)
License to teach Nirvana® worldwide Yearly renewal Lifetime
Continuous education points
(15 AFAA CEUs & 1.9 NASM CEUs)

Expert mentoring service



Expert educator live guidance, technique correction,
Q&A and general walkthrough via skype video
1 hour session via skype video 2 hour session via skype video

298 €
1 year licence
598 €
Lifetime licence








And that’s not all


Your own Business Package



Instructor & Class
locator listing

Online Instructor
support group

Global branding & worldwide
promotional activities

Instructor discount
in Nirvana® store (20%)

Bonus Content - Free Access to Cloud 7 Premium App


Get new clients & be an inspiration to existing ones
We provide this tool to promote instructors and their classes!

App
notifications

Instructor
& Class locator

Direct messaging
with clients









What others are saying









Take it to the next level


Become a Nirvana Ambassador
and lead Workshops for clients
and companies

Become a Nirvana Mentor
and assist new Instructors

Become a Nirvana State
Ambassador and promote Nirvana

Become a Nirvana
Education Specialist




Market potential - You will get new clients



Estimated market size

Research & evidence

Stress/Burnout 80 % of
population
Learn more
Depression/Anxiety over 500.000.000
7 % of population
Learn more
Insomnia over 2.000.000.000
30% of population
Learn more
Asthma/COPD over 900.000.000
12% of population
Learn more
Obesity over 1.900.000.000
25% of population
Learn more
Cardio/Hypertension over 3.000.000.000
40% of population
Learn more
Allergies over 2.200.000.000
30% of population
Learn more
Diabetes over 420.000.000
5% of population
Learn more


Frequently asked questions

1.
I have a question regarding the online training procedure. Can you
please let me know exactly how it works after I buy the kit online?

It’s a very simple, yet efficient procedure that can get you started as a Nirvana Instructor very quickly:
1. REGISTRATION AND RECEIPT OF THE ACCESS DATA
After we
receive your payment you will get access to your Nirvana Instructor
Network profile (NIN profile) where the whole education process takes
place.
2. YOU FOLLOW THE PROCESS IN SEVEN STEPS
From
introduction, to theory with videos, manuals, learning through the App
to practical part with all the choreos, tutorial videos for each
sequence, music soundscapes and manuals as well as a whole marketing
section with guidelines, checklist and offline and online materials.
3. FINISH THE PROCESS WITH A VERIFICATION CALL
Our
representative will go with you through all the steps, answer all your
questions and give you further inputs about your Nirvana career. We also
do a short verification of you having completed and understood all the
parts. After the call you will receive your certification.
Another factor for your certification is the country of residence verification.
As the Online Instructor training is not yet available in all countries
only residents of countries presented within the registration process
can be certified. If you reside in a country outside of this list, at
this stage, you would need to attend and on-site training in order to be
certified.

2. Is it just theory that i have to study?

Within
your Nibbana Instructor Network profile (NIN profile) to which you get
access upon your payment you can find the theoretical (manuals,
tutorials) as well as practical parts. Nirvana is a pre-choreography
class to music so you get access to the choreographies, soundscapes for
these choreographies and the videos explaining the technique of every
single sequence in Nirvana. You also get a manual for each choreography
with a graphic representation of each sequence.
In
addition to this you also get a full marketing section with guidelines,
checklist and marketing materials you can use for your promotion.

3. Is there an exam before i get the certificate or how does it work?

After
you’ve followed all the steps and studied all the materials a Skype call
with Nirvana HQ is set, during which also a short verification of you
having completed and understood all the parts is done but more so the
idea of the call is to guide you through all the possibilities, answer
all your questions and give you further inputs about your Nibbana
career. After the call you will receive your certification.

4. What does the Skype verification call look like?

The call generally takes approximately 1h and includes:
GETTING TO KNOW you and your work so we can advise you about the best way to introduce and implement Nirvana
ANSWERING POSSIBLE QUESTIONS AND VERIFICATION -
we go through the steps to make sure all was clear and to do a short
verification of you having completed and understood all the parts.
Additionally here we answer all the theoretical, practical and marketing questions you might have.
SHARING THE MOST RELEVANT INFO -
as Nibbana offers extended learning, marketing and business
possibilities let’s use the Skype communication to highlight the most
indispensable ones, such as: Nirvana NIN profile, Nirvana App, Nirvana
Workshop, Nirvana career (Nirvana Mentor, Nirvana Ambassador, Nirvana
State Ambassador), Nirvana Country Tour, Nibbana Summit etc.

5. After the online training is it really possible to teach your own class?

Absolutely.
After you go through all the process you will be able to lead your own
Nibbana classes without any problems. Nirvana instructor training is a
turnkey solution as you receive full choreographies and corresponding
music soundscapes
with cues and tender voiceover, guiding you and your clients to perfect
Nibbana execution so you can really lead the class with ease.
The
whole Nibbana structure is supporting you as an instructor so you can
focus on the most relevant things: conveying the feeling of Nibbana,
explaining the science behind, guiding the participants to the feeling
of flow, gently correcting their technique etc.








Copyright © 2018 FGI Inc. All rights reserved. NirvanaFitness™ is a registered trademark of FGI Inc.


comments (0)
LESSON 3177 Sun 10 Nov 2019 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.org at 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
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 4:47 pm

LESSON 3177 Sun 10 Nov 2019

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.org

at 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


https://www.wikihow.com/Attain-Nirvana


How to Attain Nirvana

Co-authored by

wikiHow Staff

|
Reader-Approved

| 33 References

Updated: September 5, 2019

Explore this Article
Following the Noble Eight Fold Path
Attaining Nirvana in Your Everyday Life
Navigating the Four Truths
Article Summary
Questions & Answers
Related Articles

The Four Noble Truths are the essence of Buddhism and provide a plan
to deal with all of the suffering that humans face. These truths state
that life is filled with different types of suffering; suffering has a
cause and an end; and you reach Nirvana when you end this suffering. The
Noble Eightfold Path outlines the steps you must take to achieve
Nirvana in your life. The Four Noble Truths describe the sickness in
the human experience, and the Noble Eightfold Path is the prescription
that provides healing. Understanding the truths and traveling the path
will lead to peace and happiness in life.


Part 1

Following the Noble Eight Fold Path

  1. 1


    Meditate regularly. Meditation is the key to
    changing how your mind works and will allow you to travel the path to
    nirvana. It should be a part of your everyday life. While you can learn
    to meditate on your own, a teacher can help guide you and apply proper
    techniques.[1] You can meditate alone, but it is helpful to meditate with other people and under the guidance of a teacher.[2]

    • You cannot travel the path without meditating. Meditation will help you better understand yourself and the world.
  2. 2


    Have the right view. The Buddhist teachings (i.e. The
    Four Noble Truths) are the lens that you view the world through. If you
    are unable to accept the teachings, you will not be able to follow the
    other steps in the path. The right view and the right understanding is
    the foundation of the path. See the world as it really is and not as
    you would like for it to be.[3] You seek to understand reality completely and through an objective lens. This requires you to examine, study, and learn.

    • The Four Noble Truths are the basis of the right understanding. You
      must believe that those truths describe things as they really are.[4]
    • Nothing is perfect or permanent. Think critically about situations
      instead of inserting your personal feelings, desires, and concerns.
  3. 3


    Have right intentions. Commit yourself to developing
    an attitude that is line with your belief system. Act as if all life is
    equal and deserves to be treated with compassion and love. This applies
    to yourself and to others. Reject thoughts that are selfish, violent,
    and hateful. Love and non-violence should should be the rule.[5]

    • Show regard for all living things (e.g. plants, animals, and
      people) regardless of their status. For example, you would treat a
      wealthy person and poor person with the same respect. People from all
      backgrounds, age groups, races, ethnicity, economic groups should be
      treated equally.
  4. 4


    Speak the right words. The third step is the right
    speech. When practicing the right speech, you do not lie, slander,
    gossip, or speak harshly. Instead you speak kind and truthful words.[6] You words should affirm and uplift others. Knowing when to be silent and holding back your words is also important.

    • Having the right speech is something you practice every day.
  5. 5


    Have the right action. Your actions flow out of what is in your heart and in your mind. Treat yourself and other people well.[7]
    Do not destroy life or steal. Live a peaceful life and help other
    people live peaceful lives as well. Be honest when you deal with other
    people. For example, you would not deceive or lie to get ahead or get
    something that you want.[8]

    • Your presence and actions should be positive and improve the lives of other people and society.
  6. 6


    Choose a right Livelihood. Choose a profession that
    is in agreement with your beliefs. Do not have a job that harms other
    people, involves killing animals, or cheating. Selling weapons, drugs,
    or working at a slaughterhouse are not acceptable occupations.[9] Whatever profession you choose, you must carry it out with integrity.

    • For example, if you work in sales, you would not use deception or lies to get people to purchase your product.
  7. 7


    Practice the right effort. Putting true effort into
    anything that you do will lead to success. Rid your mind of negative
    thoughts and focus on positive thinking. Have enthusiasm for whatever
    you do (e.g. school, career, friendships, hobbies etc.).[10]
    You have to consistently practice having positive thoughts as this does
    not always come naturally. This will prepare your mind to practice
    mindfulness.[11] The four tenets of right effort are:

    • Prevent evil and unwholesome states (sensual desire, ill will, worry, doubt, restlessness) of from arising
    • Get rid of evil and unwholesome states that have already arisen by
      countering them with good thoughts, redirecting your attention to
      something else, or confronting the thought and investigating the source
      of the thought.[12]
    • Produce good and wholesome states
    • Maintain and perfect the good and wholesome states
  8. 8


    Practice Mindfulness. Mindfulness allows you to see
    reality and see things as they really are. The four foundations of
    mindfulness are contemplation of body, feelings, states of mind, and
    phenomena. When you are mindful, you live in the moment and are open to
    the entire experience.[13]
    You focus on your present situation not on the future or the past. Be
    attentive to your body, your feelings, your thoughts, your ideas, and
    everything around you.[14]

    • Living in the present frees you desires from your future and past.
    • Mindfulness also means being attentive to other people’s feelings, emotions, and body.
  9. 9


    Focus your mind. Right concentration is the ability to focus your mind on a single object and not be distracted by outside influences.[15]
    Going through the other parts of the path will allow you concentrate.
    Your mind will be focused and not filled with stress and anxiety. You
    will have a good relationship with yourself and the world. Right
    concentration allows you to view something clearly and as it truly is.

    • Concentration is similar to mindfulness. However, when you
      concentrate you are not aware of all of the different sensations and
      feelings. For example, if you are concentrating on an exam, you are
      only focused on taking the exam. If you were practicing mindfulness
      during the exam, you would notice how you felt taking the exam, how the
      other people around you were acting, or how you were sitting during the
      exam.


Part 2

Attaining Nirvana in Your Everyday Life

  1. 1


    Practice Loving Kindness (metta bhavana). Metta means
    non-romantic love, kindness,and friendliness. It is a feeling that
    comes from your heart, and it has to be cultivated and practiced. It is
    usually practiced in five stages. If you are a beginner, try to stay in
    each stage for five minutes.[16]

    • Stage 1- Feel metta for yourself. Focus on feelings of peace,
      tranquility, strength, and confidence. You can repeat the phrase “May I
      be well and happy.” to yourself.
    • Stage 2- Think of a friend and all of the things that you like about
      them. Repeat the phrase, “May they be well; may they be happy.”
    • Stage 3- Think of someone that you are neutral about. You do not
      like them or dislike them. Consider the person’s humanity and extend
      your feelings of metta to that person.
    • Stage 4- Think of someone that you do not like at all. Instead of
      thinking about why you do not like them and having hateful thoughts,
      send your feelings of metta to them.
    • Stage 5- In this last stage, think of every single person including
      yourself. Send metta to those people, your city, your neighborhood,
      your country, and the entire world.
  2. 2


    Practice Mindfulness of Breathing. This type of
    mediation will teach you to concentrate and focus your thoughts.
    Through this mediation you can learn to practice mindfulness, relax, and
    rid yourself of anxiety.[17]
    Find a sitting position that is comfortable for you. Your spine needs
    to be upright and relaxed. Your shoulders should be relaxed and slightly
    rolled back and down. Support your hands on a cushion or in your lap.[18] Once you have your posture, begin going through the different stages. Each stage should last for at least 5 minutes.

    • Stage 1- Count internally (breathe in, breathe out, 1 breathe in,
      breathe out 2, etc.) after each breath until you reach 10. Start over
      once you have reached 10. Focus on the sensations of breathing in and
      out. Your mind will wander. Just bring your thoughts back to your
      breathing.
    • Stage 2- Continue to breathe in cycles of 10, but count before you
      inhale this time (e.g.,1, breathe in, breathe out, 2, breathe in,
      breathe out, 3, etc.). Focus on the sensations you have when you are
      inhaling.
    • Stage 3- Breathe in and out without counting. Try to see your
      breathing as a continuous process instead of just breathing in and
      breathing out.
    • Stage 4- Your focus should now be in the sensations of your breath
      as it enters and leaves your body. This may be your breath passing over
      your nostrils or your upper lip.[19]
  3. 3


    Affirm and uplift others. The ultimate goal of Buddhism is to achieve inner peace and then share your experience with other people.[20]
    Attaining nirvana is not only for your benefit, but for the world as
    well. It is important for you to be a source of encouragement and
    support for others. This is as simple as giving someone a hug if he or
    she is feeling down. If someone is important to you or does something
    nice for you, let the person know how you feel. Let people know that you
    are grateful for them and appreciate them. If someone is having a bad
    day, provide a listening ear.
  4. 4


    Treat people with compassion. Your happiness is directly related to the happiness of other people.[21] Showing compassion promotes happiness for all. You can practice compassion in many ways:[22]

    • Turn off your cell phone when you are spending time with friends and family.
    • Make eye contact when someone is talking to you and listen without interrupting.
    • Volunteer in your community.
    • Open doors for other people.
    • Be empathetic towards people. For example, if someone is upset,
      acknowledge and try to understand why they are upset. Ask them what you
      can do to help. Listen and show concern for their feelings.
  5. 5


    Be mindful. When you practice mindfulness, you pay
    attention to how you think and feel in the present moment. Mindfulness
    is not only for meditation but for your every day life as well. For
    example, you can be mindful as you eat, shower, or get dressed in the
    morning.[23] Start by choosing one activity and then focus on the sensations in your body and your breathing as you do it.[24]

    • If you want to mindful while you are eating, concentrate on the taste, texture, and smell of the food as you eat it.
    • As you wash the dishes, pay attention to the temperature of the
      water, how your hands feel as you clean the dishes, and how the water
      feels as you rinse the dishes.
    • Instead of listening to the music or the television as you get
      dressed in the morning, get ready in silence. Notice how you feel.
      Were you tired or well rested when you woke up? How does your body feel
      as you put on clothes or shower?


Part 3

Navigating the Four Truths

  1. 1


    Identify suffering. Buddha describes suffering
    differently than you may usually think of it. Suffering is inevitable
    and is a part of life. Dukkha is the truth that all is suffering. [25]
    Suffering is typically used to describe things such as sickness, aging,
    accidents, and physical and emotional pain. Yet, Buddha considers
    desires(i.e. especially unfulfilled desires) and cravings as suffering
    as well. These two things are considered the roots of suffering because
    humans are rarely ever satisfied or content. Once one desire is met,
    another desire is created. This is a vicious cycle.

    • Dukkha means “that which is difficult to bear.”[26] Suffering is a large spectrum and includes things that are great and small.
  2. 2


    Determine the cause of suffering. Desire and ignorance are the root of suffering.[27]
    Your unfulfilled desires are the worst type of suffering. For example,
    if you are sick, you are suffering. While you are sick, you desire to
    be well. Your unmet desire to be well is a greater form of suffering
    than just being sick. Any time you desire a thing, opportunity, person,
    or achievement that you cannot have, you are suffering.

    • The only guarantees in life aging, sickness, and death.[28]
    • Your desires will never be satisfied. Once you achieve or get
      something that you want, you will begin to desire something else. Your
      constant cravings keep you from achieving true happiness.[29]
  3. 3


    End suffering in your life. Each of the four truths
    is a stepping stone. If all is suffering and suffering comes from your
    desires, then the only way to end suffering is by no longer having
    desires.[30]
    You must believe that you do not have to suffer and that you have the
    ability to stop the suffering in your life. To end the suffering in your
    life, you must change your perception and learn to control your
    desires.

    • Controlling your desires and cravings will allow you to live with freedom and contentment.
  4. 4


    Attain the end of suffering in your life. The end of suffering can be attained by traveling the Noble Eightfold Path.[31]
    Your path to nirvana involves can be summed up by three ideas. First,
    you have to to have the right intentions and mindset. Secondly, you
    have to live out your right intentions in your everyday life. Lastly,
    you have to understand true reality and have the correct beliefs about
    all things.

    • The eightfold path can be divided into three categories: wisdom
      (right view, right intention), ethical conduct (right speech, right
      action, right livelihood), and mental cultivation (right effort, right
      mindfulness, right concentration).[32]
    • This path offers guidelines for how to live your everyday life.[33]

Community Q&A

  • Question
    If desire is the causation of
    suffering, isn’t all of life desire? When we are hungry we desire food.
    When tired we desire sleep. How do we banish these desires without dying
    or losing our minds?
    Community Answer
    Yes, you are right, all of that is
    driven by desire. There are three bases of desire: lobha (greed), dosa
    (aversion), and moha (delusion). Desire within these three bases is
    acknowledged as the causation of suffering. When you are hungry, it is
    okay to eat in the motivation of fulfilling daily nutrition necessity
    for doing the right effort. Do not eat more than you need because it
    gains greed (lobha). It’s okay for you to desire to be free from these
    three bases, it’s called right effort. To understand more, read about
    Four Noble Truths and Noble Eightfold Path. It is also okay to read some
    Dhammapada verse.
  • Question
    If all Buddhists ultimately desire
    to attain Nirvana, then isn’t that a contradiction if they can’t attain
    it as long as they have desire? I am confused.
    Community Answer
    Don’t be confused by the word
    “desire” used to explain the causes of suffering with the “desire” used
    to describe one’s wish or will. An example of the former is our greed,
    some examples of the latter are birthday wishes and our ambition.
    Obsession about satisfying desire ultimately leads to all kinds of
    suffering, while fulfilling a wish keeps one’s mind focused and
    directional. Once we make a wish, we may not be as obsessive as
    satisfying our desire to fulfill the wish. The “desire” to attain
    Nirvana is an aspiration to all Buddhists who have to be mindful of all
    conditions that may obstruct them to attain it, including their own
    “obsessive desire” to attain it.
  • Question
    One of the tips on this page says,
    “Find what you enjoy and do more of it,” but isn’t that just indulging
    one’s desires and, therefore, increasing suffering?
    Community Answer
    Finding what you enjoy more and
    doing more of it does not lead to nirvana. You need to free yourself
    from all defilements. The main cause for suffering is craving, which
    happens due to greed, ignorance and hatred. The best way to attain
    nirvana is meditating.
  • Question
    How exactly do I meditate? What do I think about or do?
    Lilith4
    Community Answer
    Try to practice mindfulness. Focus
    on what scents you are smelling, what the ground feels like beneath you,
    the sounds you are hearing. Think of the little things. If you’ve never
    meditated before, check out a mindfulness tutorial on YouTube, or
    download the app Headspace.
  • Question
    Can I attain nirvana if I’m not a Buddhist?
    Community Answer
    To attain nirvana, you have to
    follow the exact path and methods taught in Buddhism. When you follow
    them, your vision, beliefs, and understandings are adapted to Buddhist
    teachings. It’s all about following the methods with your own
    understanding with proper knowledge of “Dhamma.”
  • Question
    Can Muslims attain Nirvana also?
    Community Answer
    There may be many ways of attaining Nirvana. Buddhism is just one way, so it is hard to say.
  • Question
    Could I attain nirvana if I have desires?
    Community Answer
    No. There are prerequisites that
    should be fulfilled. According to Buddhism, you will be reborn again and
    again until you attain nirvana. You have to fulfill those requirements
    along your chain of births.
  • Question
    Will I know when I have achieved nirvana, or will I have to wait until I die to know?
    Community Answer
    According to Theravada Buddhism, there are four stages to attain nirvana, and you will know if and when you achieve each stage.
  • Question
    If I achieve nirvana and choose not to be reborn to help others attain it, is that the end of my existence?
    Community Answer
    No. Attaining nirvana may seem to
    be an end of material existence, but a consciousness at that state
    transcends beyond space and time. It is a state of absolute freedom;
    free from all kinds of spacial (distance, size, and volume), temporal,
    and material obstruction (forms, objects, etc.).
  • Question
    What will happen after I attain nirvana and die? I won’t be reborn, so what will happen?
    Tandin Wangchuk
    Community Answer
    Once you have attained nirvana, if
    you want to help others to attain nirvana as well, you can choose to be
    born again. Take example of Lord Buddha: he died at the age of eighty,
    but attained nirvana way before that. That doesn’t necessarily mean he
    was never reincarnated. It is said that one attains nirvana when one
    knows what emptiness is. Once one does, he has freed himself from the
    cycle of birth, but he can always choose to be reincarnated to help
    others attain nirvana as well.

Show more answers

Ask a Question

Tips

  • Your path to enlightenment will be different from everyone else’s,
    just as every snow flake takes a unique route through the sky. Do the
    practise that you enjoy/comes natural/feels right to be doing.
  • Try different methods of meditating, they’re just tools and methods
    to use along the way. A varied set of tools is useful at different
    times.
  • Nirvana is attained when the misconception of the way the self (and
    everything else) exists ceases permanently. There are many methods to
    cause this can happen. None are right or wrong, better or worse.
    Sometimes Nirvana occurs spontaneously and sometimes it takes a lot of
    time and effort.
  • Eventually the seeker and the nirvana being sought need to be let go of.
  • Nobody else knows your path (see the snowflake analogy above) yet
    rarely will a teacher tell you to go to a different group and not their
    group. Most teachers/traditions/sects have a very strong attachment to
    to their prescribed route to enlightenment yet one of the main obstacles
    to enlightenment is attachment to opinion/view. The irony shouldn’t be
    lost on you along your journey.
  • Autonomous practise is essential in attaining nirvana. A teacher’s
    role is to help you grow and become spiritually autonomous. Their role
    is not to create co-dependency and regression to an infantile state, yet
    this is very very common.
  • Achieving Nirvana will probably not be easy. It may take a long time. Even if it feels impossible, keep trying.
  • You
    can practice Buddhism on your own, but you may benefit from going to a
    temple and having a teacher. Don’t rush to decide on a group or teacher.
    Always trust your own instinct with this and take your time. There are
    great teachers out there and some very unpleasant ones. Do a web search
    of the temple/group/teacher and the words controversy and cult. Do your
    homework.
  • The eightfold path is not a linear path. It is a journey that you travel every day.
  • Find what you enjoy and do more of it.

Article Info

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co-authored by our trained team of editors and researchers who validated
it for accuracy and comprehensiveness. Together, they cited information
from 33 references. wikiHow’s Content Management Team carefully monitors the work from our editorial staff to ensure that each article meets our high standards.

Categories: Buddhism

In other languages:

Português: Alcançar o Nirvana, Español: alcanzar el nirvana, Italiano: Raggiungere il Nirvana, Русский: достичь нирваны, Deutsch: Nirvana erreichen, Français: atteindre le nirvana, Bahasa Indonesia: Mencapai Nirwana

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https://nirvana.fitness/online-trainings.html

Introduction
Interested in joining the next Nirvana Global Summit right after your intructor training?
You’ll find here all the informations you are searching for.
Place: Abad Palms Resort in Kumarakom, Cochin – Kerala, India Date: February 20th- 23rd, 2020
Become a part of the biggest Nirvana® Summit ever organized and join the intercontinental FLOW, the transcendent ENERGY, the endless LAUGHS and amazing practice time with our Nirvana® Educational Experts! Meet Nirvana® Instructors, Ambassadors, Mentors and NESes from all over the globe!
Learn from the best, enjoy and party with your new family, and get the best start you can dream of with Nirvana®.
We’ll also celebrate Nirvana®’s 5th anniversary and the global breathing awareness day all together! Not to be missed … Join us in India … sign up quickly!
Be tuki
NirvanaFitness® Team
This event is co-organized by Nirvana® HQ and local Nirvana® representatives.
Limited places available … Sign up fast!
Why you simply cannot miss this …
Get additional education by learning from Katja Zupan, the co- creator and NEX - you will get additional insights into Nirvana’s beginnings, story and science with the latest news and future perspectives.
Meet the Nirvana® family - the Head Office Team, the co-creator, Experts, Partners, NESes, State Ambassadors, Mentors, Ambassadors, NINs - exchange know how, feedbacks, see how other countries are working with Nirvana®.

Deepen your knowledge of the Nirvana® concept and system. Get great tips to start your classes, workshops and marketing of Nirvana® … Learn the tricks to sell Nirvana®.

Take some time off and have a regenerative and rejuvenating holiday in beautiful India.
Meet the team …
Katja Zupan
Co-creator of Nirvana® and Education Expert, Katja is living in Slovenia, the land of Nirvana®. She travelled the world to educate most of our NESes and will be in India at the summit for your NIN training and to deepen some subjects during the summit.
Meera Nair
Nirvana Education Expert, international coordinator for Asia, Meera is originally from India, but based in Singapore. She is co-organizing the summit and leading the team on the field, to make this event memorable. Ever since she started working with Nirvana®, she has put all her heart to develop it in Asia, bringing new partners on board and educating new instructors and NESes.
Jyothika Dwarakanth
State Ambassador of the Bangalore region in India. Jyothika is co-organizer of the summit. She started as an instructor and validated all the steps gradually, being an ambassador, a state ambassador and a mentor. Her involvement to make Nirvana® grow in India makes her an amazing partner to work with.
HQ team
Meet some of the members from the HQ team. Always available for you, silently working to make Nirvana® the best it can be, providing you with the tools you needs, they are the hidden part of the iceberg.
Time to celebrate …
Celebrate Global Breathing Awareness Day and Nirvana’s 5th anniversary with us … This is gonna be legendary … don’t miss the party!
Pre-summit program
Wednesday, 19th of February
2.00-8.00 pm Instructor training -
PART I
8.00-9.00pm Dinner
9.00 pm DeepSleep session
Thursday, 20th of February
9.00-5.00pm Instructor training -
PART II
Learn from the best
With Katja Zupan, co-creator of the program
YourInstructor training without
the summit participants!
Summit program
Thursday, 20th of February
5.00- 6.00pm 6.00-6.30pm 6.30-8.00pm 8.00-9.00pm Dinner
Friday, 21st of February
6.30-7.30am
7.30-8.30am 8.30-10.30am 10.30-11.00am 11.00am-1.00pm 1.00-2.00pm 2.00- 3.30pm 3.30-4.00pm 4.00-6.00pm 6.00-7.00pm 7.00-8.00pm 8.00-9.00pm
Nirvana Wake Up with the global NES team
Breakfast
Nirvana Partner network, career progression and look into the future
Coffee/Tea Break
Adaptation of Nirvana sequences (technique and practical part) - special population Lunch Break
Builiding a culture in Nirvana - good examples
Coffee/Tea Break
Nirvana BreathWalk - Intro theory & practice
Break
Dinner
Tribe Connection
Arrival of the summit participants
Official Welcome
Icebreakers / Tribe formation / Setting intentions for the next 3 days

Summit program

Saturday, 22nd of February
6.30-7.30am
7.30-8.30am 8.30-10.30am 10.30-11.00am 11.00am-1.00pm 1.00-1.45pm 2.00-3.30pm 3.30-4.00pm 4.00-6.00pm 6.00-7.00pm 7.00-8.00pm 8.00 pm
Nirvana Wake Up with the global NES team Breakfast
Marketing tools and implementation Coffee/Tea Break
Nirvana teaching & active kinestetic correction technicques
Lunch Break
Marketing: Flow verbiage in Nirvana and broader, look into the future Coffee/Tea Break
Live special Bday session stream for the whole Nirvana family Break
Nirvana Special Bday Dinner theme party
Local show and celebration
Sunday, 23rd of February
7.00-7.45am Breakfast
Nirvana Goodbyes and Departures (NINs)
NES & Partner meeting
Register to the summit …
These prices are including everything. If you already paid for your instructor training, you’ ll just have to pay for the summit part.
INSTRUCTOR TRAINING + NIRVANA GLOBAL SUMMIT 19-23 Feb. 2020
Get educated as a NIN and at the same time join the Global Summit.
No better way to start your journey with Nirvana®. Get the best knowledge possible about the program andthe latest updates. Share with people already working with Nirvana®. Get educated by our NEX and co-creator of the program Katja Zupan.
Basic kit (training + 1 year of license + summit participation including 4 nights) Early bird: 728 EUR - Regular: 778 EUR
Premium kit (training + lifetime license + summit participation including 4 nights) Early bird: 1028 EUR - Regular: 1078 EUR
You have two options to register to the summit:
- Ask for a quote for both NIN training and summit. Email us at info@nirvana.fitness
- Register online to the NIN training in India, and from your NIN profile (accessible few days after your registration), you’ll be able to register automatically to the summit.
Hurry up … 100 spots available!
Your registration will be validated upon payment.
EARLY BIRD until 30th of June
Abad Whispering Palms Resort
More photos and info on the resort here.
This is where we’ ll be …
Additional info
By attending both instructor training and the summit, you get:
FOOD: The meals will be served as open buffet, so we do believe everyone will find something tasty and suitable for specific diets and preferences.
(Vegetarian & non-vegetarian cuisines). You will enjoy the local specialities during breakfast, lunch , dinner and coffee/tea breaks with snacks. ACCOMODATION: You are going to stay 4 nights (Wednesday to Sunday) in the marvelous air-conditioned rooms with free Wi-Fi. Each room can
accommodate two persons. For additional nights, you need to arrange accommodation by yourself.
TRANSPORTATION: Local transportation from Cochin to the Summit venue can be assured (both ways - there is an additional cost of 20 USD to be
paid on the spot).
FLIGHTS
ARRIVAL AT THE AIRPORT: it takes about 2 hours drive to the Resort, so make sure you arrive early enough. SUGGESTED DEPARTURE: Sunday, 23rd of February, noon time, acceptable option Saturday
evening (however the event fee stays the same)
Closest airport:
Kochi International Airport (Cochin)
Possible pick-up points to reach the summit venue:
1. Airport
2. M.G.Road Cochin (city) - (the exact spot will be communicated later)
Arriving by plane one day earlier at night? You can check into any hotels near the airport. Most of them have free shuttle service from airport to their hotels. Here are few suggestions: Sara Hotel Apartment ( Budget), Atlas Airport hotel, Quality Airport Hotel, Flora Airport Hotel, Saj Earth, Golf view, Airlink Castle. They are all very reasonably priced.

See you there!

Become a NIRVANA INSTRUCTOR

GET TRAINED & CERTIFIED ONLINE


NEW BODY & MIND CONCEPT

PRE-CHOREOGRAPHED PROGRAM

TURNKEY SOLUTION

BECOME A TREND-SETTER

EVERYTHING DONE IN THE COMFORT OF YOUR HOME

CHECK THE OFFERS


Choreo showcase

Nirvana Global Family

Science behind

Clothing

Education Process




Registration and access to your NIN profile
After your payment you get access to your Nirvana Instructor Network profile where the whole education process takes place

Follow the education process in 7 steps
From
introduction, to theory with videos, manuals, App to practical part
with choreos, tutorial videos, music soundscapes and manuals as well as a
whole marketing section.

Finish with a Skype verification call

Our
representative will go with you through all the steps, answer all your
questions and give you further inputs about your Nirvana career.


Compare kits



BASIC KIT

PREMIUM KIT

Features & Handouts

Nirvana® Full Education & business support on all levels
Nirvana® Official Instructor manual 4 choreos included 20 choreos included
Nirvana® Choreographies Nirvana® Choreographies #1-4 Nirvana® Choreographies #1-20
Nirvana® Soundscapes (for use in group class) Soundscapes #1-4 (100+ tracks) Soundscapes #1-20 (500+ tracks)
Nirvana® Exercise sequences 33x unique sequences 80x unique sequences
Nirvana® Exercise sequence video tutorials 66x tutorials (modifications) 160x tutorials (modifications)
Nirvana® Full class video tutorials with info wall 4x Nirvana® Full class video 20x Nirvana® Full class video
Nirvana® Choreography notes
Nirvana® Breathing & movement technique video tutorials
Nirvana Instructor network profile (choreos, music, tutorials, etc.)
Nirvana personalized Instructor website

Instructor Certification handouts

Nirvana® Instructor Certificate (e-form)
License to teach Nirvana® worldwide Yearly renewal Lifetime
Continuous education points
(15 AFAA CEUs & 1.9 NASM CEUs)

Expert mentoring service

Expert educator live guidance, technique correction,
Q&A and general walkthrough via skype video
1 hour session via skype video 2 hour session via skype video
298 €
1 year licence
598 €
Lifetime licence





And that’s not all


Your own Business Package



Instructor & Class
locator listing

Online Instructor
support group

Global branding & worldwide
promotional activities

Instructor discount
in Nirvana® store (20%)

Bonus Content - Free Access to Cloud 7 Premium App

Get new clients & be an inspiration to existing ones
We provide this tool to promote instructors and their classes!

App
notifications

Instructor
& Class locator

Direct messaging
with clients





What others are saying







Take it to the next level


Become a Nirvana Ambassador
and lead Workshops for clients
and companies

Become a Nirvana Mentor
and assist new Instructors

Become a Nirvana State
Ambassador and promote Nirvana

Become a Nirvana
Education Specialist


Market potential - You will get new clients


Estimated market size

Research & evidence

Stress/Burnout 80 % of
population
Learn more
Depression/Anxiety over 500.000.000
7 % of population
Learn more
Insomnia over 2.000.000.000
30% of population
Learn more
Asthma/COPD over 900.000.000
12% of population
Learn more
Obesity over 1.900.000.000
25% of population
Learn more
Cardio/Hypertension over 3.000.000.000
40% of population
Learn more
Allergies over 2.200.000.000
30% of population
Learn more
Diabetes over 420.000.000
5% of population
Learn more

Frequently asked questions

1.
I have a question regarding the online training procedure. Can you
please let me know exactly how it works after I buy the kit online?

It’s a very simple, yet efficient procedure that can get you started as a Nirvana Instructor very quickly:
1. REGISTRATION AND RECEIPT OF THE ACCESS DATA
After
we receive your payment you will get access to your Nirvana Instructor
Network profile (NIN profile) where the whole education process takes
place.
2. YOU FOLLOW THE PROCESS IN SEVEN STEPS
From
introduction, to theory with videos, manuals, learning through the App
to practical part with all the choreos, tutorial videos for each
sequence, music soundscapes and manuals as well as a whole marketing
section with guidelines, checklist and offline and online materials.
3. FINISH THE PROCESS WITH A VERIFICATION CALL
Our
representative will go with you through all the steps, answer all your
questions and give you further inputs about your Nirvana career. We also
do a short verification of you having completed and understood all the
parts. After the call you will receive your certification.
Another factor for your certification is the country of residence verification.
As the Online Instructor training is not yet available in all countries
only residents of countries presented within the registration process
can be certified. If you reside in a country outside of this list, at
this stage, you would need to attend and on-site training in order to be
certified.

2. Is it just theory that i have to study?

Within
your Nirvana Instructor Network profile (NIN profile) to which you get
access upon your payment you can find the theoretical (manuals,
tutorials) as well as practical parts. Nirvana is a pre-choreography class to music so you get access to the choreographies, soundscapes for these choreographies and the videos explaining the technique
of every single sequence in Nirvana. You also get a manual for each
choreography with a graphic representation of each sequence.
In addition to this you also get a full marketing section with guidelines, checklist and marketing materials you can use for your promotion.

3. Is there an exam before i get the certificate or how does it work?

After you’ve followed all the steps and studied all the materials a Skype call with Nirvana HQ is set, during which also a short verification
of you having completed and understood all the parts is done but more
so the idea of the call is to guide you through all the possibilities,
answer all your questions and give you further inputs about your Nirvana
career. After the call you will receive your certification.

4. What does the Skype verification call look like?

The call generally takes approximately 1h and includes:
GETTING TO KNOW you and your work so we can advise you about the best way to introduce and implement Nirvana
ANSWERING POSSIBLE QUESTIONS AND VERIFICATION -
we go through the steps to make sure all was clear and to do a short
verification of you having completed and understood all the parts.
Additionally here we answer all the theoretical, practical and marketing
questions you might have.
SHARING THE MOST RELEVANT INFO -
as Nirvana offers extended learning, marketing and business
possibilities let’s use the Skype communication to highlight the most
indispensable ones, such as: Nirvana NIN profile, Nirvana App, Nirvana
Workshop, Nirvana career (Nirvana Mentor, Nirvana Ambassador, Nirvana
State Ambassador), Nirvana Country Tour, Nirvana Summit etc.

5. After the online training is it really possible to teach your own class?

Absolutely.
After you go through all the process you will be able to lead your own
Nirvana classes without any problems. Nirvana instructor training is a turnkey solution
as you receive full choreographies and corresponding music soundscapes
with cues and tender voiceover, guiding you and your clients to perfect
Nirvana execution so you can really lead the class with ease.
The
whole Nirvana structure is supporting you as an instructor so you can
focus on the most relevant things: conveying the feeling of Nirvana,
explaining the science behind, guiding the participants to the feeling
of flow, gently correcting their technique etc.
Copyright © 2018 FGI Inc. All rights reserved. NirvanaFitness™ is a registered trademark of FGI Inc.


57) Classical Korean-고전 한국어,



comments (0)
LESSON 3176 Sat 9 Nov 2019 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.org at 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
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:13 am

LESSON 3176 Sat 9 Nov 2019

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.org

at 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
41) Classical Haitian Creole-Klasik kreyòl,

https://www.youtube.com/watch…
CHOUCOUNE Homenaje al Pueblo de Haití

Marisela Valero
165 subscribers
El poema Choucoune del haitiano Oswald Durand ha recorrido un camino
poco común: inicialmente un poema de circunstancia escrito en la cárcel,
llegó a ser una canción popular en la lengua criolla del país, luego
fue musicalizada por Mauleart Monton e interpretada por la famosa
cantadora cubana Celia Cruz y, finalmente, se hizo famoso a nivel
internacional como «Calypso» por Harry Belafonte. Durante este
transcurso ha sido versionado de múltiples maneras, como esta que
interpreta la Coral Canta Mundo, de Veenzuela, pero al mismo tiempo ha
permanecido en la historia literaria del pais como monumento nacional y
testigo del valor poético de la lengua popular.

La Coral Canta
Mundo fue fundada en 1982 y desde sus inicios ha proyectado con
dedicación y constancia la música polifónica nacional e internacional,
en los mas variados escenarios dentro y fuera del país.

Ha sido
embajadora musical de Venezuela en EEUU, visitando Los Angeles,
Filadelfia y Nueva York, fueron recibidos también en Trinidad, Jamaica,
Puerto Rico, México en dos oportunidades y Colombia, entre otros.


La dirección está a cargo de la profesora Arahy Garaicoechea, de
dilatada trayectoria musical, quien está impulsando una nueva etapa para
Canta Mundo, con la celebración de su 25 aniversario de fundada.
Category
Music

41) Klasik kreyòl-Klasik kreyòl

https://www.youtube.com/watch?v=8sBrSyBIt0U
LEK 31L 3174 Jedi 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA -PATEN POU CHAKE BEARÈ ETERNA KFM OBJEKTIF FINAL
Analytic Insight Net - GRATIS Online Tipiṭaka Lwa Rechèch ak Pratike Inivèsite nan 111 lang klasik nan pwòp BUDDHA’S Mo
atravè http: //sarvajan.ambedkar.orgat 668, 5A Road prensipal la, 8th Cross, HAL 3rd Etap, Bangalore- Eta Karnataka -India
Fè byen. Pirifye tèt ou-’kado a nan Dhamma èksèl tout lòt kado - sabba danam dhamma danam yo atenn NIBBANA kòm objektif final.

Bouda te mande, “Ki sa ou te vin pa Meditasyon?”
Li te reponn “Pa gen anyen!”
“Sepandan, Bouda te di, kite m ‘rele ou sa mwen pèdi:
Kòlè,
Anksyete,
Depresyon,
Ensekirite,
Laperèz nan laj fin vye granmoun ak lanmò ”
ak pwopagasyon TIPITAKA - BUDDHA AK DHAMMA LI


Lè yo kenbe yon ti bebe ki fèt jis izole san yo pa nenpòt moun ki
kominike ak ti bebe a, apre kèk jou li pral pale ak moun natirèl
(Prakrit) lang li te ye tankou Klasik Magahi Magadhi / Klasik lang
Chandaso / Magadhi Prakrit / Klasik Hela Basa (Hela Lang) / Klasik Pali
ki se menm bagay la. Bouda te pale nan Magadhi. Tout lang 7111 ak dyalèk
yo pa tire nan Klasik Magahi Magadhi. Pakonsekan tout nan yo se Klasik
nan lanati (Prakrit) nan èt Imèn, jis tankou tout spieces k ap viv lòt
gen pwòp lang natirèl yo pou kominikasyon. 111 lang yo tradui pa https://translate.google.com


Kou konplè sou Dhamma nou yo ak Polity pou byennèt sosyal la, ak lapè
nan tout Awakened Sosyete Aborijèn ak pou Bliss p’ap janm fini an yo kòm
objektif final la.

Medite atravè lavi pou byennèt sosyal,
bonheur ak lapè nan tout posture nan kò a ki gen ladan, chita, kanpe,
bay manti, mache, monte bisiklèt, naje, fè Arts masyal, Tai Chi, koun
Fu, karate, Kalari ak sou sa.

Se pou nou Pratike ak pwopaje pwòp
Mo Bouda a tankou nan BUDDHA ak DHAMMA LI pa Dr B.R. Ambedkar pou fè bon
ak pou pirifye nan lespri a pou byennèt sosyal, bonè ak lapè nan tout
Aborijèn Awakened Sosyete yo atenn Bliss ki p’ap janm fini kòm objektif
final
Ak sa ki, relijyeu, se eleman nan Nibbana ak rezidi rete?


Yon moun ki mete deyò nan veyikil Bodhisattva ta dwe deside ke ‘Mwen
dwe mennen tout èt nibbana, nan domèn nibbana ki pa kite anyen dèyè’. Ki
sa ki se sa a domèn nan nibbana ki pa kite anyen dèyè?

“Pa gen anyen ki ka bay bonè reyèl tankou [kapab] Nibbana.” Se konsa, te di Bouda a

Ke pasyon yo tankou dife boule te tèks la nan yon prèch ki Bouda a lage nan Moniman yo

lè li te rete nan Gaya. Se sa li te di:
“Tout bagay, O Bhikkus, se sou dife. Ak sa, O, prèt, yo tout bagay sa yo ki nan dife?

“Bhikkus, je a se nan dife; fòm yo sou dife;
je-konsyans se sou dife; enpresyon ke je ou resevwa
dife; e kèlkeswa sa sansasyon, bèl, dezagreyab, oswa endiferan,
orijine nan depandans sou enpresyon ke li tape, ki tou sou dife. ”

“Ak ki sa yo se sou dife?”

“Avèk la. dife nan pasyon, di mwen, ak dife a nan rayi, ak la
dife nan envwisyon; ak nesans, fin vye granmoun, lanmò, lapenn, lapenn,
mizè, chagren ak dezespwa yo sou dife. ”


“Zòrèy la se nan dife; son yo sou dife; nen an sou dife; odè yo sou
dife; lang lan se sou dife; gou yo sou dife; kò a se sou dife; lide yo
sou dife; ak tou sa sansasyon, bèl, dezagreyab, oswa endiferan, proven
nan depandans sou enpresyon resevwa nan lespri a, ki tou se sou dife.

“Ak ki sa yo se sou dife?”

“Avèk dife nan pasyon, di mwen; avèk dife nan rayi; ak dife a
nan enkilasyon; ak nesans, fin vye granmoun, lanmò, lapenn, lapenn,
mizè, chagren, ak dezespwa yo sou dife. ”

“Chache konnen sa a, O Bhikkus, te aprann ak nòb [moun nan] vin deziyen.


Ak nan konsepsyon aversion sa a, li vin divèrse nan pasyon, ak pa
absans la nan pasyon li vin gratis, epi lè li se gratis li vin konnen ke
li se gratis. “

Sa a Bouda te fè klè nan yon prèch lage nan Moniman yo nan ki li te di:
“Eksite pa Evaris (lobha), frè m ‘yo, kòlè ak kòlè (dosa),
avegle pa awogans (moha), ak lide akable, ak lespri esklav, moun
reflechi sou malè pwòp yo, moun reflete sou malè a nan lòt moun, moun
eksperyans soufrans mantal ak kè sere.

“Si, sepandan, yo te Evaris, kòlè ak awogans [avèk], moun reflete ni sou malè pwòp yo, ni soufrans mantal ak kè sere.

“Se konsa, frè m ‘yo, se Nibbana vizib nan lavi sa a epi yo pa senpleman
nan tan kap vini an - atiran, atiran pou disip la ki gen bon konprann. “
- Dr B.R.Ambedkar nan BUDDHA l ‘, li DHAMMA l’ yo
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana non libète transandans ak inikabl inikabl ki reprezante objektif final tout ansèyman Bouda yo.


“Sa a se lapè, sa a se ekskiz - rezolisyon an nan tout fabwikasyon,
renonse nan tout akizisyon, fini an nan bzwen; separasyon; sispann;
Nibbana.”
- Yon 3.32

Pa gen okenn dife tankou pasyon, pa gen
okenn pèt tankou kòlè, pa gen doulè tankou granula yo, pa gen fasilite
lòt pase lapè. Grangou: maladi an premye. Fabrications: doulè nan
surtout. Pou yon sèl konnen sa a verite jan li aktyèlman se, unbinding
se fasilite an premye. Libète soti nan maladi: chans an premye bon.
Kontantman: pi gwo richès la. Trust: fanmi an premye. Relevante:
fasilite an premye.
- Dhp 202-205

Reveye nan ak awarenes,
toujou absòbe nan jhana, pèseverans, fèm nan efò yo: yo manyen
unbinding, sekirite a unexcelled soti nan esklavaj.
- Dhp 23


“Gen dimansyon sa a kote pa gen ni tè, ni dlo, ni dife, ni van; ni
dimansyon nan enfini nan espas, ni dimansyon nan infinitude a nan
konsyans, ni dimansyon nan enpak, ni dimansyon nan ni pèsepsyon oswa ki
pa Peye-pèsepsyon. ; ni mond sa a, ni mond kap vini an, ni solèy, ni
lalin. Epi, mwen di, pa gen vini, ni ale, ni pas, ni pase, ni rive: san
pozisyon, san fondasyon, san sipò [objè mantal ] Sa a, jis sa a, se nan
fen estrès. “
- Ud 8.1

“Gen, relijyeu, yon ki poko fèt -
endesan - unmrikated - unfabricated. Si pa t ‘gen ki poko fèt -
enkonektab - unmricated, ta pa ta ka a ke emansipasyon soti nan fèt la -
vin - te fè - fabrike ta ka dekouvri. egzakteman paske gen yon ki poko
fèt - enkonfyans - unmtrated - unfrense, emansipasyon soti nan ki fèt yo
- vin-te fè - fabrike se lespri yo. “
- Ud 8.3

Ki kote dlo,
latè, dife, ak van pa gen okenn égalité: Gen zetwal yo pa klere, solèy
la se pa vizib, lalin lan pa parèt, fènwa pa jwenn. Epi lè yon masyon,
yon brahman atravè sagacity, li te konnen [sa a] pou tèt li, Lè sa a,
soti nan fòm & inform, ki soti nan Bliss & doulè, li libere.
- Ud 1.10

Premye zouti yonn nan Nibbana mete yon fen nan anpil soufrans


Lè sa a, moun yo beni, davwa ke yo pran yon ti kras nan pousyè tè ak
pwent a nan zong li yo, li di relijyeu yo, “Ki sa ou panse, relijyeu? Ki
se pi gwo: ti kras nan pousyè tè mwen te ranmase ak pwent an nan mwen
… zong, oswa gwo tè a? “

“Latè a gwo se byen lwen pi gran,
Seyè. Ti kras nan pousyè tè a yon sèl la beni ranmase ak pwent an nan
zong li se akote pa gen anyen. Li pa yon santyèm, yon milyèm, yon
santèn-milya - ti kras sa a ti kras nan … pousyè yon sèl la beni te
ranmase ak pwent an nan zong li - lè yo konpare ak gwo tè a. “


“Nan menm fason an, relijyeu, pou yon disip nan nòb yo menm ki moun ki
consummate nan gade, yon moun ki te kraze a [stream-antre], soufrans lan
ak estrès ki se totalman te fini & mouri se byen lwen pi gwo. rete
nan eta a ki gen nan pifò sèt rete vi a tou pre pa gen anyen: li pa yon
santyèm, yon milyèm, yon yon santèn-milyèm, lè yo konpare ak mas la
anvan nan soufrans sa a ki jan gwo benefis la se nan kraze a la a.
Dhamma, relijyeu Sa a ki jan gwo benefis la se pou jwenn je a Dhamma. “
- SN 13.1

Kisa ki rive yon moun ki te konplètman reyalize Nibbana?

[Aggivessana Vacchagotta:] “Men, Mèt Gotama, mwàn ki gen lespri konsa libere: Ki kote li parèt ankò?”

[Bouda a:] “‘Repare,’ Vaccha, pa aplike.”

“Nan ka sa a, Mèt Gotama, li pa parèt ankò.”

“‘Pa parèt ankò,’ Vaccha, pa aplike.”

“… tou de fè e pa repwodwi.”

“… pa aplike.”

“… ni mwen pa parèt ni repete.”

“… pa aplike.”


“Kouman se li, Mèt Gotama, lè Mèt Gotama yo mande si mwàn lan parèt …
pa reapare … tou de fè & pa reapare … ni fè sa, ni pa parèt
ankò, li te di, ‘… doesn ‘aplike’ nan chak ka. Nan pwen sa a, Mèt
Gotama, mwen befuddled; nan pwen sa a, konfonn. minimik la nan klè vini m
’soti nan konvèsasyon pi bonè ou se kounye a kache. “


“Natirèlman w ap befuddled, Vaccha. Natirèlman w ap konfonn. Gwo twou
san fon, Vaccha, se fenomèn sa a, difisil yo wè, difisil reyalize,
trankil, rafine, pi lwen pase sijè ki abòde lan konjekti, sibtil, yo
dwe-ki gen eksperyans. Pa moun ki gen bon konprann yo. Pou moun ki gen
lòt opinyon, lòt pratik, lòt satisfaksyon, lòt objektif, lòt pwofesè yo,
li difisil pou konnen. ou panse, Vaccha: Si yon dife te boule devan ou,
èske ou ta konnen sa, ‘dife sa ap boule devan m’? “

“… wi …”


“Epi si yon moun te mande ou, Vaccha, ‘Sa a dife boule devan ou, depann
sou sa ki li boule?’ Se konsa, mande, ki jan ou ta reponn? “

“… Mwen ta reponn, ‘dife sa a boule devan m’ ap boule depann sou zèb ak bwa kòm aliman li yo.”

“Si dife a boule devan ou yo ta dwe soti, ou ta konnen ke, ‘dife sa a boule devan m’ te soti ‘?”

“… wi …”


“E si yon moun te mande w, ‘Sa a dife ki te soti nan devan ou, nan ki
direksyon soti nan isit la li te ale … East? West? Nò? Oswa nan sid?’
Se konsa, mande, ki jan ou ta reponn? “

“Sa pa aplike, Mèt
Gotama. Nenpòt dife ki boule depann sou yon aliman nan zèb ak bwa, yo te
unnourished - soti nan gen boule ke aliman ak pa te ofri nenpòt ki lòt -
klase tou senpleman kòm ’soti’ (lye).”

“Menm si, Vaccha, nenpòt
fòm fizik pa yon moun ki dekri Tathagata a ta dekri l ‘: Sa Tathagata a
te abandone, rasin li detwi yo, te fè tankou yon kòd lonbrik palmyra,
prive de kondisyon yo ki nan devlopman, pa destine pou lavni ki rive.
klasifikasyon nan fòm, Vaccha, Tathagata a se gwo twou san fon, san
limit, difisil yo konprann, tankou lanmè a ‘Reappears’ pa aplike. ‘Pa
reapare’ pa aplike. ‘Tou de fè & pa parèt’ doesn ‘. t aplike. ‘Ni
repare ni repete’ pa aplike.

“Nenpòt santiman … Nenpòt pèsepsyon … Nenpòt fabrikasyon mantal …


“Nenpòt konsyans pa youn ki dekri Tathagata a ta dekri l ‘: Sa
Tathagata la te abandone, rasin li detwi, te fè tankou yon kòd lonbrik
palmyra, prive de kondisyon yo nan devlopman, pa destine pou lavni ki
rive. Li libere soti nan klasifikasyon nan konsyans, Vaccha , Tathagata a
se gwo twou san fon, san limit, difisil yo konprann, tankou lanmè a. “
- MN 72

Kriye viktwa nan arahants yo

“Nesans la te fini, lavi ki sen an rive vre, travay la fè. Pa gen anyen ki pi lwen pou mond sa a.”
- SN 22.59

Fen samsara
Gen kèk ki fèt nan vant manman an, malfektè nan lanfè, moun ki sou bon
kou a ale nan syèl la, pandan ke moun san yo pa efluan: totalman libere.
- Dhp 126


Nibbana se objektif espirityèl etènèl nan Boudis e make liberasyon
soteriolojik la nan rne nan saāsāra. Nibbana se yon pati nan twazyèm
verite a sou “sispann nan dukkha” nan kat verite yo nòb, ak destinasyon
an summum bon nan nòmal oktòb Path la.

Nan tradisyon Boudis,
Nibbana te souvan entèprete kòm disparisyon nan “twa dife yo”, oswa “twa
pwazon”, pasyon (raga), degoutans (dvesha) ak inyorans (moha oswa
avidyā). Lè sa yo dife yo etenn, lage nan sik la nan rne (saṃsāra) rive.


Nibbana te tou te jije nan Boudis yo dwe idantik ak anatta (ki pa pwòp
tèt ou) ak sunyata (vid) eta.Nan tan, ak devlopman nan doktrin Boudis,
lòt entèpretasyon yo te bay, tankou absans la nan resi a (vana) nan
aktivite nan lespri a, eliminasyon an nan dezi, ak chape soti nan Woods
yo, cq. senk skandhas yo oswa granula.

Tradisyon Eskolè Boudis
idantifye de kalite nibbana: sopadhishesa-nibbana (nibbana ak yon rès),
ak parinibbana oswa anupadhishesa-nibbana (nibbana san rès, oswa nibbana
final). eta yo.

Nibbana, oswa liberasyon an nan sik nan rne, se
bi ki pi wo nan tradisyon an Theravada. Nan tradisyon Mahayana a,
objektif ki pi wo a se Boukèsite, kote pa gen okenn respè nan Nibbana.
Bouda ede libere èt de saṃsāra pa anseye chemen Boudis lan. Pa gen okenn
rne pou Bouda oswa moun ki rive Nibbana. Men ansèyman li yo rete nan
mond lan pou yon sèten tan kòm yon konsèy pou atenn Nibbana.

Tradiksyon Nibbana
Angle kònen soti,
etenn,
liberasyon
Pali nibbāna (्बान)
Sanskrit nirvāṇa (निर्वाण)
Bengali
Burmese နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Chinwa 涅槃
(Pinyin: nièpán)
Japonè 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Koreyen 열반
(RR: yeolban)
Mon ဗာန်
([nìppàn])
Mongoli γasalang-aca nögcigsen
Shan ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Tibeten ལས་ འདས་ པ
(mwen se pa)
Thai นิพพาน
(RTGS: nipphan)
Vyetnamyen Niết bàn
Glosè Boudis la


Nan kosmoloji Jainism lan, yon lòt tradisyon sramana tankou Boudis, èt
libere rete nan yon kote aktyèl (loka) ki asosye ak nirvana. Gen kèk
entelektyèl te diskite ke orijinal, Boudis ki te kenbe yon View menm jan
an.

Kat avyon yo nan liberasyon

(dapre Sutta Piṭaka a)

etap s
“Fwi”

abandone
Fetters

rne (s)
jiskaske fen soufrans lan

stream-enterer

1. idantite wè (Anatman)
2. dout nan Bouda
3. règ asèt oswa seremoni

pi ba
Fetters

jiska sèt rne nan
rèy moun oswa nan syèl la

yon fwa-retounen

yon fwa plis tankou
yon moun

ki pa retounen

4. volonte sansyèl
5. malad pral

yon fwa plis nan
yon domèn nan syèl la
(Pè rezidans)

arahant

6. materyèl-renesans dezi
7. dezi imateryal-rne
8. konsepsyon
9. Ajitasyon
10. inyorans

pi wo
Fetters

pa gen okenn rne


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42) Al’adun Hausawa-Hausawa

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KARATUN 3174 Thu 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA -PATH ZAI SAMUN KYAUTA KYAUTA KYAUTA KYAUTA FINAL GOALFrom
Kamfanin Nazarin Ilimin Lissafi - Kasuwancin Ilimin Lissafi na
Kasuwanci a Kan Layi ta Lissafin Kasuwanci a Intanet na 111 a cikin
Karatun LARRIS a cikin kalmomin BUDDHA
ta hanyar http: //sarvajan.ambedkar.orgat 668, 5A babban titin, Gida na 8, HAL 3th, Bangalore- Karnataka State -India
Yi kyau. Tsarkake tunani - Kyautar karshen ta fi dukkan sauran
kyaututtuka - sabba danam dhamma danam don cimma NIBBANA a matsayin
Makasudin Karshe.

An tambayi Buddha, “Me kuka samu ta hanyar tunani?”
Ya ce: “Ba komai.”
“Koyaya, Buddha ya ce, bari in yi muku kuka abin da na batar:
Haushi,
Damuwa,
Damuwa,
Rashin tsaro,
Tsoron Tsoho da Mutuwa ”
kuma don yada TIPITAKA - BUDDHA DA KYAUTATA DHAMMA


Idan aka nisanta shi da jariri na fari ba tare da wani yayi magana da
jariri ba, bayan wasu ‘yan kwanaki zai yi magana da yaren dan adam
(Prakrit) da aka sani da Classical Magahi Magadhi / Classical Chandaso
language / Magadhi Prakrit / Classical Hela Basa (Hela Harshe) / Pali na
gargajiya wanda iri daya ne. Buddha ya yi magana a cikin Magadhi.
Dukkanin yarukan yare 7111 da yaruka suna kashe fitaccen Tarihi Magahi
Magadhi. Don haka dukkansu Al’adun halitta ne (Prakrit) na Halittar
bil’adama, kamar sauran duniyoyin da suke da nasu yare don sadarwa. Ana
fassara yaruka 111 ta https://translate.google.com


Cikakken Darasi akan ourarshenmu da Polabi’armu don jin daɗi, farin
ciki da kwanciyar hankali na orungiyoyin Maƙiyan Abakiginal da kuma
Madawwamiyar asaukakan Su a Matsayin Karshe.

Yi bimbini a cikin
rayuwa gaba ɗaya don jin daɗi, Farin Ciki da zaman lafiya a duk yanayin
jiki wanda ya haɗa da, zaune, tsaye, kwance, tafiya, hawan keke, iyo,
yin wasan kida, Tai Chi, Kung Fu, Karate, Kalari da sauransu.


Bari muyi Magana da yaduwa da Maganganun Buddha kamar yadda yake a
BUDDHA DA HISSA DHAMMA by Dr. B.R. Ambedkar don Nagarta da
Tsarkakakkiyar Tunani don walwala, Farin Ciki da Salama na Al’ummomin
Tashin hankalin Al’umma don Samun Ingantacciyar Rai a Matsayin Karshe
Kuma menene, sufaye, su ne keɓaɓin Nibbana wanda ya rage?


Wani wanda ya tashi cikin motar Bodhisattva yakamata ya yanke shawara
cewa ‘’ Dole ne in jagoranci dukkanin mutane zuwa nibbana, cikin wannan
mulkin na nibbana wanda bai bar komai ba ‘. Menene wannan mulkin na
nibbana wanda baya barin komai?

“Babu abin da zai iya bayar da farin ciki na gaske kamar yadda [ke] Nibbana.” In ji Buddha

Cewa sha’awoyi suna kama da wuta mai wuta shine rubutun hadisin da Buddha ya kawo wa Bhikkus

lokacin da yake zaune a Gaya. Ga abin da ya ce:
“Dukkanin abubuwa, ya Bhikkus, suna kan wuta. Ya firistoci, menene waɗannan abubuwa masu cin wuta?

“Idon, Bhikkus, yana kan wuta; siffofin suna kan wuta;
ido-ido yana wuta; hango abubuwan da ido ya ci gaba
wuta; da kowane irin azanci, mai daɗi, mara daɗi, ko rashin kulawa,
ya samo asali ne daga dogaro da irin tunanin da ya samu, wanda shima yana kan wuta. ”

“Da me kuma waɗannan ke wuta?”

“Tare da. murhun so, in faɗi, tare da wutar ƙiyayya, tare da
wutar rashin son rai; tare da haihuwa, tsufa, mutuwa, baƙin ciki, makoki,
baƙin ciki, baƙin ciki da fid da rai suna cikin wuta. “


“Kunna tana wuta; sautuna suna kan wuta; hanci yana wuta; wari suna kan
wuta; harshe yana wuta; dandani yana cin wuta; jiki yana wuta; ra’ayoyi
suna kan wuta; duk abin da azanci, mai dadi, mara dadi, ko son rai, ya
samo asali daga dogaro da hankalin da hankalinmu ya samu, shi ma yana
kan wuta.

“Da me kuma waɗannan ke wuta?”

“Da wutar kishi, na faɗi; tare da wutar ƙiyayya; tare da wuta
na son kai; tare da haihuwa, tsufa, mutuwa, baƙin ciki, makoki,
baƙin ciki, baƙin ciki, da fidda zuciya suna cikin wuta. “

“Gani da wannan, ya Bhikkus, malamin kirki da ɗaukaka yana da ƙarfin halin damuwa.


Kuma yayin da ya yi tunanin wannan tursasawa, sai ya juyo da son rai,
idan kuma ba shi da sha’awar sai ya sami ‘yanci, idan kuma ya sami’
yanci zai san cewa yana da ‘yanci.

Wannan Buddha ya bayyana a hadisin da aka gabatar wa Bhikkus wanda a ciki ya ce:
‘’ Yan’uwa, abin takaici ne ga (lobha), yan’uwa, masu fushi da fushi (dosa),
makanta daga ruɗami (moha), da tunani ya mamaye su, da hankalin bawa,
maza suna tunani kan masifar da ke kansu, maza suna tunani kan masifar
wasu, maza suna fuskantar wahalar tunani da azaba.

”In kuwa haka ne, zari, fushi da ruɗani, an kawar da su, maza ba za su yi tunanin masifa ba ko wahalar da hankalinsu.

Don haka, ‘yan uwa, ana ganin Nibbana a bayyane a wannan rayuwar ba kawai
a nan gaba-gayyata, kyakkyawa, samun damar zuwa wurin almajiri mai hikima. ”
- Dr B.R.Ambedkar a cikin BUDDHA DA HISSA DHAMMA

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana ya ba da izini ga mai rikon kwarya da ba za a iya warware shi ba wanda ya zama ƙarshen burin duk koyarwar Buddha.


“Wannan kwanciyar hankali ne, wannan abin farin ciki ne - ƙudurin
dukkan ƙirƙirara, da jingina duk abubuwan da aka samu, ƙarewar nema;
rarrabuwa; ɓarna; Nibbana.”
- AN 3.32

Babu wuta kamar son
rai, babu rashi kamar fushi, babu zafi kamar tarawa, babu sauki babu
zaman lafiya. Yunwar: farkon cutar. Masana’antu: farkon ciwo. Ga wanda
ya san wannan gaskiyar kamar yadda yake a zahiri, Unbinding shine farkon
sauƙi. ‘Yanci daga rashin lafiya: gari ne mafi kyawu. Wadatar zuci:
farkon arzikin. Dogara: farkon dangi. Unbinding: farkon saukaka.
- Dhp 202-205


Masu farkawa tare da masu jiran gado, masu dawwama cikin jahanah, masu
juriya, da kwazo a cikin kokarinsu: suna taba Unbinding, amintaccen
bayani daga kangin bauta.
- Dhp 23

“Akwai girman wannan
yanayin inda babu kasa, ko ruwa, ko wuta, ko iska; ba girman girman
girman sararin samaniya ba, ko kuma girman rashin fahimta, ko girman
komai na fahimta, ko girman fahimta ko rashin fahimta. ; ba wannan
duniya ba, ko duniya mai zuwa, ko rana, ko wata. ”A nan kuma, ina cewa,
babu zuwa, ko tafiya, ko matattara, ko wucewa ko tasowa: ba tare da
tsayawa ba, ba tare da tushe ba, ba tare da tallafi ba. ]. Wannan, kawai
wannan, shine ƙarshen damuwa. “
- Ud 8.1

“Idan da ba a haife
shi ba - ba a yi nasara ba - ba a yi nasara ba - ba shi da wata
matsala, da ba za a sami batun fitowar mutum da aka haife shi ba - da
aka kirkira - da kirkirarrensa. daidai saboda akwai wanda ba a haife shi
ba - wanda ba shi da tushe - mara ƙanƙanni - mara ƙima, ƙaƙƙarfan asali
daga haihuwar - zama - sanya - ƙirƙira shi ake fahimta.
- Ud 8.3


Inda ruwa, ƙasa, wuta, da iska ba su da ƙafa: A can taurari ba su
haskakawa, rana ba ta bayyane, wata ba ya bayyana, duhu ba sam. Kuma
yayin da shamakin, brahman ta hanyar sagacity, yasan wannan ga kansa,
sannan daga tsari ko tsari, daga jin dadi & zafi, ya sami yanci.
- Ud 1.10

Saukar farko da mutum yayi zuwa Nibbana yana kawo karshen wahala da yawa


Sa’annan Mai Albarka, ya dauko turbaya da kadan daga yatsun hannun sa,
ya ce da sufaye, “Me kuke tunani, dodanni? Wanne ne mafi girma: kadan
daga tur aya da na tsince da bakin nawa farce, ko kuwa babbar qasa? “


“Duniya mai girma ta fi girma, ya ubangiji. Ofarin turɓayar da Mai
Albarka ya ɗora da ƙusoshin yatsun nasa kusa da komai ne. Ba ɗari ba,
dubu, ɗari ɗari - dubu kaɗan - kaɗan ba. ƙura Mai Albarka ya hau tare da
ƙudurin yatsun hannun sa - idan aka kwatanta shi da ƙasa mai girma. “


“Haka kuma, ruhubanawa, ga wani almajiri na salihan mutane wanda yake
da cikakkiyar ma’ana, mutumin da ya karye [shiga-shiga], wahala da
damuwa da aka ƙare da ƙarewa sunfi girma. Wancan ya ci gaba da kasancewa
cikin yanayin samun mafi yawan rayuwa guda bakwai na gaba da komai: ba
wai na xari, dubu ba, dubu dari ne, idan aka kwatanta shi da yawan
wahalar da ta gabata. ,Arshen, dodanni. Wannan shine babbar fa’ida ta
hanyar samun gawar idanu. “
- SN 13.1

Me zai faru ga wanda ya sami cikakken bayanin Nibbana?

[Aggivessana Vacchagotta:] “Amma, Jagora Gotama, baƙon da ake saki yanzu hankalinsa: Ina yake sake?”

[Buddha:] “‘Sake magana,’ Vaccha, bai yi aiki ba.”

“A wannan yanayin, Jagora Gotama, bai sake fitowa ba.”

“Ba ya sake bayyana, ‘Vaccha, ba ya amfani.”

“… duka biyun bayayi kuma basu sake fitowa ba.”

“… baya amfani.”

“… Hakanan kuma ba ya sake fitowa.”

“… baya amfani.”


“Yaya yake, Jagora Gotama, lokacin da aka nemi Jagora Gotama idan
mabiyin ya sake bayyana … ba ya sake fashewa … su biyun kuma ba su
sake bayyana … ba ya kuma ba ya sake fitowa, in ji shi, ‘… ba ya A
halin yanzu, Jagora Gotama, ya rikice; a wannan gaba, na rikice. Za a
fayyace matsayin ma’ana a wurina daga abin da kuka tattauna tun da
farko. “

“Tabbas an baku labari, Vaccha. Tabbas kun rikice Daga
masu hikima .. Ga wadanda suke da wasu ra’ayi, sauran ayyuka, wasu
gamsuwa, wasu manufofi, sauran malamai, yana da wahalar sani.Wannan
lamarin ya kasance, yanzu zan sanya wasu tambayoyi a gare ku .. Amsa
kamar yadda kuka ga ya dace. ka yi tunani, Vaccha: Idan wata wuta tana
ci a gabanka, shin za ka san wannan, ‘Wannan wutar tana ci a gabana’? “

“… eh …”


“Kuma idan wani ya tambaye ka, Vaccha, ‘Wannan wutar tana gabanka, ya
dogara da me ake ci?’ Don haka ya tambaya, yaya zaku amsa? “

“… Ina mai da martani, ‘Wannan wutar da ke gabana tana konewa bisa ciyawa da katako a matsayin wadata.

“Idan wutar da ke ci gabanka zata fita, shin ka san hakan, ‘Wannan wutar dake gabana ta mutu’?”

“… eh …”


“Idan wani ya tambaye ka, ‘Wannan wutar da ta fita a gabanka, ta wacce
hanya daga nan ta tafi? Gabas? Yamma? Arewa? Ko kudu?’ Don haka ya
tambaya, yaya zaku amsa? “

“Wannan ba ya amfani, Jagora Gotama.
Duk wata wuta da ke ciwa dogaro da ciyawar ciyawa da katako, da ba ta
samun wadatuwa - daga cinye wannan kayan da ba a ba ta wani - ana
rarrabe ta a matsayin ‘waje’ (ba tare da bata lokaci ba).”

“Ko da
hakane, Vaccha, duk wani tsari na zahiri da wanda ke bayyana Tathagata
zai bayyana shi: Cewar Tathagata ta watsar, tushenta ya lalace, an yi ta
kamar dutsen kututture, an hana shi yanayin ci gaba, ba a ƙaddara
makomar tasowa ba. Bayanin tsari, Vaccha, Tathagata mai zurfi ne, ba shi
da iyaka, yana da wuyar fahimta, kamar teku. ‘Sake sakewa’ baya amfani.
‘Ba ya sake bayyanawa’ baya amfani. t sake. ‘Babu sake bayyanawa kuma
baya sake bayyana’ ba ya amfani.

“Kowane ji … Duk tsinkaye … Duk wata dabara ta kwakwalwa …


“Duk wani sani wanda wanda yake bayyana Tathagata zai bayyana shi:
Cewar Tathagata ya yi watsi, tushensa ya lalace, an yi shi kamar dutsen
kututture, an hana shi yanayin yanayin ci gaba, ba a ƙaddara shi don
tasowa nan gaba ba. , Tathagata mai zurfi ne, mara iyaka, mai wuyar sha
wahala, kamar teku. “
- MN 72

Muryar nasara na al’adun gargajiya

“Haihuwar ta ƙare, rayuwa mai tsarki ta cika, aikin da aka yi. Babu wani abu da zai wuce wannan duniyar.”
- SN 22.59

Samarshen samsara
Wasu ana haihuwar su cikin mahaifar mutum, masu aikata mugunta a
jahannama, waɗanda suke kan kyakkyawar hanya suna zuwa sama, yayin da
waɗanda basu da wadatacciyar hanya.
- Dhp 126

Nibbana shine
buri na ruhaniya na har abada a cikin Buddha kuma yana nuna fitowar
rayuwa ta sake haihuwa daga sa insāra. Nibbana ɓangare ne na Gaskiya ta
Uku akan “dakatar da dukkha” a cikin Huɗuba Guda huɗu, da maƙasudin
maƙallan ma’anar hanyoyi huɗu.

A al’adar Buddha, Nibbana an
fassara shi da kasancewar “gobarar uku”, ko “guba uku”, so (raga),
bijirewa (dvesha) da jahilci (moha ko avidyā). Lokacin da waɗannan kashe
gobarar take, sakin jiki daga yanayin sake haihuwa (saṃsāra) ya isa.


Nibbana an dauki shi a cikin Buddha ya zama daidai da anatta (ba kai da
kansa ba) da kuma sunyata (fanko) ƙasashe.Da lokaci, tare da haɓakar
koyarwar Buddha, an ba wasu fassarori, kamar rashin saƙa (vana) na aiki
na hankali, kawarwar sha’awa, tserewa daga dazuzzuka, cq. biyar skandhas
ko tara.

Hadisin malamin Buddhist ya gano nau’ikan nibbana biyu:
sopadhishesa-nibbana (nibbana tare da saura), da parinibbana ko
anupadhishesa-nibbana (nibbana ba tare da saura ba, ko kuma nibbana na
ƙarshe) .Sai wanda ya kafa addinin Buddha, Buddha, an yi imanin ya isa
duka waɗannan jihohi.

Nibbana, ko kuma ‘yanci daga hanyoyin sake
haihuwa, shine babban manufar al’adar Theravada. A al’adar Mahayana,
babban burin shine Buddhahood, wanda babu madawwama a cikin Nibbana.
Buddha yana ‘yantar da mutane daga saṃsāra ta hanyar koyar da hanyar
Buddha. Babu haihuwar haihuwa ga Buddha ko mutanen da suka isa Nibbana.
Amma koyarwar ta kasance a cikin duniya na wani dan lokaci a matsayin
jagora don samun Nibbana.

Fassarorin Nibbana
Turanci yana busawa,
ɓata,
‘yanci
Pali nibbāna (निब्बान)
Sanskrit nirvāṇa (निर्वाण)
Bengali নির্বাণ
Burmese နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Sinanci 涅槃
(Pinyin: nièpán)
Jafananci 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nono)
Yaren Koriya 열반
(RR: yeolban)
Watan နဳ ဗာန်
([aikippàn])
Mongolian γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Harshen Tibet མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las ‘das pa)
Harshen Thai นิพพาน
(RTGS: nipphan)
Vietnam Nieset bàn
Ma’anar Buddha


A cikin cosmology na Jainism, wata al’ada ta Sramana kamar Buddhism,
halittun da aka ‘yanta suna zaune a zahiri (loka) masu alaƙa da nirvana.
Wasu masana sun yi jayayya cewa asali, Buddha suna da irin wannan
ra’ayi.

Jirgin nan huɗu na ‘yanci

(a cewar Sutta Piṭaka)

mataki
‘’ Ya ‘’

watsi
mahaifa

sake haihuwa (s)
har wahala ta ƙare

Mai shigowa

1. Ra’ayin ainihi (Anatman)
2. shakku cikin Buddha
3. ƙa’idodin hauhawa ko ƙa’idar al’ada

ƙananan
mahaifa

har zuwa bakwai sake haihuwa a ciki
duniyar mutum ko na sama

mai dawowa sau daya

sau daya more kamar yadda
mutum

ba mai komawa ba

4. sha’awar sha’awa
5. rashin lafiya so

sau daya a ciki
daula ta samaniya
(Abubuwan Tsarkakakku)

arahant

6. son abin duniya
7. sha’awar haihuwa
8. tsinkaye
9. rashin nutsuwa
10. jahilci

mafi girma
mahaifa

babu haihuwa


43) Classical Hawaiian-Hawaiian Hawaiian,

https://www.youtube.com/watch…
Overcoming Heartbreak, Loss, Grief, Break Up Pain - Heal Heartache Quicker

Elke Neher
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A loss/break up of an intimate relationships, friendship, family
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establishing magnetic chords and connections with others.

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will be, to a point that we might feel like our heart is broken.


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Just have the courage to feel what comes up and then wave good bye to
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43) ʻAkua Hawaiʻi-ʻicallelo Hawaiʻi

https://www.youtube.com/watch?v=8sBrSyBIt0U
LESSON 3174 Thu 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA -PATH E HUAʻEIA I KA BLU EʻAIʻA AS ASA FINAL GOALFrom
Ka Hōʻuluʻulu Manawai Wīwī - FREE Kānāwai Tipiṭaka Law Research &
Practice University ma 111 CLASSICAL LANGUAGES ma BUDDHA’s words
ma http: //sarvajan.ambedkar.orgat 668, Alanui alanui 5A, 8th Cross, HAL 3 kahua, Bangalore- Karnataka State -India
Hana maikaʻi. Hoʻomaʻemaʻe i ka noʻonoʻo -ʻO ka makana o Dhamma ma mua o
nā makana ʻē aʻe - sabba danam dhamma danam e kiʻi iā NIBBANA ma hope o
ka hopena

Ua nīnau ʻia ʻo Buddha, “He aha kāu i loaʻa iā Meditation?”
Pane aku ʻo ia “ʻAʻohe mea.”
“Akā, ʻōlelo ʻo Buddha, e haʻi iā ʻoe i kaʻu mea i nalo ai:
Puka
Hopohopo,
ʻO ke kaumaha,
Ka palekana,
Makau i ke au kahiko a me ka make “
a i Propagate TIPITAKA - BUDDHA MA ʻIS DHAMMA


I ka mālama ʻia o kahi pēpē pēpē i hūnā ʻia me ka ʻole o ka kamaʻilio
ʻana me ke keiki, ma hope o kekahi mau lā, e ʻōlelo ia me ka ʻōlelo
kanaka (Prakrit) ʻōlelo kaulana ʻo Classical Magahi Magadhi / Classical
Chandaso ʻōlelo / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Nā Pali ʻAlani nā mea like. Ua ʻōlelo ʻo Buddha ma Magadhi. Pau nā
ʻōlelo āpau a 7111 e pana i ka pana o Classical Magahi Magadhi. No laila
he Classical lākou a pau (Prakrit) o ​​Human Beings, e like me nā mea
ola ʻē aʻe ʻē aʻe i loaʻa iā lākou nā ʻōlelo kūlohelohe no ka kamaʻilio.
Ua unuhi ʻia nā ʻōlelo 111 e https://translate.google.com


Hoʻopiha piha i kā mākou Dhamma a me Polity no ka pono, ka hauʻoli a me
ka maluhia o nā ʻAmelika ʻAmelika ʻAneʻā āpau a no ko lākou ʻOihana
Bliss ma hope.

E noʻonoʻo i ka nohona holoʻokoʻa no ka Weliweli,
Hauʻoli a me ka maluhia i nā mea āpau o ke kino e pili ana, ka noho, kū,
kū ana, ke ana ʻana, ka hele ʻana, ka holo ʻana, ka lawaiʻa, ka hana
ʻana i ka martial arts, Tai Chi, Kung Fu, Karate, Kalari a pēlā aku.


E hana kākou a hoʻomāliʻi i ka ʻōlelo ponoʻī a Buddha e like me ka
BUDDHA a ʻo HIS DHAMMA na Kauka B.R. ʻO Ambedkar no ka hana maikaʻi a no
ka hoʻomaʻemaʻe ʻana o ka manaʻo no ka Welina, hauʻoli a me ka maluhia o
nā ʻuhane hui ʻAiwi e loaʻa ai iā Bliss e like me ka hopena hope loa
A he aha hoʻi, ʻo nā mōʻī, ʻo ia ka singa Nibbana me ke koena e koe?


ʻO kekahi e waiho ana i loko o ke kaʻa o Bodhisattva, e hoʻoholo e
‘pono wau e alakaʻi i nā mea ola a pau i nibbana, i loko o ke aupuni ʻo
ia ka mea ʻole i koe. He aha kēia ʻano ʻo nibbana e waiho ʻole nei ma
hope?

“ʻAʻohe mea e hiki ke hāʻawi i ka hauʻoli maoli e like me ka mea hiki [Nibbana].” Wahi a Buddha

ʻO nā mea makemake ʻole e like me ke ahi ahi ʻo ia ka puke o kahi ʻōlelo a ka Buddha i hāʻawi i ka Bhikkus

ia ia e noho ana i Gaya. I kēia ʻōlelo ʻana:
“Aia nā mea a pau, e Bhikkus. A ʻo ka mea kau pule, nā mea a pau i ke ahi?

“O ka maka, e Bhikkus, aia maluna o ke ahi; ua ana nā palapala i ke ahi;
ʻā ke nānā maka-maka; nā manaʻo ʻē aʻe i loaʻa e ka maka
ahi; a me nā mea ʻona, ʻoluʻolu, a i ʻole makaʻu ʻole.
Maikaʻi mai i ka hilinaʻi ʻana i ka manaʻo i loaʻa e ia, he ahi nō ia. “

“A he aha kēia mau mea me ke ahi?”

“Me ka. ahi o ka kuko, wahi wau, me ke ahi o ka inaina, me ka
ahi o ka peʻa; me ka hānau ʻana, ka wā kahiko, make, kaumaha, kanikau
ʻApau ka makaʻu, ke kaumaha a me ke kaumaha. ”


“Aia ka pepeiao; ahi ke ahi ke ihu ka ihu; ʻā nā ʻala o ke ahi; ua wela
ke alelo; ua wela ke laʻala; ke kino ke ahi; ke ahi nā manaʻo; a me nā
manaʻo maikaʻi ʻole, leʻaleʻa, leʻaleʻa, a i ʻole ka haki ʻole, hoʻomaka
mai i ka hilinaʻi ʻana i ka manaʻo i loaʻa e ka manaʻo, he ahi nō hoʻi
ia.

“A he aha kēia mau mea me ke ahi?”

“Me ke ahi o ka ʻāʻī, wahi wau; me ke ahi o ka inaina; me ke ahi
o ka infatuation; me ka hānau ʻana, ka wā kahiko, make, kaumaha, kanikau
Me ke kaumaha, ke kaumaha, a me ka hopohopo.

“E ʻike nei i kēia, e Bhikkus, ke kanaka naʻauao a me ka hanohano.


A i ka hoʻohilahila ʻana i kēia manaʻo, ulu ʻo ia i ke ʻano hopohopo, a
no ka loaʻa ʻole o ka minamina ke kū ʻole ʻia, a i ka manawa i kū ʻole
ai, ʻike ʻo ia ke kī ʻole nei. “

ʻO kēia Buddha i hoʻākāka loa i loko o kahi haʻi i hāʻawi ʻia i ka Bhikkus āna i ʻōlelo ai:
“Hanu ʻia hoʻi e ka mea minamina (lobha), nā hoahānau, ka huhū me ka huhū (hewa),
makapō i ka luhi (moha), me ka hopohopo e puni ana, me ka noʻonoʻo e
hoʻoluhi, ka noʻonoʻo ʻana o nā kāne i ko lākou mau pōʻino, ke kau nei
ke kāne i ka pōʻino o ka poʻe ʻē aʻe, ʻike ke kāne i ke kaumaha a me ka
ʻeha.

“Akā, inā ka pau, ka huhū a me ka hoʻopunipuni, ʻaʻole e
noʻonoʻo nā kānaka i ko lākou pōʻino a me ka hoʻomanawanui a me ka ʻeha.

“No laila, e nā hoahānau, ʻike ʻia ʻo Nibbana i kēia ola ʻaʻole wale wale nō
i ka wā e hiki mai ana - ka kono ʻana, hoihoi a komo i ka haumāna naʻauao. “
- Dr B.R.Ambedkar ma kāna BUDDHA E HIS DHAMMA

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana


Ua kapa aku ʻo Nibbana i kahi kūʻokoʻa transcendent a me ka hewa like
ʻole e kū nei i lilo ka pahuhopu hope loa o nā ʻōlelo aʻo a ka Buddha.


“ʻO ke maluhia kēia, he nani kēia - ka hoʻoholo ʻana i nā lole āpau, ka
hoʻomaha o nā uku āpau, ka hopena o ke ake ʻana; ʻae ʻana; pau i ka
manawa; Nibbana.”
- AN 3.32

ʻAʻohe ahi e like me ka minamina,
ʻaʻohe lilo ʻole e like me ka huhū, ʻaʻohe ʻeha e like me ka hōʻiliʻili
ʻana, ʻaʻohe ʻoluʻolu ʻē aʻe ma mua o ka maluhia. Kū naunau: nā maʻi
hoʻi ma mua. Nā loleʻaʻahu: ka ʻeha nui ma mua. No ka mea, ʻo ka ʻike
ʻana i kēia ʻoiaʻiʻo me he mea maoli lā, ʻo ka wehe ʻana i ka mea
maʻalahi loa. Ke kuokoa nei mai ka maʻi: ka waiwai maikaʻi mua loa.
Kumuhana: ka waiwai ma mua. A hilinaʻi: ka pilina pili mua. Kāpea: ka
mea maʻalahi loa.
- Dhp 202-205

ʻO ka ala aʻe me ka awarenes,
e ʻauʻa mau ana i ka jhana, ka ahonui, kūpaʻa i kā lākou hoʻoikaika
ʻana: ua pā aku lākou i Unbinding, i ka pale ʻole mai ka hoʻopaʻa ʻana.
- Dhp 23


“He ʻokoʻa kahi wahi ʻole, ʻaʻohe wai, ʻaʻohe ahi, ʻaʻole hoʻi makani;
ʻaʻole hoʻi ka wana o ka nani o ka kikowaena, ʻaʻole hoʻi ke kikowaena o
ka naʻau ʻole, ʻaʻole hoʻi ka mea i nele, ʻaʻole hoʻi kāʻana o ka
noʻonoʻo a ʻaʻole hoʻi ka noʻonoʻo ʻana. , ʻaʻole hoʻi ka honua, ʻaʻole i
ka honua hou aʻe, ʻaʻole hoʻi he lā, ʻaʻole hoʻi he mahina .. A laila,
ke ʻōlelo aku nei wau, ʻaʻohe hiki, ʻaʻole e hele, ʻaʻole e hele, ʻaʻole
me ke alualu ʻana; ]. ʻO kēia, ʻo kēia, ʻo ka pau ia o ka kaumaha. “
- Ud 8.1


“Aia kekahi, nā mākaʻikaʻi, makua ʻole - hewa ʻole - inā ʻaʻole i hānau
ʻia - maikaʻi ʻole - aʻaheʻe ʻole - ʻano aʻoaʻo ʻole, ʻaʻohe hewa ka
hopena o ka hānau mai. Aia no ka mea ma mua he lōkahi - hemahema -
unmade - hiki ʻole i ka makua, hoʻāla ʻia mai ka hānau mai - lilo a hana
- hana ʻia.
- Ud 8.3

Kahi a ka wai, ka honua, ke ahi, a me
ka makani ʻaʻole kahi e hele ai ka wāwae: Ma laila nā mālamalama e ʻike
ʻole ai, ʻaʻole ʻikea ka lā, ʻaʻole e ʻike mai ka mahina, ʻaʻole ʻike
ʻia ka pouli. A ke ʻike kahi ʻāpala, kahi brahman ma o ka malacity, na
ka mea i ʻike ia ia iho, a laila mai ka puka & i ʻole, mai ka
puʻuwai ʻeha a me ke kaumaha, ua hoʻokuʻu ʻia ʻo ia.
- Ud 1.10

ʻO ka haʻi mua ʻana iā Nibbana i hoʻopau i ka ʻeha nui


A laila ʻo ka Mea Hoʻōmaikaʻi, ʻohi i kahi liʻiliʻi o ka lepo me ka
luna o kona manamana lima, i aku nei i ka mō’ī, “He aha kou manaʻo, nā
mōʻī? ʻO wai ka mea nui: ʻo ka liʻiliʻi o ka lepo aʻu i ʻohi a me ka ʻū o
kuʻu poʻo. lutima, a i ka honua nui? “

“Ua ʻoi aku ka ʻāina nui,
e ka Haku. Ua ʻuʻuku ka puʻu o ka lepo a ka mea i hoʻopaki ai i ka
manamana lima ma hope o kahi mea ʻole. lepo a ka Mea Hoʻolai i hāpai aʻe
me ka manamana o kāna manamana lima - i hoʻohālikelike ʻia me ka honua
nui. “

“Ma ke ala like, nā mō’ī, no kahi haumāna o nā hanohano e
hoʻopau ʻia ana e ka maka, he kanaka nāna i wāwahi [ke kahawai,] ka ʻeha
a me ke kaumaha ua pau loa ʻole a hoʻopau ʻia. ka noho mau ʻana ma ka
hona he ehiku mau koina mau ola mau mea he ʻokoʻa: ʻaʻole ia he haneli,
he tausani, he haneli, hoʻokahi haneli-mano, a i ka wā e hoʻohālikelike
ʻia ai i ka ʻūhā mua ʻana o kēlā ʻānō. ʻO Dhamma, monks. ʻO ia ka
pōmaikaʻi nui o ka loaʻa ʻana o ka Dhamma maka. “
- SN 13.1

He aha ka mea e kū ai i kahi mea maopopo piha iā Nibbana?

[Aggivessana Vacchagotta:] “Akā, ke kumu ʻo Gotama, ka mōʻī i hoʻohemo ʻia kona noʻonoʻo: Ma hea lā e koho hou ai?”

[ʻO ka Buddha:] “‘Hoʻaiho ʻia,’ Vaccha, ʻaʻole pili.”

“I kēlā hihia, e ke Aliʻi Gotama, ʻaʻole ia e kau hou.”

“‘ʻAʻole i puka hou,’ Vaccha, ʻaʻole pili.”

“… ʻelua ʻaʻole & ʻaʻole i hoʻokomo hou.”

“…” ʻaʻole pili. “

“… ʻaʻole nō hoʻi a nānā hou.”

“…” ʻaʻole pili. “


“Pehea lā, e Master Master, ke noi ʻia nei ʻo Master Gotama inā ua
ulana hou ʻia nā mōʻī … ʻaʻole i nānā hou … ʻaʻole like a ʻaʻole
hoʻi i huli a … ʻaʻole hoʻi i huli a huli hou, wahi āna, ‘… doesn ‘E
pili’ i kēlā me kēia hihia. I kēia manawa, e ke Aliʻi Gotama, ua pīpī
wau; i kēia manawa, nalowale. ʻO ke ʻano maʻalahi o ka mākaʻi e hele mai
ana iaʻu mai kāu kamaʻilio ʻana i mua o kēia manawa. “

“ʻOiaʻiʻo
ʻoe e befuddled, Vaccha. ʻO ʻoe nō ka makaʻu. Deep, Vaccha, ʻo ia kēia
ʻano he paʻakikī ia ʻike, paʻakikī Na ka poʻe akamai, no nā hana ʻē aʻe,
nā hana ʻē aʻe, ʻē aʻe, ʻoluʻolu ʻē aʻe, nā kumu ʻē aʻe, paʻakikī ke
ʻike. ʻO ia ka hihia, e kau wau i kekahi mau nīnau iā ʻoe. ke manaʻo nei
ʻoe, ʻo Vaccha: Inā paha kahi ahi e ʻā ana i mua o kou alo, e ʻike pono
paha ʻoe, ʻo kēia ahi e ʻalo nei i mua oʻu? “

“…ae…”


“A inā paha e ʻōlelo aku kekahi iā ʻoe, e Vaccha, ke ahi lā kēia ahi i
mua o kou alo, e hilinaʻi ana i ke aha e puhi nei? A nīnau ʻia, pehea
ʻoe e pane aku ai? “

“… E pane wau, ‘ʻO kēia ahi e ʻā ana i mua
o koʻu mau ahi e hilinaʻi nei ma luna o ka mauʻu a me ka lāʻau kahi mea
e ola ai.” “

“Inā eā ahi ana i mua o kou alo e hele aku, e ʻike paha ʻoe, ʻo ke ahi ʻana o kēia ahi i mua oʻu, ua pau i waho?”

“…ae…”


“A inā paha e nīnau aku kekahi iā ʻoe, ‘ʻO kēia ahi i hele i mua o kou
alo, ma ke ala hea mai i hele aku ai? East? Komohana? A i hema paha?’ A
nīnau ʻia, pehea ʻoe e pane aku ai? “

“ʻAʻole pili ia, e Master
Gotama. ʻO ke ahi e ʻalo nei i ka mea e ola ai ka mauʻu a me ka lāʻau, i
ʻole hoʻowahāwahā ʻia - mai ka ʻai ʻana i kēlā meaʻai a ʻaʻole i
hoʻolako ʻia i kekahi mea ʻē aʻe.

“Pēlā nō, ʻo Vaccha, kekahi
ʻano kino e wehewehe ai ʻo Tathagata iā ia: Ua haʻalele ʻo Tathagata, ua
hoʻopau ʻia kona kumu, hana ʻia e like me ka palmyra stump, kahi i
hoʻolilo ʻia i nā kūlana hoʻomohala, ʻaʻole i manaʻo no ka wā e hiki mai
ana. ʻo ka helu ʻana o ka ʻano, ʻo Vaccha, he hohonu hohonu ka
Tathagata, paʻa ʻole, paʻakikī i ka hoʻohālikelike ʻia, e like me ke
kai. t noi. ‘ʻAʻole i hoʻopili hou a ʻaʻole i kau hou’ ka noi.

“Kekahi manaʻo … Kekahi manaʻo …


“ʻO kekahi mau mea e wehewehe ai i ka Tathagata e wehewehe iā ia: Ua
haʻalele ʻo Tathagata, ua hoʻopau ʻia kona aʻa, hana like me ka palmyra
stump, ka poʻe i hoʻolilo ʻia i nā kūlana o ke kūkulu ʻana, ʻaʻole i
manaʻo ʻia no ka wā e hiki mai ana. , ka hohonu, o Tathagata, ‘paa ole,
paʻakikī i ka fathom, e like me ke kai. “
- MN 72

Kahea aku ka lanakila o nā arahants

“Ua pau ka hānau ʻana, ua hoʻokō ʻia ke ola hoʻāno, ua hana ka hana. ʻAʻohe mea ʻē aʻe no kēia ao.”
- SN 22.59

ʻO ka hope o samsara
Hānau ʻia kekahi poʻe i loko o ka ʻōpū o ke kanaka, nā mea hana hewa ma
ka pōpōpō, ʻo ka poʻe ma ke ala maikaʻi ke hele i ka lani, aʻo ka poʻe i
ʻole i maikaʻi ʻole.
- Dhp 126

ʻO Nibbana ka pahuhopu mau
loa ma ka Buddhism a hōʻailona i ka hoʻokuʻu soteriological mai rebirths
ma saṃsāra. ʻO Nibbana kahi ʻāpana o ka ʻoiaʻiʻo ʻekolu ma ka
“cessation of dukkha” in the Four Noble Truths, and the sumum bonum
destination of the Noble Eightfold path.

Ma ka moʻomeheu
Buddhist, ua kapa ʻia ʻo Nibbana e like me ka pau o nā “ʻekolu ahi”, a i
ʻole “ʻekolu mau mea makeʻe”, ʻeha (raga), aversion (dvesha) a me ka
naʻaupō (moha a avidyā). Ke pau nei o kēia mau ahi, hoʻokuʻu i ka
hoʻokuʻu ʻana o ka lā hānau hou.

Ua ʻike ʻia ʻo Nibbana ma
Buddhism e like pū me ka anatta (non-self) a me ka sunyata (pltiness)
states.In time, me ka hoʻomohala ʻana i ke aʻo ʻana ʻo Buddhist, ua
hāʻawi ʻia kekahi mau ʻano wehewehe, e like me ka waiho ʻole o ka ulana
(vana) o hana o ka noʻonoʻo, ke kāpae ʻana o ka makemake, a pakele mai
ka ululaau, cq. nā ʻelima mau mele pae a ʻehā paha.

Ka ʻōlelo
moʻomeheu Buddhist ʻelua mau inoa ʻo ka nibbana: sopadhishesa-nibbana
(nibbana me ke koena), a me ka parinibbana a ʻo anupadhishesa-nibbana
(nibbana me ke koena, a i ʻole ʻo ka nibbana hope loa.) ʻO ka hoʻokumu
ʻana o ka Buddhism, ʻo Buddha, i manaʻo ʻia ua loaʻa kēia mau mea ʻelua
kamaʻāina.

ʻO Nibbana, a i ʻole ka hoʻokuʻu ʻia ʻana mai nā kahe o
ka hānau hou ʻana, ka pahuhopu kiʻekiʻe loa o ka moʻomeheu Theravada.
Ma ka moʻomeheu Mahayana, ʻo ka pahuhopu kiʻekiʻe loa ʻo Buddhaahood,
ʻaʻohe mea e noho mau nei ma Nibbana. Ua kōkua ʻo Buddha i ka hoʻokuʻu
ʻana i nā mea mai nā saṃsāra ma o ke aʻo ʻana i ke ala Buddhist. ʻAʻohe
ala hou no Buddha a i ʻole nā ​​kānaka e hōʻea i Nibbana. Akā e mau ana
kāna mau ao i ke ao no kekahi manawa i ke alakaʻi no Nibbana.

Hoʻoponopono no Nibbana
‘Lelo nā Pelekane,
huehue,
hoʻokuu
Pali nibbāna (निब्बान)
Sanskrit nirvāṇa (निर्वाण)
Pokukala নির্বাণ
Burmike နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Kina 涅槃
(Pinyin: nièpán)
Kepani 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Kōlea 열반
(RR: yeolban)
Mon နဳ ဗာန်
([nìppàn])
Mongolian γasalang-aca nögcigsen
ʻၼိၵ်ႈhai ပၢၼ်ႇ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Mai Tibetan མྱ་ངན་ etan འདས་ པ །
(mya wale la las ‘das pa)
ʻนิพพานlelo นิพพาน
(RTGS: nipphan)
Vietnamese Niết bàn
ʻO ka lemu o Buddha


I loko o ka kosmology o Jainism, aia kahi moʻomeheu sramana e like me
ka Buda, ʻo nā mea i hoʻokuʻu ʻia. Ua kūʻē kekahi poʻe loea i ka wā mua,
ua like ka poʻe Buddhist i kahi manaʻo like.
ʻO nā papa hana e hoʻokuʻu ʻia

(e like me ka Sutta Piṭaka)

kahua hana
“Hua”

haʻalele
huaʻiwahine

kiki
a pau ka hopena

kahakai-komo

1. ʻike ʻike (Anatman)
2. kānalua i Buddha
3. ascetic a i ʻole nā lula pule

haʻahaʻa
huaʻiwahine

i ʻehiku mau hānau hou i loko
kanaka a kūloko paha

kai-hoi aku

e like me ka mea
he kanaka

aole-hoi-hoihoi

4. ʻimi naʻau
5. ill

hou hou aku i loko
he lani lani
(ʻĀwili hewa)

arahant

6. makemake-hou i ka makemake hou
7. makemake aloha ʻole
8. nāʻeono
9. ka hoʻomaha ʻole
10. ka naaupo

ʻoi aku ka kiʻekiʻe
huaʻiwahine

ʻaʻohe kipi


44) Classical Hebrew- עברית קלאסית

https://www.youtube.com/watch?v=a2P90MKaaX8
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44) עברית קלאסית - עברית קלאסית

https://www.youtube.com/watch?v=8sBrSyBIt0U
LESSON 3174 יום ה ‘7 בנובמבר 2019 KUSHINARA NIBBANA BHUMI PAGODA-PATH TO ATTAIN THE BLISS כמו יעד סופי
תובנה אנליטית נטו - אוניברסיטת טיפוחאקה לחקר ומשפט מקוונים בחינם ב- 111 שפות קלאסיות במילותיו של בודדהא
דרך http: //sarvajan.ambedkar.orgat 668, דרך ראשית 5A, קרוס 8, שלב 3 HAL, בנגלור - מדינת קרנאטקה-אינדיה
עשה טוב. טהר את הנפש - המתנה של דממה מצטיינת בכל המתנות האחרות - סבא דנאם דהמה דנאם להשיג NIBBANA כיעד סופי

בודהה נשאל, “מה הרווחת על ידי מדיטציה?”
הוא ענה “כלום!”
“עם זאת, בודהא אמר, תן לי לצעוק לך מה שאבדתי:
כעס,
חרדה,
דיכאון,
חוסר ביטחון,
פחד מזיקנה ומוות “
וכדי להפיץ את טיפיפאקה - בודהה ודממה שלו


כשתינוק שזה עתה נולד מוחזק מבודד מבלי שאיש יתקשר עם התינוק, לאחר מספר
ימים הוא ידבר בשפה טבעית (פרקרית) אנושית הידועה בשם Magahi Magadhi
קלאסית / שפת Chandaso קלאסית / Magadhi Prakrit / Hela Basa קלאסית (שפה
הלה) / פאלי קלאסי שהם זהים. בודהא דיבר במגאדיי. כל 7111 השפות והניבים
נמצאים מחוץ לצילום של Magahi Magadhi הקלאסי. מכאן שכולם הם קלאסיים
באופיים (Prakrit) של בני האדם, בדיוק כמו לכל שאר היצורים החיים יש שפות
טבעיות משלהם לתקשורת. 111 שפות מתורגמות על ידי https://translate.google.com

קורס שלם בנושא הדהמה והמדיניות שלנו לרווחתם, אושרם ושלוםם של כל החברות האבוריגניות המעוררות ולמען אושרן הנצחי כיעד סופי.


מדיטציה לאורך החיים לרווחה, אושר ושלום בכל תנוחות הגוף כולל, ישיבה,
עמידה, שקר, הליכה, אופניים, שחייה, ביצוע אומנויות לחימה, טאי צ’י, קונג
פו, קראטה, קלרי וכן הלאה.

הבה נתרגל ונפיץ את מילותיו של בודהה כמו
בבודהה ודממה שלו מאת ד”ר B.R. Ambedkar על עשיית הטוב ועל טיהור הנפש
לרווחתם, האושר והשלום של כל החברות שעוררו האבוריג’ינים בכדי להשיג אושר
נצחי כמטרה סופית.
ומה, נזירים, נשאר היסוד בנבנה עם שאריות?


מישהו שיצא לרכב של בודהיסטווה צריך להחליט ש”אני חייב להוביל את כל
היצורים לניבנה, לתחום הזה של ניבנה שלא משאיר דבר מאחור “. מה התחום הזה
של ניבנה שלא משאיר מאחור כלום?

“שום דבר לא יכול לתת אושר אמיתי כמו [יכול] גם Nibana.” כך אמר הבודהא

כי היצרים דומים לאש בוערת היה טקסט של דרשה שהעביר הבודהא לבהיקוס

כששהה בגאיה. זה מה שהוא אמר:
“כל הדברים, הו Bhikkus, עולה באש. ומה, כהנים הו, כל הדברים האלה שעולים באש?

“העין, הו Bhikkus, עולה באש; טפסים בוערים;
תודעת העין עולה באש; הופעות שקיבלה העין נדלקות
אש; וכל תחושה, נעימה, לא נעימה או אדישה,
מקורו בתלות ברושם שהתקבל על ידי הקלדה, וזה גם עולה באש. “

“ועם מה עולה באש?”

“עם ה. אש של תשוקה, אני אומר, באש השנאה, עם
אש התאהבות; עם לידה, זקנה, מוות, צער, קינות,
סבל, צער וייאוש הם בוערים. “


“האוזן בוערת; צלילים בוערים; האף עולה באש; ריחות בוערים; הלשון עולה
באש; הטעמים בוערים; הגוף עולה באש; רעיונות בוערים; וכל תחושה, נעימה, לא
נעימה או אדישה, נובעת מתלות ברושם שמקבל המוח, זה גם עולה באש.

“ועם מה עולה באש?”

“באש התשוקה, אומר אני; באש השנאה; עם האש
של התאהבות; עם לידה, זקנה, מוות, צער, קינות,
סבל, צער וייאוש הם על האש. “

“להבין את זה, הו Bhikkus, האדם המלומד והאציל, מגלה סלידה.

ובהגותו את הסלידה הזו הוא מתפזר מהתשוקה, ובהיעדר התשוקה הוא הופך לחופשי, וכשהוא חופשי הוא מתוודע שהוא חופשי. “

זה הבהיר הבודהה בדרשה שנמסרה לבהיקוס בה אמר:
“נלהב על ידי תאוות בצע (לובהא), אחים, זועמים מכעסים (דוזה),
מסונוורים מהאשליה (מוהה), כשהמוח מוחץ, עם השכל משועבד, גברים משקפים את
חוסר המזל שלהם, גברים משקפים את חוסר מזלם של אחרים, גברים חווים סבל נפשי
וייסורים.

“עם זאת, אם אין חמדנות, כעסים ותעתועים, גברים אינם משקפים את חוסר המזל שלהם או על סבל נפשי וייסורים.

“אם כן, אחים, ניבנה נראית בחיים האלה ולא רק
בעתיד - מזמין, מושך, נגיש לתלמיד החכם. “
- ד”ר B.R. Ambedkar בבודהה שלו ודממה שלו

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

ניבנה

ניבנה מציין את החופש הטרנסצנדנטלי והבלתי ניתן ליעילות באופן ייחודי העומד כמטרה הסופית של כל תורתו של בודהה.

“זה שלום, זה נהדר - החלטה של ​​כל הבדות, ויתור על כל הרכישות, סיום הכמיהה; סילוק, הפסקה; ניבנה.”
- AN 3.32


אין אש כמו תשוקה, אין אובדן כמו כעס, אין כאבים כמו המצרפים, אין שום
קלות מלבד השלום. רעב: המחלה העיקרית. בדים: הכאב בראש ובראשונה. לאחד
היודע את האמת הזו כפי שהיא בפועל, אי-התחייבות היא הקלות העיקרית. חופש
ממחלה: המזל הטוב ביותר. שביעות רצון: העושר העיקרי. אמון: הקרבה העיקרית.
בלתי מחייב: הקלות העליונה.
- ד”ה 202-205

המעוררים במערות התרחשות, שקועות כל הזמן בג’אנה, מתמידים, איתנים במאמץ שלהם: הם נוגעים באי-כושר, בביטחון הבלתי מבוטל מפני שעבוד.
- דהפ 23


“יש את המימד הזה בו אין אדמה, אין מים, אין אש ולא רוח; אין ממד של
אינסוף המרחב, ולא ממד של אינסוף התודעה, ולא ממד של כלום, ולא ממד של לא
תפיסה או אי תפיסה לא העולם הזה, ולא העולם הבא, ולא שמש ולא ירח. ושם, אני
אומר, לא באים, לא הולכים ולא מתקיימים, לא מתים ולא מתעוררים: בלי עמדה,
בלי בסיס, בלי תמיכה [אובייקט נפשי זה. זה רק סוף הלחץ. “
- Ud 8.1


“יש, נזירים, לא נולדו - לא מתחלפים - לא עשויים - לא מפוארים. אם לא היו
אותם אנשים שלא נולדו - לא משומשים - לא עשויים - לא היו מכוסים, לא היה
ניתן להבחין באמנציפציה מהבדים שנולדו והפכו לבדים. אבל בדיוק מכיוון שישנו
לא נולד - לא מתחלף - לא מיוצר - לא מפוברק, מובחנת האמנציפציה מהנולד -
שהופך - לבד - “.
- אוד 8.3

איפה שאין מים, אדמה, אש ורוח שום
בסיס: שם הכוכבים לא זורחים, השמש אינה נראית, הירח לא מופיע, חושך לא
נמצא. וכאשר חכם, ברהמן דרך הנבונות, יודע זאת בעצמו, אז מצורה וחסרת צורה,
מאושר וכאב, הוא משוחרר.
- Ud 1.10

הפריצה הראשונה של ניבנה לסיום כל כך הרבה סבל


ואז הקב”ה, אסף מעט אבק בקצה ציפורניו, אמר לנזירים “מה אתה חושב, נזירים?
מה יותר גדול: מעט האבק שאספתי עם קצה שלי הציפורן, או האדמה הגדולה? “


“האדמה הגדולה היא הרבה יותר גדולה, אדוני. מעט האבק שהאריך הברך בקצה
ציפורניו הוא כמעט כלום. זה לא מאה, אלף, מאה אלף - הקטנה הזו של אבק שהברך
הרים בקצה ציפורניו - בהשוואה לאדמה הגדולה. “

“באותה דרך, נזירים,
עבור תלמידם של האצילים הנחשבים בשלמותם, אדם שפרץ דרך [לזרם כניסה], הסבל
והלחץ שהסתיימו ונכבו לחלוטין הוא גדול בהרבה. נשאר במצב של שיש לכל היותר
שבע תקופות חיים שנותרו הוא כמעט ללא כלום: זה לא מאית, אלף, מאה אלף,
בהשוואה למאסת הסבל הקודמת. זה כמה היתרון הגדול של פריצת דרך אל דממה,
נזירים. זה היתרון הגדול בהשגת עין הדמאמה. “
- SN 13.1

מה קורה עם מי שהגשים את ניבנה במלואה?

[אג’גסנה וואקגוטה:] “אבל אדוני גוטמה, הנזיר שמוחו משתחרר אפוא: איפה הוא מופיע שוב?”

[הבודהא:] “” מופיע שוב, Vaccha, לא חל. “

“במקרה כזה, מאסטר גוטמה, הוא לא מופיע שוב.”

“‘לא מופיע שוב’ ווצ’ה, לא חל.”

“… שניהם מופיעים ולא מופיעים שוב.”

“… לא חל.”

“… גם לא מופיע ולא מופיע שוב.”

“… לא חל.”


“איך זה, מאסטר גוטמה, כשמאסטר גוטמה נשאל אם הנזיר מופיע … לא מופיע
שוב … שניהם גם אינם מופיעים שוב … הם גם לא מופיעים, הוא אומר, ‘…
לא “לא תקף” בשני המקרים. בשלב זה, מאסטר גוטמה, אני מבולבל; בשלב זה
מבולבל. מצב הבהירות שמגיע אלי מהשיחה הקודמת שלך מוסתר עכשיו. “


“ברור שאתה מבולבל, ווצ’ה. ברור שאתה מבולבל. עמוק, ווצ’ה, זו התופעה, קשה
לראות, קשה לממש, שלווה, מעודנת, מעבר להיקף השערה, עדינה, להיות מנוסה על
ידי החכם. לבעלי השקפות אחרות, פרקטיקות אחרות, סיפוקים אחרים, מטרות
אחרות, מורים אחרים, קשה לדעת. אם כך, אני אשים לך עכשיו כמה שאלות. תשובה
כראות עיניך. מה עושים אתה חושב, ווצצ’ה: אם שריפה הייתה לפניך היית יודע
ש’האש הזו בוערת מולי ‘? “

“…כן…”

“ונניח שמישהו היה שואל אותך, ווצ’ה, ‘האש הזו בוערת לפניך, תלויה במה היא בוערת?’ אז נשאל, איך היית עונה? “

“… הייתי עונה ‘האש הזו הבוערת מולי בוערת תלויה בעשב ועץ כמזונו.’”

“אם האש הבוערת מולך הייתה מכבה, היית יודע ש’האש הזו הבוערת מולי כבה ‘?”

“…כן…”


“ונניח שמישהו היה שואל אותך, ‘האש הזו שיצאה לפניך, לאיזה כיוון מכאן היא
הלכה? מזרח? מערב? צפון? או דרום?’ אז נשאל, איך היית עונה? “

“זה
לא תקף, מאסטר גוטמה. כל שריפת שריפות התלויה במזון של דשא ועץ, שלא ניזונה
- מכיוון שצרך את המזון הזה ולא הציעו לו שום דבר אחר - מסווגת פשוט
כ’חוצה ‘(לא מוגבלת).”

“בכל זאת, ווצ’ה, כל צורה פיזית שעל פיה תיאר
אותו צורה שמתארת ​​את טאתאגאטה: שטת’גטה נטשה, שורשה נהרס, עשוי כמו גדם
של פאלמירה, נשלל מתנאי ההתפתחות, שלא נועד לעתיד להתעורר. סיווג הצורה,
Vaccha, Tathagata הוא עמוק, חסר גבולות, קשה לנהוג כמו הים. “מופיע שוב”
לא חל. “לא מופיע שוב” לא חל. “שניהם וגם לא מופיעים שוב” לא “. לא חל. “לא
מופיע שוב ולא מופיע שוב” אינו חל.

“כל תחושה … כל תפיסה … כל ייצור נפשי …


“כל תודעה שבאמצעותה תיאר אותו תאר את הטאת’גאטה: שטת’גטה נטשה, שורשה
נהרס, עשוי כמו גדם של פאלמירה, ונשלל מתנאי ההתפתחות, שלא נועדו לעתיד
להתעורר. חופש ממיון התודעה, ווצ’ה , הטאת’גאטה עמוקה, חסרת גבולות, קשה
לנהוג כמו הים. “
- MN 72

קריאת הניצחון של הערבים

“הלידה הסתיימה, החיים הקדושים מולאו, המשימה נעשתה. אין שום דבר נוסף לעולם הזה.”
- SN 22.59

סוף סמסרה
חלקם נולדים ברחם האנושי, מרושעים בגיהנום, אלה שבמסלול הטוב הולכים לגן עדן, בעוד אלה ללא שפכים: בלתי מוגבלים לחלוטין.
- דהפ 126


ניבנה היא המטרה הרוחנית הנצחית בבודהיזם ומסמנת את השחרור הסוטריולוגי
מלידה מחדש בסאאסרא. ניבנה היא חלק מהאמת השלישית בנושא “הפסקת הדוקחה”
בארבע האמתות האצילותיות, ויעד השיא בוםום של שביל שמונה עשרה הנובל.


כמיטב המסורת הבודהיסטית, ניבנה התפרשה בדרך כלל כהכחדה של “שלוש
השריפות”, או “שלוש הרעלים”, תשוקה (ראגה), סלידה (דבשה) ובורות (מוהה או
avidyā). כאשר כיבוי שריפות אלה, מושגת שחרור ממעגל התקומה (saṃsāra).


ניבנה אף נחשבה בבודהיזם לזהותה עם מצבים של אנאטה (לא עצמי) וסוניאטה
(ריקנות). עם הזמן, עם התפתחות הדוקטרינה הבודהיסטית, ניתנו פרשנויות
אחרות, כמו היעדר האריגה (הוונה) של פעילות הנפש, ביטול התשוקה ובריחה
מהיער, cq. חמשת הסקנדות או המצרפים.

מסורת בודהיסטית בודהיסטית
מזהה שני סוגים של ניבנה: sopadhishesa-nibana (nibana עם שארית), ואת
האמינו כי parinibbana או anupadhishesa-nibana (nibana ללא שארית, או
nibana הסופי). מייסד הבודהיזם, הבודהא, האמין כי הגיע לשני אלה מדינות.


ניבנה, או השחרור ממחזורי לידה מחדש, היא המטרה הגבוהה ביותר של מסורת
תרוואדה. כמיטב המסורת המהאיאנה, המטרה הגבוהה ביותר היא בודההוד, בה אין
שמירה בנבנה. בודהא עוזר לשחרר יצורים מסאסרא על ידי לימוד הדרך
הבודהיסטית. אין לידה מחדש לבודהה ולאנשים שמגיעים לנבנה. אבל תורתו נשארת
בעולם למשך זמן מסוים כהנחיה להשגת נביאנה.

תרגומים של ניבנה
אנגלית נושבת,
כיבוי,
שחרור
פאלי ניבנה (סין)
סנסקריט nirvāṇa (निर्वाण)
בנגלית নির্বাণ
בורמזי နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
סינית 涅槃
(Pinyin: nièpán)
יפנית 涅槃
(rōmaji: nehan)
חמר និព្វាន
(UNGEGN: nippean)
קוריאנית 열반
(RR: ייולבן)
יום שני နဳ ဗာန်
([nìppàn])
מונגולי γasalang-aca nögcigsen
שאן ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
סינהלה නිවන
(ניבנה)
טיבטי མྱ་ངན་ ལས་ འདས་ པ །
(מיה נגן לאס דאס פא)
תאילנדי นิพพาน
(RTGS: ניפן)
Niết bàn בווייטנאמית
מילון מונחים של בודהיזם


בקוסמולוגיה של הג’ייניזם, מסורת סרמאנה אחרת כמו בודהיזם, ישויות
משוחררות שוכנות במקום ממשי (לוקה) הקשור לנירוונה. כמה חוקרים טענו כי
במקור, הבודהיסטים סברו דעה דומה.

559/5000
ארבעת מטוסי השחרור

(על פי הסוטה פיאקה)

שלבים
“פרי”

נטוש
מכתבים

לידה מחדש
עד הסוף

זרם נכנס

1. השקפת זהות (אנטמן)
2. ספק בבודהה
3. כללים סגפניים או פולחניים

נמוך יותר
מכתבים

עד שבעה תקומות ב
תחומים אנושיים או שמימיים

חוזר פעם אחת

שוב כמו
בן אדם

לא מחזיר

4. תשוקה חושנית
5. רצון חולה

פעם נוספת ב
תחום שמיימי
(מגורים טהורים)

עראנט

6. חשק ללידה מחדש
7. תשוקה לא מהותית-לידה מחדש
8. סבל
9. אי שקט
10. בורות

גבוה יותר
מכתבים

אין לידה מחדש


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

https://www.youtube.com/watch?v=8sBrSyBIt0U
LESSON 3174 Thu 7 Nov 2019 कुशीनार NIBBANA BHUMI पगोडा -अथवा को अंतिम गोलमाल के रूप में मुख्य पत्र के रूप में
विश्लेषणात्मक इनसाइट नेट - मुफ्त ऑनलाइन टिपियाक विधि अनुसंधान और अभ्यास विश्वविद्यालय 111 भाषा में BUDDHA’S खुद के शब्दों में
http: //sarvajan.ambedkar.orgat 668, 5A मेन रोड, 8 वीं क्रॉस, एचएएल 3rd स्टेज, बैंगलोर- कर्नाटक राज्य-भारत के माध्यम से
अच्छा करो। मन को शुद्ध करें-धम्म का उपहार अन्य सभी उपहारों के साथ - sabba danam dhamma danam to get NIBBANA फ़ाइनल गोल

बुद्ध से पूछा गया, “आपने ध्यान द्वारा क्या प्राप्त किया है?”
उसने जवाब दिया “कुछ नहीं!”
“हालांकि, बुद्ध ने कहा, मुझे जो कुछ तुमने खोया है, उसे चिल्लाओ:
गुस्सा,
चिंता,
डिप्रेशन,
असुरक्षा,
वृद्धावस्था और मृत्यु का भय ”
और TIPITAKA को प्रचारित करने के लिए - BUDDHA और HIS DHAMMA


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


सभी जागृत आदिवासी समाजों के कल्याण, सुख और शांति और अंतिम लक्ष्य के रूप
में उनके अनन्त आनंद के लिए हमारे धम्म और राजनीति पर पूरा पाठ्यक्रम।


शरीर के सभी आसन, बैठे, खड़े, झूठ बोलना, चलना, साइकिल चलाना, तैराकी,
प्रदर्शन मार्शल आर्ट, ताई ची, कुंग फू, कराटे, कलारी और इतने पर कल्याण,
खुशी और शांति के लिए जीवन भर ध्यान दें।

आइए हम बुद्ध के अपने
शब्दों का अभ्यास करें और प्रचार करें जैसे कि BUDDHA और HIS DHAMMA डॉ।
बी.आर. अंतिम लक्ष्य के रूप में शाश्वत आनंद प्राप्त करने के लिए सभी
कल्याणकारी जागृत समाजों के कल्याण और खुशी और शांति के लिए मन की शुद्धि
के लिए अम्बेडकर
और क्या, भिक्षुओं, अवशेषों के साथ निबाना तत्व शेष है?


किसी ने बोधिसत्व के वाहन में जो सेट किया है, उसे यह तय करना चाहिए कि
the मुझे सभी प्राणियों को निबाना में ले जाना चाहिए, निबाना के उस दायरे
में, जो पीछे कुछ भी नहीं छोड़ता है ’। निबाना का यह कौन सा क्षेत्र है जो
कुछ भी पीछे नहीं छोड़ता है?

“निबाना के रूप में कुछ भी वास्तविक खुशी नहीं दे सकता है।” तो बुद्ध ने कहा

यह कि जुनून आग जलाने जैसा है, धर्मोपदेश का पाठ था जिसे बुद्ध ने भिक्षुओं को दिया

जब वह गया में रह रहा था। यह उसने कहा:
“हे भिक्कुस, सब चीजें आग पर हैं। और क्या, हे पुजारी, ये सभी चीजें हैं जो आग पर हैं?

“हे भिक्खु, आँख, आग पर है; रूपों में आग लगी है;
आंख-चेतना अग्नि पर है; आँख द्वारा प्राप्त इंप्रेशन जारी हैं
आग; और जो भी सनसनी, सुखद, अप्रिय या उदासीन,
वह इस प्रकार से प्राप्त धारणा पर निर्भरता में उत्पन्न होता है, वह भी आग में।

“और ये आग के साथ क्या कर रहे हैं?”

“उसके साथ। जुनून की आग, कहते हैं, नफरत की आग के साथ, मैं
मोह की आग; जन्म, बुढ़ापे, मृत्यु, दुःख, विलाप के साथ,
दुख, शोक और निराशा वे आग में हैं। “


“कान में आग लगी है; आवाजें आग पर हैं; नाक में आग लगी है; आग उगल रहे
हैं; जीभ में आग लगी है; स्वाद आग पर हैं; शरीर में आग लगी है; विचार आग पर
हैं; और जो भी संवेदना, सुखद, अप्रिय या उदासीन है, वह मन द्वारा प्राप्त
धारणा पर निर्भरता में उत्पन्न होती है, वह भी आग पर।

“और ये आग के साथ क्या कर रहे हैं?”

“जुनून की आग के साथ, मैं कहता हूं; नफरत की आग के साथ; आग के साथ
मोह का; जन्म, बुढ़ापे, मृत्यु, दुःख, विलाप के साथ,
दुख, शोक और निराशा वे आग में हैं। “

“यह समझते हुए, हे भीकस, सीखा और महान [व्यक्ति] एक घृणा को जन्म देता है।


और इस घृणा को जन्म देने में, वह जुनून से विभाजित हो जाता है, और जुनून
की अनुपस्थिति से वह मुक्त हो जाता है, और जब वह मुक्त होता है तो वह जानता
है कि वह स्वतंत्र है। “

इस बुद्ध ने भिक्षुओं को दिए गए एक उपदेश में स्पष्ट किया है जिसमें उन्होंने कहा था:
“लालच (लोभ) से उत्साहित, भाई, गुस्से से आग बबूला (डोसा),
भ्रम (मोह) से अंधा, मन उचाट होने के साथ, मन गुलाम होने के साथ, पुरुष
अपने दुर्भाग्य पर प्रतिबिंबित करते हैं, पुरुष दूसरों के दुर्भाग्य पर
प्रतिबिंबित करते हैं, पुरुष मानसिक पीड़ा और पीड़ा का अनुभव करते हैं।


“यदि, हालांकि, लालच, क्रोध और भ्रम दूर किया जाता है [साथ], पुरुष न तो
अपने दुर्भाग्य पर और न ही मानसिक पीड़ा और पीड़ा पर प्रतिबिंबित करते हैं।

इस प्रकार, भाइयों, निबाना इस जीवन में दिखाई देता है और केवल नहीं
भविष्य में-आमंत्रित, आकर्षक, बुद्धिमान शिष्य के लिए सुलभ। ”
- डॉ। बी आर अम्बेडकर ने अपने बुड्ढा और उसके DHAMMA में

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

निब्बाण

निबाना पारगमन और विलक्षण रूप से अप्रभावी स्वतंत्रता का नाम देता है जो बुद्ध की सभी शिक्षाओं के अंतिम लक्ष्य के रूप में है।

“यह शांति है, यह अति सुंदर है - सभी ताने-बाने का संकल्प, सभी अधिग्रहणों का त्याग, तृष्णा का अंत; निराशा; समाप्ति; निबाना।”
- एएन 3.32


न जुनून की तरह आग है, न क्रोध की तरह कोई नुकसान है, न ही दुखों का जैसे
समुच्चय है, न ही शांति के अलावा कोई सहजता है। भूख: सबसे बड़ी बीमारी।
फैब्रिकेशन: सबसे महत्वपूर्ण दर्द। इस सत्य को जानने के लिए जैसा कि यह
वास्तव में है, Unbinding सबसे आसान है। बीमारी से मुक्ति: सबसे अच्छा
भाग्य। संतोष: सबसे महत्वपूर्ण धन। ट्रस्ट: सबसे महत्वपूर्ण रिश्तेदारी।
अनबंडिंग: सबसे बड़ी आसानी।
- धुप २०५-२०५

अनवरों के साथ जागृत, लगातार झन में लीन, दृढ़ता, अपने प्रयास में दृढ़: वे Unbinding, बंधन से unexcelled सुरक्षा को छूने।
- धप २३


“वह आयाम है जहाँ न तो पृथ्वी है, न पानी है, न आग है, न हवा है; न तो
अंतरिक्ष की अनंतता का आयाम है, न चेतना के अनंतता का आयाम है, न आयाम का, न
आयामों का, न धारणा का आयाम है और न ही अनुभूति का। न तो यह दुनिया, न ही
अगली दुनिया, न सूरज, न ही चाँद। और वहाँ, मैं कहता हूँ, वहाँ न तो आ रहा
है, न ही जा रहा है, और न ही ठहरा हुआ है; न ही गुजर रहा है और न ही उठ रहा
है: बिना रुख, बिना आधार, बिना समर्थन [मानसिक वस्तु] ]। यह, बस, यह तनाव
का अंत है। “
- उड 8.1

“है, भिक्षुओं, एक अजन्मे -
अनबिके-अनमैन्ड - अनबॉर्म्ड। अगर वहाँ नहीं होते तो अजन्मे - अनबिके -
अनमेड - अन-प्राइब्रेटेड, वहाँ ऐसा मामला नहीं होगा जो जन्म से मुक्ति - बन
- बना - गढ़ा हुआ हो। ठीक है क्योंकि एक अजन्मा है - unbecome - unmade -
unfabricated, emancipation जन्म से - बन - बना - गढ़ा हुआ है। “
- उद 8.3


जहां जल, पृथ्वी, अग्नि और पवन का कोई पैर नहीं है: वहां तारे नहीं चमकते,
सूर्य दिखाई नहीं देता, चंद्रमा दिखाई नहीं देता, अंधकार नहीं मिलता। और
जब एक ऋषि, एक ब्राह्मण ने शिथिलता के माध्यम से, [यह] अपने लिए जाना है,
तो रूप और निराकार से, आनंद और पीड़ा से, वह मुक्त हो जाता है।
- उद 1.10

निब्बाना के लिए पहली सफलता इतनी पीड़ा का अंत है


तब धन्य एक ने अपने नाखूनों की नोक से थोड़ी सी धूल उठाते हुए भिक्षुओं से
कहा, “तुम क्या सोचते हो, भिक्षुओं? जो अधिक है: थोड़ी सी धूल मैंने अपनी
नोक से उठाई है?” नख, या महान पृथ्वी?

“महान पृथ्वी कहीं अधिक बड़ी
है, भगवान। धूल का छोटा सा धन्य है जिसने अपनी नोक की नोक के साथ उठाया है
वह कुछ भी नहीं है। यह एक सौवां, एक हजारवां, एक सौ-हजारवां नहीं है - यह
थोड़ा सा पृथ्वी धूल धन्य है जिसने अपने नाखूनों की नोक के साथ उठाया है -
जब महान पृथ्वी के साथ तुलना की जाती है। “

“उसी तरह, भिक्षुओं, जो
देखने में घाघ हैं, के एक शिष्य के लिए, एक व्यक्ति जो [से स्ट्रीम-एंट्री]
के माध्यम से टूट गया है, वह दुख और तनाव जो पूरी तरह से समाप्त हो गया है
और बुझा हुआ है, वह कहीं अधिक बड़ा है।” शेष सात जीवनकाल में होने की
स्थिति में कुछ भी नहीं है: यह एक सौवें, एक हजारवें, एक सौवेंवें, जब
पीड़ितों के पिछले द्रव्यमान की तुलना में नहीं होता है। यह कितना बड़ा लाभ
है, जो इससे टूट जाता है। धम्म, भिक्षु। धम्म नेत्र प्राप्त करने से कितना
लाभ होता है। “
- एसएन 13.1

क्या होता है जिसने निबाना को पूरी तरह से महसूस किया है?

[एगिवेसाना वाचागाट्टा:] “लेकिन, मास्टर गोतम, भिक्षु जिसका मन इस प्रकार जारी किया जाता है: वह फिर से कहां निकलता है?”

[द बुद्धा:] “रीपियर, ‘वचा, लागू नहीं होता है।”

“उस मामले में, मास्टर गोटामा, वह फिर से प्रकट नहीं होता है।”

“” फिर से प्रकट नहीं होता, ‘वच्चा लागू नहीं होता है। “

“… दोनों करता है और फिर से प्रकट नहीं होता है।”

“… मैं लागू नहीं करता।”

“… न तो करता है और न ही फिर से प्रकट होता है।”

“… मैं लागू नहीं करता।”


“यह कैसा है, मास्टर गोतम, जब मास्टर गोटामा से पूछा जाता है कि क्या
भिक्षु फिर से प्रकट होता है … फिर से प्रकट नहीं होता है … दोनों करता
है और फिर से प्रकट नहीं होता है … न तो करता है और न ही फिर से प्रकट
होता है, वह कहता है, ‘… doesn प्रत्येक मामले में ‘टी अप्लाई’। इस बिंदु
पर, मास्टर गोटमा, मैं भौंचक्का हूं, इस बिंदु पर, उलझन में। आपकी पहले की
बातचीत से मेरे सामने आने वाली स्पष्टता का तौर-तरीका अब अस्पष्ट है। “


“बेशक आप बेफिक्रे, वाचा हो। बेशक आप भ्रमित हों। दीप, वच, यह घटना है,
देखने में कठिन, कठिन से कठिन, शांत, परिष्कृत, अनुमान के दायरे से परे,
सूक्ष्म, अनुभव से बुद्धिमानों द्वारा। अन्य विचारों, अन्य प्रथाओं, अन्य
संतुष्टि, अन्य उद्देश्यों, अन्य शिक्षकों के साथ उन लोगों के लिए, यह
जानना मुश्किल है। ऐसा होने के नाते, मैं अब आपके लिए कुछ प्रश्न रखूंगा।
उत्तर जैसा कि आप फिट देखते हैं। आप सोचते हैं, वाचा: अगर आपके सामने आग जल
रही थी, तो क्या आप जानते हैं कि, ‘यह आग मेरे सामने जल रही है?’

“…हाँ…”


“और मान लीजिए किसी ने आपसे पूछा, वाचा, ‘यह आग आपके सामने जल रही है, इस
बात पर निर्भर है कि यह क्या जल रही है?” इस प्रकार पूछा, आप कैसे उत्तर
देंगे? “

“… मैं जवाब दूंगा, ‘मेरे सामने जलने वाली यह आग अपने भरण-पोषण के रूप में घास और लकड़ी पर निर्भर है।”

“अगर आपके सामने जलने वाली आग बाहर निकलती, तो क्या आप जानते हैं कि, ‘मेरे सामने जलने वाली आग चली गई है?”

“…हाँ…”


“और मान लीजिए कि कोई आपसे पूछने वाला था, ‘यह आग जो आपके सामने से निकल
गई है, यहाँ से किस दिशा में चली गई है? पूर्व? पश्चिम? उत्तर? या दक्षिण?’
इस प्रकार पूछा, आप कैसे उत्तर देंगे? “

“यह लागू नहीं होता है,
मास्टर गोटमा। घास और लकड़ी के निर्वाह पर आश्रित किसी भी आग को जलाया जाना
- अस्वस्थ होना - उस भस्म को भस्म करने और किसी अन्य की पेशकश नहीं होने
से - बस ‘आउट’ (अनबाउंड) के रूप में वर्गीकृत किया जाता है।”

“फिर
भी, वाचा, कोई भी भौतिक रूप जिससे कोई भी तथागत का वर्णन करता है, उसका
वर्णन करेगा: कि तथागत ने त्याग दिया है, इसकी जड़ नष्ट हो गई है, जिसे एक
पलमायरा स्टंप की तरह बनाया गया है, जो विकास की स्थितियों से वंचित है,
भविष्य में उत्पन्न होने वाले भाग्य से नहीं। रूप का वर्गीकरण, वच्चा,
तथागत गहरे, असीम, समुद्र के समान कठोर, थाह के लिए है। ‘प्रतिक्रियाएं’
लागू नहीं होती है। ‘पुन: प्रकट नहीं होता है’ लागू नहीं होता है। ‘दोनों
करता है और पुन: प्रकट नहीं होता है’। t लागू करें। ‘न तो फिर से प्रकट
होता है और न ही पुन: प्रकट होता है’ लागू नहीं होता है।

“किसी भी भावना … किसी भी धारणा … किसी भी मानसिक निर्माण …


“कोई भी चेतना जिसके द्वारा तथागत का वर्णन किया जाता है, उसका वर्णन
करेगा: कि तथागत ने त्याग दिया है, उसकी जड़ नष्ट हो गई है, जिसे एक
पलमायरा स्टंप की तरह बनाया गया है, जो विकास की स्थितियों से वंचित है,
भविष्य के उत्पन्न होने के लिए नसीब नहीं है। चेतना के वर्गीकरण से मुक्त,
वचा। , तथागत समुद्र की तरह गहरे, असीम, थाह के लिए कठोर हैं। ‘
- एमएन 72

अरहंतों की जीत का रोना

“जन्म समाप्त हो गया, पवित्र जीवन पूरा हो गया, कार्य पूरा हो गया। इस दुनिया के लिए आगे कुछ नहीं है।”
- एसएन 22.59

संसार का अंत
कुछ मानव गर्भ में पैदा होते हैं, नर्क में रहने वाले, अच्छे कोर्स करने
वाले लोग स्वर्ग में जाते हैं, जबकि वे बिना प्रभावित हुए: पूरी तरह से
अनबाउंड हैं।
- धप 126

निबाना बौद्ध धर्म में शाश्वत आध्यात्मिक
लक्ष्य है और सासरा में पुनर्जन्म से लेकर सामाजिक रिहाई का प्रतीक है।
निबाना, फोर नोबल ट्रुथ्स में “दुक्खा के निरोध” और नोबल आठ गुना पथ के समम
बॉनम गंतव्य पर तीसरे सत्य का हिस्सा है।

बौद्ध परंपरा में, निबाना
को आमतौर पर “तीन आग”, या “तीन जहर”, जुनून (राग), एवर्सन (द्वेश) और
अज्ञानता (मोहा या अवतार) के विलुप्त होने के रूप में व्याख्या की गई है।
जब ये आग बुझ जाती है, तो पुनर्जन्म (सासरा) के चक्र से मुक्ति मिल जाती
है।

निबाण को बौद्ध धर्म में भी अनात (स्वयंभू) और सूर्याता
(शून्यता) के समान माना गया है। समय के साथ, बौद्ध सिद्धांत के विकास के
साथ, अन्य व्याख्याएं दी गईं, जैसे कि बुनाई (वाना) की अनुपस्थिति मन की
गतिविधि, इच्छा का उन्मूलन, और जंगल से भागना, cq। पाँच स्कन्ध या समुच्चय।


बौद्ध विद्वानों की परंपरा दो प्रकार के निबाना की पहचान करती है:
सोपधिशेसा-निब्बाना (शेष के साथ निबाना), और परिनिब्बाना या
अनूपाधिसा-निब्बाना (निबाना बिना बचे, या अंतिम निबाना)। बौद्ध धर्म के
संस्थापक, बुद्ध, माना जाता है कि इन दोनों तक पहुँच गया है। राज्यों।


निबाण, या पुनर्जन्म के चक्र से मुक्ति, थेरवाद परंपरा का सर्वोच्च
उद्देश्य है। महायान परंपरा में, सर्वोच्च लक्ष्य बुद्धत्व है, जिसमें
निबाना में कोई निवास नहीं है। बुद्ध बौद्ध पथ की शिक्षा देकर जीवों को
सहस्त्रों से मुक्त करने में मदद करते हैं। बुद्ध या निबाना प्राप्त करने
वाले लोगों के लिए कोई पुनर्जन्म नहीं है। लेकिन उनकी शिक्षाएँ निबाना
प्राप्त करने के मार्गदर्शन के रूप में एक निश्चित समय के लिए दुनिया में
बनी हुई हैं।

निबाना के अनुवाद
अंग्रेजी बह रही है,
शमन,
मुक्ति
पाली निम्बना (निब्बान)
संस्कृत निर्वाण (निर्वाण)
बंगाली नियराना
बर्मी နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
चीनी 涅槃
(पिनयिन: नीपैन)
जापानी 涅槃
(रुमाजी: नेहान)
खमेर និព្វាន
(UNGEGN: निप्पन)
कोरियाई 열반
(आरआर: योलबन)
सोम ဗာန် ဗာန်
([Nìppàn])
मंगोलियाई casalang-aca nögcigsen
शं ပၢၼ်ႇ ပၢၼ်ႇ
([Nik3paan2])
सिंहल නිවන
(Nivana)
तिब्बती ལས་ an འདས་ པ ལས་ ལས་
(मैना नग लास ‘दास पा)
थाई นานิพพ
(RTGS: निप्पन)
वियतनामी Niết bàn
बौद्ध धर्म की शब्दावली


जैन धर्म के ब्रह्मांड विज्ञान में, बौद्ध धर्म जैसी एक अन्य श्रमण
परंपरा, निर्वाण से जुड़े एक वास्तविक स्थान (लोका) में रहने वाले
प्राणियों को मुक्त करती है। कुछ विद्वानों का तर्क है कि मूल रूप से,
बौद्धों ने एक समान दृष्टिकोण रखा था।

मुक्ति के चार विमान

(सुत्त पिअका के अनुसार)

मंच के
“फल”

छोड़ा हुआ
बेड़ी

पुनर्जन्म (रों)
कष्ट के अंत तक

धारा-दर्ज किया जाने वाला

1. पहचान दृश्य (अनातमान)
2. बुद्ध में संदेह
3. तपस्वी या अनुष्ठान नियम

कम
बेड़ी

में सात पुनर्जन्म तक
मानव या स्वर्गीय अहसास

एक बार returner

एक बार और
एक मनुष्य

गैर returner

4. कामुक इच्छा
5. बीमार होगा

एक बार और अंदर
एक स्वर्गीय क्षेत्र
(शुद्ध निवास)

arahant

6. भौतिक-पुनर्जन्म की इच्छा
7. सार-पुनर्जन्म की इच्छा
8. दंभ
9. बेचैनी
10. अज्ञान

उच्चतर
बेड़ी

कोई पुनर्जन्म नहीं


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45) Classical Hmong- Lus Hmoob,

https://www.youtube.com/watch…
Niag Dej Dag (Yi Duo Hua) - Tub Yaj and Mab Suab Lis

threeheadedzen
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Okay, this rendition of the song sucks compared to the original version, but it has its good. So don’t hate on it too much.
Category
Music

45) Classical Hmoob- Lus Hmoob

https://www.youtube.com/watch?v=8sBrSyBIt0U
TSHOOJ 3174 Hnub tim 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA-PHAJ RAU KEV DUA TUAG ETERNAL BLISS AS FINAL GOALFrom
Analytic Insight Net - DAWB Online Tipiṭaka Txoj Cai Tshawb Fawb &
Tshaj Tawm Hauv Tsev Kawm Ntawv hauv 111 CLASSICAL LANGUAGES hauv BUDDHA
Tus kheej cov lus
los ntawm http: //sarvajan.ambedkar.orgat 668, 5A txoj kev tseem ceeb, 8 Hla, HAL 3 Ntu, Bangalore- Karnataka Xeev -India
Ua zoo. Ua kom lub siab ntshiab-yog lub txiaj ntsim ntawm Kev Ncaj
Ncees zoo dua lwm yam khoom plig - sabba danam dhamma danam kom muaj
NIBBANA ua Lub Hom Phiaj Kawg

Buddha tau raug nug tias, “Koj tau txais dab tsi los ntawm Meditation?”
Nws teb tias “Tsis muaj dab tsi!”
“Txawm li cas los, Buddha hais tias, cia kuv hais koj qhov uas kuv ploj:
Npau taws,
Ntxhov siab vim,
Kev Nyuaj Siab,
Tsis txaus ntseeg,
Ntshai Cov Laus Thiab Tuag ”
thiab Kom Propagate TIPITAKA - BUDDHA THIAB NWS DHAMMA


Thaum cov menyuam nyuam qhuav yug los tau raug cais cia tsis muaj ib
tus neeg sib txuas lus nrog tus menyuam, tom qab ob peb hnub nws yuav
hais lus thiab tib neeg yam lus (Prakrit) cov lus hu ua Classical Magahi
Magadhi / Classical Chandaso lus / Magadhi Prakrit / Classical Hela
Basa (Hela Lus) / Classical Pali uas yog tib yam. Tus hauj sam hais hauv
Magadhi. Txhua lub 7111 hom lus thiab hom lus yog tawm tua ntawm
Classical Magahi Magadhi. Li no tag nrho lawv yog Classical hauv qhov
(Prakrit) ntawm Tib Neeg Beings, ib yam li txhua lwm cov neeg nyob muaj
lawv cov lus hauv kev sib txuas lus. 111 hom lus raug txhais los ntawm https://translate.google.com


Ua tiav Chav Kawm ntawm peb Txoj Kev Qhia thiab Kev Coj Ncaj Ncees rau
kev noj qab nyob zoo, kev zoo siab thiab kev thaj yeeb ntawm txhua Pawg
Neeg Aboriginal Societies thiab rau lawv txoj Kev Nyob Mus Ib Txhis li
Lub Hom Phiaj Kawg.

Xav hauv lub neej tag nrho rau Kev Noj Qab
Haus Huv, Kev Zoo Siab thiab Kev Thaj Yeeb hauv txhua yam ntawm lub cev
xws li, zaum, sawv, dag, taug kev, caij tsheb kauj vab, ua luam dej, ua
yeeb yam, Tai Chi, Kung Fu, Karate, Kalari thiab lwm yam.

Cia peb
xyaum thiab tshaj tawm Buddha cov lus raws li hauv BUDDHA THIAB NWS
DHAMMA los ntawm Dr. B.R. Ambedkar rau ua qhov zoo thiab rau
purification ntawm lub siab rau Txoj Kev Noj Qab Haus Huv, Kev Zoo Siab
thiab Kev Thaj Yeeb ntawm Txhua Tus Aboriginal Tsa Lub Neej kom tau
txais Kev Ntseeg Mus Ib Txhis li Lub Hom Phiaj Kawg
Thiab dab tsi, cov hauj sam, yog lub caij Nibbana nrog cov seem?


Ib tug neeg uas tau teev nyob rau hauv lub tsheb ntawm Bodhisattva yuav
tsum txiav txim siab tias ‘Kuv yuav tsum coj txhua tus quavntsej rau
nibbana, mus rau hauv lub chaw nyob ntawm nibbana uas tsis muaj dab tsi
nyob tom qab’. Dab tsi yog qhov tseeb ntawm nibbana uas yoojyim tsis
muaj dab tsi tom qab?

“Tsis muaj dab tsi tuaj yeem muab kev zoo siab tiag tiag uas [muaj peev xwm] Nibbana.”

Tias cov kev xav zoo li hlawv hluav taws yog cov ntawv ntawm cov lus qhuab qhia uas tus txiv neej tau muab xa mus rau Bhikkus

thaum nws nyob hauv Gaya. Nws tau hais li no:
“Txhua yam, O Bhikkus, yog rau hluav taws. Thiab dab tsi, Au cov xib hwb, tag nrho txhua yam no uas muaj hluav taws?

“Lub qhov muag, O Bhikkus, yog hluav taws; cov foos tau rau hluav taws;
qhov muag-nco qab yog ntawm hluav taws; cov kev xav tau txais los ntawm qhov muag yog nyob rau
hluav taws; thiab xijpeem nov ntawm nqaij tawv, qab ntxiag, tsis kaj siab, los sis tsis nco txiaj ntsig,
lub hauv paus rau kev xaiv raws li tau txais los ntawm nws hom, uas kuj yog nyob ntawm hluav taws. “

“Thiab muaj hluav taws kub dab tsi?”

“Nrog rau. hluav taws ntawm kev mob siab rau, hais tias kuv, nrog hluav taws ntawm kev ntxub, nrog tus
hluav taws kub npau taws; nrog kev yug los, laus laus, kev tuag, kev tu siab, lamentation,
kev txom nyem, kev tu siab thiab tag kev cia siab yog lawv cov nyob hauv hluav taws. ”


“Lub pob ntseg yog hluav taws; cov suab nrov rau ntawm hluav taws; lub
qhov ntswg yog rau hluav taws; Cov ntxhiab tsw yog ntawm hluav taws; tus
nplaig nyob ntawm hluav taws; saj cov ntawm cov hluav taws; lub cev yog
nyob rau hluav taws; tswv yim nyob ntawm hluav taws; thiab xijpeem qhov
nov ntawm nqaij tawv, qab ntxiag, tsis txaus siab, los yog tsis muaj ab
tsi, muaj qhov pib ntawm kev vam khom rau lub tswv yim uas tau txais
los ntawm lub siab, uas kuj yog nyob hauv hluav taws.

“Thiab muaj hluav taws kub dab tsi?”

“Nrog rau qhov hluav taws kub siab, hais kuv; nrog hluav taws kev ntxub; nrog hluav taws
ntawm kev kub siab rau; nrog kev yug los, laus laus, kev tuag, kev tu siab, lamentation,
kev nyuaj siab, kev tu siab, thiab tag kev cia siab yog cov ntawm cov hluav taws. “

“Kev paub txog qhov no, O Bhikkus, tus paub thiab muaj meej mom [tus neeg] xeeb qhov tsis zoo.


Thiab nyob rau hauv xeeb no aversion, nws ua divested ntawm kev mob
siab rau, thiab los ntawm lub qhaj ntawv ntawm kev mob siab rau nws ua
dawb, thiab thaum nws yog free nws yuav paub tias nws yog dawb. “

Qhov no tus hauj sam tau hais meej nyob rau hauv cov lus qhuab qhia xa mus rau lub Bhikkus uas nws hais tias:
“Txaus siab los ntawm kev ntshaw (lobha), cov kwv tij, npau taws sai heev nrog kev npau taws (dosa),
dig muag los ntawm kev ntxias (moha), nrog lub siab npog, nrog lub siab
ua qhev, cov txiv neej xav txog lawv tus kheej qhov kev khaum, tus txiv
neej xav txog qhov kev ua txhaum ntawm lwm tus, txiv neej muaj kev puas
hlwb thiab kev ntxhov siab.

”Yog hais tias, txawm li cas los
xij, kev ntshaw, kev chim siab thiab kev ntshaw tawm yuav ploj mus nrog
[nrog], cov txiv neej tsis xav txog lawv tus kheej qhov tsis muaj hmoo
lossis ntawm kev puas hlwb thiab kev txom nyem siab.

”Li no, cov kwv tij, yog Nibbana pom hauv lub neej no thiab tsis yog
yav tom ntej iting caw, txaus nyiam, mus cuag tau cov thwj tim txawj ntse. “
- Dr B.R.Ambedkar hauv nws BUDDHA THIAB NWS DHAMMA

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana


Nibbana lub npe zoo tshaj plaws thiab kev ywj pheej tsis muaj kev ywj
pheej uas sawv ua lub hom phiaj kawg ntawm txhua tus Buddha cov lus
qhia.

“Qhov no yog kev sib haum xeeb, qhov no zoo - yog kev daws
teeb meem ntawm txhua qhov kev tsim tawm, thim tag nrho cov kev yuav
khoom, qhov xaus ntawm kev nqhis; kev cuam tshuam; kev txiav tawm;
Nibbana.”
- AN 3.32

Tsis muaj hluav taws zoo li mob siab rau,
tsis muaj poob zoo li npau taws, tsis muaj mob zoo li cov aggregates,
tsis muaj kev yooj yim dua li kev sib haum xeeb. Kev tshaib plab: tus
mob thib ib. Fabrications: qhov mob ua ntej tshaj plaws. Rau ib qho paub
qhov tseeb li nws tau yog, Unbinding yog qhov yooj yim tshaj plaws. Kev
ywj pheej ntawm kev mob nkeeg: yog qhov muaj txiaj ntsig zoo. Cov
ntsiab lus: lub siab tshaj plaws. Tso siab: tus xub ntiag tshaj plaws.
Unbinding: lub foremost yooj yim.
- Dhp 202-205

Cov tsim nrog
kev paub txog, tas li nqus tau hauv jhana, mob siab rau, khov kho hauv
lawv txoj kev mob siab: lawv kov Unbinding, kev nyab xeeb unexcelled los
ntawm kev ua qhev.
- Dhp 23

“Muaj qhov ntev ntawd qhov twg
tsis muaj lub ntiaj teb, tsis hais dej, tsis tua hluav taws, thiab tsis
muaj cua; tsis pub rau qhov chaw tsis paub meej, thiab qhov loj me ntawm
qhov tsis nco qab, thiab tsis muaj qhov tseem ceeb, lossis qhov dav
tsis muaj qhov pom lossis qhov tsis paub. tsis hais lub ntiaj teb no,
thiab lub ntiaj teb tom ntej, tsis hais hnub, lossis lub hli. Thiab
muaj, kuv hais tias, tsis muaj txoj kev tuaj, tsis mus, los yog stasis;
]. Qhov no, tsuas yog qhov no, yog qhov kawg ntawm kev ntxhov siab. “
- Ud 8.1


“Muaj, tus txiv plig, tsis tau yug - tsis muaj qhov tshwm sim - tsis
tsim txiaj - tsis tsim txiaj. Yog tias tsis muaj qhov tsis tau yug -
unbecome - tsis tsim txiaj - tsis tsim nyog, yuav tsis muaj rooj plaub
uas dim ntawm kev yug los - ua - tsim - kev tsim yuav raug pom. meej vim
tias tsis muaj menyuam hauv plab - tsis muaj kev vam meej - tsis muaj
kev ncaj ncees - tsis muaj kev sib cais, raug zam los ntawm kev yug los -
ua - ua - tsim yog txiav tawm.
- Ud 8.3

Qhov dej, lub ntiaj
teb, hluav taws, & cua tsis muaj ko taw: Muaj cov hnub qub tsis ci,
lub hnub tsis pom kev, lub hli tsis tshwm, qhov tsaus ntuj tsis pom.
Thiab thaum tus sage, tus txiv neej siab tawv los ntawm kev sagacity,
tau paub [qhov no] rau nws tus kheej, tom qab ntawd los ntawm daim ntawv
& tsis muaj daim ntawv, los ntawm bliss & mob, nws tau dim.
- Ud 1.10

Thawj qhov xwm txheej rau Nibbana txo qis rau kev txom nyem ntau


Ces Cov Leej Ntshiab, tuaj khaws hmoov av me ntsis nrog nws txhais tes
ntawm cov ntiv tes, hais rau cov txiv plig hais tias: “Koj xav li cas,
cov hauj sam? Qhov twg loj dua: me ntsis hmoov av uas kuv tau khaws nrog
lub ntsis ntawm kuv rau tes, los sis lub ntiaj teb loj? “

“Lub
ntiaj teb loj dua nyob deb, Tswv. Tus hmoov av me me uas Huab Tais tau
khaws nrog nws cov ntiv tes me nyob ntawm tsis muaj ib yam dab tsi. Nws
tsis yog ib puas, ib txhiab, ib puas txhiab - qhov no me me ntawm hmoov
av Lub Koob Hmoov tau khaws nrog lub ntsis ntawm nws tus ntiv tes -
thaum piv nrog lub ntiaj teb loj. “

“Ib yam nkaus li ntawd, txiv
plig, rau ib tug thwj tim ntawm cov neeg muaj txiaj ntsig uas tau haus
dej ntawm kev saib, ib tug neeg uas tau tawg los ntawm [mus nkag-nkag
mus], kev txom nyem & kev ntxhov siab uas tau xaus thiab ploj mus
yog qhov ntau dua qhov ntawd. tseem nyob hauv lub xeev uas muaj feem
ntau xya seem seem nyob rau tom qab yog tsis muaj dab tsi: nws tsis yog
ib puas, txhiab, ib puas txhiab, thaum muab piv nrog cov dhau los ntawm
kev txom nyem. Lub ntsiab ntawm tej hauj lwm, tej hauj sam.
- SN 13.1

Yuav ua li cas rau ib tus uas tau pom Nibbana tag nrho?


[Aggivessana Vacchagotta:] “Tab sis, tus Xib Hwb Gotama, tus hauj sam
uas nws lub siab xav tso tawm li no: Nws yuav rov tshwm sim qhov twg?”

[The Buddha:] “‘Siempear,’ Vaccha, tsis siv rau.”

“Tus ntawd, Master Gotama, nws tsis rov qab tshwm sim.”

“‘Tsis rov tshwm sim,’ Vaccha, tsis siv rau.”

“… ob yam tib si tsis & tsis rov tshwm sim.”

“… tsis siv.”

“… tsis yog tus twg tsis yog tsis rov tshwm sim.”

“… tsis siv.”


“Yuav ua li cas yog nws, Master Gotama, thaum Master Gotama yog nug yog
tias tus hauj sam rov tshwm sim … tsis rov tshwm sim … ob qho tib
si & tsis rov tshwm sim … tsis yog tus twg lossis tsis rov tshwm
sim, nws hais tias, ‘… tsis ‘Tsis siv’ rau txhua kis. Nyob rau tam sim
no, Master Gotama, Kuv tabtom befuddled; txij ntawm no, tsis meej pem.
Cov qauv ntawm kev pom tseeb los rau kuv los ntawm koj qhov kev sib tham
ua ntej lawm tam sim no tsaus lawm. “

“Ntawm qhov tseeb koj raug
dag, Vaccha. Tau kawg koj tsis meej pem. Sib sib zog nqus, Vaccha, yog
qhov tshwm sim no, nyuaj rau pom, nyuaj rau pom, ua kom lub siab nqig,
ua kom zoo, dhau ntawm qhov uas tsis muaj peev xwm, hloov maj mam, kom
tau-dhau kev los ntawm cov neeg txawj ntse. Rau cov uas muaj lwm cov kev
xav, lwm cov kev coj ua, lwm yam kev txaus siab, lwm lub hom phiaj, lwm
tus kws qhia ntawv, nws tsis yooj yim paub. Qhov ntawd yog qhov tseeb,
tam sim no kuv yuav muab qee cov lus nug rau koj. Teb raws li koj pom
zoo. koj xav, Vaccha: Yog tias hluav taws tau hlawv pem hauv ntej ntawm
koj, koj puas paub tias, ‘Qhov hluav taws no tau hlawv ntawm kuv hauv
ntej?’

“… yog …”

“Thiab piv txwv ib tug neeg yuav nug
koj, Vaccha, ‘Qhov hluav taws kub no tau hlawv nyob ntawm koj xub ntiag,
nyob ntawm seb nws tabtom hlawv?’ Yog li nug hais tias, koj yuav teb li
cas? “
“… Kuv yuav teb nws, ‘Qhov hluav taws kub no hlawv nyob
rau hauv pem hauv ntej ntawm kuv tab tom hlawv hluav taws nyob ntawm cov
nyom & ntoo raws li nws txoj kev saib xyuas.’”

“Yog tias
qhov hluav taws kub pem hauv ntej ntawm koj yuav tawm mus, koj puas paub
tias, ‘Qhov hluav taws kub pem lub taub hau kuv tau ploj mus lawm’?”

“… yog …”


“Thiab piv txwv ib tug neeg yuav nug koj, ‘Qhov hluav taws kub no tau
tawm ntawm koj xub ntiag, qhov twg los ntawm no tau ploj mus? Sab hnub
tuaj? Hnub poob? North? Los yog qab teb?’ Yog li nug hais tias, koj yuav
teb li cas? “

“Qhov ntawd tsis siv rau, Master Gotama. Ib qho
hluav taws kub hnyiab nyob ntawm kev saib xyuas cov nyom thiab ntoo, ua
tsis muaj zaub mov txaus - los ntawm kev noj cov zaub mov uas tsis txaus
siab thiab tsis muab rau ib qho twg - raug cais tsuas yog ‘tawm’ (tsis
khi).”

“Txawm li ntawd los, Vaccha, ib lub cev twg los ntawm kev
uas ib tug piav qhia txog lub Tathagata yuav piav qhia nws: Tias
Tathagata tau tso tseg, nws lub hauv paus pov tseg, ua zoo li lub ntsej
muag palmyra, deprived ntawm cov xwm txheej ntawm txoj kev loj hlob,
tsis yog destined rau yav tom ntej tshwm sim. kev faib tawm ntawm daim
ntawv, Vaccha, lub Tathagata yog qhov tob, tsis muaj ciam, tsis yooj yim
rau fathom, zoo li lub hiav txwv. ‘Reappears’ tsis siv. ‘Tsis rov tshwm
sim’ tsis siv. ‘Ob yam tsis & tsis rov tshwm sim’ tsis ‘ t thov
tau. ‘Tsis rov tshwm sim tsis yuav tsis rov tshwm sim’ tsis siv.

“Txhua yam kev xav … Txhua qhov kev xav … Txhua yam kev xav hauv siab …


“Txhua qhov kev nco qab los ntawm qhov twg hais txog lub Tathagata yuav
piav qhia txog nws: Tias Tathagata tau tso tseg, nws lub hauv paus pov
tseg, ua zoo li lub ntsej muag palmyra, tsis muaj txiaj ntsig ntawm cov
xwm txheej ntawm txoj kev loj hlob, tsis yog lub hom phiaj rau yav tom
ntej. Tso kev ywj pheej los ntawm kev faib tawm ntawm kev nco qab,
Vaccha , Lub Tathagata yog qhov tob, tsis muaj qhov yoojyim, tsis zoo
rau kev nkag siab, zoo li lub hiav txwv. “
- MN 72

Yeej quaj ntawm arahants

“Yug los xaus rau, lub neej dawb huv tiav, txoj haujlwm tiav. Tsis muaj dab tsi ntxiv rau lub ntiaj teb no.”
- SN 22.59

Qhov kawg ntawm samsara
Qee tus yug hauv tib neeg lub plab, tus neeg phem nyob hauv dab teb,
cov nyob hauv txoj kev zoo mus saum ntuj, hos cov uas tsis muaj tus hais
tau: tsis muaj kev thoob tsib.
- Dhp 126

Nibbana yog lub hom
phiaj ntawm sab ntsuj plig mus ib txhis hauv Haujsam thiab cim
soteriological tso tawm los ntawm kev rov yug dua tshiab hauv saṃsāra.
Nibbana yog ib feem ntawm Qhov tseeb thib peb ntawm “kev tso tseg ntawm
dukkha” nyob rau hauv plaub Noble Cov Lus Tseeb, thiab lub ntsiab lus
ntawm lub ntsej muag ntawm lub Noble Eightfold Path.

Hauv cov kab
ke ntawm Haujsam, Nibbana feem ntau tau txhais tias yog kev ploj ntawm
“peb hluav taws”, lossis “peb lub tshuaj lom”, kev mob siab rau (raga),
kev npau taws (dvesha) thiab kev tsis quav ntsej (moha lossis avidyā).
Thaum cov hluav taws no tau ploj mus, tso tawm ntawm lub voj voog ntawm
kev rov ua dua tshiab (saṃsāra) tau.

Nibbana kuj tau suav tias
nyob rau hauv Haujsam yog qhov zoo ib yam nrog anatta (tsis yog tus
kheej) thiab hnub ci hnub (tsis muaj dab tsi) tau hais tias.Thaum lub
sijhawm, nrog kev txhim kho ntawm cov lus qhuab qhia hauv ພຸດ, lwm yam
kev txhais tau muab, xws li tsis muaj lub kaus (vana) ntawm kev ua si
ntawm lub siab, tshem tawm txoj kev ntshaw, thiab khiav tawm ntawm cov
ntoo, cq. lub tsib skandhas lossis aggregates.

Kev pe hawm kev
cai hauv tsev teev ntawv qhia ob hom ntawm nibbana: sopadhishesa-nibbana
(nibbana nrog qhov seem), thiab parinibbana lossis
anupadhishesa-nibbana (nibbana tsis muaj qhov seem, lossis thaum kawg
nibbana) .Tus tus tsim ntawm Buddhism, Buddha, ntseeg tau mus txog ob
qho tib si no xeev.

Nibbana, lossis kev daws dim los ntawm kev
rov ua dua, yog lub hom phiaj siab tshaj plaws ntawm Theravada kev lig
kev cai. Hauv Mahayana kev lig kev cai, lub hom phiaj siab tshaj yog
Buddhahood, nyob rau hauv uas tsis muaj nyob hauv Nibbana. Buddha pab
txhawm rau tso dab neeg los ntawm saṃsāra los ntawm kev qhia txoj hauv
kev rau Haujsam. Tsis muaj kev tawm tsam rov qab rau Buddha lossis cov
neeg uas muaj lub Nibbana. Tab sis nws cov lus qhia tseem nyob hauv lub
ntiaj teb rau qee lub sijhawm raws li kev taw qhia kom paub Nibbana.

Cov txhais lus ntawm Nibbana
Askiv tshuab tawm,
tso tseg,
kev dim daws
Pali nibbāna (निब्बान)
Khw nirvāṇa (निर्वाण)
Bengali নির্বাণ
Cov Hmoob နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Suav 涅槃
(Pinyin: nièpán)
Japanese 涅槃
(rōmaji: nehan)
Nkauj Hmoob Ntshiab
(UNGEGN: nippean)
Korean 열반
(RR: yeolban)
Mon Nဳ ဗာန်
([nìppàn])
Mongolian γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Tibetan ལས་ འདས་ འདས་ པ །
(mya ngan las ‘das pa)
Thaib นิพพาน
(RTGS: nipphan)
Nyab Laj Niết bàn
Glossary ntawm Haujsam


Hauv lub cosmology ntawm Jainism, lwm qhov kev cai sramana zoo li
Buddhism, liberated quavntsej nyob hauv qhov chaw (loka) cuam tshuam
nrog nirvana. Qee tus kws tshawb fawb tau sib cav tias thaum xub thawj,
Cov neeg ntseeg ntuj tau pom zoo sib xws.

Lub dav hlau plaub ntawm kev dim

(raws li Sutta Piṭaka)

theem no
“Txiv”

tso tseg
kev sib txuas

rov qab ua haujlwm
txog thaum kawg txoj kev txom nyem

kwj-enterer

1. saib pom tus kheej (Anatman)
2. tsis ntseeg hauv Buddha
3. ascetic los yog kab ke cai

qis dua
kev sib txuas

txog xya rebirths nyob rau hauv
tib neeg los sis saum ntuj ceeb tsheej

ib zaug-rov qab los

ib zaug ntxiv li
ib tug tib neeg

tsis-xa rov qab

4. qhov xav tau
5. mob yuav

ib zaug ntxiv nyob rau hauv
lub ntuj ceeb tsheej tiag
(Cov ntshiab tshaj Plaws)

arahant

6. cov khoom-rov qab muaj siab
7. lub siab tsis xav rov ua haujlwm
8. zais
9. nyob tsis tswm
10. qhov ruam

siab dua
kev sib txuas

tsis muaj rov qab los


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46) Classical Hungarian-Klasszikus magyar,

https://www.youtube.com/watch…
Johannes Brahms - Hungarian Dance No. 5

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Johannes Brahms

Hungarian Dance No. 5 in G minor


The German composer, pianist, and conductor Johannes Brahms (1833-1897)
was one of the most significant composers of the 19th century. His
works greatly enriched the romantic repertory.
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항가리 무곡5번
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46) Klasszikus magyar-Klasszikus magyar

https://www.youtube.com/watch?v=8sBrSyBIt0U
3174 TANULMÁNY 2019. nov. 7., KUSHINARA NIBBANA BHUMI PAGODA -PATH, HOGY A VÉGHELYZETBEN AZ ETERNÁLIS BLISS MEGKEZELÉSE
Analytic Insight Net - INGYENES Online Tipiṭaka Jogi Kutatási és
Gyakorlati Egyetem 111 KLASSZIKAI NYELVBEN BUDDHA saját szavaival
a http: //sarvajan.ambedkar.orgat 668, 5A főút, 8. kereszt, HAL 3. szakasz, Bangalore- Karnataka állam -India között
Csináld jól. Tisztítsa meg az elmét - A Dhamma ajándéka kiemelkedik az
összes többi ajándékkal - sabba danam dhamma danam a NIBBANA végső cél
elérése érdekében

Buddhától azt kérdezték: „Mit nyertél a meditációval?”
Azt válaszolta: “Semmi!”
- Buddha azonban azt mondta: hadd ordítsam neked, amit elvesztettem:
Harag,
Szorongás,
Depresszió,
Bizonytalanság,
Az öregség és a halál félelme ”
és a TIPITAKA - BUDDHA ÉS DHAMMA szaporítása


Ha az éppen született babát elszigetelten tartják anélkül, hogy bárki
kapcsolatba lépne a babával, néhány nap múlva beszélni fog és az emberi
természetes (prakrit) nyelvet, az úgynevezett Classical Magahi Magadhi /
Classical Chandaso language / Magadhi Prakrit / Classical Hela Basa
(héla nyelv) / Klasszikus Pali, amelyek megegyeznek. Buddha beszélt
Magadhiben. Az összes 7111 nyelv és nyelvjárás nem a Classical Magahi
Magadhi filmje. Ennélfogva mindegyik ember klasszikus (prakrit) jellegű,
csakúgy, mint minden más élő tükörnek megvan a saját természetes nyelve
a kommunikációhoz. 111 nyelvet fordított a https://translate.google.com


Teljes tanfolyam a Dhamma és a Politikánkról az összes felébredt
őslakos társadalom jóléte, boldogsága és béke és az örök boldogság
érdekében, mint végső célért.

Meditálj az egész életben a jólét, a
boldogság és a béke érdekében a test minden helyzetében, beleértve
ülést, álló, fekvő, sétáló, kerékpározási, úszási, harcművészeti
előadásokat, Tai Chi, Kung Fu, Karate, Kalari és így tovább.


Gyakoroljuk és terjesszük Buddha saját szavait, ahogyan azt a BUDDHA ÉS
DHAMMA-ban írta: Dr. B.R. Ambedkar a jó cselekedetekért és az elme
megtisztításáért minden aboriginal felébredt társadalom jólétéhez,
boldogságához és békéjéhez az örök boldogság végső cél elérése érdekében
És mi, szerzetesek, marad a Nibbana elem maradékkal?


Valaki, aki elindult a Bodhisattva járművébe, úgy dönt, hogy „minden
lényt el kell vezetnem a nibbanához, a nibbana birodalmába, amely semmit
sem hagy hátra”. Mi a nibbana birodalma, amely semmit sem hagy maga
után?

“Semmi sem adhat valódi boldogságot, mint ahogyan Nibbana.” - mondta a Buddha

Az, hogy a szenvedélyek olyanok, mint a tűz égése, egy prédikáció szövege volt, amelyet a Buddha átadott a Bhikkusnak

amikor Gayában tartózkodott. Ezt mondta:
- Mindent, ó Bhikkus, égnek. És mi, ó papok, ezek a dolgok égnek?

- A szem, ó, Bhikkus, égve van; az űrlapok égnek;
a szemtudat ég; a szemmel kapott benyomások be vannak kapcsolva
Tűz; és bármilyen érzés, kellemes, kellemetlen vagy közömbös,
a típus által kapott benyomástól, azaz a tüzet is érinti. ”

- És melyek ezek a tűzön?

“A … val. mondjuk én, a szenvedély tüzet, a gyűlölet tüzet, a
lelkesedés tűz; születéssel, öregséggel, halállal, bánattal, siralommal,
a szenvedés, a gyász és a kétségbeesés tűzön vannak. ”


- A fül ég; a hangok égnek; az orr égve van; a szagok égnek; a nyelv
égve van; az ízek égnek; a test tűzön van; az ötletek tűzön vannak; és
bármilyen érzés, kellemes, kellemetlen vagy közömbös, az elme
benyomásától függ, amely szintén tüzet jelent.

- És melyek ezek a tűzön?

„A szenvedély tüzet mondván: én; a gyűlölet tüzet; a tűzzel
lelkesedés; születéssel, öregséggel, halállal, bánattal, siralommal,
a nyomorúság, a gyász és a kétségbeesés tűzön vannak.

“Ha ezt észreveszem, ó, Bhikkus, a tanult és nemes [személy] ellenzi.


És amikor ezt a vágyat felismeri, lelkesedik a szenvedélytől, és a
szenvedély hiányában szabaddá válik, és amikor szabad, megtudja, hogy
szabad.

Ezt a Buddha világossá tette a Bhikkusnak adott prédikációban, amelyben azt mondta:
„Kapzsi (lobha), testvérek izgatottan dühös (dosa) izgatott,
a megtévesztés (moha) elvakítva, elmebehúzva, elmebe rabszolgaságban, a
férfiak a saját szerencsétlenségükre gondolkodnak, a férfiak mások
szerencsétlenségére gondolkodnak, a férfiak mentális szenvedést és
szenvedést tapasztalnak meg.

“Ha azonban a kapzsiság, a harag és
az téveszmék megsemmisülnek, az emberek nem gondolkodnak sem a saját
szerencsétlenségükről, sem a mentális szenvedésről és a kínról.

“Tehát, testvérek, a Nibbana látható-e ebben az életben, és nem pusztán
a jövőben - meghívó, vonzó, elérhető a bölcs tanítvány számára. ”
- Dr. B.R.Ambedkar a BUDDHA-ban és az ő DHAMMA-ban
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbánának

Nibbana megnevezi a transzcendens és egyedileg megsemmisíthetetlen szabadságot, amely minden Buddha tanításának végső célja.


“Ez a béke, ez a tökéletes - minden megfontolások megoldása, minden
megszerzés feladása, a vágy befejezése; szenvedés; megszűnés; Nibbana.”
- AN 3.32


Nincs olyan tűz, mint a szenvedély, nincs veszteség, mint a harag,
nincs olyan fájdalom, mint az aggregátumok, és nincs más könny, mint a
béke. Éhség: a legfontosabb betegség. Gyártások: a legfőbb fájdalom.
Azok számára, akik ezt az igazságot a valóságban ismerik, a
felszabadítás a legelső könnyűség. Betegségmentesség: a legfontosabb
szerencse. Elégedettség: a legfontosabb gazdagság. Bizalom: a
legfontosabb rokonság. Megkötés: a legelső könnyűség.
- Dhp 202-205


A warenokkal ébredt, állandóan felszívódik a jhánában, kitartóan és
határozottan erőfeszítéseikben: megérintik a Kötelezettséget, a
rabszolgaságtól kiválogathatatlan biztonságot.
- Dhp 23

“Van
ott a dimenzió, ahol nincs sem föld, sem víz, sem tűz, sem szél; sem a
tér végtelenségének dimenzióján, sem a tudatosság végtelenségének
dimenzióján, sem a semmi dimenzióján, sem az észlelés, sem a nem
érzékelés dimenzióján ; sem ez a világ, sem a következő világ, sem a
nap, sem a hold. És ott, azt mondom, nincs sem jövo, sem menés, sem
állás; sem elmúlás, sem felmerülés: álláspont nélkül, alap nélkül,
támogatás nélkül [mentális tárgy ]. Ez csak a stressz vége. “
- Ud 8.1


“Vannak, szerzetesek, egy még nem született - váratlan - nem készített -
megmunkálatlan. Ha nem lenne ez a születendő - váratlan - nem készített
- megmunkálatlan, akkor nem lenne az a helyzet, hogy észrevehető lenne
az emancipáció a született - készített - készített - gyártott anyagból.
De éppen azért, mert van egy meg nem született - váratlan - nem
előkészített - megmunkálatlan, észrevehető az emancipáció a született -
vált - készített - előállított “
- Ud 8.3

Ahol a víz, a föld,
a tűz és a szél nincs alapon: ott a csillagok nem sütnek, a nap nem
látható, a hold nem jelenik meg, a sötétség nem található. És amikor egy
bölcs, egy brahman a szánalom révén megismerte ezt a saját magáról,
akkor a formától és az alaktól, a boldogságtól és fájdalomtól
megszabadul.
- Ud 1.10

Az egyik első áttörés Nibbaná felé véget vet annyira szenvedésnek


Aztán az áldott, a körmének végével felszedve egy kis port, azt mondta a
szerzeteseknek: “Mit gondolsz, szerzetesek? Melyik a nagyobb: egy kis
por, amit én a kezemmel felvettem köröm, vagy a nagy föld? “

“A
nagy föld sokkal nagyobb, uram. Az a boldogságos ember apró porja,
amelyet a körmének hegyével vett fel, semmi mellett nem található. Nem
száz, ezred, százszázezer - ez a kis por, melyet az áldott a körmének
hegyével vett fel - összehasonlítva a nagy földdel. “

“Ugyanígy, a
szerzetesek, a nemesek tanítványa számára, akinek teljes a befejezése,
egy egyén számára, aki áttörött [az áramlásba], a szenvedés és a
stressz, amely teljesen véget ért és eloltott, sokkal nagyobb. abban a
helyzetben van, hogy legfeljebb hét fennmaradó élettartama szinte semmi:
nem száz, ezer, százezer, a korábbi szenvedés tömegéhez viszonyítva. Ez
az, milyen nagy haszon jár a Dhamma, szerzetesek. Ez milyen nagy
haszna, ha megszerezzük a Dhamma-szemet. “
- SN 13.1

Mi történik azzal, aki teljes mértékben felismerte a Nibbanát?

[Aggivessana Vacchagotta:] “De, Gotama mester, az a szerzetes, akinek így szabadul fel a gondolata: Hol jelenik meg újra?”

[A Buddha:] “” Újra megjelenik, “Vaccha, nem vonatkozik.”

“Ebben az esetben, Gotama mester, nem jelenik meg újra.”

“” Nem jelenik meg újra, “Vaccha, nem vonatkozik.”

“… mindkettő megjelenik, és nem jelenik meg újra.”

“… nem vonatkozik.”

“… sem, sem nem jelenik meg újra.”

“… nem vonatkozik.”


“Hogy van, Gotama Mester, amikor Gotama Mestertől azt kérdezik, hogy a
szerzetes újra megjelenik-e … nem jelenik meg újra … mindkettő
jelentkezik és nem jelenik meg újra … sem, sem nem jelenik meg újra,
azt mondja:” Mindkét esetben „nem alkalmazom”. Gotama mester, enyém
vagyok; ezen a ponton összezavarodott. A korábbi beszélgetéséből fakadó
átláthatóság mértéke most el van rejtve. “

“Természetesen
megzavarodsz, Vaccha. Természetesen megzavarodsz. Mély, Vaccha, ez a
jelenség, nehéz látni, nehéz megvalósítani, nyugodt, kifinomult, a
sejtés határain túl, finom, tapasztalható A más nézetekkel, más
gyakorlatokkal, más megelégedéssel, más célokkal, más tanárokkal nehéz
tudni. Ilyen körülmények között most felteszek néhány kérdést Önnek.
Válaszoljon, amire gondolod. gondolod, Vaccha: Ha tűz égett előtted,
tudnád ezt: “Ez a tűz ég előttem”? “

“…Igen…”

“És
tegyük fel, hogy valaki megkérdezte tőled, Vaccha:” Ez a tüzet előtted
ég, attól függően, hogy mi ég? ” Így azt kérdezték, hogyan válaszolna? “

“… Azt válaszolnám:” Ez az előttem égett tűz a füvetől és a fától függ, mint annak fenntartása. “”

“Ha az Ön előtt égő tűz kialszik, tudnád-e ezt:” Ez a tűz, amely előttem égett, kialudt? “

“…Igen…”


“És tegyük fel, hogy valaki megkérdezte tőled:” Ez a tűz, amely kialudt
előttetek, milyen irányba innen ment? Kelet? Nyugat? Észak? Vagy Dél? ”
Így azt kérdezték, hogyan válaszolna? “

“Ez nem vonatkozik,
Gotama mester. A fű és a fa fenntarthatóságától függő, táplálatlan tűz -
attól kezdve, hogy ezt a tápanyagot elfogyasztotta, és nem kínáltak
másot - egyszerűen” ki “(nem kötött) kategóriába sorolják.”


“Vaccha, bármilyen fizikai forma, amellyel a Tathagata leírja őt: De a
Tathagata elhagyta, gyökere megsemmisült, tenyér alakjában csonkként
lett megépítve, megfosztva a fejlődési feltételektől, és nem a jövőbeni
szándékú. a forma besorolása, Vaccha, a Tathagata mély, határtalan,
nehéz észrevenni, mint a tenger. ‘Újra megjelenik’ nem vonatkozik. ‘Nem
jelenik meg újra’ nem vonatkozik. ‘Mindkettő jelenik meg, és nem jelenik
meg újra’ nem ‘ t “nem jelenik meg, és nem jelenik meg újra” nem
vonatkozik.

“Bármilyen érzés … bármilyen észlelés … bármilyen mentális megdöbbentés …


“Bármely olyan tudat, amelyben a Tathagata leírása leírná őt: Hogy a
Tathagata elhagyta, gyökere megsemmisült, egy palmyra csonkjává lett,
megfosztva a fejlődési feltételektől, és nem a jövőbeni szándékra.
Megszabadult a tudat osztályozásától, Vaccha , a Tathagata mély,
határtalan, nehéz megérteni, mint a tenger. “
- MN 72

Az alanyok győzelmi kiáltása

“A születés véget ér, a szent élet teljes, a feladat elvégzett. Ennél a világnál nincs más.”
- SN 22.59

A szamsara vége
Néhányan az emberi méhben születik, a gonoszok a pokolban vannak, a jó
úton lévők a mennybe mennek, míg azok, akik nem folynak: teljesen
kötetlen.
- Dhp 126

A Nibbana a buddhizmus örök lelki célja,
és jelzi a sṃsāra újjászületéseinek soteriológiai megszabadulását.
Nibbana a „nemes igazságokban a dukkha megszűnéséről” szóló harmadik
igazság és a nemes nyolcszoros ösvény summum bonum célpontjának része.


A buddhista hagyományban a Nibbanát általában úgy értelmezik, mint a
„három tűz” vagy a „három mérgezés”, a szenvedély (raga), az idegenkedés
(dvesha) és a tudatlanság (moha vagy avidyā) kioltása. Amikor ezeket a
tüzet oltják, akkor megszabadul az újjászületési ciklusból (saṃsāra).


A buddhizmusban azt is tekintik, hogy Nibbana azonos az anatta (nem én)
és a sunyata (az üresség) államokkal. Idővel a buddhista doktrína
fejlődésével más értelmezéseket kaptunk, például a szövés (vana)
hiányát. az elme tevékenysége, a vágy megszüntetése és az erdőből való
menekülés, kv. az öt skandha vagy aggregátum.

A buddhista
tudományos hagyomány kétféle nibbanát azonosít: a sopadhishesa-nibbana
(nibbana egy maradékkal) és a parinibbana vagy anupadhishesa-nibbana
(nibbana maradék nélkül, vagy a végleges nibbana) .A buddhizmus
alapítója, a Buddha, úgy gondolják, hogy mindkettőt elérte. Államok.


A Nibbana, vagy az újjászületési ciklusokból való megszabadulás a
Theravada hagyomány legfontosabb célja. A mahayana hagyományban a
legmagasabb cél a buddhizmus, amelyben Nibbanában nincs tartózkodás.
Buddha segíti a lények felszabadítását a saṃsárából azáltal, hogy
megtanítja a buddhista utat. Nincs újjászületés Buddha vagy az emberek
számára, akik elérték a Nibbanát. Tanításai azonban egy ideig a világon
maradnak, mint útmutatást a Nibbana eléréséhez.

Nibbana fordításai
Angolul fúj
tűzoltó,
felszabadulás
Pali nibbāna (निब्बान)
Szanszkrit nirvāṇa (निर्वाण)
Bengáli নির্বাণ
Burmai နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Kínai 涅槃
(Pinin: nièpán)
Japán 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Koreai 열반
(RR: yeolban)
Hétfő
([Nìppàn])
Mongol γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([Nik3paan2])
Szingaléz නිවන
(Nivana)
Tibeti མྱ་ངན་ ལས་ འདས་ པ
(My ngan las ‘das pa)
Thai นิพพาน
(RTGS: nipphan)
Vietnami Niết bàn
A buddhizmus szószedete


A dzsainizmus kozmológiájában egy másik sramana hagyomány, mint például
a buddhizmus, a felszabadult lények a nirvánával társított tényleges
helyen (loka) maradnak. Egyes tudósok azzal érveltek, hogy eredetileg a
buddhisták hasonló nézetet képviseltek.

A felszabadulás négy síkja

(a Sutta Piṭaka szerint)

szakasz
“gyümölcs”

elhagyatott
bilincseket

újjászületés (s)
amíg a szenvedés véget nem ér

patak lépettnek

1. identitás nézet (Anatman)
2. kétség a buddhában
3. aszketikus vagy rituális szabályok

Alsó
bilincseket

legfeljebb hét újjászületés
emberi vagy mennyei birodalmak

egyszer returner

még egyszer
egy ember

nem returner

4. érzéki vágy
5. rossz akarat

még egyszer
mennyei birodalom
(Tiszta felül)

arahant

6. anyagi újjászületési vágy
7. immateriális újjászületési vágy
8. felfogás
9. nyugtalanság
10. tudatlanság

magasabb
bilincseket

nincs újjászületés


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starfsháskóli í 111 KLASSÍSKUM Tungumálum í eigin orðum BUDDHA
í gegnum http: //sarvajan.ambedkar.orgat 668, 5A aðalvegur, 8. kross, HAL 3. stig, Bangalore- Karnataka ríki-Indland
Gerðu gott. Hreinsaðu hugann - Gjöf Dhamma skarar fram úr öllum öðrum
gjöfum - sabba danam dhamma danam til að ná NIBBANA sem lokamarkmiði

Búdda var spurður: „Hvað hefur þú fengið með hugleiðslu?“
Hann svaraði „Ekkert!“
„Hins vegar sagði Búdda, leyfðu mér að hrópa þér það sem ég tapaði:
Reiði,
Kvíði,
Þunglyndi,
Óöryggi,
Ótti við elli og dauða “
og til að fjölga TIPITAKA - BUDDHA OG DHAMMA hans


Þegar nýfætt barn er haldið einangrað án þess að nokkur hafi samskipti
við barnið mun það eftir nokkra daga tala og náttúrulegt (Prakrit)
tungumál sem kallast Classical Magahi Magadhi / Classical Chandaso
tungumál / Magadhi Prakrit / Classical Hela Basa (Hela Language) /
Klassískt Pali sem eru eins. Búdda talaði í Magadhi. Öll 7111 tungumálin
og mállýskurnar eru ekki í boði klassíska Magahi Magadhi. Þess vegna
eru allir klassískir að eðlisfari (Prakrit) af mannverum, rétt eins og
öll önnur lifandi verk hafa sín náttúrulegu tungumál til samskipta. 111
tungumál eru þýdd af https://translate.google.com


Ljúka námskeiði um Dhamma okkar og kurteisi fyrir velferð, hamingju og
frið allra vakinna Aboriginal samfélaga og eilífu sælu þeirra sem
lokamarkmið.

Hugleiddu allt lífið til velferðar, hamingju og
friðar í öllum líkamsstöðum, þar á meðal, sitjandi, standandi, lygi,
göngu, hjólreiðum, sundi, bardagaíþróttum, Tai Chi, Kung Fu, Karate,
Kalari og svo framvegis.

Leyfðu okkur að æfa og breiða út eigin
orð Búdda eins og í BUDDHA OG DHAMMA hans eftir Dr. B.R. Ambedkar fyrir
að gera gott og til að hreinsa hugann til velferðar, hamingju og friðar
allra upprunalegra vaktra samfélaga til að ná eilífu sælu sem
lokamarkmiði
Og hvað, munkar, er Nibbana þátturinn með leifar eftir?


Einhver sem hefur lagt af stað í bifreið Bodhisattva ætti að ákveða að
„ég verð að leiða allar verur til nibbana, inn í það svæði nibbana sem
skilur ekkert eftir“. Hvað er þetta ríki nibbana sem skilur ekkert eftir
sig?

„Ekkert getur veitt hamingju eins og Nibbana getur.“ Svo sagði Búdda

Að ástríðurnar séu eins og brennandi eldur var texti ræðunnar sem Búdda afhenti Bhikkus

þegar hann dvaldi í Gaya. Þetta sagði hann:
„Allir hlutir, O Bhikkus, eru á eldi. Og hvað, allir prestar, eru allir þessir eldar?

„Augað, Bhikkus, logar; eyðublöð eru á eldi;
auga-meðvitund er í eldi; birtingar sem augað berast eru á
eldur; og hvað sem tilfinningin er, notaleg, óþægileg eða áhugalaus,
á rætur sínar að rekja til háðs sem birtist af gerðinni, sem er einnig á eldinum. “

„Og með hvað eru þetta í eldi?“

„Með. eldur ástríðu, segi ég, með eldi haturs, með
eldur af ástúð; með fæðingu, elli, dauða, sorg, harmakvein,
eymd, sorg og örvænting eru á eldi. “


„Eyrað er á eldi; hljóð eru á eldinum; nefið er á eldi; lykt er á eldi;
tungan er á eldi; smekkur kviknar; líkaminn er á eldi; hugmyndir
kvikna; og hvað sem tilfinningin er, notaleg, óþægileg eða áhugalaus, á
uppruna sinn háð tilfinningum sem hugurinn fær, það er líka á eldinum.

„Og með hvað eru þetta í eldi?“

„Segðu ég með eldi ástríðu; með eldi haturs; við eldinn
óánægju; með fæðingu, elli, dauða, sorg, harmakvein,
eymd, sorg og örvænting eru á eldi. “

„Að skynja þetta, O Bhikkus, lærði og göfugi [maðurinn] hugsar andúð.


Og með því að ímynda sér þessa andúð, losnar hann við ástríðu og með
fjarveru ástríðunnar verður hann frjáls, og þegar hann er frjáls verður
hann meðvitaður um að hann er frjáls. “

Þetta hefur Búdda tekið skýrt fram í predikun sem afhent var Bhikkus þar sem hann sagði:
„Spenntir af græðgi (lobha), bræður, trylltir af reiði (dosa),
blindaðir af blekking (moha), með hugann ofviða, með hugann þjáðir,
menn hugsa um eigin ógæfu, menn hugsa um ógæfu annarra, menn upplifa
andlega þjáningu og angist.

„En þó, græðgi, reiði og blekking er eytt, þá endurspegla menn hvorki á eigin ógæfu né á andlega þjáningu og angist.

„Bræður, þannig er Nibbana sýnilegur í þessu lífi en ekki eingöngu
í framtíðinni - boðið, aðlaðandi, aðgengilegt fyrir vitra lærisveininn. “
- Dr B.R.Ambedkar í BUDDHA OG DHAMMA hans

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana nefnir hið yfirskilvitlega og óskilgetna frelsi sem er lokamarkmið allra kenninga Búdda.


“Þetta er friður, þetta er stórkostlega - upplausn allra tilbúninga,
afsal á öllum yfirtökum, endalok þrá; brottrekstur; stöðvun; Nibbana.”
- AN 3.32


Það er enginn eldur eins og ástríða, enginn missir eins og reiði,
enginn sársauki eins og samanlagðir, engin vellíðan önnur en friður.
Hungur: fremst veikindi. Tilefni: fremsti sársaukinn. Fyrir einn sem
þekkir þennan sannleika eins og hann er í raun, er bindindin fremsta
vellíðan. Frelsi frá veikindum: fremst gæfa. Nægjusemi: fremsti
auðurinn. Traust: fremsti frændsemi. Unbinding: fremsta vellíðan.
- Dp 202-205


Þeir sem eru vaknaðir með undirtökumenn, stöðugt niðursokknir í jhana,
þrautseigir, staðfastir í viðleitni sinni: þeir snerta Unbinding, hið
óbrúna öryggi úr ánauð.
- 23. dhp

“Það er þessi vídd þar sem
hvorki er jörð, vatn, eldur né vindur; hvorki vídd óendanleika rýmis, né
vídd óendanleika meðvitundar, né vídd einskis né vídd hvorki skynjun né
skynjun ; hvorki þessi heimur, né næsti heimur, né sól né tungl. Og þar
segi ég, það er hvorki komið né farið, né stig eða hvorki framhjá né
komið: án aðhalds, án grunns, án stuðnings [andlegur hlutur ]. Þetta,
bara þetta, er endir streitu. “
- Út 8.1

„Það er til munkar,
ófætt - ófætt - ósmíðað - óbrotið. Ef ekki væru til þess ófæddir -
óbeinir - ógerðir - óframleiddir, þá væri ekki raunin að frelsun frá
fæðingu - gerðum - tilbúnum væri greind. En einmitt vegna þess að þar er
ófæddur - ókominn - ósmíðaður - ósmíðaður, frelsun frá fæddum - gerðum -
búinn til er greinileg. “
- Ud 8.3

Þar sem vatn, jörð, eldur
og vindur hafa ekki fótfestu: Þar skína stjörnurnar ekki, sólin er ekki
sýnileg, tunglið birtist ekki, myrkur finnst ekki. Og þegar Sage,
brahman í gegnum sagacity, hefur vitað þetta sjálfur, þá frá formi og
formlausu, frá sælu og sársauka, þá er hann leystur.
- Ud 1.10

Fyrsta bylting manns til Nibbana binda enda á svo miklar þjáningar


Þá sagði Blessaðurinn, tók upp smá ryk með fingurgalanum og sagði við
munkana: „Hvað finnst þér, munkar? Sem er meira: litla rykið sem ég hef
tekið upp með oddinn á mér fingurnöglin, eða jörðin mikla? “


“Jörðin mikla er miklu meiri, herra. Litli rykið sem blessaður hefur
tekið upp með fingurgalanum er næstum því ekkert. Það er ekki
hundraðasti, þúsundasti, hundraðþúsundasti - þessi litli hluti af ryk
sem blessaður hefur tekið upp með fingurgóm sínum - í samanburði við
jörðina mikla. “

„Á sama hátt, munkar, fyrir lærisvein þeirra
göfugu sem eru fullgerðir í skoðun, einstaklingur sem hefur brotist í
gegnum [til streymisinngangs], þjáningin & streitan sem er algerlega
lokið og slökkt er miklu meiri. sem er áfram í því ástandi að hafa að
mestu sjö líftíma sem eftir er er næstum því ekkert: það er ekki
hundraðasti, þúsundasti, hundrað þúsundasti samanborið við fyrri
þjáningarmassa. Það er hversu mikill ávinningur er af því að brjótast í
gegn til Dhamma, munkar. Það er mikill ávinningur af því að fá Dhamma
augað. “
- SN 13.1

Hvað verður um þann sem hefur áttað sig á Nibbana að fullu?

[Aggivessana Vacchagotta:] “En, meistari Gotama, munkurinn sem hugur hans er þannig leystur út: Hvar birtist hann aftur?”

[Búdda:] “‘Komdu fram aftur,’ Vaccha, á ekki við. ‘

“Í því tilfelli, Master Gotama, kemur hann ekki fram aftur.”

“‘Kemur ekki fram aftur,’ Vaccha á ekki við. ‘

“… bæði birtist og birtast ekki aftur.”

“… á ekki við.”

“… hvorki birtist né birtist ekki aftur.”

“… á ekki við.”


„Hvernig er það, Master Gotama, þegar Master Gotama er spurður hvort
munkurinn birtist aftur … birtist ekki aftur … bæði kemur fram og
birtast ekki aftur … hvorki kemur ekki fram né birtist aftur, segir
hann, ‘… gerir það ekki Það á ekki við í báðum tilvikum. Á þessum
tímapunkti, Master Gotama, er ég ruglaður; á þessum tímapunkti ruglaður.
Móði skýrleika sem kemur til mín frá eldri samtölum þínum er nú hulin. “


“Auðvitað ert þú að rugla saman, Vaccha. Auðvitað ert þú ruglaður.
Djúpt, Vaccha, er þetta fyrirbæri, erfitt að sjá, erfitt að átta sig,
friðsælt, fínpússað, út fyrir umfang hugleiks, fíngerðar, reynslumikilla
Það er erfitt að vita fyrir þá sem hafa aðrar skoðanir, aðrar venjur,
aðra ánægju, önnur markmið, aðra kennara. Að svo stöddu mun ég nú setja
nokkrar spurningar til þín. Svaraðu eins og þér sýnist. Hvað gerir
hugsarðu, Vaccha: Ef eldur logaði fyrir framan þig, myndirðu vita að:
„Þessi eldur logar fyrir framan mig?“

“…Já…”

„Og gerðu
ráð fyrir að einhver hafi spurt þig, Vaccha,„ þessi eldur logar fyrir
framan þig, háð því hvað brennur hann? “ Þannig var spurt, hvernig
myndirðu svara? “

“… Ég myndi svara: ‘Þessi eldur sem brennur fyrir framan mig er brennandi háð grasi og timbri sem næring hans.’”


„Ef eldurinn sem logaði fyrir framan þig myndi slokkna, myndirðu þá
vita að ‘þessi eldur sem logaði fyrir framan mig er farinn út?’

“…Já…”


“Og gerðu ráð fyrir að einhver hafi spurt þig: ‘Þessi eldur sem hefur
farið fram fyrir þig, í hvaða átt héðan hefur hann farið? Austur?
Vestur? Norður? Eða suður?’ Þannig var spurt, hvernig myndirðu svara? “


“Það á ekki við, Master Gotama. Allur eldur sem brennur á næringu gras
og timbri, sem hefur ekki næringu - frá því að hafa neytt þess næringar
og ekki verið boðinn öðrum - er einfaldlega flokkaður sem ‘út’
(óbundið).”

„Engu að síður, Vaccha, hvaða líkamlega mynd sem lýst
er með Tathagata myndi lýsa honum: Að Tathagata hafi yfirgefið, rót
þess eyðilögð, gerð eins og Palmyra-stubbur, sviptir skilyrðum um þróun,
ekki ætlað til framtíðar. flokkunin á forminu, Vaccha, Tathagata er
djúp, takmarkalaus, erfitt að fjaðra, eins og hafið. „Reappears“ gildir
ekki. „kemur ekki fram aftur“ á ekki við. „Báðir gerast & birtast
ekki„ doesn “ gildir ekki. „Hvorki kemur fram né birtist ekki aftur“ á
ekki við.

“Sérhver tilfinning … Sérhver skynjun … Sérhver andleg tilbúningur …


„Sérhver meðvitund, sem lýsir Tathagata, myndi lýsa honum: Að Tathagata
hafi yfirgefið, rót hennar eyðilögð, gerð eins og Palmyra-stubbur,
svipt skilyrðum þroska, ekki ætluð til framtíðar.“ Frelsi frá flokkun
meðvitund, Vaccha , Tathagata er djúp, takmarkalaus, erfitt að fjaðra,
eins og hafið. “
- MN 72

Sigurhróp Arabaranna

„Fæðingunni er lokið, hið heilaga líf ræst, verkefninu lokið. Það er ekkert lengra fyrir þennan heim.“
- SN 22.59

Endalok samsara
Sumir fæðast í móðurkviði, illvirkjendur í helvíti, þeir sem eru á
góðri braut fara til himna en þeir sem eru án frárennslis: algjörlega
óbundnir.
- 126 ph

Nibbana er hið eilífa andlega markmið
búddisma og markar soteriologíska losun frá endurfæðingum í saṃsāra.
Nibbana er hluti af þriðja sannleikanum um „stöðvun dukkha“ í fjórum
Noble Truths og Summum bonum ákvörðunarstað Noble áttföldu leiðar.


Í búddískri hefð hefur Nibbana oft verið túlkað sem útrýmingu „þriggja
eldanna“, eða „þriggja eitra“, ástríðu (raga), andúð (dvesha) og fáfræði
(moha eða avidyā). Þegar slökkviliðin eru slökkt næst losun frá
endurfæðingarlotunni (saṃsāra).

Nibbana hefur einnig verið talið í
búddisma vera eins og anatta (ósjálfrátt) og sunyata (tómleiki). Með
tímanum, með þróun búddískra kenninga, voru aðrar túlkanir gefnar, svo
sem skortur á vefnaði (vana) á virkni hugans, útrýming löngunar og
flótti úr skóginum, cq. skandhasana fimm eða samanlagðar.


Fræðileg hefð búddista greinir tvær tegundir af nibbana:
sopadhishesa-nibbana (nibbana með það sem eftir er) og parinibbana eða
anupadhishesa-nibbana (nibbana án afgangs eða endanleg nibbana). Talið
er að stofnandi búddisma, Búdda, hafi náð báðum þessum ríki.


Nibbana, eða frelsunin frá endurfæðingarlotum, er æðsta markmið
Theravada-hefðarinnar. Samkvæmt Mahayana-hefðinni er æðsta markmið
Búdda, þar sem engin er búsett í Nibbana. Búdda hjálpar til við að
frelsa verur frá saṃsāra með því að kenna leið búddista. Það er engin
endurfæðing fyrir Búdda eða fólk sem nær Nibbana. En kenningar hans eru í
heiminum í ákveðinn tíma sem leiðsögn um að ná Nibbana.

Þýðingar Nibbana
Enska blæs út,
slökkva,
frelsun
Pali nibbāna (निब्बान)
Sanskrít nirvāṇa (निर्वाण)
Bengalska নির্বাণ
Burmese နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Kínverska 涅槃
(Pinyin: nièpán)
Japanska 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Kóreska 열반
(RR: yeolban)
Mán. နဳ ဗာန်
([nìppàn])
Mongólskur γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Tíbeska མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las ‘er pa)
Taílenska นิพพาน
(RTGS: nipphan)
Víetnamskt Niết bàn
Orðalisti um búddisma


Í heimsfræði jainisma, annar sramanahefð eins og búddismi, eru
frelsaðar verur á raunverulegum stað (loka) sem tengist nirvana. Sumir
fræðimenn hafa haldið því fram að upphaflega hafi búddistar haft svipaða
skoðun.
Fjórar flugvélar frelsunar

(samkvæmt Sutta Piṭaka)

leiksvið
„Ávöxtur“

yfirgefinn
bréf

endurfæðing (ar)
þar til þjáningum lýkur

straum-enterer

1. sjálfsmyndaskoðun (Anatman)
2. vafi í Búdda
3. ascetic eða trúarlega reglur

lægri
bréf

allt að sjö endurfæðingum árið
manna eða himnesk ríki

einu sinni aftur

einu sinni enn sem
manneskja

ekki aftur

4. tilfinningaleg löngun
5. illur vilji

einu sinni enn inn
himnesk ríki
(Pure Abodes)

arahant

6. Efnis-endurfæðing löngun
7. Óefnisleg endurfæðingarþrá
8. hugsi
9. eirðarleysi
10. fáfræði

hærra
bréf

engin endurfæðing

iceland volcano GIF



48) Classical Igbo,Klassískt Igbo,

beyonce lemonade GIF

https://www.youtube.com/watch?v=i5dc7SHcgCI
Igbo Traditional Wedding Vlog| Nigerian Traditional Wedding | Anambra State

Chuches Mind
2.6K subscribers
My Easter holiday went like this…… let’s just say an eventful Igbo traditional wedding of Adaeze and Nnamdi #adadi19
at Nnewi in Anambra state. I hope you guys enjoy this vlog.

Here is a link to #adadi19 White wedding
https://youtu.be/1zyRX7pyXhE

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about things you can do in Nigeria and also places you can visit in
Nigeria. I hope you enjoy my content. Feel free to like and comment,
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Category
Travel & Events
48) Igbo gboo, Klassískt Igbo

https://www.youtube.com/watch?v=8sBrSyBIt0U
LESONI 3174 Thu 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN INTERNAL BLISS AS FINAL GOALFrom
Na nyocha Insight Net - Nnyocha Ntanetị Iwu Ntanetị & Ntanetị Iwu Ntanetịresị dị na 111 CLASSICAL LANGUAGES na Okwu BUDDHA.
site na http: //sarvajan.ambedkar.orgat 668, 5A Main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India
Mee nke oma. Dị ọcha nke uche-onyinye onyinye nke karịrị onyinye ndị
ọzọ niile - sabba danam njedebe danam iji nweta NIBBANA dị ka ihe mgbaru
ọsọ ikpeazụ.

A jụrụ Buda, “Gịnị ka i nweta site na ntụgharị uche?”
Ọ zara, “Ọ dịghị!”
Agbanyeghị, Buda siri, ka m kọọrọ gị ihe funahụrụ:
Iwe,
Nchekasị,
Obi ilu,
Enweghị nsogbu,
Egwu Oge Ochie na Ọnwụ ”
na iji mee ka Propagate TIPITAKA - BUDDHA NA HIS DHAMMA ya


Mgbe emechiri nwa amuru ohuru n’enweghi onye na-agwa ya okwu, mgbe
ubochi ole na ole, o gha ekwu okwu na asusu ndi mmadu (Prakrit) a maara
dika Classical Magahi Magadhi / Classical Chandaso / Asụsụ Magadhi
Prakrit / Classical Hela Basa (Asụsụ Hela) / Pali oge gboo bụ otu. Buda
kwuru na Magadhi. Asụsụ na olumba niile 7111 na-apụ n’anya nke Classical
Magahi Magadhi. Ya mere ha niile bụ Classke na ọdịdị (Prakrit) nke
Humanmụ mmadụ, dị ka ndị Spen niile dị ndụ nwere asụsụ nke ụwa ha ji
ekwu okwu maka nkwukọrịta. A na-atụgharị asụsụ 111 site na https://translate.google.com

Ọzụzụ zuru oke na njedebe anyị na iwu anyị maka ọdịmma, obi ụtọ na udo nke ndị nwe obodo Ọstrelia na nke ebighi ebi.


Na-atụgharị uche na ndụ niile maka Welfare, Obi andtọ na Udo na ọnọdụ
niile nke ahụ gụnyere, ịnọdụ ala, guzoro ọtọ, ịgha ụgha, ije ije, ịgba
ịnyịnya ígwè, igwu mmiri, ịme egwu ịgba, Tai Chi, Kung Fu, Karate,
Kalari na ndị ọzọ.

Ka anyi mee ihe banyere Buddha bu nke ya dika
BUDDHA na HIS DHAMMA nke Dr. B.R. Ambedkar maka ime ihe ọma na ịdị ọcha
nke uche maka ọdịmma, ọ Happụ na udo nke ndị obodo niile nwekeere ka ha
nweta oke ebighi-ebi dị ka mgbaru ọsọ ikpeazụ.
Gịnịkwa, ndị mọnk, bụ akụkụ Nibbana nke fọdụrụnụ?


Onye banyela na Bodhisattva kwesịrị ikpebi na ‘aga m eduru ihe niile dị
na nibbana, banye na alaeze nke nibbana nke na-ahapụghị ihe ọ bụla’.
Kedụ ihe bụ alaeze a nke nibbana nke na-ahapụghị ihe ọ bụla?

“Onweghi ihe na-enye ezigbo obi ụtọ dịka [Naịbaị nwere ike]”

Na agụụ ahụ dị ka ọkụ na-ere bụ ihe ederede nke Buddha nyefere ndị Bhikkus

mgbe ọ nọ na Gaya. Nke a bụ ihe o kwuru:
“Ihe niile, Bhikkus, na-agba ọkụ. Oku, gini kwa, ndi-nchu-àjà, gini bu ihe ndia nke an ?re ọku?

“Anya, Bhikkus, na-ere oku; ụdị dị ọkụ;
anya-anya n’ọkụ; mmamiri nke anya anyị nwetara na -aga
ọkụ; na uche ọ bụla, nke dị ụtọ, nke na-adịghị mma, ma ọ bụ enweghị mmasị,
sitere na ndabere nke ụdị ọ nwetara, nke ahụ bụkwa ọkụ. ”

“Gịnịkwa ka ndị a bụ ọkụ?”

“Site na. ọkụ nke oke asị, asị m, m jiri ọkụ nke ịkpọasị, jiri nke a
ọku nke nzuzu; site na ịmụ nwa, ịka nká, ọnwụ, iru uju, ịkwa arịrị,
nhụsianya, iru uju na obi nkoropụ nọ n’ọkụ. ”


“Ntị dị ọkụ; ụda nọ na ọkụ; imi nọ n’ọkụ; isi na-esi n’ọkụ; ire nọ
n’ọkụ; na-atọ ụtọ ọkụ; ahụ na-ere ọkụ; echiche dị n’ọkụ; ihe obula obi
uto, nke di uto, nke adighi nma, ma obu nke n’adighi iche, na-esite na
ntinye uche a na-enweta n’uche, nke ahu bukwara n’ọkụ.

“Gịnịkwa ka ndị a bụ ọkụ?”

“Site n’ọku nke agụụ, asị m; jiri ọkụ nke ịkpọasị; ya na oku
nke nzuzu; site na ịmụ nwa, ịka nká, ọnwụ, iru uju, ịkwa arịrị,
nhụsianya, iru uju, na obi nkoropụ nọ n’ọkụ. ”

“Bhikkus, onye amụrụ na onye dị ebube] na-achọpụta nke a, na-eche iwe iwe.


Mgbe o chere echiche ịtụ ụjọ a, ọ ga-agbanwe mmụọ nke obi ya, site na
enweghị mmụọ ọ bụla, ọ ga-enwere onwe ya, mgbe ọ bụla enwere onwe ya ọ
ga-amata na ya enwere onwe ya. ”

Buda mere ka ọ pụta ìhè n’okwuchukwu ezigara ndị Bhikkus ebe o kwuru:
Brothersmụnne m, iwe ji iwe (lobha)
kpuchie anya aghugho (moha), na uche na iju anya, na uche ohu, ụmụ
nwoke na-atụgharị uche maka ọghọm nke ha, ndị mmadụ na-atụgharị uche
nhụsianya nke ndị ọzọ, ụmụ nwoke na-enweta nhụjuanya echiche na
nhụjuanya.

Ma, ọ bụrụ na a kpochapụrụ anyaukwu, iwe na aghụghọ,
ụmụ mmadụ anaghị eche banyere nhụsianya ha ma ọ bụ na nhụjuanya na
nhụjuanya.

Ya mere, umu nwoke, bu Nibbana aputara na ndu a, obughi naani
n’ọdịnihu - akwụkwọ ịkpọ oku, mara mma, ịbịakwute onye ahụ na-eso ụzọ maara ihe. ”
- Dr B.R.Ambedkar na BUDDHA NA HIS DHAMMA ya

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana kpọrọ aha nnwere onwe na nnwere onwe enweghị atụ, nke nọ dị ka mgbaru ọsọ ikpeazụ nke nkuzi Buddha niile.


“Nke a bụ udo, nke a bụ ihe ọ –ụ –ụ - mkpebi nke ụdị aghụghọ niile,
nsonaazụ nke ihe niile, ngwụsị nke agụụ; nchụpụ; Nibbana.”
- ANA 3.32


Onweghi oku dika onwuru oku, onweghi iwe dika iwe, onweghi ihe ojoo
dika ndi nkpekorita, onweghi ihe ozo kari udo. Agụụ: ọrịa kachasị.
Egwuregwu: ihe mgbu kachasị. Maka onye maara eziokwu dị ka ọ dị ugbu a,
Unbinding bụ ihe kachasị mfe. Nnwere onwe pụọ n’ọrịa: akacha mma. Afọ
ojuju: akụ na ụba kachasị. Ntụkwasị obi: kinship kasị ukwuu. Unbinding:
ihe kachasị mfe.
- Dhp 202-205

Ndị kpọtere site na ndị
nchere, na-agbachi nkịtị na jhana, na-anọgidesie ike, na-agbasi ike na
mbọ ha: ha na-emetụ Unbinding, nchekwa na-enweghị atụ pụọ na mkpọrọ.
- Dhọk 23


“Enwere akụkụ ahụ ebe ụwa ma ọ bụ mmiri, ma ọ bụ ọkụ, ma ọ bụ ifufe, ma
ọ bụ akụkụ nke ebughị oke nke ohere, ma ọ bụ akụkụ nke ebughi oke ihe,
ma ọ bụ akụkụ nke nghọta ma ọ bụ nghọta. ; ụwa a, ma ọ bụ ụwa nke
na-abịanụ, ma ọ bụ anyanwụ, ma ọ bụ ọnwa. ”N’ebe ahụ, m na-ekwu, ọ dịghị
ọbịbịa, ma ọ bụ ihe ga-abịa, ma ọ bụ ọnụnọ; ] Nke a bụ naanị njedebe
nke nrụgide. “
- Ud 8.1

“Ọ dị, ndị mọnk, nwa amụrụ amụghị
amụba - enweghị mmerụ. - Ọ bụrụ na amụtaghị - amụghị amụ - enweghị
mmerụ, agaghị enwe mmetụta nke iwepụ ndị amụrụ amụ - bụrụ onye emebere -
echepụtara echepụta ga-amata. kpomkwem n’ihi na enwere nwa amụrụ -
enweghị mmekpa ahụ - emeghị ihe ọ bụla - enweghị mmerụ ahụ, isi nke ndị
amụrụ - aghọọ - mere - aghọọla aghụghọ. “
- Ud 8.3

N’ebe
mmiri, ala, ọkụ, na ikuku adịghị enwe ụkwụ: N’ebe ahụ ka kpakpando
adịghị enwu, anyanwụ adịghị ahụ anya, ọnwa anaghị apụta, ọchịchịrị
ahụghị. Mgbe onye sage, brahman site na sagacacho maara nke a maka onwe
ya, mgbe ahụ n’ụdị na enweghị ụdị, pụọ na obi ụtọ na mgbu.
- Ud 1.10

Ihe mbu mmadu mebiri nye Nibbana na eme ka ahuhu niile ghara idi nso


Onye ahụ a gọziri agọzi, were ntakịrị aka ya were ntakịrị ájá, wee sị
ndị mọnk, “Gịnị ka m chere, ndị mọnk? Nke ka ukwuu: ntakịrị ájá m jiri m
n’ọnụ m tụtụtara nku aka, ka ọ bụ nnukwu ala? “

“Ala dị uku buru
ibu karị, onyenwem. Ofjá ájá nke Onye a gọziri agọzi ejiri mkpịsị aka
ya chiri na - esoghị ihe efu. Ọ bụghị otu narị, otu puku, otu narị puku -
obere nke a. the jiri ntụ aka ya were mkpịsị aka ya gọzie - ma ọ bụrụ
na e jiri ya tụnyere ụwa dị ukwuu. ”

“N’otu aka ahụ, ndị mọnk,
maka onye na - eso ụzọ nke ndị a ma ama na - ejide onwe ya na - ele
anya, onye mebirila ụzọ [ntinye ntinye], nhụjuanya & nrụgide nke
kwụsịrị ma kpochapụ kpamkpam karịrị nke ahụ. na-adịgide na steeti
inwekarị ihe oge asaa fọdụrụ bụ ihe na-enweghị ihe ọ bụ: ọ bụghị narị,
otu puku, otu narị puku, ma e jiri ya tụnyere oke nhụjuanya gara aga.
Oke, ndị mọnk. Nke ahụ bụ nnukwu uru dị na inweta anya Chukwu. “
- SN 13.1

Gịnị na-eme onye mecharala Nibbana?

[Aggivessana Vacchagotta:] “Ma, nna ukwu Gotama, onye mọnk nke ewepụtarala uche ya: Olee ebe ọ na-apụta?”

[Buddha:] “‘Reappear,’ Vaccha anaghị etinye aka.”

“N’ọnọdụ ahụ, Master Gotama, ọ naghị apụta ọzọ.”

“‘Anaghị apụta ọzọ,’ Vaccha anaghị etinye akwụkwọ.”

“… ha abụọ anaghị emegharị.”

“… anaghị emetụta.”

“… ma ọ bụ ọ dịghịkwa esote.”

“… anaghị emetụta.”


“Kedu ka o si di, Master Gotama, mgbe a jụrụ Master Gotama ma ọ bụrụ na
onye mọnk ahụ apụta ọzọ … ọ naghị emecha … ha anaghị emecha ma ọ
bụ, ọ naghịkwa apụta, ọ sịrị, ‘… anaghị eme N’ọnọdụ a, Master Gotama,
enwere m obi abụọ; n’oge a, enwere m ọgba aghara. ofdị idoanya
na-abịakwute m na mkparịta ụka gị mbụ bụ ihe a na-ahụ anya. “


“N’ezie, obi mgbawa gị, Vaccha. N’ezie, ị ghagharịrị. Ziri ike, Vaccha,
bụ ihe a, ọ siri ike ịhụ, sie ike nghọta, obi iru ala, anụcha ahụbeghị
anya, na-enweghị atụ. Site n’aka ndị amamihe .. Maka ndị nwere echiche
ndị ọzọ, omume ndị ọzọ, ndị ọzọ afọ ojuju, ebumnuche ndị ọzọ, ndị nkuzi
ndị ọzọ, o siri ike ịmata.Ọ bụrụ na ọ bụ ya, a ga m aza gị ajụjụ ụfọdụ. ị
na-eche, Vaccha: Ọ bụrụ na ọkụ na-ere n’ihu gị, ị ga-amata nke a, ‘Ọkụ a
na-ere n’ihu m’? “

“… ee …”

“Ọ bụrụkwa na mmadụ ajụọ
gị, Vaccha, ‘ọkụ a na - ere n’ihu gị, na - adabere n’ihe ọ na - enwu?’
N’ihi ya, jụọ, gịnị ka ị ga-aza? “

“… M ga - aza, ‘Ọkụ a na - ere n’ihu m na - ere ọkụ na - adabere na ahịhịa na osisi dị ka ihe oriri.’

“Ọ bụrụ na ọkụ na - ere n’ihu gị ga - apụ, ị ga - amata nke a, ‘Ọkụ a nke na - ere n’ihu m apụwo’?” “

“… ee …”


Ọ bụrụkwa na mmadụ ajụọ gị, ‘Ọkụ a nke na-ere gị n’ihu, olee ebe o si
ebe a pụọ? Ebe Ọwụwa Anyanwụ? West? North? Ka ọ bụ South?’ N’ihi ya,
jụọ, gịnị ka ị ga-aza? “

“Nke ahụ emetụtaghị, Nna-ukwu Gotama.
Ọkụ ọ bụla na - ere ọkụ na - adabere na ahịhịa na osisi, na - enweghị
nri - na - eriju nri ahụ ma ghara inye ya ndị ọzọ - a na - ede ya dị ka
‘pụọ’ (enweghị mkpụmkpụ).”

“N’agbanyeghị nke ahụ, Vaccha, ụdị ahụ
ọ bụla nke onye na - akọwa Tathagata ga - akọwa ya: Na Tathagata
agbahapụwo, mgbọrọgwụ ya bibiri, mere dịka ogwe palmyra, enweghị ihe ọ
bụla ga - eme ka ọ bụrụ ọdịnihu ebilite. nhazi nke ụdị, Vaccha,
Tathagata bụ ihe miri emi, enweghị nsọtụ, nke siri ike nghọta, dị ka oke
osimiri. ‘Reappears’ anaghị etinyere. ‘Ha anaghị etolite’ anaghị
etolite. Anaghịkwa egosi ma ọ bụ, ọ naghịkwa apụta ‘.

“Mmetụta ọ bụla … nghọta ọ bụla … Echiche aghụghọ ọ bụla …


“Ọdịmma ọ bụla nke onye na - akọwa Tathagata ga - akọwa ya: Na
Tathagata agbahapụwo, gbanyere mkpọrọgwụ ya, mere dịka ogwe osisi
palmyra, na - agaghị enwe ọnọdụ nke mmepe, ebughi akara maka ọdịnihu
ibilite. , Tathagata dị omimi, enweghị nsọtụ, sie ike nghọta, dịka oke
osimiri. “
- MN 72

Mkpu mmeri nke ndi anakpo

“A mụrụ ọmụmụ, ndụ dị nsọ mezuru, ọrụ e mere. Onweghi ihe ọzọ maka ụwa a.”
- SN 22.59

Ọgwụgwụ nke samsara
A na-amụ ụfọdụ n’ime afọ mmadụ, ndị na-eme ihe ọjọọ na hel, ndị ahụ
na-aga ezi ụzọ na-aga eluigwe, ebe ndị na-enweghị ezigbo ego: enweghi
ngwụcha.
- Dhp 126

Nibbana bụ ebumnuche ebighi-ebi nke ime
mmụọ na Buddha ma kaa akara soteriological na ịmụgharị nwa na saṃsāra.
Nibbana bụ akụkụ nke Eziokwu nke atọ na “ịkwụsị nke gbogbokha” na
Eziokwu Noble anọ na njedebe nchịkọta njedebe nke ụzọ nke blezọ nke
Noble.

Na ọdịnala Buddhist, a kọwaala Nibbana dị ka mkpochapu nke
“ọkụ atọ”, ma ọ bụ “nsị atọ”, agụụ (raga), mkpesa (dvesha) na amaghị
(moha ma ọ bụ avidyā). Mgbe agbanyụrịrị ọkụ ndị a, ntọhapụ site na
nhazigharị (saṃsāra).

Nibbana bụkwa onye e lere anya na Buddhist
ka ọ bụrụ otu na anatta (enweghị onwe) yana sunyata (ihe efu). Ka oge
na-aga, na mmepe nke nkuzi Buddhist, e nyere nkọwa ndị ọzọ, dịka enweghị
nke ịsa ahụ (Vana) nke arụ ọrụ nke uche, iwepụ ọchịchọ, wee gbanahụ
n’ọhịa, cq. ise skandhas ma ọ bụ nchịkọta.

Ọdịnala Buddhist
na-achọpụta ụdị abụọ nke nibbana: sopadhishesa-nibbana (nibbana nwere
nke fọdụrụnụ), na parinibbana ma ọ bụ anupadhishesa-nibbana (nibbana
na-enweghị nke fọdụrụ, ma ọ bụ nibbana ikpeazụ.) na-ekwu.


Nibbana, ma ọ bụ nnwere onwe pụọ na usoro ịlọ ụwa, bụ ebumnuche kachasị
elu nke ọdịnala Theravada. Na ọdịnala Mahayana, ebumnuche kachasị elu bụ
Buddha, nke enweghị nbibi na Nibbana. Buddha na-enyere aka ịnapụta
mmadụ site na saṃsāra site n’ịkụzi ụzọ Buddhist. Enweghị omumu ọ bụla
maka Buddha ma ọ bụ ndị mmadụ na-enweta Nibbana. Ma nkuzi ya nogidere na
uwa nwa oge dika ntuzi aka iji nweta Nibbana.

Ntughari nke Nibbana
Bekee na-apụta,
kpochapu,
nnwere onwe
Pali nibbāna (निब्बान)
Sanskrit nirvāṇa (निर्वाण)
Bengali নির্বাণ
Burmese နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Ndị China Chinese
(Pinyin: nièpán)
Japanese 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Ndị Korea 열반
(RR: yeolban)
Monde နဳ နဳ
([ọrụppàn])
Mongolian γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Tibet མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las ‘das pa)
Thai Thai
(RTGS: nipphan)
Vietnamese Niết bàn
Nkọwa nke Buddhism


Na cosmology nke Jainism, usoro ọdịnala sramana ọzọ dị ka Buddhism, ihe
ndị a tọhapụrụ atọhapụ nọ n’ọnọdụ nkịtị (loka) nke metụtara nirvana.
Scholarsfọdụ ndị ọkà mmụta ekwuola na mbụ, ndị Buddha nwere ụdị echiche
ahụ.

Fourzọ anọ nke nnwere onwe

(dị ka Sutta Piṭaka)

ogbo
“Nkpuru”

gbahapụrụ
ndi umuaka

ịmụgharịa (s)
Ruo mgbe ahụhụ ga-akwụsị

ntinye mmiri

1. njiri mara (Anatman)
2. obi abụọ na Buddha
3. Iwu nke ozuzu oke ma obu usoro iwu

ala
ndi umuaka

ihe omumu abuo n’ime
mmadu ma obu elu igwe

otu onye na alọghachi

otu ugboro ka
mmadu

onye na-anaghị alọta

4. agụụ anụ ahụ
5. ọrịa agaghị

otu ugboro ọzọ
alaeze eluigwe
(Ezigbo Abodes)

arahant

6. agụụ ịlọ ụwa
7. ochicho omumu
8. mpako
9. enweghi ezumike
10. amaghị amaghị

elu
ndi umuaka

ọnweghị ịmụgharị ọzọ


49) Classical Indonesian-Bahasa Indonesia Klasik,

https://giphy.com/gifs/indonesia-jakarta-saung-budaya-3o6nURszwUgRA1mA5q

Saung Budaya Dance jawa jakarta bekasi tari ronggeng blantek GIF


https://www.youtube.com/watch?v=tDuhIrzBjbQ
Borobudur, Indonesia in 4K (Ultra HD)

Amazing Places on Our Planet
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Borobudur is the largest Buddhist temple/stupa in the world. It is
located in Java, Indonesia and was built in the 9th century. The
monument is UNESCO World Heritage Site.

The monument consists of
nine stacked platforms, six square and three circular, topped by a
central dome. The temple is decorated with 2,672 relief panels and 504
Buddha statues. The central dome is surrounded by 72 Buddha statues,
each seated inside a perforated stupa. (Wikipedia)

Recorded April 2016 in 4K (Ultra HD) with Sony AX100.

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Licensed via ilicensemusic.com

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https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana menyebutkan kebebasan yang transenden dan luar biasa yang berdiri sebagai tujuan akhir dari semua ajaran Buddha.


“Ini adalah kedamaian, ini luar biasa - resolusi dari semua fabrikasi,
pelepasan semua akuisisi, akhir dari keinginan; nafsu; pelenyapan;
Nibbana.”
- AN 3.32

Tidak ada api seperti gairah, tidak ada
kehilangan seperti kemarahan, tidak ada rasa sakit seperti kelompok
unsur kehidupan, tidak ada kemudahan selain kedamaian. Kelaparan:
penyakit terpenting. Fabrikasi: rasa sakit yang paling utama. Bagi orang
yang mengetahui kebenaran ini sebagaimana adanya, Tidak Terikat adalah
kemudahan yang paling utama. Bebas dari penyakit: nasib baik terunggul.
Kepuasan: kekayaan terpenting. Kepercayaan: kekerabatan yang paling
utama. Tidak mengikat: kemudahan utama.
- Dhp 202-205

Yang
terbangun dengan awarena, terus-menerus terserap dalam jhana, gigih,
teguh dalam upaya mereka: mereka menyentuh Tak Terikat, keselamatan yang
tak tertandingi dari ikatan.
- Dhp 23

“Ada dimensi di mana
tidak ada bumi, atau air, atau api, atau angin; tidak ada dimensi dari
ketidakterbatasan ruang, maupun dimensi dari ketidakterbatasan
kesadaran, atau dimensi ketiadaan, atau dimensi persepsi atau
non-persepsi baik dunia ini, atau dunia berikutnya, atau matahari, atau
bulan, dan di sana, saya katakan, tidak ada yang datang, atau pergi,
tidak ada stasis, tidak ada berlalu atau timbul: tanpa berdiri, tanpa
dasar, tanpa dasar, tanpa dukungan [objek mental ]. Ini, hanya ini,
adalah akhir dari stres. “
- Ud 8.1

“Ada, para bhikkhu, yang
belum lahir - tidak dilahirkan - tidak dirapikan - tidak difabrikasi.
Jika tidak ada yang belum terlahir - tidak - menjadi - tidak dibuat,
tidak akan ada kasus emansipasi dari yang dilahirkan - menjadi - dibuat -
dibuat akan dibedakan. Tetapi justru karena ada emansipasi yang belum
lahir - belum jadi - belum dibuat - tidak dibuat, yang lahir dari yang
dibuat menjadi yang dibuat menjadi terlihat. “
- Ud 8.3

Di
mana air, bumi, api, & angin tidak memiliki pijakan: Di sana
bintang-bintang tidak bersinar, matahari tidak terlihat, bulan tidak
muncul, kegelapan tidak ditemukan. Dan ketika seorang bijak, seorang
brahmana melalui kebijaksanaan, telah mengetahui [ini] untuk dirinya
sendiri, kemudian dari bentuk & tanpa bentuk, dari kebahagiaan &
kesakitan, ia dibebaskan.
- Ud 1.10

Terobosan pertama seseorang ke Nibbana mengakhiri begitu banyak penderitaan


Kemudian Sang Bhagavā, mengambil sedikit debu dengan ujung kuku,
berkata kepada para bhikkhu, “Bagaimana menurutmu, para bhikkhu? Mana
yang lebih besar: sedikit debu yang telah kuambil dengan ujung kakiku
kuku, atau bumi yang besar? “

“Bumi yang agung jauh lebih besar,
tuan. Sedikit debu yang diambil Sang Bhagavā dengan ujung kuku tidak ada
artinya. Ini bukan yang keseratus, seperseribu, seperseribu ribu -
sekecil ini debu Yang Terberkahi telah mengambilnya dengan ujung kuku -
jika dibandingkan dengan bumi yang agung. “

“Dengan cara yang
sama, para bhikkhu, untuk seorang siswa dari para mulia yang sempurna
dalam pandangan, seorang individu yang telah menembus [untuk
memasuki-arus], penderitaan & tekanan yang sepenuhnya berakhir &
padam jauh lebih besar. Apa yang tetap dalam keadaan memiliki paling
banyak tujuh sisa masa hidup sama sekali tidak ada apa-apanya: itu bukan
yang keseratus, seperseribu, seperseribu ribu, jika dibandingkan dengan
massa penderitaan sebelumnya. Itulah betapa besar manfaat dari
menerobos ke Dhamma, para bhikkhu. Itulah manfaatnya mendapatkan mata
Dhamma. “
- SN 13.1

Apa yang terjadi pada seseorang yang telah sepenuhnya menyadari Nibbana?

[Aggivessana Vacchagotta:] “Tetapi, Guru Gotama, bhikkhu yang pikirannya dilepaskan: Di mana dia muncul kembali?”

[Sang Buddha:] “‘Muncul kembali,’ Vaccha, tidak berlaku.”

“Dalam hal ini, Tuan Gotama, dia tidak muncul kembali.”

“‘Tidak muncul kembali,’ Vaccha, tidak berlaku.”

“… keduanya tidak & tidak muncul lagi.”

“… tidak berlaku.”

“… tidak juga tidak muncul kembali.”

“… tidak berlaku.”


“Bagaimana, Tuan Gotama, ketika Tuan Gotama ditanya apakah bhikkhu itu
muncul kembali … tidak muncul kembali … keduanya tidak muncul
kembali … tidak juga tidak muncul kembali, ia berkata, ‘… tidakkah
‘t berlaku’ dalam setiap kasus. Pada titik ini, Guru Gotama, saya
bingung; pada titik ini, bingung. Jumlah kejelasan datang kepada saya
dari percakapan Anda sebelumnya sekarang dikaburkan. “

“Tentu
saja Anda bingung, Vaccha. Tentu saja Anda bingung. Jauh, Vaccha, apakah
fenomena ini, sulit dilihat, sulit disadari, tenang, halus, di luar
lingkup dugaan, halus, untuk dialami oleh orang bijak. Bagi mereka yang
memiliki pandangan lain, praktik lain, kepuasan lain, tujuan lain, guru
lain, sulit untuk diketahui. Karena itu, sekarang saya akan mengajukan
beberapa pertanyaan kepada Anda. Jawab sesuai keinginan Anda. Apa yang
harus dilakukan? Anda berpikir, Vaccha: Jika api menyala di depan Anda,
apakah Anda tahu, ‘Api ini menyala di depan saya’? “

“…Iya…”


“Dan seandainya seseorang bertanya padamu, Vaccha, ‘Api ini menyala di
depanmu, tergantung pada apa yang terbakar?’ Ditanyakan demikian,
bagaimana Anda akan menjawab? “
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana menyebutkan kebebasan yang transenden dan luar biasa yang berdiri sebagai tujuan akhir dari semua ajaran Buddha.


“Ini adalah kedamaian, ini luar biasa - resolusi dari semua fabrikasi,
pelepasan semua akuisisi, akhir dari keinginan; nafsu; pelenyapan;
Nibbana.”
- AN 3.32

Tidak ada api seperti gairah, tidak ada
kehilangan seperti kemarahan, tidak ada rasa sakit seperti kelompok
unsur kehidupan, tidak ada kemudahan selain kedamaian. Kelaparan:
penyakit terpenting. Fabrikasi: rasa sakit yang paling utama. Bagi orang
yang mengetahui kebenaran ini sebagaimana adanya, Tidak Terikat adalah
kemudahan yang paling utama. Bebas dari penyakit: nasib baik terunggul.
Kepuasan: kekayaan terpenting. Kepercayaan: kekerabatan yang paling
utama. Tidak mengikat: kemudahan utama.
- Dhp 202-205

Yang
terbangun dengan awarena, terus-menerus terserap dalam jhana, gigih,
teguh dalam upaya mereka: mereka menyentuh Tak Terikat, keselamatan yang
tak tertandingi dari ikatan.
- Dhp 23

“Ada dimensi di mana
tidak ada bumi, atau air, atau api, atau angin; tidak ada dimensi dari
ketidakterbatasan ruang, maupun dimensi dari ketidakterbatasan
kesadaran, atau dimensi ketiadaan, atau dimensi persepsi atau
non-persepsi baik dunia ini, atau dunia berikutnya, atau matahari, atau
bulan, dan di sana, saya katakan, tidak ada yang datang, atau pergi,
tidak ada stasis, tidak ada berlalu atau timbul: tanpa berdiri, tanpa
dasar, tanpa dasar, tanpa dukungan [objek mental ]. Ini, hanya ini,
adalah akhir dari stres. “
- Ud 8.1

“Ada, para bhikkhu, yang
belum lahir - tidak dilahirkan - tidak dirapikan - tidak difabrikasi.
Jika tidak ada yang belum terlahir - tidak - menjadi - tidak dibuat,
tidak akan ada kasus emansipasi dari yang dilahirkan - menjadi - dibuat -
dibuat akan dibedakan. Tetapi justru karena ada emansipasi yang belum
lahir - belum jadi - belum dibuat - tidak dibuat, yang lahir dari yang
dibuat menjadi yang dibuat menjadi terlihat. “
- Ud 8.3

Di
mana air, bumi, api, & angin tidak memiliki pijakan: Di sana
bintang-bintang tidak bersinar, matahari tidak terlihat, bulan tidak
muncul, kegelapan tidak ditemukan. Dan ketika seorang bijak, seorang
brahmana melalui kebijaksanaan, telah mengetahui [ini] untuk dirinya
sendiri, kemudian dari bentuk & tanpa bentuk, dari kebahagiaan &
kesakitan, ia dibebaskan.
- Ud 1.10

Terobosan pertama seseorang ke Nibbana mengakhiri begitu banyak penderitaan


Kemudian Sang Bhagavā, mengambil sedikit debu dengan ujung kuku,
berkata kepada para bhikkhu, “Bagaimana menurutmu, para bhikkhu? Mana
yang lebih besar: sedikit debu yang telah kuambil dengan ujung kakiku
kuku, atau bumi yang besar? “

“Bumi yang agung jauh lebih besar,
tuan. Sedikit debu yang diambil Sang Bhagavā dengan ujung kuku tidak ada
artinya. Ini bukan yang keseratus, seperseribu, seperseribu ribu -
sekecil ini debu Yang Terberkahi telah mengambilnya dengan ujung kuku -
jika dibandingkan dengan bumi yang agung. “

“Dengan cara yang
sama, para bhikkhu, untuk seorang siswa dari para mulia yang sempurna
dalam pandangan, seorang individu yang telah menembus [untuk
memasuki-arus], penderitaan & tekanan yang sepenuhnya berakhir &
padam jauh lebih besar. Apa yang tetap dalam keadaan memiliki paling
banyak tujuh sisa masa hidup sama sekali tidak ada apa-apanya: itu bukan
yang keseratus, seperseribu, seperseribu ribu, jika dibandingkan dengan
massa penderitaan sebelumnya. Itulah betapa besar manfaat dari
menerobos ke Dhamma, para bhikkhu. Itulah manfaatnya mendapatkan mata
Dhamma. “
- SN 13.1

Apa yang terjadi pada seseorang yang telah sepenuhnya menyadari Nibbana?

[Aggivessana Vacchagotta:] “Tetapi, Guru Gotama, bhikkhu yang pikirannya dilepaskan: Di mana dia muncul kembali?”

[Sang Buddha:] “‘Muncul kembali,’ Vaccha, tidak berlaku.”

“Dalam hal ini, Tuan Gotama, dia tidak muncul kembali.”

“‘Tidak muncul kembali,’ Vaccha, tidak berlaku.”

“… keduanya tidak & tidak muncul lagi.”

“… tidak berlaku.”

“… tidak juga tidak muncul kembali.”

“… tidak berlaku.”


“Bagaimana, Tuan Gotama, ketika Tuan Gotama ditanya apakah bhikkhu itu
muncul kembali … tidak muncul kembali … keduanya tidak muncul
kembali … tidak juga tidak muncul kembali, ia berkata, ‘… tidakkah
‘t berlaku’ dalam setiap kasus. Pada titik ini, Guru Gotama, saya
bingung; pada titik ini, bingung. Jumlah kejelasan datang kepada saya
dari percakapan Anda sebelumnya sekarang dikaburkan. “

“Tentu
saja Anda bingung, Vaccha. Tentu saja Anda bingung. Jauh, Vaccha, apakah
fenomena ini, sulit dilihat, sulit disadari, tenang, halus, di luar
lingkup dugaan, halus, untuk dialami oleh orang bijak. Bagi mereka yang
memiliki pandangan lain, praktik lain, kepuasan lain, tujuan lain, guru
lain, sulit untuk diketahui. Karena itu, sekarang saya akan mengajukan
beberapa pertanyaan kepada Anda. Jawab sesuai keinginan Anda. Apa yang
harus dilakukan? Anda berpikir, Vaccha: Jika api menyala di depan Anda,
apakah Anda tahu, ‘Api ini menyala di depan saya’? “

“…Iya…”


“Dan seandainya seseorang bertanya padamu, Vaccha, ‘Api ini menyala di
depanmu, tergantung pada apa yang terbakar?’ Ditanyakan demikian,
bagaimana Anda akan menjawab? “
“… Aku akan menjawab, ‘Api yang membakar di depanku ini terbakar tergantung pada rumput & kayu sebagai makanannya.’”

“Jika api yang menyala di depanmu padam, apakah kamu tahu, ‘Api yang terbakar di depanku ini padam’?”

“…Iya…”


“Dan seandainya seseorang bertanya padamu, ‘Api yang sudah padam di
depanmu ini, ke arah mana dari sini? Api? Timur? Barat? Utara? Atau
selatan?’ Ditanyakan demikian, bagaimana Anda akan menjawab? “


“Itu tidak berlaku, Tuan Gotama. Setiap api yang menyala bergantung pada
makanan dari rumput dan kayu, tidak diberi makan - dari mengkonsumsi
makanan itu dan tidak ditawari yang lain - diklasifikasikan hanya
sebagai ‘keluar’ (tidak terikat).”

“Meski begitu, Vaccha, segala
bentuk fisik yang dengannya seseorang menggambarkan Tathagata akan
menggambarkannya: Bahwa Tathagata telah ditinggalkan, akarnya
dihancurkan, dibuat seperti tunggul pohon palmyra, kehilangan kondisi
pembangunan, tidak ditakdirkan untuk muncul di masa depan. Dibebaskan
dari klasifikasi bentuk, Vaccha, Tathagata adalah dalam, tidak terbatas,
sulit untuk dipahami, seperti laut. ‘Muncul kembali’ tidak berlaku.
‘Tidak muncul kembali’ tidak berlaku. ‘Keduanya tidak muncul kembali’
tidak ‘ t berlaku. ‘Tidak muncul kembali atau tidak muncul kembali’
tidak berlaku.

“Perasaan apa pun … Persepsi apa pun … Segala rekayasa mental …


“Kesadaran apa pun yang digunakan seseorang untuk menggambarkan
Tathagata akan menggambarkannya: Bahwa Tathagata telah ditinggalkan,
akarnya dihancurkan, dibuat seperti tunggul pohon palmyra, kehilangan
kondisi perkembangan, tidak ditakdirkan untuk muncul di masa depan.
Dibebaskan dari klasifikasi kesadaran, Vaccha , Tathagata adalah dalam,
tak terbatas, sulit dipahami, seperti laut. “
- MN 72

Seruan kemenangan para Arahant

“Kelahiran sudah berakhir, kehidupan suci terpenuhi, tugas selesai. Tidak ada yang lebih jauh untuk dunia ini.”
- SN 22.59

Akhir samsara
Beberapa dilahirkan di dalam rahim manusia, penjahat di neraka, mereka
yang berada di jalur yang baik pergi ke surga, sementara yang tanpa
limbah: sama sekali tidak terikat.
- Dhp 126

Nibbana adalah
tujuan spiritual abadi dalam agama Buddha dan menandai pelepasan
soteriologis dari kelahiran kembali di saṃsāra. Nibbana adalah bagian
dari Kebenaran Ketiga tentang “lenyapnya dukkha” di Empat Kebenaran
Mulia, dan tujuan puncak musim panas dari Jalan Mulia Berunsur Delapan.


Dalam tradisi Buddhis, Nibbana secara umum telah ditafsirkan sebagai
kepunahan dari “tiga kebakaran”, atau “tiga racun”, gairah (raga),
kebencian (dvesha) dan ketidaktahuan (moha atau avidyā). Ketika api ini
padam, pelepasan dari siklus kelahiran kembali (saṃsāra) tercapai.


Nibbana juga telah dianggap dalam agama Buddha identik dengan anatta
(tanpa-diri) dan sunyata (kekosongan) menyatakan. Seiring waktu, dengan
perkembangan ajaran Buddha, interpretasi lain diberikan, seperti tidak
adanya penenunan (vana) dari aktivitas pikiran, penghapusan keinginan,
dan melarikan diri dari hutan, cq. lima skandha atau kelompok unsur
kehidupan.

Tradisi skolastik Buddhis mengidentifikasi dua jenis
nibbana: sopadhishesa-nibbana (nibbana dengan sisa), dan parinibbana
atau anupadhishesa-nibbana (nibbana tanpa sisa, atau nibbana terakhir).
Pendiri agama Buddha, Buddha, diyakini telah mencapai kedua hal ini.
menyatakan.

Nibbana, atau pembebasan dari siklus kelahiran
kembali, adalah tujuan tertinggi dari tradisi Theravada. Dalam tradisi
Mahayana, tujuan tertinggi adalah Kebuddhaan, di mana tidak ada yang
tinggal di Nibbana. Buddha membantu membebaskan makhluk dari saṃsāra
dengan mengajarkan jalan Buddha. Tidak ada kelahiran kembali untuk
Buddha atau orang-orang yang mencapai Nibbana. Tetapi ajarannya tetap di
dunia untuk waktu tertentu sebagai pedoman untuk mencapai Nibbana.

Terjemahan Nibbana
Bahasa Inggris meledak,
memadamkan,
pembebasan
Pali nibbāna (निब्बान)
Sansekerta nirvāṇa (निर्वाण)
Bengali নির্বাণ
Burma နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Cina 涅槃
(Pinyin: nièpán)
Jepang 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Korea 열반
(RR: yeolban)
Senin နဳ ဗာန်
([nìppàn])
Γasalang-aca nögcigsen Mongolia
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Sinhala නිවන
(Nivana)
Tibet མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las ‘das pa)
Thailand นิพพาน
(RTGS: nipphan)
Vietnam, Tidak
Glosari Agama Buddha


Dalam kosmologi Jainisme, tradisi sramana lain seperti Buddhisme,
makhluk-makhluk yang dibebaskan tinggal di tempat aktual (loka) yang
terkait dengan nirwana. Beberapa sarjana berpendapat bahwa pada awalnya,
umat Buddha memiliki pandangan yang sama.
Empat pesawat pembebasan

(menurut Sutta Piṭaka)

tahapan
“buah”

ditinggalkan
belenggu

kelahiran kembali
sampai akhir penderitaan

pemasuk-arus

1. tampilan identitas (Anatman)
2. keraguan pada Buddha
3. aturan asketis atau ritual

menurunkan
belenggu

hingga tujuh kelahiran kembali di
alam manusia atau surgawi

kembali sekali lagi

sekali lagi sebagai
seorang manusia

tidak kembali

4. keinginan sensual
5. niat buruk

sekali lagi masuk
sebuah alam surga
(Alam Murni)

Arahant

6. keinginan material-kelahiran kembali
7. keinginan immaterial-kelahiran kembali
8. kesombongan
9. kegelisahan
10. ketidaktahuan

lebih tinggi
belenggu

tidak ada kelahiran kembali


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CEACHT 3174 Déar 7 Samhain 2019 KUSHINARA NIBBANA BHUMI PAGODA-PHÁIS LE CÚRSAÍ DEIRIDH
Glanléargas Anailíseach - Ollscoil Taighde agus Cleachtais Dlí Tipiṭaka
ar Líne SAOR IN AISCE i 111 TEANGA CLASSICAL i bhFocail BUDDHA féin
trí http: //sarvajan.ambedkar.orgat 668, 5A Príomhbhóthar, 8ú Crois, HAL 3ú Céim, Bangalore- Karnataka Stáit -India
Déan maith. Purify mind -Tá an bronntanas Dhamma níos fearr ná gach
bronntanas eile - sabba danam dhamma danam chun NIBBANA a bhaint amach
mar Sprioc Deiridh

Iarradh ar Buddha, “Cad é a ghnóthaigh tú le Machnamh?”
D’fhreagair sé “Ní dhéanfaidh aon ní!”
“Mar sin féin, dúirt an Búda, lig daoibh tú a chaill mé:
Fearg,
Imní,
Dúlagar,
Neamhsheasmhacht,
Eagla ar Seanaoise agus Bás ”
agus chun TIPITAKA - BUDDHA AGUS A DHAMMA a Iomadú


Nuair a choinnítear leanbh a rugadh díreach gan aon duine ag déanamh
cumarsáide leis an leanbh, tar éis cúpla lá labhróidh sé agus teanga
dhaonna nádúrtha (Prakrit) ar a dtugtar teanga Clasaiceach Magahi
Magadhi / Classical Chandaso / Classical Hela Basa (Hela Language) /
Pali Clasaiceach atá mar an gcéanna. Labhair Buddha i Magadhi. Tá na
7111 teanga agus canúintí ar fad gan lámha ag an Clasaiceach Magahi
Magadhi. Dá bhrí sin tá gach ceann acu Clasaiceach i nDaoine (Prakrit)
de Dhaoine, díreach mar a bhfuil a dteangacha nádúrtha féin ag gach
duine eile a bhfuil cónaí orthu chun cumarsáid a dhéanamh. Aistrítear
111 teanga ag https://translate.google.com


Críochnaigh Cúrsa ar ár nDhamma agus ar ár bPolaitíocht maidir le leas,
sonas agus síocháin na gCumann Bunúsach Dúisithe go léir agus dá
Eternal Bliss mar Sprioc Deiridh.

Déan machnamh ar feadh an
tsaoil ar mhaithe le Leas, Sonas agus Síocháin i ngach staid an choirp
lena n-áirítear, ina suí, ina sheasamh, ina luí, ag siúl, ag rothaíocht,
ag snámh, ag comhlíonadh na n-ealaíon comhraic, Tai Chi, Kung Fu,
Karate, Kalari agus mar sin de.

Déanaimis Cleachtadh agus
Iompaíonn Focail an Bhúda Féin mar atá i BUDDHA AGUS HIS DHAMMA ag an
Dr. B.R. Ambedkar as Maith agus as íonú na hintinne as Leas, Sonas agus
Síochána gach Cumainn Dúchais Dúchais a bhaint amach mar Eternal Bliss
mar Sprioc Deiridh
Agus cad é, manaigh, an eilimint Nibbana leis an iarmhar atá fágtha?


Ba chóir go ndéanfadh duine a leag amach i bhfeithicil Bodhisattva a
chinneadh must go gcaithfidh mé na daoine go léir a stiúradh go nibbana,
sa réimse sin de nibbana a fhágann nach bhfuil aon rud taobh thiar de
’. Cad é an réimse seo de nibbana nach bhfágann aon rud taobh thiar de?

“Ní thig le rud ar bith fíor-sonas a thabhairt mar a thig le Nibbana.” Mar sin dúirt an Búda

Go raibh na paisin cosúil le dóiteán dó, ba é téacs an tseanmóra a thug an Búda don Bhikkus

nuair a bhí sé ag fanacht i Gaya. Seo a dúirt sé:
“Tá gach rud, O Bhikkus, ar tine. Agus cad iad na sagairt, mar shampla, atá ar thine?

“Tá an tsúil, O Bhikkus, ar tine; tá foirmeacha ar tine;
tá comhfhios na súl ar tine; tá imprisean a fuair an tsúil ar siúl
tine; agus cibé ceint, taitneamhach, míthaitneamhach, nó neamhshuimiúil,
a thagann as spleáchas ar an tuiscint a fuair sé de chineál, atá ar tine freisin. ”

“Agus leis an méid atá ar tine?”

“Leis an. tine paisean, abair liom, le tine fuath, leis an
tine infatuation; le breith, seanaoise, bás, brón, caoineadh,
go bhfuil ainnise, brón agus éadóchas ar tine. ”


“Tá an chluas ar thine; tá fuaimeanna ar thine; tá an srón ar thine; tá
bolaithe ar tine; tá an teanga ar tine; tá cách ar tine; go bhfuil an
corp tine; tá smaointe ar tine; agus cibé ceint, taitneamhach,
míthaitneamhach, nó neamhshuimiúil, a thagann as spleáchas ar an
tuiscint a fuair an aigne, go bhfuil sé ar tine freisin.

“Agus leis an méid atá ar tine?”

“Le tine paisean, abair liom; le tine fuath; leis an tine
infatuation; le breith, seanaoise, bás, brón, caoineadh,
tá ainnise, brón, agus éadóchas ar tine. ”

“Má bhreathnaítear air seo, O Bhikkus, cuireann an duine [foghlamtha] uasal agus corraitheach cosc ​​ar dhaoine.


Agus leis an gcoinbhleacht seo a chur i dtoll a chéile, éiríonn sé
díograiseach as paisean, agus as an easpa paisean a thagann sé saor in
aisce, agus nuair a bhíonn sé saor in aisce, tuigeann sé go bhfuil sé
saor in aisce. ”

Tá sé seo soiléir ag an mBúda i seanmóir a seachadadh chuig an Bhikkus inar dúirt sé:
“Díothaithe ag saint (lobha), deartháireacha, buile le fearg (dosa),
Dall ar an gclaonadh (moha), leis an aigne faoi léigear, leis an aigne, tá na fir ag machnamh ar a n-aimhréidh féin.


“Más rud é, áfach, go ndéantar saint, fearg agus díomá ar shiúl], ní
léiríonn fir ar a n-aimhréidh féin ná ar fhulaingt mheabhrach ná ar
ghéar.

“Dá bhrí sin, is deartháireacha é Nibbana le feiceáil sa saol seo agus ní hamháin
sa todhchaí-tarraingteach, tarraingteach, inrochtana don deisceabal ciallmhar. ”
- An Dr B.R.Ambedkar ina BUDDHA AGUS A HAM DHAMMA

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana


Ainmníonn Nibbana an tsaoirse tharchéimneach agus an-neamh-inghlactha a
sheasann mar an sprioc deiridh de theagasc uile an Bhúda.

“Is é
seo an tsíocháin, tá sé seo fíorúil - réiteach gach monaraithe, díothú
gach éadála, deireadh a chur le craving; easaontas; scor; Nibbana.”
- AN 3.32


Níl aon dóiteán cosúil le paisean, gan aon chaillteanas cosúil le
fearg, gan aon phian cosúil leis na comhiomláin, gan aon suaimhneas
seachas síocháin. Ocras: an tinneas is fearr. Fabraicí: an phian is
fearr. I gcás go bhfuil an fhírinne seo ar eolas ag duine amháin, is é
an dícheangal an bealach is fearr. Saoirse ó thinneas: an dea-fhortún.
Sástacht: an saibhreas is fearr. Iontaobhas: an gaol is fearr.
Dícheangail: an suaimhneas is mó.
- Dhp 202-205

An mhúscailt
le múscailtí, a ionsúitear i gcónaí i ngána, ag luí leis, ag cothú ina
ndícheall: déanann siad teagmháil le dícheangal, leis an tsábháilteacht
neamhcheangailte ó ghéibheann.
- Dhp 23

“Tá an toise sin ann
nach bhfuil talamh, ná uisce, ná tine ann, ná gaoth; ná toise an mhéid
spáis, ná toise neamhchlaontachta, ná toise na neamhshuime, ná toise gan
tuiscint ná neamhthuiscint ní an domhan seo, ná an chéad domhan eile,
ná an ghrian, ná an ghealach, agus ansin, a rá liom, níl teacht, ná dul,
ná stasis, ná bí ag imeacht ná ag eascairt: gan seasamh, gan bhunús,
gan tacaíocht [réad meabhrach Is é seo, ach é seo, deireadh strus. “
- Ud 8.1


“Tá, manaigh, neamhbheo gan bhreith - neamhdhéanta - neamhdhéanta. Dá
mba rud é nach raibh an neamhbheo gan bhreith - neamhdhéanta -
neamhdhéanta, ní bheadh ​​cás ann go n-aithneofaí fuascailt ó na daoine a
rugadh - déanta - déanta - ach. go beacht toisc go bhfuil neamhbheo -
neamhtháirgthe - neamhdhéanta - neamhdhéanta, tuigtear go bhfuil
fuascailt ó na daoine a rugadh - déanta - déanta - déanta. “
- Ud 8.3


Sa chás nach bhfuil bonn ar bith le huisce, cré, tine agus gaoth: Níl
na réaltaí ag sileadh, níl an ghrian le feiceáil, níl an ghealach le
feiceáil, ní fhaightear an dorchadas. Agus nuair a aithníonn saoi, fear
gránna trí sagacity é seo dó féin, ansin ó fhoirm & neamhfhoirmiúil,
ó aoibhneas agus ó phian, tá sé saor.
- Ud 1.10

Cuireann an chéad dul chun cinn ar Nibbana deireadh le fulaingt an oiread sin


Ansin dúirt an Beannaire Amháin, ag piocadh suas beagán deannaigh le
barr a mhéar, leis na manaigh, “Cad é a shíleann tú, manaigh? Cé acu is
mó: an beagán deannaigh a thóg mé le barr mo fingernail, nó an domhan
mór? “

“Tá an domhan mór i bhfad níos mó, tiarna. Níl an rud beag
deannaigh a thóg an Ceann Beannaithe le barr a mhéaráin in aice le rud
ar bith. Ní céadú, míleú, céad míle - an beagán seo deannaigh an
bheannaithe bheannaigh le barr a mhéaróige - i gcomparáid leis an domhan
mór. “

“Ar an mbealach céanna, tá i bhfad níos mó ag manaigh, do
dheisceabail de na daoine uasal atá i gcomaoin, duine atá briste tríd
an sruthán], an fhulaingt agus an strus atá go hiomlán críochnaithe agus
múchta. tá an fuílleach sa riocht go bhfuil seacht saolré fágtha acu
gan aon rud a bheith ann ar a mhéad: ní céadú, míleú, céad míle, i
gcomparáid leis an mais fhulaingithe roimhe seo é. Is é sin Dhamma,
manaigh agus is mór an tairbhe é an tsúil Dhamma a fháil. “
- SN 13.1

Cad a tharlaíonn do dhuine a bhfuil Nibbana bainte amach aige go hiomlán?

[Aggivessana Vacchagotta:] “Ach, Máistir Gotama, an manach a scaoiltear a aigne mar sin: Cén áit a dtagann sé arís?”

[An Búda:] Níl feidhm ag “Reappear, ‘Vaccha”. “

“Sa chás sin, ní athraíonn Máistir Gotama é.”

“Ní athiontráil, ‘Vaccha, ní bhaineann.”

“… ní athluaitear an dá rud.”

“… ní bhaineann.”

“… ní athraíonn ná ní athraíonn sé.”

“… ní bhaineann.”


“Cén chaoi a bhfuil sé, Máistir Gotama, nuair a iarrtar Máistir Gotama
an athfhreastalaíonn an manach ar … ní athfhilleann sé … ní dhéanann
& ní athchraoltar an dá cheann … ní athraíonn nó ní athraíonn sé,
a deir sé,” … Ag an bpointe seo, tá mearbhall ar Máistir Gotama, ag
an bpointe seo. Tá an tsolúbthacht a thagann chugam ó do chomhrá níos
luaithe doiléir anois. “

“Ar ndóigh, tá tú ag beilt, Vaccha. Ar
ndóigh, tá tú mearbhall. Is é an domhain, Vaccha, an bhfeiniméan seo,
deacair a fheiceáil, deacair é a bhaint amach, scagtha, scagtha níos
faide ná scóip an tuairimíocht, an chaolchúisí, an taithí atá agat Dóibh
siúd a bhfuil tuairimí eile acu, cleachtais eile, sásamh eile,
aidhmeanna eile, múinteoirí eile, tá sé deacair fios a bheith agat, agus
mar sin de, cuirfidh mé roinnt ceisteanna ort anois. a cheapann tú,
Vaccha: Dá mbeadh tine ag lasadh romhat, an mbeadh a fhios agat, ‘Tá an
tine seo ag lasadh romham?’

“… tá …”

“Agus is dócha go
n-iarrfadh duine ort, Vaccha, ‘Seo dóiteán tine os do chomhair, ag
brath ar cad é a dhó?’ Dá bhrí sin, iarradh ort, cén freagra a dhéanfá?

“… thabharfainn freagra,“ Tá dóiteán tine romham ag brath ar fhéar & adhmad mar a chothaithe. ”“


“Dá mbeadh an tine a lasadh os do chomhair ag dul amach, an mbeadh a
fhios agat sin, ‘Tá an tine seo os mo chomhair imithe amach?”

“… tá …”


U0026quot; Agus is dócha go raibh duine éigin ag iarraidh ort, ‘An tine
seo a chuaigh amach romhat, cén treo as a bhfuil sé imithe anseo?
Thoir? Thiar? Thuaidh? Nó ó dheas?’ Dá bhrí sin, iarradh ort, cén
freagra a dhéanfá?

“Ní bhaineann sé sin leis, Máistir Gotama. Tá
aon dóiteán dóiteáin a bhraitheann ar chothú féir agus adhmaid, gan a
bheith ag fáiltiú - ó bheith ag caitheamh an chothaithe sin agus gan aon
duine eile a thairiscint dó - rangaithe mar ‘amach’
(neamhcheangailte).”

“Mar sin féin, Vaccha, aon fhoirm fhisiceach
trína ndéanfadh duine a chuireann síos ar an Tathagata cur síos air: Go
bhfuil an Tathagata tréigthe, a fhréamh scriosta, a rinneadh mar stumpa
palmyra, a baineadh as na coinníollacha forbartha, nach bhfuil i ndán
dó amach anseo. an rangú foirm, Vaccha, tá an Tathagata domhain, gan
teorainn, ar deacair é a shamhlú, cosúil leis an bhfarraige. Ní
bhaineann ‘Reappears’. Níl feidhm ag ‘Ní athiontráil’. ‘ Níl feidhm ag
‘Ní athraíonn agus ní athfhilleann sé’.

“Aon mhothú … Tuairim ar bith …


“Aon chiall faoina dtabharfadh duine cur síos ar an Tathagata cur síos
air: Go bhfuil an Tathagata tréigthe, a fhréamh scriosta, a rinneadh mar
stumpa palmyra, a baineadh as na coinníollacha forbartha, nach bhfuil
ag teacht chun cinn amach anseo. Saoire ó aicmiú Chonaic, Vaccha , tá an
Tathagata domhain, gan teorainn, ar deacair é a shamhlú, cosúil leis an
bhfarraige. “
- MN 72

An caoin bua na arahants

“Cuirtear deireadh le breith, tá an saol naofa comhlíonta, an tasc déanta. Níl aon rud eile don domhan seo.”
- SN 22.59

Deireadh samsara
Tá cuid acu a rugadh i mbroinn an duine, na daoine a thagann chun cinn
in ifreann, téann na daoine sin ar an gcúrsa maith chun na bhflaitheas,
agus ní bhíonn na cinn sin gan eisilteach: ag teacht go hiomlán.
- Dhp 126


Is é Nibbana an sprioc spioradálta shíoraí i mBúdachas agus is é atá i
gceist leis ná scaoileadh soitheolaíoch ó rebirths i saṃsāra. Tá Nibbana
mar chuid den Tríú Fírinne maidir le “scor dukkha” sna Ceithre Fhírinne
Noble, agus an ceann scríbe is mó a bhaineann leis an gConair Ocht nDí.


Sa traidisiún Búdaíoch, is iondúil gur léiríodh Nibbana mar an “triúr
tinte”, nó “trí nimhe”, paisean (raga), aversion (dvesha) agus aineolas
(moha nó avidyā). Nuair a mhúchtar na tinte seo, gnóthaítear scaoileadh
ón timthriall rebirth (saṃsāra).

Measadh go bhfuil Nibbana i
mBúdachas mar an gcéanna le anatta (neamh-féin) agus luann sunyata
(folmhaíocht). In am, le forbairt fhoirceadal Búdaíoch, tugadh
léirmhínithe eile, ar nós easpa fíodóireachta (vana) gníomhaíocht an
aigne, deireadh a chur le dúil, agus éalú ó na coillte, cq. na cúig
sciorta nó comhiomláin.

Aithníonn traidisiún scolártha Búdaíoch
dhá chineál nibbana: sopadhishesa-nibbana (nibbana le fuílleach), agus
parinibbana nó anupadhishesa-nibbana (nibbana gan an chuid eile, nó
nibbana deiridh). stáit.

Is é Nibbana, nó scaoileadh ó
thimthriall athbhreithe, an aidhm is mó atá ag traidisiún Theravada. Sa
traidisiún Mahayana, is é an sprioc is airde ná an Búdachas, nach bhfuil
aon ghéilliúlacht ann i Nibbana. Cabhraíonn Buddha le daoine a shaoradh
ó saṃsāra trí bhealach na mBúdaíoch a mhúineadh. Níl aon athbheochan
ann don Buddha ná do dhaoine a shroicheann Nibbana. Ach fanann a
theagasc sa domhan ar feadh tamaill áirithe mar threoir chun Nibbana a
bhaint amach.

Nibbana Aistriúcháin isteach
Béarla ag séideadh amach,
múchadh,
saoirse
Pali nibbāna (निब्बान)
Sanscrait nirvāṇa (निर्वाण)
Beangáilis নির্বাণ
Burmais နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Chinese Sínis
(Pinyin: nièpán)
Japanese Seapáinis
(rōmaji: nehan)
Ciméiris និព្វាន
(UNGEGN: nippean)
Cóiré 열반
(RR: yeolban)
Luan နဳ ဗာန်
([asppàn])
Mongóilis γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([nik3paan2])
Siolla නිවන
(Nivana)
Tibéidis མྱ་ངན་ ལས་ འདས་ པ །
(mhair moa ngan pa)
Téalainnis นิพพาน
(RTGS: nipphan)
Vítneaimis Niết bàn
Gluais an Bhúdachais


I gcosmology Jainism, coinníonn traidisiún sramana eile cosúil le
Búdachas, daoine faoi shaoirse in áit iarbhír (loka) a bhaineann le
nirvana. D’áitigh roinnt scoláirí go raibh dearcadh comhchosúil ag
Búdaithe ar dtús.

559/5000
Na Ceithre eitleán saoirse

(de réir an Sutta Piṭaka)

stáitse
“Torthaí”

tréigthe
fetters

athbhreithe (í)
go dtí go mbeidh deireadh le fulaingt

an té a shroicheann sruthán

1. dearcadh céannachta (Anatman)
2. amhras i mBúda
3. rialacha ascetic nó dóiteán

níos ísle
fetters

suas le seacht n-athbheochan isteach
ríochtaí daonna nó neamhaí

uair amháin ar ais

uair amháin eile mar
duine

neamh-fhillteach

4. fonn dáiríre
5. uacht bhreoiteachta

uair amháin eile isteach
ríocht neamhaí
(Pure Abodes)

arahant

6. dúil in-athbheochana
7. dúil mháistreoch
8. Coincheap
9. restlessness
10. aineolas

níos airde
fetters

gan athbheochan


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51) Classical Italian-Italiano classico,


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LEZIONE 3174 Giovedì 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA -PATH PER OTTENERE LA BLISS ETERNA COME OBIETTIVO FINALE
Analytic Insight Net - Università di ricerca e pratica online gratuita
di Tipiṭaka in 111 LINGUE CLASSICHE nelle parole di BUDDHA
tramite http: //sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State-India
Fare del bene. Purifica la mente: “Il dono del Dhamma eccelle tutti gli
altri doni - sabba danam dhamma danam per raggiungere NIBBANA come
obiettivo finale

A Buddha fu chiesto: “Che cosa hai guadagnato dalla meditazione?”
Lui rispose “Niente!”
“Comunque, disse Buddha, lascia che ti grido ciò che ho perso:
Rabbia,
Ansia,
Depressione,
Insicurezza,
Paura della vecchiaia e della morte “
e per propagare TIPITAKA - BUDDHA E IL SUO DHAMMA


Quando un bambino appena nato viene tenuto isolato senza che nessuno
comunichi con il bambino, dopo alcuni giorni parlerà e la lingua umana
naturale (Prakrit) conosciuta come Magahi classico Magadhi / Lingua
Chandaso classica / Magadhi Prakrit / Classica Hela Basa (Lingua Hela) /
Pali classici che sono gli stessi. Buddha parlò in Magadhi. Tutte le
7111 lingue e dialetti sono fuori produzione di Magahi Magadhi classico.
Quindi tutti loro sono di natura classica (Prakrit) degli Esseri Umani,
proprio come tutti gli altri elementi viventi hanno i loro linguaggi
naturali per la comunicazione. 111 lingue sono tradotte da https://translate.google.com


Corso completo sul nostro Dhamma e Polity per il benessere, la felicità
e la pace di tutte le società aborigene risvegliate e per la loro
beatitudine eterna come obiettivo finale.

Medita per tutta la
vita per il benessere, la felicità e la pace in tutte le posture del
corpo, inclusi sedersi, stare in piedi, mentire, camminare, andare in
bicicletta, nuotare, praticare arti marziali, Tai Chi, Kung Fu, Karate,
Kalari e così via.

Esercitiamoci e diffondiamo le stesse parole
di Buddha come in BUDDHA E NEL SUO DHAMMA del Dr. B.R. Ambedkar per fare
il bene e purificare la mente per il benessere, la felicità e la pace
di tutte le società aborigene risvegliate per raggiungere l’eterna
beatitudine come obiettivo finale
E che cosa è, monaci, l’elemento Nibbana con residui rimasti?


Qualcuno che è partito nel veicolo di un Bodhisattva dovrebbe decidere
che “Devo condurre tutti gli esseri al nibbana, in quel regno del
nibbana che non lascia nulla alle spalle”. Qual è questo regno del
Nibbana che non lascia nulla alle spalle?

“Nulla può dare la vera felicità come [può] Nibbana.” Così disse il Buddha

Che le passioni fossero come il fuoco ardente era il testo di un sermone che il Buddha impartì al Bhikkus

quando alloggiava a Gaya. Questo è quello che ha detto:
“Tutte le cose, o Bhikkus, sono in fiamme. E che cosa, o sacerdoti, sono tutte queste cose che sono in fiamme?

“L’occhio, o Bhikkus, è in fiamme; le forme sono in fiamme;
la coscienza oculare è in fiamme; le impressioni ricevute dall’occhio sono attive
fuoco; e qualunque sensazione, piacevole, spiacevole o indifferente,
nasce in dipendenza dell’impressione ricevuta dal suo tipo, che è anche in fiamme. “

“E con cosa sono in fiamme?”

“Con il. fuoco di passione, dico io, con il fuoco dell’odio, con il
fuoco di infatuazione; con nascita, vecchiaia, morte, dolore, lamento,
miseria, dolore e disperazione sono in fiamme ”.


“L’orecchio è in fiamme; i suoni sono in fiamme; il naso è in fiamme;
gli odori sono in fiamme; la lingua è in fiamme; i gusti sono in fiamme;
il corpo è in fiamme; le idee sono in fiamme; e qualunque sensazione,
piacevole, spiacevole o indifferente, proviene dalla dipendenza
dall’impressione ricevuta dalla mente, che è anche in fiamme.

“E con cosa sono in fiamme?”

“Con il fuoco della passione, dico io; con il fuoco dell’odio; con il fuoco
di infatuazione; con nascita, vecchiaia, morte, dolore, lamento,
miseria, dolore e disperazione sono in fiamme ”.

“Percependo questo, o Bhikkus, il [nobile] dotto e colto concepisce un’avversione.


E nel concepire questa avversione, viene privato della passione, e per
l’assenza della passione diventa libero, e quando è libero diventa
consapevole di essere libero. “

Ciò è stato chiarito dal Buddha in un sermone consegnato al Bhikkus in cui disse:
“Eccitati dall’avidità (lobha), fratelli, furiosi di rabbia (dosa),
accecato dall’illusione (moha), con la mente sopraffatta, con la mente
schiavizzata, gli uomini riflettono sulla propria sfortuna, gli uomini
riflettono sulla sfortuna degli altri, gli uomini sperimentano
sofferenza mentale e angoscia.

“Se, tuttavia, l’avidità, la
rabbia e il delirio vengono eliminati [con], gli uomini non riflettono
né sulla propria sfortuna né sulla sofferenza mentale e sull’angoscia.

“Così, fratelli, il Nibbana è visibile in questa vita e non semplicemente
in futuro: invitante, attraente, accessibile al saggio discepolo. “
- Dr B.R.Ambedkar nel suo BUDDHA E NEL SUO DHAMMA

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana


Il Nibbana nomina la libertà trascendente e singolarmente ineffabile
che si pone come obiettivo finale di tutti gli insegnamenti del Buddha.


“Questa è pace, questo è squisito - la risoluzione di tutte le
fabbricazioni, la rinuncia a tutte le acquisizioni, la fine della brama;
dispassione; cessazione; Nibbana.”
- AN 3.32

Non c’è fuoco
come la passione, nessuna perdita come la rabbia, nessun dolore come gli
aggregati, nessuna facilità diversa dalla pace. Fame: la principale
malattia. Fabbricazioni: il dolore principale. Per chi conosce questa
verità così com’è in realtà, Unbinding è la facilità principale. Libertà
dalle malattie: la principale fortuna. Soddisfazione: la ricchezza
principale. Fiducia: la principale parentela. Unbinding: la massima
facilità.
- Dhp 202-205

I risvegliati con gli awaren,
costantemente assorbiti nel jhana, perseveranti, fermi nei loro sforzi:
toccano Unbinding, l’inesauribile sicurezza dalla schiavitù.
- Dhp 23


“C’è quella dimensione dove non c’è né terra, né acqua, né fuoco, né
vento; né dimensione dell’infinito dello spazio, né dimensione
dell’infinito della coscienza, né dimensione del nulla, né dimensione né
della percezione né della non percezione ; né questo mondo, né il mondo
successivo, né il sole, né la luna. E lì, dico, non c’è né venire, né
andare, né stasi; né passare né sorgere: senza posizione, senza
fondamento, senza supporto [oggetto mentale ]. Questa, proprio questa, è
la fine dello stress “.
- Ud 8.1

“Esistono, monaci, un
nascituro - infame - non fabbricato - non fabbricato. Se non ci fosse
quel nascituro - inflessibile - non fabbricato - non fabbricato, non ci
sarebbe il caso che l’emancipazione dal nato - divenire - fabbricato -
fabbricato sarebbe discernibile. Ma proprio perché esiste un nascituro -
incomprensibile - non fabbricato - non fabbricato, l’emancipazione dal
nato - diventato - fatto - fabbricato è discernito “.
- Ud 8.3


Dove acqua, terra, fuoco e vento non hanno basi: lì le stelle non
brillano, il sole non è visibile, la luna non appare, l’oscurità non si
trova. E quando un saggio, un brahman attraverso la sagacia, lo sa da
sé, quindi dalla forma e dalla forma, dalla beatitudine e dal dolore,
viene liberato.
- Ud 1.10

La prima svolta nel Nibbana pone fine a tanta sofferenza


Quindi il Beato, raccogliendo un po ‘di polvere con la punta
dell’unghia, disse ai monaci: “Cosa ne pensi, monaci? Il che è più
grande: il pezzettino di polvere che ho raccolto con la punta del mio
unghia o la grande terra? “

“La grande terra è molto più grande,
signore. Il pezzettino di polvere che il Beato ha raccolto con la punta
dell’unghia non è quasi nulla. Non è un centesimo, un millesimo, un
centomila - questo piccolo polvere che il Beato ha raccolto con la punta
dell’unghia - se confrontato con la grande terra “.

“Allo stesso
modo, monaci, per un discepolo dei nobili che è consumato in vista, un
individuo che ha sfondato [fino al flusso di ingresso], la sofferenza e
lo stress che è completamente finito ed estinto è molto maggiore. Ciò
che rimane nello stato di avere al massimo sette vite rimanenti non è
quasi nulla: non è un centesimo, un millesimo, un centomilionesimo,
rispetto alla precedente massa di sofferenza. Ecco quanto è grande il
beneficio di sfondare Dhamma, monaci. Ecco quanto è grande il vantaggio
di ottenere l’occhio del Dhamma. “
- SN 13.1

Cosa succede a chi ha realizzato pienamente il Nibbana?

[Aggivessana Vacchagotta:] “Ma, Maestro Gotama, il monaco la cui mente è così liberata: dove riappare?”

[Il Buddha:] “‘Riappare,’ Vaccha, non si applica.”

“In quel caso, Maestro Gotama, non riappare.”

“‘Non riappare,’ Vaccha, non si applica.”

“… entrambi non riappaiono.”

“… non si applica.”

“… né riappare né riappare.”

“… non si applica.”


“Come mai, Maestro Gotama, quando viene chiesto al Maestro Gotama se il
monaco riappare … non riappare … entrambi non riappaiono … né
riappare, non riappare, dice,” … non “si applicano” in ogni caso. A
questo punto, Maestro Gotama, sono confuso; a questo punto, confuso. Il
minimo di chiarezza che mi viene dalla tua precedente conversazione è
ora oscurato. “

“Certo che sei confuso, Vaccha. Certo che sei
confuso. Profondo, Vaccha, è questo fenomeno, difficile da vedere,
difficile da realizzare, tranquillo, raffinato, oltre lo scopo di
congetture, sottile, da sperimentare dai saggi. Per quelli con altri
punti di vista, altre pratiche, altre soddisfazioni, altri scopi, altri
insegnanti, è difficile da sapere. Stando così le cose, ora ti farò
alcune domande. Rispondi nel modo che ritieni opportuno. pensi, Vaccha:
se un fuoco stesse bruciando davanti a te, sapresti che ‘Questo fuoco
sta bruciando davanti a me’? “

“…sì…”

“E supponiamo
che qualcuno ti chieda, Vaccha, ‘Questo fuoco che brucia di fronte a te,
dipende da cosa sta bruciando?’ Così chiesto, come risponderesti? “

4289/5000
“… risponderei, ‘Questo fuoco che brucia davanti a me sta bruciando a seconda dell’erba e del legname come sostentamento.” “

“Se il fuoco che bruciava davanti a te dovesse spegnersi, lo sapresti, ‘Questo fuoco che brucia davanti a me si è spento’?”

“…sì…”


“E supponiamo che qualcuno ti chieda: ‘Questo fuoco che si è spento di
fronte a te, in quale direzione da qui è andato? Est? Ovest? Nord? O
sud?” Così chiesto, come risponderesti? “

“Ciò non si applica,
Maestro Gotama. Qualsiasi incendio che brucia dipende da un
sostentamento di erba e legname, essendo non nutrito - dall’aver
consumato quel sostentamento e non essendone offerto nessun altro - è
classificato semplicemente come” fuori “(non legato).”

“Anche
così, Vaccha, qualsiasi forma fisica con la quale uno che descriva il
Tathagata lo descriverebbe: che il Tathagata ha abbandonato, la sua
radice distrutta, fatta come un moncone di palmyra, privata delle
condizioni di sviluppo, non destinata al sorgere futuro. Liberata da la
classificazione della forma, il Vaccha, il Tathagata è profonda,
sconfinata, difficile da capire, come il mare. “Riappare” non si
applica. “Non riappare” non si applica. “Entrambi non riappaiono” non
Non si applica. “Né riappare né riapparire” non si applica.

“Qualsiasi sentimento … Qualsiasi percezione … Qualsiasi fabbricazione mentale …


“Qualsiasi coscienza con la quale uno che descriva il Tathagata lo
descriverebbe: Che il Tathagata abbia abbandonato, la sua radice
distrutta, resa come un ceppo di palmyra, privato delle condizioni di
sviluppo, non destinato al sorgere futuro. Liberato dalla
classificazione della coscienza, Vaccha , il Tathagata è profondo,
sconfinato, difficile da capire, come il mare. “
- MN 72

Il grido di vittoria degli arahant

“La nascita è finita, la vita santa adempiuta, il compito svolto. Non c’è altro oltre per questo mondo.”
- SN 22.59

La fine del samsara
Alcuni sono nati nell’utero umano, i malfattori all’inferno, quelli
sulla buona strada vanno in paradiso, mentre quelli senza effluente:
totalmente illimitati.
- Dhp 126

Il Nibbana è l’eterno
obiettivo spirituale nel buddismo e segna il rilascio soteriologico
dalle rinascite nel saṃsāra. Il Nibbana fa parte della Terza Verità
sulla “cessazione del dukkha” nelle Quattro Nobili Verità e la
destinazione summum bonum del Nobile Ottuplice Sentiero.

Nella
tradizione buddista, il Nibbana è stato comunemente interpretato come
l’estinzione dei “tre fuochi”, o “tre veleni”, passione (raga),
avversione (dvesha) e ignoranza (moha o avidyā). Quando questi incendi
si spengono, si ottiene il rilascio dal ciclo della rinascita (saṃsāra).


Anche il Nibbana è stato ritenuto nel buddismo identico agli stati
anatta (non-sé) e sunyata (vuoto). Nel tempo, con lo sviluppo della
dottrina buddista, furono date altre interpretazioni, come l’assenza
della tessitura (vana) di attività della mente, eliminazione del
desiderio e fuga dal bosco, cq. le cinque skandha o aggregati.

La
tradizione scolastica buddista identifica due tipi di nibbana: la
sopadhishesa-nibbana (nibbana con un resto) e il parinibbana o
anupadhishesa-nibbana (nibbana senza resto, o nibbana finale). Si
ritiene che il fondatore del buddismo, il Buddha, abbia raggiunto
entrambi stati.

Il Nibbana, ovvero la liberazione dai cicli di
rinascita, è lo scopo più alto della tradizione Theravada. Nella
tradizione Mahayana, l’obiettivo più elevato è la Buddità, in cui non
esiste dimora nel Nibbana. Il Buddha aiuta a liberare gli esseri dal
saṃsāra insegnando il percorso buddista. Non c’è rinascita per Buddha o
per le persone che raggiungono il Nibbana. Ma i suoi insegnamenti
rimangono nel mondo per un certo tempo come guida per raggiungere il
Nibbana.

Traduzioni di Nibbana
Inglese che soffia,
di estinzione,
liberazione
Pali nibbāna (निब्बान)
Sanskrit nirvāṇa (निर्वाण)
Bengalese নির্বাণ
Birmano နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Cinese 涅槃
(Pinyin: nièpán)
Giapponese 涅槃
(rōmaji: nehan)
Khmer និព្វាន
(UNGEGN: nippean)
Coreano 열반
(RR: yeolban)
Lun နဳ ဗာန်
([Nippan])
Mongolian γasalang-aca nögcigsen
Shan ၼိၵ်ႈ ပၢၼ်ႇ
([Nik3paan2])
Singalese නිවන
(Nivana)
Tibetano མྱ་ངན་ ལས་ འདས་ པ །
(mya ngan las ’das pa)
Thai นิพพาน
(RTGS: nipphan)
Vietnamita Niết bàn
Glossario del buddismo


Nella cosmologia del giainismo, un’altra tradizione sramana come il
buddismo, gli esseri liberati vivono in un luogo reale (loka) associato
al nirvana. Alcuni studiosi hanno sostenuto che in origine i buddisti
avevano una visione simile.

I quattro piani di liberazione

(secondo il Sutta Piṭaka)

di stage
“frutta”

abbandonato
catene

la rinascita (s)
fino alla fine della sofferenza

è entrato nella corrente

1. visione dell’identità (Anatman)
2. dubbio in Buddha
3. regole ascetiche o rituali

inferiore
catene

fino a sette rinascite in
regni umani o celesti

ritorna una sola volta

ancora una volta come
un umano

non ritorna

4. desiderio sensuale
5. cattiva volontà

ancora una volta dentro
un regno celeste
(Pure Abodes)

arahant

6. desiderio di rinascita materiale
7. desiderio di rinascita immateriale
8. presunzione
9. irrequietezza
10. ignoranza

più alto
catene

nessuna rinascita


52) Classical Japanese-古典的なイタリア語,

Flying Inoshiro Honda GIF by Turner Classic Movies

https://www.youtube.com/watch…
【高音質】お正月に聞きたい音楽~Japanese Traditional [Great music]

Mr.21Superboy !
55.1K subscribers
photo/https://argusvlinder.wordpress.com/20
◆ Hawaiian music/Collection
https://www.youtube.com/watch?v=SYh4-
◆ Beach cafe Music/Collection
https://www.youtube.com/watch?v=AR1Gr
◆ Cafe music/Collection
https://www.youtube.com/watch?v=weI7B
◆ Lounge Music/Collection
https://www.youtube.com/watch?v=gjVgN
◆ Jet Stream . ジェットストリーム. Collection
https://www.youtube.com/watch?v=gjVgN
◆ Japanese classic music (日本古典音楽)/Collection
https://www.youtube.com/watch?v=B9r1N
◆ 沖縄民謡 - Okinawa Folk songs/Collection
https://www.youtube.com/watch?v=mjVeZ
◆ Healing music / Collection
https://www.youtube.com/watch?v=gslhS
◆ オルゴール全集☆ [music box]/Collection
https://www.youtube.com/watch?v=1WRTk
◆ Christmas Music/Collection
https://www.youtube.com/watch?v=LT11g
Category
Music

52)古典日本語-古典的なイタリア語、

https://www.youtube.com/watch?v=8sBrSyBIt0U
レッスン3174木曜日2019年11月7日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に到達する道
Analytic Insight Net-BUDDHA自身の言葉で111の古典的な言語で無料オンラインTipiṭaka法律研究と実践大学
http://sarvajan.ambedkar.orgat 668、5A main Road、8th Cross、HAL 3rd Stage、Bangalore- Karnataka State -India
良いことをします。心を浄化する-「Dhammaの贈り物は他のすべての贈り物に勝る-Sabba danam dhamma danamが最終目標としてNIBBANAを達成する

仏ddは「瞑想によって何を得たのですか?」と尋ねられました。
彼は「何もない!」と答えました。
「しかし、仏は言った、私が失ったものをあなたに叫びましょう:
怒り、
不安、
うつ、
不安、
老齢と死の恐怖」
とチピタカの伝播-仏DDとダマ

生まれたばかりの赤ちゃんが誰とも赤ちゃんと通信せずに隔離されている場合、数日後に話すと、古典マガヒマガディ/古典チャンダソ言語/マガディプラクリット/古典ヘラバサ(ヘラ語)として知られる人間の自然な(プラクリット)言語/同じ古典的なパリ。仏はマガディで話した。

7111のすべての言語と方言は、古典的なマガヒマガディ語から外れています。したがって、それらはすべて、人間の古典的な性質(プラクリット)であり、他のすべての生き物がコミュニケーションのために独自の自然言語を持っているのと同じです。
111言語はhttps://translate.google.comによって翻訳されています

すべての目覚めたアボリジニ社会の福祉、幸福と平和、そして最終目標としての永遠の至福のために、私たちのDhammaとPolityの完全なコース。

座っている、立っている、横たわっている、歩く、サイクリング、水泳、武術、太極拳、カンフー、空手、カラリなどを含む、体のすべての姿勢で福祉、幸福、平和のために生涯瞑想します。

B.R.博士によるBUDDHA AND HIS DHAMMAのように、ブッダ自身の言葉を練習して広めましょう。最終目標として永遠の至福を達成するために善を行い、すべてのアボリジニの目覚めた社会の福祉、幸福、平和のための心の浄化のためにアンベードカル
そして、修道士、残留物を含むニバナ要素は何ですか?

Boの乗り物に乗り込んだ人は、「私はすべての存在をニバナに導き、何も残さないニバナ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ッバナの領域は何ですか?

「ニバナのように本当の幸福をもたらすものは何もありません。」だから仏は言った

情熱は燃える火のようなものであるということは、仏theがビクスに伝えた説教のテキストでした

彼がガヤに滞在していたとき。これは彼が言ったことです。
「ビックスよ、すべてのものが燃えている。司祭よ、これらすべてが燃えているのは何ですか?

「ビックスよ、目が燃えている。フォームが燃えています。
目の意識が燃えています。目に受けた印象はオンです
火;そして、心地よい、不快な、または無関心などんな感覚でも、
彼のタイプによって受けた印象に依存し、それもまた燃えています。」

「そして、これらは何に火がついているのですか?」

“とともに。情熱の火、憎しみの火、そして
夢中の火;誕生、老年、死、悲しみ、嘆き、
悲惨さ、悲しみ、絶望は燃えています。」

「耳が燃えています。音がする;鼻が燃えています。臭いが燃えています。舌が燃えています。味は燃えています。体は燃えています。アイデアが燃えています。そして、心地よい、不快な、または無関心な感覚は、心によって受け取られた印象に依存することに起因します。

「そして、これらは何に火がついているのですか?」

「情熱の炎で、私は言う。憎しみの火で。火で
夢中の;誕生、老年、死、悲しみ、嘆き、
悲惨さ、悲しみ、絶望は燃えています。」

「これを認識して、O Bhikkus、学者で高貴な(人)は嫌悪を思いつきます。

そして、この嫌悪感を考えると、彼は情熱を奪われ、情熱がなくなると自由になり、自由になると自分が自由であることに気づきます。」

これはブッダがビクスに伝えられた説教で明らかにした:
「欲(ロバ)、兄弟、怒りに激怒(ドーサ)、
妄想(moha)に盲目にされ、精神が圧倒され、精神が奴隷にされ、男性は自分の不幸を振り返り、男性は他人の不幸を振り返り、男性は精神的苦痛と苦痛を経験します。

「しかし、貪欲、怒り、妄想がなくなると、男性は自分の不幸にも精神的な苦痛や苦悩にも反省しません。

「それで、兄弟たち、この人生でニバナは目に見えるだけでなく、
将来的には、魅力的で、賢明な弟子にとってアクセスしやすく、魅力的です。」
-ブッダと彼のダンマのB.R.アンベドカル博士

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

ニバナ

Nibbanaは、すべての仏の教えの最終目標として立っている、超越的で特異な表現の自由を挙げています。

「これは平和です。これは絶妙です。すべての偽造の解決、すべての買収の放棄、渇望の終結、思いやり、停止、ニバナ。」
— AN 3.32

情熱のような火、怒りのような損失、集合体のような痛み、平和以外の安らぎはありません。飢ung:一番の病気。製作:一番の痛み。この真実を実際に知っている人にとって、アンバインディングは一番簡単です。病気からの解放:一番の幸運。満足:一番の富。信頼:最も重要な親族。バインド解除:一番簡単。
— Dhp 202-205

意識に目覚め、常にジャーナに夢中になり、頑張って頑張ります。彼らは、束縛からの卓越した安全性、Unbindingに触れます。
— Dhp 23

「地球、水、火、風のない次元があります。空間の無限の次元、意識の無限の次元、無の次元、知覚も非知覚の次元もありません。そして、この世界も、次の世界も、太陽も、月もありません。そして、そこに、私は言います、来ることも行くことも、停滞もありません。
]。これは、まさにこれで、ストレスの終わりです。」
— Ud 8.1

「修道士、未成年者、未成年者、未成年者、未製造者がいます。その未成年者、未成年者、未成年者、未成年者がいなければ、生まれた人からの解放、既成者、既成者、製造された人を見分けることはできません。まさに、生まれていない、未熟で、未製造で、未製造であるからです。生まれてからの解放、製造、製造されたものが識別されます。
— Ud 8.3

水、土、火、風には足場がありません。星は輝いておらず、太陽は見えず、月は見えず、暗闇は見つかりません。そして、賢者、bra明を貫くバラモンは、自分自身のために、そして形と形から、至福と痛みから、自分を知っているとき、彼は解放されます。
— Ud 1.10

Nibbanaへの最初のブレークスルーは、そんなに苦しみに終止符を打つ

それから、祝福された者は、指の爪の先端でほこりを少し拾い上げて、僧ksたちに言った、「あなたはどう思いますか、修道士?それは大きいです:私は私の先端でほこりを拾いました爪、それとも大地?」

「大地ははるかに大きい、主よ。祝福された者が指の爪で拾ったほこりはほとんどありません。それは百分の一、千分の一、千分の一ではありません。祝福された者が指の爪で拾ったほこり—大地と比較して。」

「同じように、修道士たちは、見事に完璧な高貴な弟子たち、(流れに突入する)突破した個人のために、完全に終わり、消滅した苦しみとストレスははるかに大きい。せいぜい7回の生涯を残した状態にとどまることはほとんど何もありません:以前の苦しみの塊と比較したとき、それは100分の1、1000分の1、100分の1ではありません。
Dhamma、僧ks。それがDhammaの目を獲得することの利点です。」
— SN 13.1

Nibbanaを完全に理解した人はどうなりますか?

[Aggivessana Vacchagotta:]「しかし、マスターGotama、このように心が解放された修道士:彼はどこに再登場するのですか?」

[The Buddha:]「 ‘Reappear、’ Vaccha、適用されません。」

「その場合、ごたまごマスター、彼は再び現れません。」

「「再び現れない」ヴァッカは適用されません。」

「…両方が再表示されません。」

「…は当てはまりません。」

「…再現も再現もしません。」

「…は当てはまりません。」

「ご主人様、ご主人様に修道士が再登場するかどうか尋ねられたら…どうして…再現されない…両方が再現されない…再現されない…」と彼は言う、「…

doesnそれぞれの場合に「当てはまらない」。この時点で、マスター五玉、私は混乱している。この時点で混乱している。あなたの以前の会話から私にやってくるわずかな明快さは今や不明瞭になっている。

「もちろん、あなたは混乱している、ヴァッチャ。もちろん、あなたは混乱している。ヴァッチャ、深く、見づらく、実現するのが難しい、静寂、洗練された、推測の範囲を超えた、微妙な、経験されるこの現象は他の見方、他の実践、他の満足、他の目的、他の教師を持つ人にとって、知ることは困難です。ヴァッチャ:目の前で火が燃えているとしたら、「この火は私の前で燃えている」ということを知っていますか?」

“…はい…”

「そして、誰かがあなたに、「この火はあなたの前で燃えています。何が燃えているかに依存しますか?」と尋ねると仮定します。このように尋ねられたら、どう答えますか?」

4289/5000
「…私は、「私の目の前で燃えているこの火は、生計として草と木材に依存して燃えています。」

「あなたの前で燃えている火が消えたとしたら、「私の目の前で燃えているこの火は消えた」ということを知っていますか?」

“…はい…”

「そして、「あなたの前でこの火が消えた、ここからどの方向に火が消えたのか、東か、西か、北か、それとも南か?」と尋ねられたとしよう。このように尋ねられたら、どう答えますか?」

「それは当てはまりません。マスターゴータマ。草や木材の栄養に依存し、その栄養を消費し、他に何も提供されないことから、燃える火は、単に「アウト」(非バインド)として分類されます。」

「それでも、バッチャ、如来を説明する人が彼を説明するあらゆる物理的形態:如来が放棄し、その根が破壊され、パルミラの切り株のように作られ、発展の条件を奪われ、将来生じることはない。形の分類、Vaccha、Tathagataは深く、無限で、海のように推測しにくいです。「再出現」は適用されません。「再表示しない」は適用されません。「両方は再表示されません」は適用されません。
「適用されません。「表示されない」または「表示されない」は適用されません。

「どんな感じでも…どんな認識でも…どんな心構えでも…

「如来を説明する者が彼に説明するであろう意識:如来が放棄し、その根が破壊され、パルミラの切り株のように作られ、将来の発生を運命づけられていない開発の条件を奪われている。意識の分類から解放され、
、Tathagataは深く、無限で、海のように推測しにくい。」
— MN 72

アラハントの勝利の叫び

「誕生は終わり、聖なる人生は成就し、仕事は完了しました。この世界にはこれ以上何もありません。」
— SN 22.59

サムサラの終わり
一部は人間の胎内で生まれ、悪人は地獄にあり、善良な者は天国に行き、流出者のいない者は全く縛られていません。
— Dhp 126

ニバナは仏教における永遠の精神的目標であり、サンシャーラの再生からの生理学的解放を示しています。 Nibbanaは、4つの高貴な真実の「ドゥッカの終cess」に関する第3の真実の一部であり、高貴な8つの道の最高の目的地です。

仏教の伝統では、Nibbanaは「3つの火」または「3つの毒」、情熱(raga)、嫌悪(dvesha)および無知(mohaまたはavidyā)の絶滅として一般的に解釈されてきました。これらの火が消されると、再生のサイクル(サシャラ)からの解放が達成されます。

ニッバーナはまた、仏教ではアナッタ(非自己)状態およびスンヤタ(空)状態と同一であると見なされてきましたが、やがて、仏教の教義が発展するにつれて、他の解釈が与えられました。心の活動、欲望の除去、森からの脱出、cq。 5つのスカンダまたは集合体。

仏教の学問的伝統は、2つのタイプのニッバナを識別します:sopadhishesa-nibbana(余りのあるnibbana)、およびparinibbanaまたはanupadhishesa-nibbana(余りのないnibbana、または最終的なnibbana)。仏教の創始者である仏状態。

Nibbana、または再生のサイクルからの解放は、上座部の伝統の最大の目的です。大乗の伝統では、最高の目標は仏教であり、そこではニバナに留まることはありません。仏は仏教の道を教えることにより、サンシャラから人間を解放するのを助けます。仏orやNibbanaに到達した人々の再生はありません。しかし、彼の教えは、Nibbanaを達成するための指針として、しばらくの間世界に残っています。

Nibbanaの翻訳
英語が吹き荒れ、
消火、
解放
Palinibbāna(निब्बान)
サンスクリット語nirvāṇa(निर्वाण)
ベンガル語নির্বাণ
ビルマ語နိဗ္ဗာန်
(IPA:[neɪʔbàɴ])
中国語涅槃
(ピンイン:ニーパン)
日本語涅槃
(ローマ字:ネハン)
クメールនិព្វាន
(UNGEGN:nippean)
韓国語열반
(RR:ヨルバン)
月Mon
([nìppàn])
モンゴル語γasalang-acanögcigsen
シャンၼိၵ်ႈပၢၼ်ႇ
([nik3paan2])
シンハラ語නිවන
(ニバナ)
チベット語མྱ་ངན་ལས་འདས་པ།
(ミャンガンラスダスパ)
タイ語นิพพาน
(RTGS:ニファン)
ベトナム語Niếtbàn
仏教用語集

仏教のようなもう一つのスラマーナの伝統であるジャイナ教の宇宙論では、解放された存在はnに関連する実際の場所(ロカ)に留まります。一部の学者は、元来、仏教徒も同様の見方をしていると主張しました。

解放の四面

(SuttaPiṭakaによる)

ステージの
“フルーツ”

放棄された
足枷

生まれ変わり
苦しみの終わりまで

ストリームエンター

1.アイデンティティビュー(Anatman)
2.仏の疑い
3.禁欲的または儀式的なルール

低い
足枷

で最大7回の再生
人間または天国の領域

一度返却

もう一度
人間

返品不可

4.官能的な欲求
5.悪意

もう一度
天国
(純粋な住まい)

アラハント

6.物質再生の欲求
7.非物質的な再生の欲求
8.うぬぼれ
9.落ち着きのなさ
10.無知

より高い
足枷

復活なし


53) Classical Javanese-Klasik Jawa,

jawa barat indonesia GIF

https://www.youtube.com/watch?v=WFrOAJMpryQ&t=642s
original javanese music gamelan

Muhamad Supriyanto
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Ldr. Balabak
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Condhong Raos
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Windows Of Indonesian Music part 2 CMNP-002
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Ldr. Harjuna Mangsah
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Karawitan Condhong Raos
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Gd. Dengglung
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Ldr. Lagu PL6
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Gd. Tukung
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Ldr. Agun Agun
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Ldr. Raja Manggala
Artist
Karawitan Condhong Raos
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Original Javanese Music � Gending Instrumental Vol. 1
Licensed to YouTube by
PT. Gema Nada Pertiwi (on behalf of Gema Nada Pertiwi)

53) Basa Jawa Klasik-Klasik Jawa Klasik

https://www.youtube.com/watch?v = 8sBrSyBIt0U
PELAJARAN 3174 Thu 7 Nov 2019 KUSHINARA NIBBANA BHUMI PAGODA -PATH UNTUK MELENGKE BLISS HANYA AS ASING GOINFrom
Analitis Insight Net - Universitas Panaliten Hukum & praktik Tipiṭaka Online GRATIS ing 111 LANGUASA KELAS ing BUDDHA dhewe
lewat http: //sarvajan.ambedkar.orgat 668, Jalan Utama 5A, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India
Tumindak apik. Murnekno-Murni Dhamma ngluwihi kabeh hadiah liyane -
sabba danam dhamma danam kanggo nggayuh NIBBANA minangka Gol Akhir

Buddha ditakoni, “Apa sing sampeyan tampa dening Meditasi?”
Wangsulane “Boten!”
“Nanging, Buddha ujar, dakweruhi sampeyan sing ilang:
Anger,
Kuatir,
Depresi,
Keamanan,
Wedi saka Umur lan Mati “
lan kanggo Propagate TIPITAKA - BUDDHA lan HIS DHAMMA


Nalika bayi sing nembe dilahirake diasingake tanpa wong sing komunikasi
karo bayi, sawise sawetara dina bakal ngomong lan basa manungsa
(Prakrit) sing dikenal minangka Klasik Magahi Magadhi / basa Chandaso
Klasik / Magadhi Prakrit / Klasik Hela Basa (Basa Hela) / Pali Klasik
sing padha. Buddha ngomong ing Magadhi. Kabeh 7111 basa lan dialek mati
moto Klasik Magahi Magadhi. Mula, kabeh kasebut Klasik ing alam
(Prakrit) saka Manungsa Manungsa, kaya kabeh spieces liyane sing duwe
basa dhewe kanggo komunikasi. 111 basa diterjemahake dening https://translate.google.com


Lengkap Kursus ing Dhamma lan Politi kita kanggo kesejahteraan, rasa
seneng lan katentreman kabeh Awakening Aboriginal Awakened lan Bliss
Abadi minangka Gol Akhir.

Mupangat ing saindenging urip kanggo
Kesejahteraan, Kabahagiaan lan Damai ing kabeh postingan awak kalebu,
lungguh, ngadeg, ngadeg, mlaku-mlaku, muter, nglangi, nindakake seni
bela diri, Tai Chi, Kung Fu, Karate, Kalari lan sapanunggalane.


Ayo Praktek lan nyebar Sabda Piyambak kaya ing BUDDHA lan HIS DHAMMA
dening Dr. B.R. Ambedkar kanggo nindakake Apik lan kanggo Nyucekake
Pikiran kanggo Kesejahteraan, Kabahagiaan lan Damai Kabeh Budaya
Awakening Aboriginal kanggo nggayuh Bliss Abadi minangka Gol Akhir
Lan apa, wiku, apa unsur Nibbana sing isih sisa?


Sawijining wong sing wis nyiyapake ing kendaraan Bodhisattva kudu
mutusake yen ‘Aku kudu mimpin kabeh makhluk kanggo nibbana, menyang alam
nibbana sing ora ana apa-apa’. Apa kasunyatan iki nibbana sing ora
ilang apa-apa?

“Ora ana sing bisa menehi kebahagiaan sing nyata kaya sing bisa Nibbana.” Mangkono ujar Buddha

Yen hawa-nepsu kaya geni sing ngobong yaiku teks khutbah sing dikirim Buddha menyang Bhikkus

nalika nginep ing Gaya. Iki jarene:
“Kabeh perkara, O Bhikkus, wis kebakar. Ya, para imam, apa ana sing murub?

“Mripat, Bhikkus, geni; formulir diobong;
kesadaran mripat urip; kesan sing ditampa dening mripat diuripake
geni; lan apa wae sensasi, nyenengake, ora nyenengake, utawa ora peduli,
asale katergantungan kanggo kesan sing ditampa dening dheweke ngetik, mula uga urip. “

“Lan apa sing dadi geni?”

“Kanthi. geni saka semangat, ujar aku, kanthi geni sengit, karo
geni infungasi; karo lair, umur tuwa, seda, sedhih, lamon,
kasusahan, prihatin lan ora kentekan niat kasebut.


“Kupinge kobong; swara muni; irung diobong; bau ora ana; ilat ing geni;
rasa ana ing geni; badan murub; ide ana ing geni; lan apa wae sensasi,
nyenengake, ora nyenengake, utawa ora peduli, mula gumantung karo kesan
sing ditampa dening pikiran, uga ana ing geni.

“Lan apa sing dadi geni?”

“Kanthi geni semangat, ujar aku; kanthi geni sengit; karo geni
infungasi; karo lair, umur tuwa, seda, sedhih, lamon,
kasusahan, prihatin, lan ora kentekan niat kasebut.

“Perceiving iki, O Bhikkus, wong sing sinau lan mulya duwe panyerakan.


Lan nalika ndhelikake panyebaran kasebut, dheweke bakal diasingake
semangat, lan yen ora duwe semangat dheweke bebas, lan yen wis gratis,
dheweke ngerti yen dheweke gratis. “

Buddha iki wis jelasake ing khutbah sing dikirim menyang Bhikkus sing ujar:
“Para bungah, sedulur, nesu-nesu,
diputus dening khayalan (moha), kanthi pikiran sing dieling-eling,
kanthi diperlambatake, wong nggambarake kacilakan dhewe, wong
nggambarake kacilakan wong liya, wong ngalami penderita mental lan
kasusahan.

“Yen, kesusahan, nesu lan khayalan ora ilang, mula manungsa ora nggambarake kacilakan dhewe lan uga lara mental lan kasusahan.

“Mangkono sadulur, Nibbana katon ing urip iki lan ora mung
Ing ngarep - ngundang, narik, diakses karo murid sing wicaksana. “
- Dr B.R.Ambedkar ing BUDDHA lan HAM DHMAMA

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…

Nibbana

Nibbana nyebutake kebebasan transcendent lan tunggal sing ora ana gandhengane minangka tujuan akhir kabeh ajaran Buddha.


“Iki tentrem, iki apik banget - resolusi kabeh katrangan, kepencut saka
kabeh akuisisi, pungkasane kepenginan; nguciwakake; ngaso; Nibbana.”
- AN 3.32


Ora ana geni kaya semangat, ora rugi kaya nesu, ora ana rasa sakit kaya
agregat, ora kepenak kajaba katentreman. Keluwen: penyakit paling
utama. Kain: kulit paling utami. Kanggo siji sing ngerti bebener iki
sejatine, Unbinding yaiku paling penting. Kabébasan saka penyakit:
kabegjan sing paling utama. Konten: kasugihan paling utomo. Percaya:
kekerabatan paling utomo. Unikat: sing paling penting.
- Dhp 202-205


Awakened karo awarenes, terus-terusan nyuda jhana, terus-terusan, tegas
ing upayae: dheweke nyentuh Unbinding, keamanan sing ora dibutuh saka
budak.
- Dhp 23

“Ana dimensi sing ora ana bumi, ora banyu,
uga geni, utawa angin; uga ora ana ukuran ruang, utawa dimensi saka
kesadaran kesadaran, utawa dimensi saka apa-apa, utawa dimensi saka
pemahaman utawa ora pemahaman. ; uga jagad iki, utawa jagad mbesuk,
utawa srengenge, utawa rembulan, lan aku dakkandhani, ora ana sing teka,
utawa ora bakal ana, utawa stasis, uga ora bakal sirna utawa jumeneng:
tanpa pendhapat, tanpa dhasar, tanpa dhukungan. ], Iki mung, yaiku
stres. “
- Udhara 8,1

“Ana rahib, bayi sing durung lair - ora
digawe - ora kabentuk. Yen ora lair - ora mateni - ora digawe - ora ana
kedadeyan, mula ora bakal kedadeyan yen emansipasi saka lair - dadi -
digawe - digawe - bakal digawe. Sabenere amarga ana bayi sing durung
lahir - ora digawe - ora kabentuk, emansipasi saka lair - digawe -
digawe - digawe kanthi cetha. “
- Udhara 8,3

Ing endi banyu,
bumi, geni, lan angin ora ana tilas sikil: Ana lintang ora sumunar,
srengenge ora katon, rembulan ora katon, peteng ora ditemokake. Lan
nalika sage, wong brahman liwat kelacity, ngerti [iki] kanggo awake
dhewe, mula saka form & formless, saka bliss & pain, dheweke
dibebasake.
- Udd 1,10

Putusan sing sepisanan kanggo Nibbana mungkasi pasien sing abot banget


Banjur sing Maha Berkah, njupuk serpihan bledug sethithik karo pucuk
driji, banjur kandha marang biksu, “Apa sing sampeyan dakkandhakake,
kethek? Kang luwih gedhe: sithik bledug sing dakrebut karo pucuk tip
kuku driji, utawa bumi gedhe? “

“Bumi gedhe luwih gedhe, gurune.
Sithik sithik bledug sing diberkahi dening Sang Rama sing diutus nganggo
pucuk driji ora ana sing bener. Ora ana satus, sewu, satus ewu -
sekedhik iki bledug sing Rahayu wis ngangkat karo pucuk driji - yen
dibandhingake karo bumi gedhe. “

“Mangkono uga para biksu, kanggo
murid sing mulya, sing katon temen, individu sing bubar [kanggo
stream-entry], penderitaan & stres sing rampung banget lan tiwas
luwih gedhe. tetep ana ing negara sing paling ora ana pitung umur isih
ora ana: ora ana satus, sewu, satus ewu, yen dibandhingake karo massa
sadurunge. Dhamma, biksu. Mangkono kaluwihane entuk mripat Dhamma. “